a psalm of thanksgiving to god for his mercies, by james naylor, published by him after his fall, 1659 naylor, james, 1617?-1660. this text is an enriched version of the tcp digital transcription a52712 of text r469066 in the english short title catalog (wing n304). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a52712 wing n304 estc r469066 99827409 99827409 31827 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a52712) transcribed from: (early english books online ; image set 31827) images scanned from microfilm: (early english books, 1641-1700 ; 1893:1) a psalm of thanksgiving to god for his mercies, by james naylor, published by him after his fall, 1659 naylor, james, 1617?-1660. 1 sheet ([1] p.) s.n., [s.l. : 1659] caption title. reproduction of the original in the friends house library, london. eng god -mercy -early works to 1800. a52712 r469066 (wing n304). civilwar no a psalm of thanksgiving to god for his mercies, by james naylor, published by him after his fall, 1659. naylor, james 1659 1055 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 elspeth healey sampled and proofread 2008-02 elspeth healey text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a psalm of thanksgiving to god for his mercies , by james naylor , published by him after his fall , 1659 . it is in my heart to praise thee , o my god! let me never forget thee , what thou hast been to me in the night , by thy presence in the day of trial ; when i was beset in darkness , when i was cast out as a wandering bird , when i was assaulted with strong temptations , then thy presence in secret did preserve me , and in a low estate i felt thee near me ; when the floods sought to sweep me away , thou didst set a compass for them how far they should pass over ; when my way was through the sea , and when i passed under the mountains , there was thou present with me ; when the weight of the hills was upon me , thou upheldest me , else had i sunk under the earth ; when i was as one altogether helpless , when tribulation and anguish was upon me day and night , and the earth without foundation ; when i went on the way of wrath , and passed by the gates of hell ; when all comforts stood afar off , and he that is mine enemy had dominion ; when i was cast into the pit , and was as one appointed to death ; when i was between the millstones , and as one crushed with the weight of his adversary , as a father thou wast with me , and the rock of thy presence . when the mouths of lions roared against me , and fear took hold on my soul in the pit , then i called upon thee in the night , and my cries were strong before thee daily , who answered me from thy habitation , and deliveredst me from thy dwelling-place , saying , i will set thee above all thy fears , and lift up thy feet above the head of oppression . i believed and was strengthened , and thy word was salvation . thou didst fight on my part , when i wrestled with death ; and when darkness would have shut me up , then thy light shone about me , and thy banner was over my head . when my work was in the furnace , and as i passed through the fire by thee i was not consumed , though the flames ascended above my head . when i beheld the dreadful visions , and was amongst the fiery spirits , thy faith stayed me , else through fear i had fallen . i saw thee , and believed , so the enemy could not prevail . when i look back into thy works , i am astonished , and see no end of thy praises ! glory , glory to thee , faith my soul ! and let my heart be ever filled with thansgiving . whilst thy works remain , they shall shew forth thy power . then didst thou lay the foundation of the earth , and ledst me under the waters , and in the deep didst thou shew me wonders , and the forming of the world . by thy hand thou ledst me in safety , till thou shewedst me the pillars of the earth : then did the heavens shower down , they were covered with darkness , and the powers thereof were shaken , and thy glory descended . thou filledst the lower parts of the earth with gladness , and the springs of the vallies were opened , and thy showers descended abundantly , so the earth was filled with virtue . thou madest thy plant to spring , and the thirsty soul became as a watered garden : then didst thou lift me out of the pit , and set me forth in the sight of my enemies . thou proclaimedst liberty to the captive , and calledst mine acquaintance near me : they to whom i had been a wonder , looked upon me , and in thy love i obtained favour in those who had forsook me . then did gladness swallow up sorrow , and i forsook all my troubles ; and i said , how good is it that man be proved in the night , that he may know his folly , that every mouth may become silent in thy hand , until thou makest man known to himself , and hast slain the boaster , and shewed him the vanity that vexeth thy spirit ! j. naylor . about two hours before his death he spoke in the presence of several witnesses , these words : there is a spirit which i feel , that delights to do no evil , nor to revenge any wrong ; but delights to endure all things , in hope to enjoy its own in the end : its hope is to out-live all wrath and contention , and to weary out all exaltation and cruelty , or whatever is of a nature contrary to itself . it sees to the end of all temptations : as it bears no evil in itself , so it conceives none in thoughts to any other : if it be betrayed , it bears it ; for its ground and spring is the mercies and forgiveness of god . its crown is meekness , its life is everlasting love unfeigned , and takes its kingdom with entreaty , and not with contention , and keeps it by lowliness of mind . in god alone it can rejoice , though none else regard it , or can own its life : it s conceived in sorrow , and brought forth without any to pity it ; nor doth it murmur at grief and oppression : it never rejoiceth but through sufferings ; for with the world's joy it is murdered . i found it alone , being forsaken ; i have fellowship therein with them who have lived in dens and desolate places in the earth , who through death obtained this relation and eternal holy life . j. n. oh! the day, the dreadful and terrible day of god d. b. (daniel baker), fl. 1650-1660. this text is an enriched version of the tcp digital transcription a29608 of text r209016 in the english short title catalog (wing b483). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29608 wing b483 estc r209016 09288214 ocm 09288214 42609 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29608) transcribed from: (early english books online ; image set 42609) images scanned from microfilm: (early english books, 1641-1700 ; 1299:38) oh! the day, the dreadful and terrible day of god d. b. (daniel baker), fl. 1650-1660. 1 broadside. s.n., [london : 1660] title from beginning of text. signed: b.d. attributed to daniel baker by wing. bound with another slightly variant edition of same work. reproduction of original in the harvard university library. eng society of friends -pastoral letters and charges. god -wrath. a29608 r209016 (wing b483). civilwar no oh! the day, the dreadful and terrible day of god, that lives for ever; ... d. b 1660 765 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2008-07 tcp assigned for keying and markup 2008-07 spi global keyed and coded from proquest page images 2008-08 john pas sampled and proofread 2008-08 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion oh ! the day , the dreadful and terrible day of god , that lives for ever ; who may abide the day of his vengeance , fierce wrath and fiery indignation ? who can escape the rod of his sore displeasure , that with a strong hand is lifted up , in the day that 's revealed unto destruction and perdition of all the rebellious and ungodly , that have done despite unto the eternal spirit of grace , and yet hate to be reformed by the same , which hath strived and appeared to all men ? oh! the day of vengeance , of the fiery and fierce wrath of the almighty , that 's ready to break forth , as a mighty stream or irresistible flood : as wickedness hath desperately and mightily rushed in , and overflowed the land ; so certainly the wrath , the fury , the vengeance , the woes , the plagues of eternal judgment , as swiftly are hastening , and ready to be poured forth and executed ; for a consumption is determined throughout the whole land , hearken ye that forget god , and know him not as he is eternal life , neither obey the everlasting gospel : wo to the hipocrites and double minded ones , no hiding-place for you ; wo to the drunkards , and swearers , no hiding-place for you ; woes and vengeance to all ye proud , lustful ones , that are making provision for strange flesh , and setting up idols in your unclean hearts , and streets , and bowing down your heads and hearts to the same , the works of mens hands , dead images , stocks , and dry trees : oh! ye hard hearted , cursed generation , the terrible god , with the breath of his lips , as a consuming fre in his great displeasure , will destroy you from off the face of the earth , and ye shall be no more ; the mouth of the lord hath spoken it : blessed shall they be that yet can find a place of repentance unto life , in the same to live for ever : and so my spirit saith , amen . b. d. oh ! the day , the dreadful and terrible day of god , that lives for ever ; who may abide the day of his vengeance , fierce wrath and fiery indignation ? who can escape the rod of his sore displeasure , that with a strong hand is lifted up , in the day that 's revealed unto destruction and perdition of all the rebellious and ungodly , that have done despite unto the eternal spirit of grace , and yet hate to be reformed by the same , which hath strived and appeared to all men ? oh! the day of vengeance , of the fiery and fiere wrath of the almighty , that 's ready to break forth , as a mighty stream or irresistible flood : as wickedness hath desperately and mightily rushed in , and overflowed the land ; so certainly the wrath , the fury , the vengeance , the woes , the plagues of eternal judgment , as swiftly are hastening and ready to be poured forth and executed ; for a consumption is determined throughout the whole land , hearken ye that forget god , and know him not as he is eternal life , neither obey the everlasting gospel : wo to the hipocrites and double minded ones , no hiding-place for you ; wo to the drunkards , and swearers , no hiding-place for you ; woes and vengeance to all ye proud , lustful ones , that are making provision for strange flesh , and setting up idols in your unclean hearts , and streets , and bowing down your heads and hearts to the same , the works of mens hands , dead images , stocks , and dry trees : oh! ye hard hearted , cursed generation , the terrible god , with the breath of his lips , as a consuming fire in his great displeasure , will destroy you from off the face of the earth , and ye shall be no more ; the mouth of the lord hath spoken it : blessed shall they be that yet can find a place of repentance unto life , in the same to live for ever : and so my spirit saith , amen . b. d. a vvarning to all in this proud city called london to call them to repentance least the wrath of the lord break out against them; this is the day of your visitation if you will own it. fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a84836 of text r211903 in the english short title catalog (thomason 669.f.17[82]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84836 wing f1982 thomason 669.f.17[82] estc r211903 99870575 99870575 163329 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84836) transcribed from: (early english books online ; image set 163329) images scanned from microfilm: (thomason tracts ; 246:669f17[82]) a vvarning to all in this proud city called london to call them to repentance least the wrath of the lord break out against them; this is the day of your visitation if you will own it. fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london : 1654] signed at end: george fox. imprint from wing. annotation on thomason copy: "march. 30. 1654". reproduction of the original in the british library. eng god -wrath -early works to 1800. london (england) -history -prophecies -early works to 1800. a84836 r211903 (thomason 669.f.17[82]). civilwar no a vvarning to all in this proud city called london to call them to repentance, least the wrath of the lord break out against them; this is t fox, george 1654 709 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a vvarning to all in this proud city called london to call them to repentance , least the wrath of the lord break out against them ; this is the day of your visitation if you will own it . vvo unto thee o london , ( so called by name ) who hast made a profession of christ ; but hast cleared thy self from christ , who lives in the affections of lusts , for who are christs have crucified the flesh , with the affections and lusts ; your pride stinks before the lord , your glory and renown must wither : plagues , wo and misery , and vengeance from god , is coming upon you all , you proud and lofty ones , who have been the adversaries of god , your profession stinks before the lord , pride and hardheartedness abounds , cruelty and oppression grows & abounds in your streets , and such are you that would know meanings to the scriptures , and cries for meanings , meanings , and which lives in your conceivings , which must be scattered from the lord god , and from the life which gave forth the scriptures , for you have here cleared your selves from the life which was in them which gave forth the scriptures , for the life which gave forth the scriptures , hews down pride and oppression , and envious ones , and lusts hardheartedness , which thy streets are ful of : and o london thou art full of inventions , and full of images and image-makers , pictures , glassed hoods , vails , and round atire like the moon ; let the life which gave forth the scriptures search thee , and judg thee , and bring thee under conedmnation , for these things art thou guilty of , o how doth all excess abound , and pride and lusts , and filthiness , which stinks before the lord god , and the smell of it is come up amongst his children , plagues , plagues , plagues , is to be poured upon thee ; how beautiful art thou in thy colours , and in thy changeable suits of apparrel , and thy dainty dishes , dives like , who was turned into hell ; the life which gave forth the scriptures , shall judg thee eternally , and the life it lyes upon thee judging thee : over all the heads of the wicked , heads of the oppressors , heads of the proud , the devil is king ; wo is pronounced from the life of god upon thee , who hath drawn out his sword , to hew thee to peices , and to thresh thee ; to scatter you all as chaff with the wind , to burn you as stubble with the fire , the mouth of the lord hath spoken it ; this is the portion of all the wicked . to the just and them that fear the lord i say , come out of her ways lest you be consumed with her , that you may give judgment upon the whore , that sits upon so many waters , least you be partakers of her plagues , hearken to god and hear him ; for the rod of god is over you , and you must come under it , for your whoredom and for your pride and oppression , and hypocrisie and desembling , the lord will find you all out , for his mighty day is coming , to all your consciences i speak ; which hath been convinced but hath not repented , torment , torment , the fire is kindled , wo unto you all ; plotters to do mischief , who are not single to god : wo unto you all stubborn hard hearted ones , the life which gave forth the scriptures lyes upon thee , judging thee , and this is the word of the lord to you all , to that in all your consciences i speak , which will witness me , and condemn you , who live in these wicked practises . march .30 . 1654 george fox . tustins observations, or conscience embleme the watch of god, similized by the wakefull dog. / by me john tustin, who hath beene plundered and spoyled by the patentees for white and gray soape eighteene severall times to his utter undoing. tustin, john. this text is an enriched version of the tcp digital transcription a95388 of text r210584 in the english short title catalog (thomason 669.f.10[80]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95388 wing t3370 thomason 669.f.10[80] estc r210584 99869368 99869368 162614 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95388) transcribed from: (early english books online ; image set 162614) images scanned from microfilm: (thomason tracts ; 246:669f10[80]) tustins observations, or conscience embleme the watch of god, similized by the wakefull dog. / by me john tustin, who hath beene plundered and spoyled by the patentees for white and gray soape eighteene severall times to his utter undoing. tustin, john. 1 sheet ([1] p.) : ill. s.n., [london : 1646] imprint from wing. partly in verse : "the dog behind the doore doth lie,"... with marginal notes. annotations on thomason copy: at head of title: "see a nother as at the beginning."; "aug: 27 27. 1646". reproduction of the original in the british library. eng god -attributes -poetry -early works to 1800. dogs -religious aspects -christianity -early works to 1800. a95388 r210584 (thomason 669.f.10[80]). civilwar no tustins observations, or conscience embleme: the watch of god, similized by the wakefull dog. tustin, john 1646 594 6 0 0 0 0 0 101 f the rate of 101 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-11 elspeth healey sampled and proofread 2007-11 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion tvstins observations , or , conscience embleme : the watch of god , similized by the wakefull dog . the dog behind the doore doth lie , his masters goods to keepe , and layes his head betwixt his leggs , as if he were asleepe : but if thou do'st his master wrong , hee will it quickly spie , although thou think'st he be asleepe , i' thy face hee 'le quickly flye . so conscience is within thee plac'd , as a dog he doth thee watch : if thou do'st well , he will thee praise ; if ill , he will thee catch : for god hath conscience plac'd in thee most like a soveraigne judge , no bribes he will receive of thee , from him thou canst not budge ; but he will still attend on thee , so long as life shall last , and when to judgement thou shalt goe , he will with thee make hast . and testifie before the lord the things that thou hast done : if well , he will thee iustifie ; if ill , where canst thou run ? see that thy conscience purifie , made simple as the dove , compare it with the glasse , gods law , and with the law of love . for christ himself in short doth tell a doctrine very true , as you would have to others done , so let be done to you . for charity is waxen cold , yet knowledge doth increase , bu● faith is very hard to find , that 's ioyn'd with love and peace . by me john tustin , who hath beene plundered and spoyled by the patentees for white and gray soape eighteene severall times ▪ to his utter undoing . notes, typically marginal, from the original text notes for div a95388e-30 and the lord said unto cain , vvhy art thou wroth , and why is thy countenance fallen ? if thou do well , shalt thou not be accepted , and if thou doest not well , sinne lyeth at the doore : gen. 4 chap. 6 , 7. verses . for when the gentiles , which have not the law , doe by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the worke of the law written in their hearts , their consciences also bearing witnes , and their thoughts the meane time accusing , or else excusing one another , rom. 2. chap. 14 , 15. verses . for if any be a hearer of the vvord ▪ and not a doer , he is like unto a man beholds his naturall face in a glasse : for he beholdeth himselfe ▪ and goeth his way and straightway goeth away , and forgetteth what manner of man he was ; but who so looketh in the perf●ct law of liberty , and continueth therei● , he being not a forgetfull hearer , but a doer of the vvord , shal be blessed in his deed , james 1 chap. 23. 24 , 25 verses . and because iniquitie doth abound , the love of many shall wax cold , mat. 24 chap. 12 verse . the earth shall be filled with knowledge , as the waters cover the seas , jsay 11 chap. 9 verse . mat. 7 chap 12 verse . neverthelesse when the sonne of man cometh shall he find faith upon the earth ? luke 18 chap. 8 verse . the black and terrible vvarning piece: or, a scourge to englands rebellion. truly representing, the horrible iniquity of the times; the dangerous proceedings of the ranters, and the holding of no resurrection by the shakers, in yorkshire and elsewhere. with the several judgements of the most high and eternal lord god, upon all usurpers, who deny his law, and his truth; and the manner how 130 children were taken away by the devil, and never seen no more; and divers others taken, rent, torn, and cast up and down from room to room, by strange and dreadfull spirits, appearing in the shapes of, a black boar, a roaring lyon, an english statesman, and a roman fryer. extracted out of the elaborate works of bishop hall, and sir kenelm digby; and published for general satisfaction, to all christian princes, states, and common-wealths in europe. hall, george, 1612?-1668. this text is an enriched version of the tcp digital transcription a76775 of text r207217 in the english short title catalog (thomason e721_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 14 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a76775 wing b3039 thomason e721_7 estc r207217 99866285 99866285 166763 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a76775) transcribed from: (early english books online ; image set 166763) images scanned from microfilm: (thomason tracts ; 111:e721[7]) the black and terrible vvarning piece: or, a scourge to englands rebellion. truly representing, the horrible iniquity of the times; the dangerous proceedings of the ranters, and the holding of no resurrection by the shakers, in yorkshire and elsewhere. with the several judgements of the most high and eternal lord god, upon all usurpers, who deny his law, and his truth; and the manner how 130 children were taken away by the devil, and never seen no more; and divers others taken, rent, torn, and cast up and down from room to room, by strange and dreadfull spirits, appearing in the shapes of, a black boar, a roaring lyon, an english statesman, and a roman fryer. extracted out of the elaborate works of bishop hall, and sir kenelm digby; and published for general satisfaction, to all christian princes, states, and common-wealths in europe. hall, george, 1612?-1668. digby, kenelm, sir, 1603-1665. [2], 6 p. printed for george horton, london : 1653. annotation on thomason copy: "nou. 29.". reproduction of the original in the british library. eng god -wrath -early works to 1800. ranters -early works to 1800. great britain -history -puritian revolution, 1642-1600 -early works to 1800. a76775 r207217 (thomason e721_7). civilwar no the black and terrible vvarning piece: or, a scourge to englands rebellion.: truly representing, the horrible iniquity of the times; the da hall, george 1653 2527 6 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-03 tcp assigned for keying and markup 2008-05 spi global keyed and coded from proquest page images 2008-06 mona logarbo sampled and proofread 2008-06 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the black and terrible vvarning piece : or , a scourge to englands rebellion . truly representing , the horrible iniquity of the times ; the dangerous proceedings of the ranters , and the holding of no resurrection by the shakers , in yorkshire and elsewhere . with the several judgements of the most high and eternal lord god , upon all usurpers , who deny his law , and his truth ; and the manner how 130 children were taken away by the devil , and never seen no more ; and divers others taken , rent , torn , and cast up and down from room to room , by strange and dreadfull spirits , appearing in the shapes of , a black boar , a roaring lyon , an english statesman , and a roman fryer . extracted out of the elaborate works of bishop hall , and sir kenelm digby ; and published for general satisfaction , to all christian princes , states , and common-wealths in europe . london : printed for george horton , 1653. the black and terrible warning piece amongst the rest of the strange and infidel opinions , sprung up in these our tottering and staggering times , there is a generation most erroniously c●ept within the bounds of this nation , who hold themselves to be above ordinances , and that they have walked through all dispensations ; denying the sacred scriptures , the resurrection of the saints ; and like the sons of perdition , contemn all gospel promises , and christian priviledges , saying , that there is no god ▪ no divel , no heaven , no● hell , and that the soul is mortal : denying likewise , that the son of god commeth with recovering grace , and discoveries and tenders of a spiritual and eternal happinesse and glory . but to confute them of their errors and to evince and make forth unto the world , that there is a god , we need look no further , then iustin martirs sermon ad gentes , proving the unity of the godhead out of the heathens themselves , orpheus , the sybils , sophocles , homer , plato , pythagoras , &c. nay further , hear what seneca saith , if the dev●ll be so diligent as to deceive men of eternal happinesse , and bring them to unspeakable misery , then sure there is such a happinesse and misery ; and the former being true , ergo the latter : for saith he , as the joys of heaven are beyond our conceiving ; so also are the pains of hell ; everlasting torment is unconceivable torment . alas ! doth it not plainly tell us that there is a divell , labouring to deprive man of his happinesse , when men are drawn to commit such monstrous sins ? such cruelty as the romans used to the jews at the taking of jerusalem , so many thousand christians so barbarously murthered ; such bloudy actions as those of nero , sylla , calligula , messala , caracalla , the roman pontiffs , the french massacre , the gun powder plot , the spanish inquisition , and their murthering of 50 millions of indians in 42 years , according to the testimony of acosta their jesuite . men invading their own neighbours and brethren , with an unquenchable thirst after their bloud , and meerly because of their strictnesse in the common professed religion , as the late cruel wars in england have declared . as touching the clear and frequent discovery of the verity of the scriptures ( though many deformed creatures in stead of reformed christians , in this latter age , say , they are needless , and deny the authority thereof ) it is the word of god , as great chamier calleth i● , who likeneth it to the revelations made to the prophets and apostles . and , indeed , of what exceeding great necessity is it , to the salvation of all true beleevers , to be soundly perswaded of the truth of scripture ? as gods own veracity is the prime foundation of our faith , from which particular axioms receive their verity : so the scripture is the principal foundation quod patefactionem , revealing to us , what is of god , without which revelation , it is impossible to beleeve . therefore should not the foundation be both surely and firmly laid , the superstructure cannot be firm , where the foundation is sandy ; neither can the affections and actions of any be sound or strong , where their beleef is unsound or infirm . again , learned mr. pemble saith , that the loose and unsetled faith of many in these times , in denying the scripture , and eternal rest , proceeds from the fiery darts and forcible engines of satan . and whereas many of them deny , that the soul of man remaineth and liveth after death , because they see nothing go from him but his breath ; it is undeniable , but that the saints do ascend to the most highest throne : and this every true beleever ought to apply unto himself implicitely , though many in this age are grown to that impiety , that they laugh at all that is said of another life , and say , that there is no such thing as a devil , &c. but famous zanchy affirmeth , that it is as clear as the sun , that the air is full of devils ; because , besides gods word , experience it self doth teach it , and sundry arguments we shall here recite to maintain it ; to wit , luther affirmed of himself , that at coburge he oftimes had an apparition of burning torches , the sight whereof did so affright him , that he was near swooning : also in his own garden the devil appeared to him in the likenesse of a black boar ; but then hs made light of it . sozomen , in his ecclesiastical history , writes of apelles a smith , famous in aegypt for working miracles , who in the night , while he was at work , was tempted to uncleanness by the devil , appearing in the shape of a beautifull woman . and learned cyprian saith , that one like a glorious young man ( being the apparition of a good angel ) stood by one of his fellow presbyters at his death , as he was afraid , and praying against death , and said to him , are you afraid to suffer ? are you afraid to go forth ? what shall i do with you ? as chiding him for his lothness to suffer death for chr●st . yea , godly , sober melancton affirms , that he had seen strange sights and apparition , and many credible persons of his acquaintance have told him , that they have not onely seen them , but had much talk with spirits : among the rest he mentions one of his aunts , who sitting sad at the fire after the death of her husband , there appeared one unto her in the likeness of her husband , and another like a franciscan frier : the former told her , that he was her husband , and came to tell her somewhat ; which was , that she must hire some priests to say certain masses for him , which he earnestly besought her : then he took her by the hand , promising to do her no harm ; yet his hand so burned hers , that it remained black ever after , and so they vanished away . lavater also himself , who hath writ a book wholly of apparitions , a learned , godly , protestant divine , tells us , that it was then an undeniable thing , confirmed by the testimonnies of many honest and credible persons , that sometime by night , and sometime by day , they have both seen and heard such things ; and that some going to bed , had their cloaths plucked off them ; others heard somewhat lying down in the bed with them , others heard it walking in the chamber by them ; saying , they were the souls of such or such persons lately departed , that they were in grievous torments ; and if so many masses were but said for them , or so many pilgrimages undertaken to the shrine of some saint , they should be delivered ; these things with many such more , saith pious lavater , were then frequently and undoubtedly done , and that where the doors were fast locked , and the room searched , that there could be no deceit . so sleidan relateth the story of crescentius the popes legate , feared into a deadly sickness by a fearfull apparition in his chamber . most credible and godly writers tell us , that on the twentieth day of june , in the year of our lord 1484. many blasphemous and abominable wretches ( holding the same tenents with the ranters , shakers , &c. of our times ) met together in great numbers , both men , women , and children at a town called hammel in germany , where they acted the scene of sathan , reviling and blaspheming , nay threatning the almighty and omnipotent god : and not content with this , set their children , to the number of 130. on a high place within half a mile of the aforesaid town , to dare and defie the lord of all spirits . but mark the judgement that befel them in a moment : while they were belching forth these diabolical imprecations , the lord thundred vengeance upon them , the said 130 children being carried away by the devil in a flame of fire , and were never seen again . but i need say no more of this ; there is enough written already , not onely by cirogna , delus , paracelsus , and others of suspected credit ; but also by godly and faithfull writers , as lavater agricola , moynus , and many others . zanchy thinks , it is the very substance of devils that enters men , and that they have bodies more subtile then the air , by which they enter . but if any doubt whether there be any such thing , credible history , and late experience may sufficiently satisfie him ; for in need , the history of the dispossession of the devil out of many persons together , in a room in lancashire , at the prayers of some godly ministers , is very famous . luther thought that all phrenetick persons , and ideots , and all bereaved of their understanding had devils , notwithstanding physitians might ease them by remedies . and indeed the presence of the devil may consist with the presence of a disease , and evil humor , and with the efficacy of means . sauls melancholy devil would be gone when david played on the harp. so that learned physitians think , that the devil is frequently mixed with such distempers , and hath a main hand in many of their symptomes . forestus mentioneth a country man that being cast into melancholly through discontent at some injuries that he had received , the divel appeared unto him in the likenesse of a man , and perswaded him to make away himself rather then to bear such indignities ; and to that end advised him to send for arsenick to poison himself . but the apothecary would not let him have it , except he would bring one to promise that he should not abuse it ; whereupon the divel went with him as his voucher , and so he took a dram , but though it tormented him , yet it did not presently kill him ; wherefore the devil brought him afterward a rope , and after that a knife to have destroied himself ; at which sight the man being affrighted was most miraculously recovered unto his right mind again . and lastly , to prove that man hath a future happiness or misery , is drawn from the argument of the devils compact with witches . it cannot be onely his design , of hurting their bodies that maketh him enter into these contracts with them ; for that he might procure by other means as likely . it is a childish thing to conceit that the devil cares so much for a few drops of their bloud , is not the bloud of a beast or other creature as sweet ? neither can it be onely the acknowledgement of his power that he aims at ; nor a meer desire of being honoured or worshipped in the world , as porphirius and other pagans have thought : for he is most truly served , where he is least discerned , and most abhorred , when he most appears . his apparitions are so powerfull to convince the ranters of our times , who believe not that there is either god , or devill , or heaven , or hell , that i am perswaded he would far rather keep out of sight , and that for the most part he is constrained by god to appear against his will . so that by these attempts of sathan , to deceive and destroy souls , it is evident , that there is an estate of happiness or misery to every man after this life . see sir kenelm digby , of the immortality of the soul : and mr. ross his philosophical touchstone , in answer to it . and indeed , all those arguments which every common play book , and philosopher almost can afford you , to prove the immortality of the soul , will also serve to prove the point in hand . but many can apprehend these arguments from sense , who cannot yet reach , and will not be convinced by other demonstrations : as temptations , apparitions , possessions dispossessions , and witches , are most excellent means to convince a ranting sadduce , that there are angels and spirits ; so also by consequence , that there is a resurrection , and eternal life . from whence , be pleased to observe , how long did the most learned philosophers study , before they could know those few , rude , imperfect notions , which some of them did attain to , concerning eternity ? they were gray with age and study , before they could come to know that which a child of seven years old may now know by the benefit of scripture . finis . some questions and answers concerning religion and the worship of god. laythes, thomas, d. 1701. 1691 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a49838 wing l753 estc r220074 99831503 99831503 35966 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a49838) transcribed from: (early english books online ; image set 35966) images scanned from microfilm: (early english books, 1641-1700 ; 2050:23) some questions and answers concerning religion and the worship of god. laythes, thomas, d. 1701. 1 sheet ([1] p.) s.n., [london : 1691] imprint from wing. signed and dated at end: thomas laythes. from dailhead in cumberland, 18th 11th mo. 1691. reproduction of the original in the friends' library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -early works to 1800. quakers -early works to 1800. god -worship and love -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-03 mona logarbo sampled and proofread 2008-03 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion some questions and answers concerning religion , and the worship of god. the only living and eternal god that made heaven and earth , and all mankind , it is he that requireth religion , worship and service , from all people , having given them a gift and understanding whereby to know and discern good from evil , and right from wrong : and seeing there are so many religions , professions and worships in the world , it is very necessary to know which is that true religion and worship the lord hath a regard unto , and doth accept of . quest . 1. from whence comes , and what is , the true and sound religion and worship ? answ . the true and right root , from whence sound religion springs and arises , is from that precious incorruptible seed , sowen by christ the good seeds-man in the hearts of the children of men , whereby they are renewed and born again unto a firm faith , and sure stedfast belief in god the father , and in his eternal son jesus christ for life and for salvation ; and in this living and true faith , we sincerly serve , honour and obey god , in a holy living with him in his fear , and a daily waiting upon him , and a humble walking before him , and reverend worshiping and serving him in the spirit and in the truth , jam. 1.27 . joh. 4.24 . pet. 1.23 . quest . 2. what is the difference between the true religion and the false ? answ . the true and sound religion having for its ground and foundation a pure principle of truth , which leads into all truth in the hearts and consciences of the children of god , whereby they are acted , led and guided in the things of god , and in all there religious services to god : then the fruits and effects therefrom , is meekness , patience , temperance , love , peace and good-will unto all : and such as are led and guided by this good spirit , they are firm , and sure , and stedfast in their religion and worship , and cannot forsake the assembling themselves together in the time of persecution and suffering , as the manner of some hath been . — and the ground and foundation of false religion , is darkness , ignorance and unbelief , pride , blind-zeal and self-conceitedness , begotten by the spirit of enmity in the hearts of the children of darkness and disobedience to the light and grace of god ; and from this ground ariseth all that confusion in religion and worship , and those many inventions and traditions in pretence of the service of god : and from this vain religion , and unbridled tongue , ariseth much discord , strife and contention , from such as conceit they know that which they rightly know not , and so are wise in their own imaginations , and puft up with their own conceivings , to contend and dispute in the spirit of enmity , and not of love ; and when this doth not prevail , then sometimes they go on to persecution , imposition and other cruelties , about religion and worship ; and such are not conscientious for any religion at all , but can easily comply and conform to any religion and worship whatsoever , being from the meek and peaceable spirit of christ jesus . quest . 3. among all sorts of people , who may be said to be likest the ancient and primitive christians ? answ . those may be said to be likest the ancient and primitive christians , who do believe in , and receive the light and spirit of grace in their own hearts , and are thereby taught in doctrin and practice , in humility , charity and self-denial , being made willing patiently to suffer reproach and persecution for god and christ's sake , and walk according to christ's example , who went about doing good , and when he was reviled , reviled not again , 1 pet. 2.21 , 22 , 23 , act. 10.38 . quest . 4. who are the best ministers ? answ . those may be said to be the best ministers that convert and turn most souls unto god , according to that in james 5.20 . he that converteth a sinner shall save a soul : then let us see who these are ; they are not the proud and lofty , they are not the light and airy , nor the wild and wanton , they are not the hirelings , who seek their gain from their quarter , they are not the envious persecutors , nor the vain and unprofitable talkers . quest . 5. who are they then ? answ . they are such as have freely received the gifts of god's grace , and according to the ability thereof , do freely minister unto others , what they have heard seen and handled of the word of life in themselves and live accordingly , whereby they are made instrumental to turn many from darkness to light , and from satan's power to god : these are the best ministers . quest . 6. and who is the best teacher ? answ . the best teacher is christ jesus , who by his light and grace teacheth to deny ungodliness and worldly lusts . and who are they that are taught and guided by him ? not the prophane , drunkards , lyers , swearers , whore-mongers and adulterers , nay these god will judge : it 's those that live soberly , righteously , and godly in this present world , tit. 2.11 , 12. quest . 7. and which may be said to be the best meetings in relation to the worship of god ? answ . those may be said to be the best meetings , wherein the lord most appears by his heavenly power and divine presence to humble the hearts , and mollifie and tender the spirits of his children , and enlarge them to run the way of his commandments with great delight : these are certainly his people , and these are the best assemblies and meetings . let truth and true experience speak to these few things . from dailhead in cumberland , 18 th 11 th mo. 1691. written by a friend to truth , and a well-wisher to all people , thomas laythes . strange and true nevvs from staffordshire, or, a true narrative concerning a young man lying under almighty gods just vengeance, for imprecating god's judgment upon himself, and pleading his innocency though he knew himself guilty written by w. vincent minister of god's word at bednall, in the county of stafford aforesaid; who saw and discoursed the said person upon the 26. day of april, 1677. the saddest spectacle that ever eyes beheld. licensed, may 11. 1677. roger l'estrange. vincent, william, 1631 or 2-1678. 1677 approx. 9 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a65000 wing v452b estc r220275 99831696 99831696 36163 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65000) transcribed from: (early english books online ; image set 36163) images scanned from microfilm: (early english books, 1641-1700 ; 2084:22) strange and true nevvs from staffordshire, or, a true narrative concerning a young man lying under almighty gods just vengeance, for imprecating god's judgment upon himself, and pleading his innocency though he knew himself guilty written by w. vincent minister of god's word at bednall, in the county of stafford aforesaid; who saw and discoursed the said person upon the 26. day of april, 1677. the saddest spectacle that ever eyes beheld. licensed, may 11. 1677. roger l'estrange. vincent, william, 1631 or 2-1678. 8 p. printed for e.r., london : in the year, 1677. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng judgment of god -early works to 1800. god -wrath -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-09 spi global keyed and coded from proquest page images 2002-06 john latta sampled and proofread 2002-06 john latta text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion strange and true news from staffordshire , or , a true narrative concerning a young man lying under almighty gods just vengeance , for imprecating god's judgment upon himself , and pleading his innocency though he knew himself guilty . written by w. vincent minister of god's word at bednall , in the county of stafford aforesaid ; who saw and discoursed the said person upon the 26. day of april , 1677. the sadest spectacle that ever eyes beheld . licensed , may 11. 1677. roger l'estrange . london , printed for e. r. in the year , 1677. strange and true news from staffordshire . though the sad examples of gods justice upon notorious offenders have been many , in the several parts of the world , yet men are not deter'd from but persist in perfidiousness and villany : when satan has by his temptations got once an advantage , he never leaves tempting such vanquished sinners , till he has drawn them from less sins to greater , and so brought them to shame and destruction either in this life , or that which is to come ; as by this sad example , of which i am about to discourse , will more fully appear . one mr. william vincent , a minister , hearing a report that a mans hands and feet should rot off , and yet the said man not at all sick , but could eat and drink and speak heartily , and having an account where this man lay , could not be satisfied , but made it his business to ride to the place , which was about 14 or 15 miles distant from bednal , where the said minister liveth ; and coming to some few houses adjoining to a heath side in the county of stafford aforesaid , in a little shed or barn , there he finds this subject of gods wrath and object of every eyes pity that beheld him : and at that time there were a great many both men women and children beholding of him . the person so afflicted lying there upon a pad of straw between a pair of sheets , not being able to help himself , neither one way or other , more than what the person that looked after him did for him ; for there is a man hired onely to tend him . as to the miserableness of his condition it is this , several of his members consume away and rot ; one hand being rotted from the wrist that you may not only see through the master bones , but also the bones for half a handful between the knuckle-bone of the wrist and upwards , towards the elbow , hath neither vein , flesh , nor sinew left , but is as bare as any bone can be : one hand is as black as a beasts-hoof , and drawn together in the form of the same , so that the said minister upon the first sight of it , did conclude that it had been a beasts-hoof that had lain by him , till his keeper shewed him to the contrary , by moving his arm ; by which it did appear , that that was his hand , and did join to his wrist , that was bare to the bone for above four inches : the flesh that next appeared towards his elbow was ulcerous and in a rotten condition , and one of his knees rotted , so that his leg was ready to drop off ; yet all this while the said afflicted person eating and drinking and speaking heartily . now you have heard in what a miserable and dreadful condition this sad subject of gods just wrath now lies . let us proceed to give you an account of his own conjectures of the cause of his so exemplary punishment . the said person stealing a bible , being accused of the fact , did absolutely and impudently deny it ; not only so , but imprecating sad judgments against himself , in these and such like words , saying , that he desired that god might make him an example if he were any ways guilty of that crime laid to his charge ; and that his hands might rot off if he stole it , and he might rot alive if he had it , or medled with it : notwithstanding he knew himself to be guilty of the stealing of it . all which you may more fully understand by this following confession from his own mouth to the said minister , the author of this present narrative . this minister when he came to him propounded several questions to him , after he had bewailed the lamentable condition of the said person . 1. he asked him whether he did not look upon the hand of divine vengeance to be upon him , in an extraordinary manner ? he answered , he did . 2. the said minister asked him , whether he did apprehend for what that so sore a judgment was for , that he then lay under ; whether he were guilty of any particular sin , ( that his conscience accused him withal ) which did provoke gods wrath in so high a nature against him . he said that his particular sin was stealing a bible , for which he apprehended this sore judgment of god upon him . the said minister said further to him , did you steal a bible ? he answered , yes . the minister told him , though he did , that was a sin pardonable upon repentance ; that god was a merciful god. but the afflicted person further added , that when he was questioned for it , he positively denyed it , and wished that he might rot alive , and that his hands might rot off if he ever touched it ; and all this while knew himself guilty of the crime . the minister asked him how long since this fact was committed ? he answered , about six weeks . the minister asked him how long after that he had wished those sad wishes to himself , it was before he apprehended that hand of gods wrath to be upon him ? he answered , not long . the minister asked him , after what manner he found himself alter , as to any distemper that seized upon him ? he answered , he was taken with an aguish and feverish condition , and immediately his hand began to rot , and then he looked upon it to be the hand of god upon him , in punishing him for those sad vvishes he wished upon himself : and he further added , that he desired all good people to pray for him . having given you an account of the confession of this miserably afflicted person , without any alteration , as it was taken from his own mouth ; give me leave to admonish the reader seriously to consider , that if we by continuance in sin shall provoke god to withdraw his sustaining providence , our flesh and bones presently consume and crumble into dust and rottenness . hast thou not seen in a charnel-house the unvailed mysteries of humane nature , bones rudely thrown upon heaps , naked skulls with hollow eye-holes , yielding a dreadful and deformed spectacle ? hast thou not beheld their grinning mouths , and gastly looks , and the rest of their members carelesly dispersed and scattered ? such thou mayest consider will every person suddenly be , from whom god shall at any time withhold his providential supports . let this sad spectacle of divine vengeance move us to consider , with what a god we have to do : be not deceived ; god will not be mocked . let every one consider and admire god's free grace and mercy , that he hath not been made a subject of god's immediate wrath , instead of being a living monument of gods long suffering and patience . let no man presume to take gods name in vain ; much more not dare to challenge gods vengeance upon himself . this sad example ( being well considered ) may deter all that hear of it from such notorious sins . let every man take the advice of moses , deut. 32. 29. to be wise , to understand , and to consider their latter ends : which being done , will bring us to the knowledge of god , our selves , of heaven and hell , and prevent from being unhappy or miserable , either in body or soul. vvhich is the hearty desire of your humble remembrancer . w. v. finis . a general epistle to be read in the fear of god in and amongst the assemblies of his people by william dewsbury. dewsbury, william, 1621-1688. 1682 approx. 15 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a35841 wing d1270 estc r1346 13429903 ocm 13429903 99519 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35841) transcribed from: (early english books online ; image set 99519) images scanned from microfilm: (early english books, 1641-1700 ; 785:3) a general epistle to be read in the fear of god in and amongst the assemblies of his people by william dewsbury. dewsbury, william, 1621-1688. [2], 9 p. printed for benjamin clark ..., london: 1682. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -love -early works to 1800. 2003-05 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2003-08 jonathan blaney sampled and proofread 2003-08 jonathan blaney text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a general epistle to be read in the fear of god. in and amongst the assemblies of his people . by william dewsbury . london , printed for benjamin clark in george-yard in lombard-street , bookseller , 1682. a general epistle to be read in the fear of god. in and amongst the assemlies of his people . my dear friends , in the light of the lord all watch and pray , that you may receive power through faith in the name of christ to reign over your own thoughts and wills ; then will you delight in taking up the daily cross to the mortifying of the earthly members : that your conversations may be as becometh the gospel of our lord and saviour iesus christ , which will make you manifest to the witness of god in every conscience , that you are the salt of the earth ; that have kept your state and habitation in god , and doth retain the sweet savoury spirit of life , which seasons all your words and works , and ministers grace to all with whom you have any concern ; to the exalting gods blessed truth over all that watch for evil which will cause their eyes to fail , and frustrate their expectations for ever , amen . and dear friends , i beseech you be faithful upon all accounts , for the service of the blessed truth of god ; to meet together in his holy fear , that you may receive the holy inspiration of his spirit to exercise you in what service god is pleased to call you unto ; whether in prayer to god , or in exhortation to build up one another in your most holy faith ; to raise up the the life in all , that every one that 's overcome with the powerful and heavenly motions , cast their mite into gods treasury , and give him his own advantage ; so will you feel the encrease of his government in you that are faithful , in the true measure of light and life ; more and more he will give unto you , to the edifying of one another in love : so will you become epistles written in one anothers hearts , with the pure spirit of the living god ; which will bind you up in the vnity of the spirit , and bond of peace ; and what exercise soever is met withal , whilst you are in the mortal body , pray to the lord to keep you in the life of his own spirit ; that patience may have its perfect work , that if you be smitten on the one cheek , turn the other cheek to the smiter also , and if you be reviled , revile not again ; but in deep humility and patience wait in the pure , meek , and peaceable spirit of our lord jesus who was made perfect through sufferings : so are his dear and chosen iewels , who bear his name in righteousness and have their eye to the god of their help , and their confidence in the lord alone . oh ye blessed of the lord , be glad in his name , who will not let any of you suffer ( whose confidence is in him alone ) any more than he will give strength to bear , and will sweeten the cup of your tribulation with his blessed presence , which will cause your hearts to rejoyce and sing in all your tryals ; and will give you your portion for ever with the blessed assembly , that iohn spoke of in the seventh of the revevelations : a number that no man could number , that had passed through the great tribulation , and washed their garments , and made them white in the blood of the lamb : therefore are they before the throne of god , and serve him day and night in his holy temple ; and he that sitteth on the throne shall dwell among them , and feed them and lead them to the living fountains of waters , where god will wipe away all tears of sorrow from their eyes for ever . and this is your portion , you dear children of the living god , who in true love to him have waited upon him , in the light of christ , to be buried with him in his spiritual baptism , and made conformable to him in his sufferings and death ; notwithstanding your strict walking in observations [ which must be done according to what the lord manifests to you , or else you perish eternally ] without true repentance . and in the deep sense of your present strait , being made conformable in measure to our lord and saviour ; you cry as he did upon the cross , my god , my god , why hast thou forsaken me ( when he bare the sins and transgressions of his people ) even so do you his dear children in your measure passing through the great tribulations , being made of the number of the slain of the lord. here is first a passing through the great tribulation , and to be made of the number of the slain of the lord ; and being truly humbled into his blessed will , in the deed sense of the poverty of spirit , there wait upon the lord , until he create you to a lively hope , and give you a possession of his blessed life , that is hid with christ in god , and so marry you to himself in his own righteousness , which he gives you for to be your wedding garment . and now this love of god constrains you to walk in all strict observations that are required of you to be done ; but no more to lean upon them for life , but have now all your obediences accepted of god through faith in the light , life , and name of christ , in whom you now are the righteousness of god for ever , in giving up freely to be guided by his spirit in faithfulness to the end . oh you ever blessed and happy people ! who doth witness fulfilled in you what is here written ; lift up your heads and rejoyce in the lord , and in the almighty power of his humble , meek and pure spirit , which makes self of no reputation , but through your obedience to christ jesus the true light , in whom you come to witness the lord to be one , and his name one ; and you that never had power to believe in his name , until he gave you power to believe ; you are one in the lord for ever . and here is the ioyful and eternal vnity with the father in the son , and one with another in the love of christ which bought us with his blood , which the gates of hell can never prevail against . and all you my ancient brethren and sisters , that have obtained this blessed dominion and everlasting inheritance . i bless god for you , whom i do believe will take care to answer the desire of my soul as before-written : for the comfort of the young and tender babes , for whose sake i had this concern upon my spirit , to lay before them the true passage into the footsteps , where the tribulated companions have travelled that are married to the lord of life , and have upon them their wedding garment , that they may not come short that are upon their travel towards the same inheritance in christ the true light , as before exprest . and i dearly beseech you , whom god hath sealed up ( with his holy spirit to your full assurance of gods everlasting love in christ iesus ) that you watch over the tender and tribulated ones ; and in what possible can be done , to strengthen their faith , that they may come into the heavenly vnity with the father in the son ; and sit down with all them , that have been made conformable to christ in his suffering and death , that in the heavenly resurrection ; blessed and everlasting peace , they may sing halelujah , and high praises to the lord their god , over all the wrath that 's in the children of men ; which will come to an end , and vanish away like smoak , before you whom the lord hath called in meekness and patience to bear his name in righteousness , in the sweet savoury spirit of iesus christ , over all blessed for ever , amen . in which the lord keep you all , with my soul , faithful unto the end ; is the breathings of the spirit of your brother and companion in the kingdom of patience and tribulation in the lord jesus christ. william dewsbury . and further , i have this to communicate to my friends and brethren ; that what hath come to pass these late years , for want of watchfulness to be guided by the spirit of the lord : love hath been quenched in many , that offences hath entred , and separation followed ; which hath deeply wounded my spirit , who have endeavoured to the utmost of my power in the love of god to prevent such proceedings ; and so have i done in many years past , in preventing papers ready to be printed from being published , that were of a tendency to quench the love of one towards another : and when ieffery bullocks papers were published in print , which would appear to the reader of a tendancy as to the breach of vnity ; ( which would cause the enemies of god to rejoyce , it did so wound my spirit , that for many weeks , they that saw me did not expect that i would continue long in the body : but god in his mercy restored strength in his appointed time . and when i did hear that some in the west , did intend to publish in print some friends weaknesses : i bore my testimony against such proceedings , and told one that did favour what was intended , that i would have my hand cut off , before i would exercise it in such undertakings ( as the state of friends was at that time . ) and desired him , to speak to w. r. that he would not proceed in publishing any thing of that nature ; for if he did , it would be a prejudice to truth , and would produce very sad consequences that would follow , and my spirit would be deeply wounded , as it is this day , through these proceedings ; that voluntarily through want of love , casts away the iudgment , that is given to the people of the saints of the most high god ( to keep all sweet and savoury amongst us ) into the hands of the enemies of god , as an inlet for them to come into the midst of us , to sit as iudges and trample upon us . so to clear my conscience of all false reports cast upon me , as that i have encouraged what is brought forth as before written ; and to satisfie all friends in god , i have laboured according to the ability god hath given me , to prevent the publishing all things of that nature , as aforsaid ; and have endeavoured with all concerned , that i could meet with : to have a care of watching for evil , lest they provoke one another to wrath , and so quench the love : but rather look at the good one in another , and in the love of god , minister , to preserve them forth of any weakness they did see lay near to attend them ; that so the pure holy spirit of light , life and love , that first gathered us into it self , to be a people in god , and in his blessed authority to reign over what was , and is contrary to his blessed nature , may again restore , ( where it is wanting ) in the vniversality of its blessed power , to make up the breaches , and to restore the desolate ones , in causing every one that professeth the biessed truth of god , to love their neighbour as themselves ; and so to do unto all , as they would have others to do unto them ; that so all concerned in the exercise , in the measure of the grace of god in christ , ( that seeks the peace of his people ) may stand as saviours upon mount sion , to the honour of the name of the lord our god , and the eternal comfort of all that love not their lives unto death , to serve the lord , and his dear and chosen people , in the meek , patient , and peaceable spirit of our lord jesus christ. in which the lord keep you all with my soul ; that in his pure and peaceable dominion , we all reign , and throw down our crowns before his throne . and all vnanimously sing , all glory , honour , praises , thanksgiving , and dominion be given to him , who is found worthy to sit upon his throne in all our consciences , christ jesus the true light , and hope of our glory , even so be it withall that professeth his blessed truth : saith my soul in the name of the lord. from warwick the 8th . day of the 3d. month 1682. w. d. herein is held forth the gift and good-will of god to the world and how it is tendered. blackborow, sarah. this text is an enriched version of the tcp digital transcription a28286 of text r36530 in the english short title catalog (wing b3063). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 16 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a28286 wing b3063 estc r36530 15719563 ocm 15719563 104508 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28286) transcribed from: (early english books online ; image set 104508) images scanned from microfilm: (early english books, 1641-1700 ; 1178:2) herein is held forth the gift and good-will of god to the world and how it is tendered. blackborow, sarah. 8 p. printed for thomas simmons ..., london : 1659. caption title. signed: sarah blackborow. imprint from colophon. reproduction of original in the huntington library. eng society of friends -pastoral letters and charges. god -love. a28286 r36530 (wing b3063). civilwar no herein is held forth the gift and good-will of god to the vvorld, and how it is tendered. blackborow, sarah 1659 3250 15 0 0 0 0 0 46 d the rate of 46 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-06 tcp assigned for keying and markup 2004-06 aptara keyed and coded from proquest page images 2004-07 mona logarbo sampled and proofread 2004-07 mona logarbo text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion herein is held forth the gift and good-will of god to the vvorld , and how it is tendered . many are the redeemed of the living god , unto whom songs of deliverance and of everlasting peace are come , who once witnessed the acceptable ●tar of the lord , and the day of vengeance of our god . ●●erefore now all you who are found in that which the wrath 〈◊〉 god is to , are under death's dominion , over whom death ●●●gns , and must ( from adam until moses ) be witnessed . the ●●ing spirit of life is uttering forth its voice ; therefore e●●ry one now hearken and hear , that the everlasting word 〈◊〉 gospel of jesus christ ) you may all hear , and be made ●●ssessors of , every one in your own vessels , that the bread ●●ich comes down from heaven you may all know , and feed ●●on , and the water of life to drink of , and every one to ●●ssess the opening of the pure tender bowels of eternal ●ove , which opens forth and pours down continually the ●ood will of the powerful god of life to lost man . the good ●ill of god precious it is ; therefore now that every one may 〈◊〉 brought to know the tendering of it , i am moved in the same bowels which opens it self in the dearness and tenderness , which is beyond tongue to utter , or pen to express the infiniteness of the love which springs forth from everlasting bowels of divine love , which onely is known in the pure nature and life of christ : oh what may i do for you who are found in the adultery and transgression of that life and love ! even the lord god almighty bring you to his fear , faithful and obedient to his witness , that his voice you may hear in you , which calls to you daily to return , that to his help you may all come , even you who from it are departed , his help you know not , who are running further and further from his witness , into the many pathes , imbracing the many things , and offending in all ; and so the one thing is lost which is onely needful , in which you might be made to wear the garment which is unchangeable , and to walk in the path which is pure and equal , and know the eye to be opened again , which the god of this world hath blinded ; which eye as it is opened , sees jacob which inherits the blessing , and brings savoury meat , such as the father loves , even while esau's garment he did wear , yet jacob's voice was known . so now the voice hearken diligently to hear , which calls out of the earthly , out of the changeable , out of the mortal , that to the immortal word all may come , where the immortal birth is known , and the babe of glory seen and enjoyed , and man by him , and in him , come to possess the power of god , by which power the power of death comes to be destroyed , and all which hath subjected man under it , and man by it brought to be free again , in the pure life which is endless ; and truly sadness often possesses my heart when i behold the world in the alienation , out from the power and pure life , driven from the presence of the living god , into the earthly nature and carnal mind , there labouring and seeking , professing , getting into church-fellowships , and all acting in that which adulterates from god , both priest and people . oh deaf people ! for the seed's sake , which is christ , are many made to cry aloud , and not to spare , but give up their bodies , and suffer cruel whippings , stockings , all manner of scoffings , scornings , and despiteful usuage , imprisonments in stinking holes until death , and for no other cause but because that love which we our selves have been beloved of , hath laid a necessity upon , and constrains many to hold forth the good will of god to mankind , and to declare the everlasting gospel ( the word of god ) hid in the heart , and that ( in every conscience ) may be manifested , that all men may know again the kingdom of god in them , and that near them , and not a far off from them , but hid in them , which leads into the kingdom of god ; and truly this i know to b● the breathings of eternal love in man , which checks and reproves him in secret , even for things which no eye sees , nor no ear hears , nor no tongue reproves ( which are visible ; ) but there is no sin so secret , but that spirit ( which searcheth the heart , and tryeth the reins ) findeth it out , and will pursue by checking and reproving all things that is done or acted in that nature where the transgressor lives : and this is the free gift of the pure god to man , that thereby man may come to know his call by his reprovings , his pure gift ; and though it be the first and least manifestation of divine love in the creature , yet is it distinct from the creature , not of him , though in him , pure as god is pure , who is the giver of it , and as unchangeable as he is . therefore you who have been long wording of it , oh that there were an heart in you to answer to the lords love , in returning to his witness ! the long-suffering of god , the slaying of the holy and just one , the piercing and wounding , oppressing as a cart with sheaves , the pure life & love ( which is god ) you are not come to know , who live in the pride , in the vanity , in the pleasures , who answers not to the witness , and you that are not come hither , knows nothing , nor answers the call of the lord , though you may profess it in words . now honestly consider , what testimony bear you to christs death ? are you dead with him ? what , and your iniquity alive ? and you who are ministring forth to others , what testimony bear you to these things before mentioned ? hitherto when you have been tryed by any of the lords people , either you run away , or cause the people shamefully to hale away them that come in christs spirit to demand a reason of the hope that is in you , which shews you are ashamed of your testimony , and afraid to be tryed . but many there be ( sons and daughters ) who witness his death and resurrection , who hold forth a true testimony of jesus to the world , whose ministry stands in christ ( the power of god ) and is come to try you ; your testimony , and ministry . now be patient , and flie not , and do no more as you have done , to betray the holy seed christ , and lose that which should be able to make you stand in the day of trial ; truly my heart is grieved for you , to see how you involve your selves and others into that which leads you , and layes you under eternal woes , and yet you are pleasing your selves with a false hope , which clothes you with vails of darkness , and a faith vvhich makes not perfect , and purifies none , but hath its ground in that vvhich is exalted above purity , and oppresseth him vvho is the pure unspotted life , the rock of ages , vvhich the true faith vvhich makes perfect , is grounded in ; and this the just lives by ; and all they vvho vvitness this , are not afraid to be tried , nor are ashamed of their testimonie , neither do they manifest such an impatient spirit to turn their back , or run away , or be impatient or wrathful , but can willinglie ( in the true fear of god , vvith meekness and love ) be readie to give an answer to every one that asketh , and in the same spirit ( and mind which was in jesus ) calls to all you who are bringing forth your ovvn begettings , and that vvhich the comprehender hath formed in your ovvn minds , every one bringing forth that conception vvhich the povvers of darkness forms ; but they that lives in gods pure light , sees all this and you in the pit , carrying your graves about with you , and your clothing is death ; and sees all that vvhich led you thither , and sees vvhat is doing in all kingdoms . he that can receive it , let him . now christ jesus the light of the world , is vvitnessed to be the word of god , in vvhom is life , and his life is the light of men : therefore now all you vvho are busying your minds , and carnallie reasoning what it should be , some calling it a natural light , others saying that it 's not sufficient to shew every sin ; i say , cease your quarrelling against that which should lead you to the help of the lord , john 14. john knevv vvhat it vvas he did bear a true testimonie , he said he vvas not that light , but came to bear vvitness of that light , and h●s testimonie is true . many are now witnesses of it with him , ( praised by the lord ) and he said , that the life of christ was the light of men ; [ mark ] it is the life of christ is the light of men , and this is it that lighteth every man that comes into the world , ( according to the measure of life received ) and i bring in my testimonie ▪ ( though one of the least who witness life ) according to the measure of life received , that it is light , and doth enlighten , and gave light to me , in which i saw all things that acted in me contrary to the life of christ ; and being believed in , and obeyed , it hath led me out of the devils kingdom , into christ , and so to god the father of spirits , and truly people , there is no other way to christ , but by owning that vvhich checks and reproves you in secret ; therefore i beseech you return to the light every one who are quarrelling against it , living in the careless mind so long until you say you know no such thing in you ; that is a dreadful state , near the reprobate who knows not christ in thee ; for they that knows not that which reproves or shews sin , knows nothing of gods gift , nor of his good will to man , and so are walking in the beastly state , without bit or bridle ; the love of god cries wo , wrath , and vengeance to such a one , and that man hath shut himself out from the salvation of god , and hath no way to come near it again , but by waiting to feel god's reproof by his witness ; for man being given over to the power of the devil , and his vessel being filled with his spirit , can easily sin against gods witness , and with his will and great delight , easily join himself to the transgressor , against the light , the life of christ , and willingly lye down in transgression , and in this state the god whom he serves ( which is the prince of the air ) will furnish him with a hope which must perish , and give him a faith which may exercise his tongue to talk of , but will never make him perfect as pertaining to the conscience . and here lies all the world , ( who are found in the wickedness ) out of gods wisdom , out of his fear , and found in the iniquity , in the alienation from god , denying the light , and transgressing the life , out from the help of the lord , not answering his call , but giving up themselves to the devil , and answering to him and offering up all that they have , and are , to him , both in their worship , and in their daily practise ; and now being run far from god , that call cannot be heard , nor that voice which calls to him to return ; yet something there is which lets men in this state know , and convinces them that they are sinners , and lets them see that they are weak , and have no power to do well , ( though they know not what it is ) because the beastly nature hath covered them with gross darkness . and though god hath made his dwelling-place in darkness , that so he might come near to manifest his love to man ; yet man being shut up in unbelief , cannot believe that he is so near him , or that this is he who visits him every day , and afflicts him every moment ; and this is gods visitation in man , which pursues man with reproofs , gods good will to the creature . now all who slights this , hardens their hearts against the reproof of the lord , and are found despisers of his counsel , and will none of his reproof ; therefore he that made them , will not save them ; he that formed them , will shew them no favour ; when ye call , he will not answer ; and when ye cry , he will not hear nor help ; and so all your crying in that spirit , doth but tempt the lord to pour down vengeance and wrath upon you : yet doth the good will of god to man follow him with reproofs again , and herein he manifests his long suffering and forbearance , though he be pressed as a cart with sheaves , yet still his good will ceaseth not , and his mercy and love waiteth to be gracious ; and all this he doth that man might return , or be left without excuse ; for a sufficiency there is in gods gift to let man see what is good , and what is evil ; therefore fear and tremble you wanton ones , who are walking at ease in iniquity , dreadful will your sentence be , when he shall swear in his wrath you shall not enter into his rest ; and that be pronounced , my spirit shall no longer strive with man . therefore now consider while you have time , and know that that spirit shall strive for its time , and bear its testimony in you against all the powers of darkness ; for though the devil be strongly seated in mans heart , yet the weakness of god is stronger then that ; for though that that checks is the least manifestation of god in the creature , and the lowest and weakest that can be in appearance , yet is it so strong that all the powers of sin and the devil cannot hinder it from bearing it's testimony , until it hath left the creature without excuse ; and you who are not found faithful to improve the one talent , are not found worthy to receive any more . and so let the lord be clear of the blood of all men , and whether you receive this , or no , yet a generation hath he begotten to himself , who will bear witness to his gift , and sing halelujah for evermore . a word unto you rulers , justices of peace , constables , and other officers . in the fear of the lord you are warned by one who stands a true witness to the lord amongst the generation which the living god hath raised up in his power to bear witness to his perfect gift which is now to be held forth to kindreds , tongues , and nations , by a despised people to be lifted up , that so he might draw man unto him ; even this is he who amongst the generation of them that are saved , is become lord over all ; even he who is the light of the world , who must be lifted up among the nations , that so healing every one may witness who comes to him , looks upon him , believes in him , power they may receive to become the sons of god ; therefore be ye warned ( who are before-mentioned ) how you seek by your power or authority to hinder the testimony by suppressing the meetings of the lords people , his sons and daughters , who are made in christs spirit to declare to all people how they come to witness christ jesus the saviour , ( as near to deliver , as the devil is to tempt and destroy ) glad tydings to the thirsty , weary soul , and a possibility to all men ; the blood of souls shall cry vengeance upon that in all men which seeketh to suppress this our testimony and you priests who preath for money , and prepare war if you have it not , the blood of the innocent ones who have dyed in stinking holes and dungeons , ( thrown in there by you because they could not deny gods witness in them , to pay you your money ) that blood cryeth loud , vengeance , vengeance : and also that blood which hath been shed by cruel whippings for no other thing but declaring christ the light in all men , with the blood of souls which cryes loud in the ears of the lord , who will render vengeance in the day when he makes inquisition for blood upon you who are found in such practises . from a lover of the seed of god in all , sarah blackborow . the end . london , printed for thomas simmons , at the bull and mouth near aldersgate , 1639. against babylon and her merchants in england one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for sions deliverance, john anderdon. anderdon, john, 1624?-1685. this text is an enriched version of the tcp digital transcription a25344 of text r32930 in the english short title catalog (wing a3078). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 34 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a25344 wing a3078 estc r32930 12786432 ocm 12786432 93883 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a25344) transcribed from: (early english books online ; image set 93883) images scanned from microfilm: (early english books, 1641-1700 ; 1518:1) against babylon and her merchants in england one groan more breathed forth from the grief of the spirit, for the sufferings of the saints ... / written by one that travels in spirit for sions deliverance, john anderdon. anderdon, john, 1624?-1685. 15 p. printed for robert wilson ..., london : 1660. reproduction of original in the bodleian library. eng god -wrath. conversion. a25344 r32930 (wing a3078). civilwar no against babylon and her merchants in england; one groan more, from under the altar, breathed forth from the grief of the spirit, for the suf anderdon, john 1660 6162 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2006-02 tcp assigned for keying and markup 2006-02 aptara keyed and coded from proquest page images 2007-02 taryn hakala sampled and proofread 2007-02 taryn hakala text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion against babylon and her merchants in england ; one groan more , from under the altar , breathed forth from the grief of the spirit , for the sufferings of the saints , by reason of her cruelties and abominations , and the filthiness and of her fornications . under the burthen of gods wrath against the present rulers , priests and people of england , that repent not and give glory to god ; that have drunk of her cup , and refuse to come out of her at gods call , but remain in the false church and worship still , that 's not taught by gods spirit . with a warning to all such , that they prepare to meet the lord in the way of his judgements ; and as they have partaken with her in her sins , that they expect also to partake of her plagues which are ready to be poured forth from the lord god , who is mighty that judgeth her , and will certainly avenge the blood of the martyrs on her , for babylons destruction is gods determination in england , and the world . behold your day is past and the night cometh , and gods fulfilling day draweth nigh . therefore let all the lords people hasten out of babylon , in which all men are that follow not the light of the lamb , that are not guided & led by the present teachings of gods spirit , & let them that are faithful in the land , be faithful still to follow the lamb whithersoever he goes , for it s given to him and his followers to overcome . written by one that travels in spirit for sions deliverance , john anderdon . london , printed for robert wilson , in martins near aldersgate , 1660 to those of the present rulers priests and people of england , that repent not and give glory to god . cain hath slain his brother abel , because he was more righteous than himself ; therefore thus saith the lord , woe to that bloody city , to that rebellious house , whose tents are the coverings of antichrist , whose deeds out-pass the deeds of the wicked , whose habitations are the habitations of cruelty , which murther the just and shed the blood of the innocent , whose iniquities cover the earth , as the waters cover the sea ; whose abominations are gone up to heaven , that the holy god of heaven and earth is provoked to anger against you ; who yet say in your hearts , is not our strength great , and is it not our right to reign , and is not this great babel that we have built ? wherein you intend to make you a name , that you may not be scattered in the earth , as a people driven out from the presence of the lord : and the arm of flesh is your confidence ; as if the strength of sodom and egypt should keep you from the wrath of the god of israel ; and that great whore mystery babylon the mother of harlots , that rides on the scarlet-coloured beast , that decks her self with fine linnen , purple and silk , whose merchandize is on gold and silver , and precious stones , on wine , and oyl , and fine flower , and wheat , and beasts , and sheep , and horses , and bodies , and souls of men , who hath drunk the blood of the saints , now saith in her heart , am not i a queen , and shall see no sorrow ? and her merchants and tradesmen of all sorts , ranks and orders , cry aloud , great is diana of the ephesians , because of their crafts which brings them their gain from their quarters ; her prophets prophesie falsly , her priests bear rule by their means , and the people love to have it so ; who say unto them that despise the lord , ye shall have peace , and to them that walk after the imaginations of their own heart , none evil shall come upon them ; so that they are prophets of lyes , deceit and falshood , that say , the wicked shall prosper : and a horrible thing is committed in the land , the whole head is sick , the whole heart is faint , that from the sole of the foot to the crown of the head there is no soundness in you , but full of wounds and putrifying sores , full of corruption , which stink in the nostrils of our god ; yea , and your wayes are become wholly corrupt and abominable before the lord ; so that mercy and truth , righteousness and true iudgement are not found amongst you ; but cruelty and oppression lodgeth within you ; for by swearing , and lying , and killing , ye break out , and blood toucheth blood ; so that the lord god is come down and will surely visit for these things , he hath taken view of all your actions and evil deeds done under the sun , which grieve his spirit all the day long , that his soul is weary to bear your abominations which are great in the land , for ye have not done the thing that is right in the sight of the lord , but have provoked him more than any that have gone before you , having again set up the abominable thing in the land which maketh desolate , and have not regarded the counsel of the lord , to walk in his wayes , and to bring forth righteousness and truth in the earth , which the lord expects ; that christs kingdome might be known amongst the sons of men , whose right it is to reign , who is king of kings , and lord of lords . but you would not have this man to rule over you ; but have gone a whoring after the gods of the heathen in false wayes and worships , after the corrupt lusts and wicked imaginations of your own hearts ; ye have stumbled also at that stumbling-stone and rock of offence , christ jesus the light of the world , and the onely way to the father , upon which many have fallen and are broken ; and what think ye , that they on whom the tower in siloe fell , were greater sinners than any that dwelt at jerusalem ? nay verily , ye also that repent not shall know , that it shall be more tollerable for sodome and gomorrah in the day of gods judgements than for you , who have had so much & large experience of the lords wayes & dealings towards you and the people of these nations , of what the lord required at your hands in the day of your visitation , which ye have not regarded , but have cast the lords counsel behind your backs , and would not come to him who is the new and living way , the truth and the life ; christ jesus the light of the world , the rightful king and law-giver of nations , that ye might in him have found peace and rest in the land of your nativity ; that ye might have eaten the good of the land , and prospered as the glory of nations ; but ye have revolted and rebelled against the god of heaven yet more and more ; and though he hath smitten you , ye have not regarded , but have forgotten him dayes without number ; and though he hath waited long also to be gracious unto you , to have gathered you , but ye would not , but are gone back again into sodom and egypt , into your bad old wayes of sin and iniquity , superstition and vanity , in the lusts of the flesh , the lust of the eye , and pride of life ; that your wickednesses and abominations are abounding in the land more than ever , as if ye had said in your hearts , that god sees you not , and that the lord hath forsaken the earth , because his judgements are not speedily executed upon such evil-doers as these are , that sit down to eat and drink , and rise up to play , and commit whoredoms , and say , to morrow shall be as this day , and much more abundant ; as if your return and all the strange arts and works of wonder which the lord hath wrought and brought to pass in this nation , were even to this very end , that you might live at ease in the flesh in your pleasures , pride and vanities , and in cruelties and oppressions , to triumph over the just on your old dregs and lees of corruption , settled as if ye could not be moved . but blindness and security in judgement is happened unto you , that ye having eyes might not see , and hearts , and might not perceive , that the lord god omnipotent ruleth and reigneth in the kingdoms of men , and giveth them unto whomsoever he will , that in the clouds he is come to judgement , yea and he will arise and plead the cause of the innocent , and by no means acquit the guilty : he will make inquisition for the blood of the slain , and certainly avenge the blood of the righteous , which cries loud from the earth for vengeance upon cain that hath slain his brother , and his cruelty shall not passe unpunished , but he that hath done this wickednesse in the land , with gods mark is he marked , and shall become a fugitive and vagabond in the earth , and shall seek to hide himself from the avenger of blood , but sin shall lie at his door , and gods righteous judgements shall overtake him wheresoever he flies , because of his brothers innocent blood , that ceaseth not to cry day & night for justice to be done upon the murderer , that hath slain the just ; yea and god shall multiply his plagues and judgements upon them that have shed innocent blood in the land , and no coverings shall hide them from the fiercenesse of gods wrath ; neither shall the city that cain hath built with blood , nor the towers of babel , though never so lofty be able to shelter the wicked from the terrible stroak of gods anger and just judgements which hasten to be accomplished in this nation ; for they are a rebellious and gain-saying people , with whom the love and mercies , the patience and long-suffering of our god prevails not : but ye have hardned your hearts , and stiffned your necks even for a day of slaughter , that the lord is weary to bear your iniquities , and to suffer with your sins any longer ; and therefore hath determined to cut short the work in righteousnesse for the elects sake , who are made as the dung of the earth , and off-scouring of all things ; but the meek of the earth the lood will exalt , and the high and lofty ones he will bring down from their seats ; the wicked will he scatter in their imaginations . and all your carnal confidences shall fail you in the day of great distress , perplexity and anguish that 's coming upon every soul that obeys not the light , the gospel of god , by which ye might have been gathered , and so have been honourable by doing the lord service in the day of his love to you , if ye had known and considered the things that belongs to your peace , and the kingdoms happinesse . but now the day is gone over yourheads , your time is past , your glory shall be turned into shame ; your sun shall let at noon day , and the night is come upon you , that ye shall not see to work any more for the lord ; but shall grope in the dark , to fulfill the measures of your iniquities , & treasure up wrath against the day of wrath , and revelation of gods just judgments , until the overflowing scourge of destruction come upon you , for the abominations that are gone forth into all the land ; and who is there amongst all the lords servants in the land , that shall say , lord spare them ? against whom gods wrath is kindled , and upon whom he purposeth to pour out the vials of his sore displeasure ; because they have rejected his son from being their king and lawgiver in these nations , unto whom all principalities and powers must bow ; whose scepter is a scepter of righteousnesse , in which the establishment of gods government is for ever . and whither think ye to fly , and what think ye to do in the day of your calamity , who are covered over with the tents of the wicked , with sin and iniquity , as with a garment , in that day when the lord shall strip off all false coverings , and search and try you to the uttermost of his judgements ? that as gods patience and long-suffering hath appeared more abundant to you than others , so shall his judgements and execution of his fierce wrath be more swift and sudden upon you : and as your return hath been more wonderful in the eyes of the nations , than those noble acts the lord hath done before in the land ; by so much the greater astonishment and iudgements , terrour and amazement shall you be smitten : yea and the nearer israels deliverance out of bondage is at hand , so shall the plagues of aegypt increase upon pharaoh and his host , who will not let israel go to serve the living god . and the nations shall know that our god is the god of abraham , the god of isaac , and the god of jacob , which worketh wonders in the deep , and maketh war with amaleck from generation to generation ; and who shall prosper that is against the lord and his annointed ones , the chosen generation that are blessed with gods presence ? and who is there amongst all the mighty host of the uncircumcised , that shall lift a hand against the sword of the lord , and of gideon , and prosper ? for its gods determination that christs government in righteousnesse and truth shall be established in this nation ; and blessed are that remnant that know it and are made subjects thereof , though all the world band against them , yet the faithful followers of the lamb shall prevail and raign with him on mount sion for ever and ever ; for god hath blest them , and who shall curse them ? and they that have been the envy of nations in gods work , shall be the glory of kingdoms ; and they that have been as it were not a people , shall become a great and mighty nation , as they are chosen , faithful and true in the lambs war of righteousnesse , in which victory and dominion over all shall stand for ever , without sword or spear ; for the lord god will work wonders in the earth , and accomplish his great work in this the day of his power ; the which ye will not believe , though a man declare it unto you : behold therefore ye despisers and wonder , when the day of your misery cometh upon you , as a thief in the night , when there shall be none to deliver you , though you then cry to the rocks and to the mountains to fall upon you , and cover you from the wrath of the lamb , who must reign until all his enemies are subdued , and who shall withstand his spirit or resist his power , that he should not ride on conquering , and to conquer , until he hath accomplished gods great work of salvation in the earth ? in which reformation , liberty and freedom to the sons and daughters of sion , is known , and perfect peace and establishment in gods covenant of light and life witnessed ; against which the gates of death and hell shall not prevail ; though the people rage , and the heathen imagine mischief in their hearts , yet the lords work shall go on and prosper in the land , to the shame and confusion of all the opposers thereof , who take not warning by the downfal of others that have gone before them . but here is our rock that splits all the powers of the earth , even that rock of ages , of which israel drank in the vvildernesse , out of which flows the vvaters of life for ever : but ye have hewen out unto your selves broken cysterns that will hold no water , and will not come to the lord the leader of israel , and fountain of living vvaters , that your souls might live ; so that your rock is not as our rock . the lord hath often declared and proclaimed repentance to the rulers , priests and people of this nation , from time to time , by his servants the prophets that have been sent forth in the power of his spirit , and that he expects a worship in spirit and truth ( and a government in righteousnesse ) in this nation to be established in his own way ; no longer in the oldnesse of the letter , but in the newness of the spirit ; and that he requires such to worship him , and that he will no longer be served with the abominations of the aegyptians , which sit in darkness & under the power of death , and come not to the light of life in which god is well pleased ; but this seed of the kingdom that 's likened to a grain of mustard-seed , is that which all the wise builders in the worlds wisdom have stumbled at , and rejected as a thing common and unclean , and too mean and foolish for them to take counsel of ; and so all their wisdom hath been confounded and turned into foolishness , because they would not become fools , that they might be wise in the way of gods salvation ; for it is a righteous thing with the lord , to stain the glory of all flesh that hath been exalted above his fear in the earth , and that that which hath boasted and gloried above the cross of christ , should now be abased and ashamed , yea and shame shall cover the faces of the wicked , and all vizards shall be taken off from all faces , and every man shall appear to be as he is in the day of the lords search in the land ; and all the deceitful coverings of antichrist , stollen from the words of the prophets , of christ and the apostles ( without the life and power of god in christ jesus ) shall be stript off , and found too narrow to hide from gods wrath , as these that have gone before you , and exceeded you therein , finds true by sad experience , that it s not words and pretences , but truth and righteousnesse , ( the coverings of gods spirit ) that saves and delivers 〈◊〉 people in the time of straits and distresse of nations . and though you or others could now after so many years experience , beget a reformation and worship ( of which there is little hopes and less appearance ) that you could make your image speak , even with the tongue of men and angels , and come not into the right spirit , to know the voice of the true shepheard christ in you , all your labours , services and performances of vvorship ( as you may call it ) would be no better than the cutting off a dogs neck , or offering of swines blood , which is altogether abominable in the sight of the lord : for men have so long talked in words of religion , righteous laws and just government to be set up and established , that the lords spirit hath been long grieved therewith , and he hath cast them out as unprofitable servants , because they came not to the light , to gods righteous vvitnesse and principle in themselves , which teacheth men to do iustly , to love mercy , and to walk humbly with their god ; for gods government is a righteous government , and its said on christ ; and can men reasonably expect , that ministers of unrighteousness , and servants of sin and satan , should set up a righteous government for god , as they stand in that ground and nature which is condemned by gods righteous laws for ever ? can he that is not born of god , do the will or vvork of god to his praise ? or can any evil tree bring forth good fruit ? no not one . it 's high time for men ( if ever they will ) come to the light , to the root and ground of things in themselves that is good , that they may know of what spirit they are of ; for most men in this nation will confess ( i believe ) that there is a spirit of truth which doth the vvill of god , and there is a spirit of error which is of the devil , and against god in the vvorld ; now that spirit ( as the scriptures testifie ) that confesseth that christ is come in the flesh , is true , which is the power of god that destroys the works of the devil in the creature , in the root and ground that is evil , from whence all wickednesse proceeds , even out of the heart of man where satans seat hath been ; and so this same spirit that reproves the world of sin , and condemns sin in the flesh , leads us and those that follow it , out of sin and transgression , and mortifies lust in the root , and leads us into all truth , and teacheth us to deny ungodlinesse and worldly lusts , and to walk righteously , soberly and godly in this present world , no longer in the oldnesse of the letter , but in the newnesse of the spirit , according to the rule of the new creature , christ in us the hope of glory , which changeth and reviveth us in the spirits of our minds , whereby we are inabled unto every good word and work , according to the measure of his eternal spirit working in us , in which we are taught to deny our own wills , and to do gods will in earth as it is in heaven ; the enmity in the carnal mind , being destroyed by the crosse of christ , which is the power of god unto salvation , unto all them that believe ; from which all people and nations that turn away , they crucifie christ , and do but cast lots about his vestment , and retain at the utmost , but a form of godlinesse without the power ; and so worship a god in their imaginations ignorantly , and come not to witness and feel the vvord of life in themselves , which begets the creature again into the likeness of gods image , by destroying and casting out that which is begotten in man by the seed of the serpent , which is gods and the creatures enemy . and so as the enmity is destroyed in the root and ground , and the cause of seperation from god done away , so the word of reconciliation comes to be known and witnessed ; for there cannot be peace and reconciliation with god , so long as that stands , even sin and iniquity which separates from god , against which his wrath is for ever ; and there can be no communion between light and darkness , no fellowship between christ and belial , for he that is joyned to an harlot , is one with the harlot , and he that is joyned to the lord , is one spirit , unto which no unclean thing can be joyned ; therefore he that will be joyned to the lord , and know his maker to be his husband , must first know a separation from sin and satan , by the vvord of god which purifieth the heart , and cleanseth us from all filthinesse of flesh and spirit ; and this is the blood of sprinkling which cleanseth the conscience , the life of christ made manifest in us , in the measure of his eternal spirit given every one to profit withall , in which we come to know the father and the son , whom to know is eternal life , without which in the presence of the lord , all people and professions are yet dead in sins and trespasses , and not come again out of the fall into gods creation which is blessed , but remains under the curse , enemies in their minds to god and christ , by reason of wicked works . and as the spirit of truth draws the mind to within , to the knowledge of god in the heart , and worketh contrary to the will of man ; so the spirit of antichrist worketh with the will of man contrary to the will of god in all things , and draws the mind forth into airy conceptions , into vain notions and imaginations , of worshipping an unknown god afar off ; and he that is led by this spirit seeks self in all things , honour and praise of men ; delights to live in words , in the talk of gods work , kingdom and glory to come , and cannot endure to sit still to wait to feel the present work of gods power , and enjoyment of gods presence within ; for that destroys the devils kingdom , root and branch ; for if lust by gods power be mortified in the heart before sin be conceived there , from whence shall it be brought forth ? for out of the heart proceeds hatred , malice , murthers , adulteries , fornications , and all manner of sin and uncleanness ; so that there can be no hopes of better fruits , until the tree be changed , until a new heart be known , wherein the righteous law of god is written , and the light shineth ; that so out of a good heart , the good treasures of life may flow forth , and fruit to the praise of god brought forth : and he is true indeed , that seeks not his own , but the glory of him that sent him , which is christs work for ever , who is sent of the father to do his will in us , and we in him , according to the measure and operation of his spirit in us , which worketh both to will and do according to his good pleasure ; in which as we wait and abide we are blessed for ever , and the body is kept in unity , and every member in its proper place and office , which is the order of saints , and government of the church in god , in which is peace and safety . and now ye wise men , rulers , priests and people of england , who will not be instructed by gods spirit , that ye might learn righteousness , and live : all ye that refuse to come out of babylon at gods call , that reject the light of the lamb , in which the nations of all them that are saved must walk ; ye that will not cease to do evil and learn to do well , that will not break the bonds of the oppressor , and let the oppressed go free , but daily adde sorrow to the afflicted , and grieve the upright in heart in the land ; whose fear towards god is not taught them by the precepts of men , whom the lord regards and tenders as the apple of his eye , who have eaten his passeover with bitter herbs , and the lord will spare them as his choise jewels in the day of his fierce wrath upon the wicked ; after so many years experience of the grace , favour , patience , long-suffering and goodness of our god , which should have led you to repentance , if you had obeyed gods voice , and followed his counsel ; what have you now to plead for your selves before the lord , whose wrath is turned against you , and the testimony of a good conscience ye have not , and who shall plead for you ? and what may be said on your behalf , that have neglected so great salvation , and kept christ jesus so long out of his right and kingdom ; why the lord god whose wayes are equal and just , should not arise in his fierce wrath , and in his hot displeasure sweep you away with the besom of destruction , and give you your portion in that lake that burns with fire and brimstone ; and as ye have drunk of the vvhores cup which hath made all nations drunk with the vvine of her fornications ; and as ye have partaken with her in her sins , why ye should not according to gods righteous decree and judgement , partake of her plagues : consider these things , and shew a reason if you can ? and who shall deliver you in the day of her judgements , from her plagues and torments which hasten , and in one day shall come upon her ? and the spirit saith , spare her not , but give her blood to drink , yea , fill to her double according to the measure of her abominations , for she hath drunk the blood of the saints , and is worthy to drink the cup of the wine of gods fierce wrath and indignation , without mixture ; and in the hour of her torments , when the ten horns , the executioners of gods vengeance on her , shall strip her naked and make her desolate , and shall eat her flesh , and burn her with fire , who amongst all the lords people in the land shall pitty her or plead for her ? but rejoice over her to see the smoak of her burnings , and give praise , honour and glory to the lord god almighty , whose judgements are righteous and true , for that he hath avenged on her the blood of the saints their fellow servants , that have suffered and been slain for the testimony of jesus ; yea , and my spirit saith , come lord iesus , come quickly , and give her the cup of the fathers fierce wrath to drink , for she hath corrupted the whole earth with her fornications . and now thus have i written , that all the lords people may hasten to come out of babylon , and drink no more of her cup ; and that all that remain in her , may expect to partake of her plagues : and let all the faithful in the land be faithful and watchful still , that a spirit of security and drowsiness , which is the shadow of death , come not over them while judas the traytor sells his master , and betrayes the son of man into the hands of sinners . but i say , watch and pray , and keep to the vvord of gods patience , that ye may be all kept in the hour of temptation and tryal that 's coming upon all flesh ; for wickedness abounds , and the flood is nigh ; i say , be faithful unto death , and ye shall have a crown of life ; and account your lives of no value , that gods glory may be made known amongst the sons of men ; and quit your selves like men , and faithful followers of the lamb whithersoever he goes , to whom it s given to overcome , and ye shall be blessed for ever , and more than conquerours , through him who is the captain of our salvation , in whom we are the called of the lord in truth and righteousness , the redeemed ones of the earth , that shall reign with our king on mount sion for ever and ever ; where salvation is for vvalls and for bulwarks , into which the enemy cannot enter , but is shut out into utter darkness , where is weeping and wailing , and gnashing of teeth , torments day and night , in that lake that burns with fire and brimstone , where the worm dyes not , and the fire is not quenched , in which the wicked and ungodly shall live for ever , which is the second death . prepare therefore ye people of england , to meet the lord in the way of his iudgements , for his mercies prevail not with you , and your iniquities are almost full ; therefore the lord hath a just controversie with the inhabitants of the land , and will plead with all flesh touching his heritage ; for with much patience and long-suffering hath he tryed you all , and given you a day and time to repent and return , that ye might have brought your deeds to the light , and the transgressor to judgement in your selves , where satans seat is , and so have escaped the wrath to come ; but ye would not , but have chosen darkness rather than light , because your deeds are evil ; so that ye sit down in confusion in babylon that 's for destruction , and reject the instructions of gods spirit that hath called you , and would have brought you out of her ; and what can ye there expect in her , but to fall & perish together with her , whose downfal certainly draweth nigh in this nation of england first the figure of nations ; for the saints sufferings are daily encreased ( as the goals bear witness , & their manifold other grievances and cruel oppressions in the land ) by her sorceries , whoredoms and abominations ; and the lords spirit is grieved , which shall sink her down , even to the nethermost hell , as a milstone with violence by gods power cast into the bottom of the sea , that shall never rise again : let him see that can see , and read what the lord is doing in england , as the first of the nations in the earth , wherein the wonderful works of the lord declare themselves in the revelation of jesus christ , in this the day of his power ; and let him that escapes the judgements of the first woe , repent and give glory to god before the second woe come : amen , hallelujah . the 5th of the 9th month , 1660. john anderdon . the end . a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, 1630-1705. 1700 approx. 55 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44674 wing h3022 estc r215391 99827285 99827285 31702 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44674) transcribed from: (early english books online ; image set 31702) images scanned from microfilm: (early english books, 1641-1700 ; 1890:13) a discourse of an unconverted man's enmity, against god preached to a country congregation, by j.h. and publish'd by one who wrote it from his mouth. howe, john, 1630-1705. [2], 53, [1] p. printed by j. heptinstall, london : in the year 1700. j.h. = john howe. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng repentance -early works to 1800. god -proof -early works to 1800. conversion -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 jonathan blaney sampled and proofread 2004-11 jonathan blaney text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a discourse of an unconverted man's enmity , against god. preached to a country congregation , by j. h. and publish'd by one who wrote it from his mouth . london , printed by j. heptinstall in the year 1700. colos. i. 21. and you that were sometime alienated , and enemies in your mind by wicked works , yet now hath he reconciled . it is a great and wonderful context , whereof these words are a part , which the time will not allow me to look into ; but presently to fall on the consideration of the words in themselves ; which briefly represent to us , the wretched and horrid state of men , yet unconverted , and not brought home to god. the happy state of those that are reduced , and brought home to him . the former in these words , and you that were sometime alienated , and enemies in your mind by wicked works . the latter in those words , yet now hath he reconciled . i shall apply my discourse to the former part of the words , and thence observe ; that men , in their unconverted state , are alienated from god , and enemies to him by their wicked works . this i shall endeavour , 1. to explain , and shew you the meaning of it . 2. evince , and let you see the truth of it . 3. apply it . 1. for the meaning of it . 't is evident , that it is the unconverted state of man that is here reflected upon , and referred unto . you that were sometime alienated , and enemies in your mind by wicked works . they were so before they were turned to god. he writes to those colossians , as to converts , to them that were saints and faithful brethren in christ , vers. 2. to them that were now believers in christ , and lovers of the saints , v. 4. telling them , they sometimes had been enemies by wicked works . before conversion , they had as is elsewhere said , their understandings darkened , being alienated from the life of god ; walking , as other gentiles walk , in the vanity of their mind , ephes. 4. 18. compared with the preceding verse . this is the deplorable condition of the unconverted world. they are alienated from , and enemies to god , by wicked works . we are to consider , what this alienation from god doth import . it signifies , estrangement , unacquaintance with god ; and that without any inclination towards him , or dispostion to seek his acquaintance . the word is emphatical , it signifies people of another country . you were like people of another country . of such a different language , manners , and behaviour , they that are converted are to you , and you to them . you are estranged to their speech , customs , and ways . all that is of god was strange to you . men in their unconverted state are strangers to god. wicked men do not understand the words of the gospel , joh. 8. 43. what relates to the kingdom of god the unconverted man dislikes , job 21. 14. they say to god , depart from us , we desire not the knowledge of thy ways . man , who was originally made for the service of god , and communion with him , is now so degenerated , that he is become a meer stranger to him . the next word to be taken notice of , is , enemies , which may seem to add somewhat to the former word alienated . there is not only no inclination towards god ; but there is a disinclination not only no affection , but a disaffection . the carnal mind is enmity to god. and the effects of this enmity are obvious . this alienation from god is voluntary , affected , and chosen . men in their unconverted state , are not only strangers to god , but enemies against god , and that in their minds . a most fearful case , full of astonishment , that the very mind of man , the off-spring of god , the paternal mind , as an heathen call'd him ; that this most excellent part , or power belonging to the nature of man , should be poison'd with malignity , and envenom'd with enmity against the glorious ever-blessed god! the mind of man ; his thinking power ; the fountain of thoughts , should be set against god , who gave him this power to think ! yet into this reason must every mans unacquaintance with god be resolv'd . they know not god , and converse not with him , only because they have no mind to it . that noble faculty in man , that resembles the nature of god , is turn'd off from him , and set on vain things that cannot profit ; as also upon wicked and impure things , that render them more unlike to god , and disaffected to him . by wicked works ] which must have a double reference . 1. former wicked works , as done by them . 2. future wicked works , as resolved on by them . 1. the former wicked works , which they have done , have more and more habituated their souls unto a state of distance from god. the longer they live , the longer they sin . and the longer they sin , the more they are confirm'd in their enmity against god. 2. future wicked works , as resolv'd on to be done . they purpose to live as they have done , and give themselves the same liberty in sin as before , and will not know god , or be acquainted with him , lest they should be drawn off from their resolv'd sinful course . for the knowledge of god , and a course of sin are inconsistent things , 1 cor. 15. 34. awake to righteousness and sin not , for some have not the knowledge of god. this is the condemnation , joh. 3. 19. that light is come into the world ; but men love darkness rather than light , because their deeds are evil . they hate the light , because they will not have their course altered . they resolve to do as they have done . and that light , which brings with it a tendency to the obeying of god , they cannot endure . but then , as this alienation of mind , and enmity are against the light that reveals god , they finally terminate on the blessed god himself . as god is the term of reconciliation , so he is the term of this enmity and alienation . wicked men look on god with enmity of mind under several notion ; 1. as he claims to be their owner . when he claims a principal propriety in them ; when he insists on his right in them , as their creator , as having made them out of nothing . when god owns , or claims them as their lord , that first signifies , he is their proprietor , or one , to whom they belong . but they say , they are their own . if we have to do with god , we must quit claim to our selves , and look on god as our owner . but this is fix'd in the hearts of men , we will be our own ; we will not consent to the claim which god makes to us . our tongues are our own , psal. 12. 4. wicked men might as well say the same thing of their whole selves , our bodies , strength , time , parts , &c. are our own , and who is lord over us . if you consider god under the notion of a ruler , as well as an owner . why should not god rule over , and govern his own ? but this the spirit of man can by no means comport withall ; tho' 't is but reasonable , that he who gave men their beings , should give them laws ; and that he who gave life , should also give the rule of life . but this man , in his degenerate state , will by no means admit of . there are two things considerable in the will of god , which the mind of man cannot comply withall . the sovereignty , and the holiness of it . 1. the sovereignty of god's will. we must look on god's will as absolutely sovereign . man must look on god's will to be above his will ; so as that man must cross his own will , to comport with an higher will than his . but this apostatiz'd man will not do ; and therefore he is at enmity with god ; he will not submit to the will of god , as superiour to his will. and then 2. there is the holiness of god's will. his law is a holy law , and the renewed man therefore loves it . but because 't is holy , therefore the unregenerate man dislikes it . 3. lastly , god is consider'd under the notion of our end , our last end , as he is to be glorify'd , and enjoy'd by us . there is a disaffection to god in the hearts of unregenerate men in this regard also . the spirit of man is opposite to living to the glory of god. every one sets up for himself . i will be my own end . it shall be the business of my whole life to please my self . therefore , when god is represented as our end , as in the 1 cor. 10. 31. whether you eat , or drink , or whatever you do , do all to the glory of god. and as it is in the 2 cor. 5. 15. no man is to live to himself , &c. the great design of our being delivered from the law , ( viz. as a cursing , condemning law is ) that we may live to god , gal. 2. 19. i am dead to the law , that i might live to god. this the unrenewed heart cannot comport with . the last and great design of all our actions must terminate on god. now self is set up , as the great idol , in opposition to god , all the world over ; and the spirits of men grow by custom more and more disaffected to god in this respect . again , god would be owned by us for our best good . this should be the sense of our souls towards him . so it was with the psalmist , psal. 73. 25. whom have i in heaven but thee , &c. but says the unregenerate soul , the world is better to me than god. and it is upon this account , that when overtures are made of changing this state , the unregenerate mind opposes it . thus have you this doctrine explained , and opened . i come now in the 2d . place , to evince the truth of this doctrine , and that by two heads of arguments , partly from our selves , and partly from god. 1. from our selves . 't is an alienation and enmity of mind , that keeps men off from god , and reconciliation with him , which will plainly appear , 1. if we consider , that our minds are capable of knowing god. such a thing is the mind of man , which was originally made for such an exercise , as to be taken up principally with things relating to god. our minds can apprehend what is meant by the nature of god , as a being of uncreated perfection , in whom all power , wisdom , and goodness do meet ; who fills heaven and earth , and from everlasting was god. our minds tell us , that we have a capacity thus to conceive of god. 't is in the capacity of man's nature , to mind god , as well as to mind vanity ; but doth it not . and whence doth this proceed , but from enmity , an alienation of the mind from god ? 2. this appears in that men are wilfully ignorant of god , and are destitute of the knowledge of him out of choice ; ignorant , and are willing to be so . this speaks enmity , and alienation of mind more expresly , and fully . that they are capable of knowing god , and yet are ignorant of him , leaves no other cause assignable . but their desiring so to be , plainly assigns this cause , rom. 1. 28. they liked not to retain god in their knowledge . 't is not grateful to them , job 21. 14. we desire not the knowledge of thy ways . men are ignorant willingly of that god , who made the world , and all things therein , 2 pet. 3. 5. for this they are willingly ignorant , &c. they will not know god , though his visible works shew his invisible power , and godhead , rom. 1. 19 , 20. now this can signify nothing but auenation and enmity of mind . men are willing and industrious to know other things , and labour after the knowledge of them ; but they decline the knowledge of god , and his ways , being alienated from god , through the blindness of their hearts , ephes. 4. 18. this heart-blindness is chosen , and voluntary blindness , signifies their having no mind or will to things of that nature . but now the voluntariness of this ignorance of god , and the enmity that is , consequently , in it , appears evidently in two sorts of persons . 1. in many that are of the more knowing and inquisitive sort , who do all they can to make themselves notional atheists ; to blot , or rase the notion of god out of their minds . of them i shall say little here . they do their utmost , but in vain . it will stick as close to them as their thinking power . but their attempt shews their enmity . for they are content to admit the grossest absurdities into their minds , rather than permit that notion to remain unmolested there . rather imagine such a curious frame of things , as this world is , to have come by chance , than that it had a wise , just , holy , as well as powerful , maker . they would count it an absurdity , even unto madness , to think the exquisite picture of a man , or a tree , to have happened by chance ; and can allow themselves to be so absurd , as to think a man himself , or a tree , to be causal productions . is not this the height of enmity ! 2. in the unthinking generality ; of whom , yet unconverted out of the state of apostacy , 't is said , they are fools , as is the usual language of scripture , concerning wicked , or unconverted men ; and that such fools , tho' they never offer at saying in their minds , much less with their mouths ; yet they say in their hearts , no god ; i. e. not there is none ; for there is no [ is ] in the hebrew text. the words may rather go in the optative form , than the indicative , o that there were none ! the notion is let alone , while it reaches not their hearts . if it do , they only wish it were otherwise . this speaks their enmity the more ; for the notion lies a continual testimony against the bent of their hearts , and constant practice ; that , while they own a god , they never fear , nor love him accordingly . and they grosly misrepresent him , sometimes as all made up of mercy , without justice , or holiness ; and so think they need no reconciliation to him ; he and they are well agreed already . sometimes think of him , as merciless , and irreconcilable ; and therefore , never look after being reconciled to him . 3. it appears hence , that men do so seldom think of god , when as a thought of god may be as soon thought as any other , and would cost us as little . why not as well on god , as upon any of those vanities , about which they are commonly employ'd ? 't is a wonderful thing to consider , how man is capable of forming a thought ! how a thought arises in our minds ! and how sad is it to a consider , that tho' god hath given to man a thinking power , yet they will not think of him ! god hath given to man a mind that can think , and think on him , as well as on any thing else . my body cannot think , if my mind and spirit is gone : though god gave man the power of thought ; yet men will not use or employ their thoughts , otherwise than about vain or forbidden things . god forms the spirit of man within him ; hath put an immortal spirit into him , whence a spring of thoughts might ascend heaven-wards . when we have thousands of objects to choose of , we think of any thing rather than god! and not only turn this way , or that , besides him ; but tend continually downwards in opposition to him . yea , men cannot endure to be put in mind of god. the serious mention of his name is distastful . whence can this proceed , that a thought of god cast in , is thrown out , as fire from one's bosom ; whence is it , but from the enmity of mind , that is in man against god ? 4. it further appears hence , that men are so little concern'd about the favour of god. whomsoever we love , we naturally value their love . but whether god be a friend , or an enemy , it is all one to the unrenewed soul , if there be no sensible effects of his displeasure . the men of this world only value its favours . the favour of god they value not . whereas in his favour is life , in the account of holy and good men , psal. 30. 5. yea , they judge his loving-kindness is better than life without it , psal. 63. 3. when men shall go from day to day without considering , whether god hath a favour for them , or not ; whether they are accepted , or not ; whether they have found grace in his eyes , or not , &c. what doth this declare , but an enmity of mind , and alienation from god ? if men had true love for god , it could not be , but they would greatly value his love . 5 that men do so little converse , and walk with god , doth speak a fixed alienation of mind , and enmity against god. walking with god includes knowing , and minding him ; but it adds all other motions of soul towards him , together with continuance , and approving our selves to him therein . now agreement is required to walking with god , amos 3. 3. can two walk together , unless they be agreed ? hos. 3. 3. men walk not with god , because they are not come to an agreement with him . god's agreement with us , and ours with him , is , that we may walk together . if we walk not with god , it is because there is no agreement , and what doth that import , but an alienation of mind from god. says god , i would not have you live in the world at so great a distance from me , i would walk with you , and have you walk with me ; and for this end , i would come to an agreement with you . but sinners will not come to any agreement with god ; and thence it comes to pass , that they walk not with god ; they begin the day without god , walk all the day long without god , lye down at night without god ; and the reason is , because there is no agreement ; and that denotes enmity . especially considering , 6. that daily converse with god would cost us nothing . to have any man's thoughts full of heaven , and full of holy fear and reverence of god , &c. ( which is included in walking with god ) what inconvenience is in this ? what business will this hinder ? when a man goes about his ordinary affairs , will it do any hurt to take god with him ? no business will go on the worse for it , it will not detract from the success of our affairs , 1 cor. 7. 24. let every man wherein he is called , therein abide with god. let your state be what it will , there can be no business in this world , but what you may do with god , as well as without god , and much better . 7. which makes the matter yet plainer . how uncomfortably do men live in this world , by reason of their distance from god , and unacquaintedness with him , job 35. 10. but no one saith , where is god my maker , who giveth songs in the night . they choose rather to groan under their burdens alone , than cry to god their maker , as at the 9th verse of that chapter . when men will endure the greatest extremity , rather than apply themselves to god ; what doth this resolve into , but enmity against god ? 8. that men do so universally disobey god bespeaks alienation and enmity of mind . as obedienc proceeds from love ; so disobedience proceeds from enmity . and for this ▪ i shall only instance in two great precepts , wherein the mind and will of god is exprest , which i mention , and insist upon ( tho' briefly ) as things that concern the constant and daily practice of every christian. 1. a course of prayer to god in secret . 2. and having our conversation in heaven . how express are both these precepts in the same chapter ; the former , matth. 6. 6. the latter , vers . 19 , 20 , 21. now consider , whether our disobedience to these two precepts do not discover great enmity in our hearts against god ? what , to refuse to pray , and pour out our souls to him in secret ? to refuse placing our treasure , and our hearts in heaven , what doth this signify , but aversion , and a disaffected heart ? let us consider each of them severally and apart by it self . we are a christian assembly : how should it startle us to be ( any of us ) convicted of enmity against god , under the christian name , in two , so plain cases ? 1. for prayer , 't is a charge laid upon all persons , consider'd in their single and personal capacity , matth. 6. 6. but thou when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret . i fear , that most of them , who bear the christian name , carry the matter so , as if there were no such place in the bible . when the mind and will of god is made known to us by his son , who came out of his bosom , that he will be sought unto ; and that not only publickly , but secretly , and daily : that as we are taught by our lord himself , to pray for our daily bread , and the forgiveness of our daily trespasses ; we are also to pray in secret to him that sees in secret . can such commands be constantly neglected and disobey'd , and not signify the contrary bent of our will , especially when we consider , that it is enjoyned us for our own good ? it would be profane to say , what profit is it to us to call upon the almighty ? but it is most justly to be said , what profit is it to the almighty that we call upon him ? it is honourable to him , but very profitable to our selves . if we know not how to pray in a corner ; confessing our sins , and supplicating for mercy ; we cannot but live miserable lives . when therefore this is not done , whence is it , but from an enmity of mind ? to a friend we can unbosom our selves ; not to an enemy . i might also enlarge upon family prayer . but if closet prayer were seriously minded , you that have families would not dare to neglect prayer with them too . but if either be perform'd with coldness , and indifferency , it makes the matter worse , or more plainly bad ; and shews , it is not love , or any lively affection that puts you upon praying , but a frightened conscience only . and a miserably mistaken , deluded one , that makes you think , the god you pray to , will be mock'd or trifl'd with , or that cannot perceive , whether your heart be with him , or against him . and so instead of worshipping him , or giving him honour in that performance , you reproach and affront him . and all this while , how vastly doth the temper of your mind disagree with the mind of god. i would , saith the blessed god , have a course of prayer run through the whole course of your lives ; and all this that your hearts may be lifted up from earth to heaven ; that your hearts may be in heaven every day , according to mat. 6. 19. lay not up for your selves treasures on earth ; but treasures in heaven , &c. where your treasure is , there will your hearts be also . and so we are led to the other precept mentioned before . 2. as to a heavenly conversation , god would not have reasonable creatures , who have intelligent spirits about them , to grovel and crawl like worms in the dust of this lower world , as if they had no nobler sort of objects to converse with , than the things of this earth ; nothing fitter for the contemplation , exercise , and enjoyment of an immortal mind . the saints are finally design'd for an inheritance in light , colos. 1. 12. and their thoughts and affections ought to be there before hand ; that they may become meet for that inheritance . will it do a man any harm to have frequent fore-thoughts of the everlasting joy , purity , and bliss of the heavenly state ! how joyous and pleasant must it be ! and why are we called christians , if he , who is our lord , and teacher , revealing his mind to us , and expresly charging us , to seek first the kingdom of god , to set our affections on the things above , &c. shall not be regarded ? why is not heaven every day in our thoughts ? why will we lose the pleasure of an heavenly life , and exchange it for earthly care , and trouble , or vanity , at the best ? why is it ? no other reason can be given , but only an alienation of our minds from god. 9. another argument to prove this alienation , and enmity against god , is , the unsuccessfulness of the gospel , which can be resolvable into nothing else , but such an enmity . the design of the gospel is to bring us into an union with the son of god , and to believe on him whom the father hath sent . christ seeks to gather in souls to god ; but they will not be gathered . this is matter of fearful consideration , that when god is calling after men by his own son , that there be so few that will come to him . how few are there that say , give me christ , or i am lost ? none can reconcile me to god but christ ? you are daily besought in christ's stead to be reconciled , 2 cor. 5. 20. but in vain ! what doth this signify , but obstinate , invincible enmity ? 2. another head of arguments may be taken from several considerations that we may have of god in this matter , whence it will appear , that nothing but enmity on our parts keeps us at that distance from god , as we generally are at . and consider to that purpose ; 1. that god is the god of all grace , the fountain of goodness , the element of love. why are men at that distance from him , who is goodness , and grace , and love it self ? the reason is not on god's part , 1 joh. 4. 16. god is love , and he that dwelleth in love , dwelleth in god , and god in him . what can our so great distance from this god signify ! from the most perfect , the most excellent goodness ! but the most horrid kind , and the highest pitch of enmity ! did men apprehend this , what frightful monsters would they appear to themselves ! this is not only a plain , but a terrible declaration of a most unaccountable enmity on our part . 2. god is still pleased to continue our race on earth ; a succession of men in this world , from age to age , made after his own image , with minds , and spirits that are intelligent , and immortal , which declares a strong propension in god towards such a sort of creatures ; the inhabitants of this lower world , tho' degenerated , and fall'n from him . notwithstanding all their neglect of him in former ages ; yet new generations of men still spring up , capable of knowing , and serving him , prov. 8. 31. in the foreseen heighth of man's enmity , this was the steady bent of his mind towards them , to rejoyce in the habitable parts of this earth , and to have his delights with the sons of men . thus also in the 2 chron. 6. 18. do we find solomon in a rapture of admiration on this account : but will god in every deed dwell with men on earth , & c ! and the psalmist , psal. 68. 18. that gifts are given to the rebellious ( the most insolent of enemies ) that the lord god might dwell among them . how admirable and unconceivable a wonder is this ! the heaven of heavens cannot contain him , and will he yet dwell with men on earth ! and we yet find , notwithstanding god's great condescension , that there is still a distance . whence can this be , but from man's aversion , and enmity of mind against god ? thus are men still requiting god evil for his goodness . god will dwell with men on earth , but men will not dwell with him , nor admit of his dwelling with them . they say to him , depart from us , job 21. 14. 't is thus from age to age , and generation to generation , which shews god's goodness on his part , and the enmity on man's part . see to this purpose , psalm 14. and 53. the beginning of each . 3. consider the forbearance of god towards you , while you are continually at mercy . with what patience doth he spare you , though your own hearts must tell you , that you are offending creatures , and whom he can destroy in a moment ! he spares you that neglect him . he is not willing that you should perish ; but come to the knowledge of the truth , that you may be saved ; by which he calls , and leads you to repentance , rom. 2. 4. on god's part here is a kind intention ; but on man's part nothing but persevering enmity . 4. consider god's large and wonderful bounty towards the children of men in this world , and the design of it , acts 17. 25 , 26. he giveth to all life , and breath , and all things , that they might seek after him , psal. 68. 19. he daily loadeth us with his benefits . he gives us all things richly to enjoy . act. 14. 17. god leaves not himself without witness , that he doth men good . he gives men rain from heaven , when they want it , and , when unseasonable , he with-holds it . 't is a great thing to understand the loving-kindness of the lord , psal. 107. 42. his wonderfull works towards the children of men ; to understand our mercies and comforts , and what their meaning , and design is . by mercies to our outward man , god designs to draw our hearts and minds to himself . mercies are bestowed on them that have the power of thought , to consider the end of all god's mercies . 't is bespeaking , and seeking to win our hearts to himself , hos. 11. 4. 't is drawing us with those cords of a man , with bands of love ; which plainly shews , what the case requires ; that the minds and hearts of men are very averse , and alienated from him , and therefore need such drawing . 5. and that which is more than all the rest , is god's sending his son into the world , to procure terms of peace for us , and then to treat with us thereupon ; and that in him he is reconciling the world to himself , 2 cor. 5. 19. doth not reconciliation suppose enmity , as here , and in the text. you that were enemies in your minds — yet hath he reconciled . as we have noted , that on our parts , our withstanding , and too commonly frustrating his overtures , speaks enmity , and obstinacy therein ; so on his part , those overtures themselves speak it too . here is the greatest kindness and good-will , on god's part , that can be conceiv'd . but it supposes , what we are evincing , ill-will in us . christ came to seek and save that which was lost . what a lost state was our state ! what to be engaged in a war against him that made us ! wo to him that strives with his maker , isa. 45. 9. fall'n man is little apprehensive of it now . if we continue unreconciled to the last , at death it will be understood what a lost state we are in . upon this account it will then appear ; but this was our state before , when it appeared not . in this state christ pitied us , when we had no pity for our selves . christ came not into the world to save men only at the hour of their death from hell ; but to raise up to himself a willing people , that may serve and glorify god in their life on earth . he is for this purpose intent on this reconciling design . and how earnest , how alluring were his solicitations in the days of his flesh ! come to me all ye that are weary — he that cometh to me , i will in no wise cast out . how pathetical his lamentations for the unreconcilable ! o that thou hadst known the things belonging to thy peace — and his bloud was shed at last , as the bloud of propitiation , of a reconciling sacrifice , first , to reconcile god's justice to us ; but thereupon also , as in this context , having made peace by the bloud of his cross , vers . 20. to vanquish our enmity , to reconcile us who were enemies in our minds — vers . 21 , 22. 6. consider christ sending , and continuing from age to age the gospel in the world ; the design whereof may be understood by the manifest import and substance of it , and by the titles given to it . as it reveals christ , the mediator , the peace-maker , in his person , natures , offices , acts , sufferings , and performances . as it contains the great commands of repentance towards god , and faith in our lord jesus christ , with the promises of pardon and eternal life , with whatsoever is requisit to our present good state godward , and our final blessedness in him . as also the various enforcements of such precepts , and confirmations of such promises , with copious explications of the one and the other . and as it is called , the ministry of reconciliation , 2 cor. 5. 18. the word wherein peace is preached by jesus christ , act. 10. 36. the gospel of peace , and of glad tidings , rom. 10. 15. as that very word gospel signifies . this gospel was , in its clearer manifestation , at the fulness of time , introduc'd with great magnificence , and solemnity into the world , as the law had been , by the ministry of angels . when the sun of righteousness , the light of the world was arising , and dawning upon it ; then did a multitude of the heavenly host appear , praising god , and saying , glory to god in the highest , peace on earth , and good-will towards men , luk. 2. 13 , 14. but this gospel is not a more express declaration of god's good-will towards men ; than their deportment under it , their continuing to live , as without god in the world , is of their ill-will , disaffection , and enmity against god. 7. and lastly , the strivings of the spirit in the hearts of ministers preaching the gospel , and with the souls of men to whom it is preached , shew , that there is a mighty enmity to be overcome . 1. god's giving forth his spirit to ministers , enabling them to strive with sinners , to bring them to christ ; according to the working of that power , which works in them mightily , colos. 1. ult . what need of such striving , but that there is a great enmity in the minds of people to be conquered and overcome ? sometimes we read of ministers of the gospel weeping over souls , who , for their too intent minding of earthly things , are called enemies to the cross of christ , phil. 3. 18. sometimes they are ready to breath out their own souls towards them , among whom they labour , 1 thess. 2. 8. sometimes represented , as travelling in birth with them that are committed to their charge , gal. 4. 19. there are ministers , whose hearts are in pangs and agonies for the souls of sinners , when the things of god are too apparently neglected , and not regarded by them ; and when they see destruction from the almighty is not a terror to them ; and while they visibly take the way that takes hold of hell , and leads down to the chambers of death . they would , if possible , save them with fear , and pluck them , as firebrands , out of the fire ; the fire of their own lusts , and fervent enmity against god and godliness , and save them from his flaming wrath . is all this unncecessary , and what makes it necessary , but that there is a counter-striving , an enmity working in the hearts of men , against the spirits striving in the ministry , to be overcome ? 2. the spirit also strives immediately with the souls of sinners , and pleads with them , sometimes , as a spirit of conviction , illumination , fear and dread ; sometimes , as a spirit of grace , woing , and beseeching ; and when his motions are not complied with , there are complaints of mens grieving , vexing , quenching , resisting the spirit , acts 7. 51. which resistance implies continual striving . no striving , but doth suppose an obstruction and difficulty to be striven withall . there could be no resisting , if there were not counter-striving . and hereby despite is done to the spirit of grace . o fearful aggravation ! that such a spirit is striven against ! 't is the spirit of grace , love and goodness , the spirit of all kindness , sweetness and benignity , which a wicked man doth despite unto , heb. 10. 29. how vile , and horrid a thing , to requite grace , love , and sweetness with spite ! as if the sinner should say , thou wouldest turn me to god ; but i will not be turned ! the blessed god says , turn at my reproof , i will pour out my spirit unto you , prov. 1. 23. there are preventive insinuations , upon which , if we essay to turn , plentiful effusions of the spirit may be hoped to ensue . for he is the spirit of grace . when we draw back , and resist , or slight those foregoing good motions of that holy spirit , this is despiting him . and doth not this import enmity in an high degree ? that the spirit needs strive so much , that it may be overcome ; as with some , at his own pleasure , he doth ; with others , in just displeasure , he strives no more , and so it is never overcome . we come now to the application : wherein the subject would admit and require a very abundant enlargement , if we were not within necessary limits . two things i shall take notice of , as very necessary to be remark'd , and most amazingly strange and wonderfull , by way of introduction to some further use. 1. that ever the spirit of man , a reasonable , intelligent being , god's own off-spring ; and whereto he is not only a maker , but a parent , styl'd the father of spirits , should be degenerated into so horried , so unnatural a monster ! what! to be an hater of god! the most excellent , and all-comprehending good ! and thy own father ! hear , o heavens — and earth , saith the lord , i have nourished , and brought up children , and they have rebelled against me , isa. 1. 2. be astonish'd , o ye heavens at this ! and be horribly afraid ! be ye very desolate ! as if all the blessed inhabitants of that upper world should rather forsake their glorious mansions , leave heaven empty , and run back into their original nothing , than endure such a sight ! an intelligent spirit , hating god is the most frightful prodigy in universal nature ! if all mens limbs were distorted , and their whole outer-man transformed into the most hideous shapes , 't were a trifle , in comparison with this deformity of thy soul. 2. that it should be thus , and they never regret , nor perceive it ! what self-loathing creatures would men be , could they see themselves ! so as never to endure themselves , while they find they do not love god! but men are generally well pleas'd with themselves for all this . though the case is so plain , they will not see it . when all the mention'd indications shew it , they never charge or suspect themselves of such a thing as this enmity against god! god charges them , and doth he not know them ? the pagan world that they are god-haters , rom. 1. 30. even with an hellish hatred , as the word there signifies . they that profess his name are apt to admit this true of the gentiles ; but do we think our lord jesus did injuriously accuse the jews too , that they had both seen , and hated him , and his father ? joh. 15. 24. how remote was it from a jew , who boasted themselves god's peculiar people , to think himself an hater of god! and what were they , of whom he says , by the prophet ? loathed them ; and their soul abhorred me , ( which is presupposed ) zech. 11. 8. and most justly , for can there be a more loathsome thing than to abhor goodness it self ! what the most perfect benignity ! and those cretians had receiv'd the christian faith , whom the apostle exhorts titus to rebuke sharply , that they might be sound in it ; and of whom he says , that professing to know god , in works they denied him , being abominable , tit. 1. 16. hence is our labour lost in beseeching men to be reconciled to god , while they own no enmity . since this matter is so evident , that this is the temper of the unconverted world godward , that they are alienated from him , and enemies in their minds toward him , by wicked works : it is then beyond all expression strange , that they never observe it in themselves ; ( as the toad is not offended , at its own poisonous nature ) and are hereupon apt to think that god observes it not , nor is displeased with them for it . it is strange they should not observe it in themselves , upon so manifold evidence . do but recount with your selves , and run over the several heads of evidence that have been given . can you deny you have minds capable of knowing god ? cannot you conceive of wisdom , power , goodness , truth , justice , holiness , and that these may be , either more manifest , or in more excellent degrees , even among creatures , in some creatures more than in others ; but that being , in which they are in highest , and most absolute perfection , must be god ? can you deny that you have lived in great ignorance of god much of your time ? that your ignorance was voluntary , having such means of knowing him , as you have had ? that you have usually been thoughtless and unmindfull of him in your ordinary course ? that the thoughts of him have been ungratefull , and very little welcome , or pleasant to you ? that you have had little converse with him , little trust , reverence , delight , or expectation plac'd on him as the object ? that you have not been wont to concern him in your affairs , to consult him , to desire his concurrence ? that you have not thought of approving your self to him in your designs and actions , but lived as without him in the world ? that you have not designed the pleasing , or obeying of him in the course of your conversation ? that the gospel under which you have lived , hath had little effect upon you , to alter the temper of your spirits towards him ? that , if his spirit hath sometimes awakened you , raised some fear , or some desires now and then in your souls , you have supprest , and stifled , and striven against such motions ? do not these things together discover an enmity against god , and the ways of god ? and is it not strange you cannot see this ? and perceive a disaffection to god by all this in your selves ? what is so near a man , as himself ? have you not in you a reflecting power ? know ye not your own selves , as the apostle speaks , 2 cor. 13. 5. yea , generally , men never find fault with themselves , upon any such account ! and , consequently , think themselves in such respects very innocent in the sight of god , and think he finds no fault with them . now these two things being premised , will make way for the following uses . we infer therefore , 1. that whereas it so evidently appears , that men are at enmity with god , it cannot but be consequent , that god is not well pleased with them . no one is well pleased to have another hate him . god discerns that in the inward temper of mens minds , wherewith he is not well pleased , viz. this alienation of mind from him , this wicked enmity that is so generally found in them . they are wont to make light of secret , internal sin . the ill posture of their minds they think an harmless innocent thing . but this he remonstrates against , takes notice of with dislike and displeasure ; and is counterworking this spirit of enmity , not only by his word , but by his spirit of love and power . though he doth not testify his displeasure by flames and thunderbolts ; yet he observes , and approves not the course and current of their thoughts and affections ; though he permit them , sometimes without sensible rebuke , to run on long in their contempt of him ; yet he declares it to be wickedness . the wicked have not god in all their thoughts , psal. 10. 4. he expostulates about it ; wherefore do the wicked contemn god , vers . 13. threatens them with hell for their forgetting him , psal. 9. 17. yet sinners are apt to conclude , that god doth not see , or disallow any thing of that kind , psal. 94. 7. how unapt are they to admit any conviction of heart-wickedness ! tho' 't is more than intimated to be destructive , jer. 4. 14. wash thine heart from wickedness , that thou mayest be saved ; q. d. thou art lost if thy heart be not purged . yea , when it is so plain in it self , that enmity against god , which hath its seat in the heart , makes a mans soul a very hell ! yet they seem to think themselves very innocent creatures , when they are as much devilliz'd , as a mind dwelling in flesh can be ! this is the common practical error and mistake men lie under , that they think god takes notice of no evil in them , but what other men can observe , and reproach them for . but he knows the inward bent and inclination of their minds , and spirits . why else is he called , the heart-searching god ? and knows that this is the principal , and most horrid wickedness that is to be found among the children of men , an alienated mind from god ; and the root of all the rest . the fountain of wickedness is within a man. simon magus's wickedness lay in his thought . 't is said to him , repent of this thy wickedness , and pray the thought of thy heart may be forgiven thee , act. 8. 22. and when the prophet exhorts ( as before ) jer. 4. 14. to wash the heart from wickedness , he adds , how long shall vain thoughts lodge within thee . and our saviour tells us , out of the heart , first , proceed evil thoughts , and then all the other wickednesses after mentioned , murthers , adulteries , &c. matth. 15. 19. and that enmity and alienation of mind that turns off the whole current of a man's thoughts from god , is the original evil , and , by consequence , lets them loose to every thing else that offends him , and ruins themselves . yet when their very hearts are such an hell of wickedness ( as what is more hellish than enmity against god ? ) they are , notwithstanding , wont to say , they have good hearts . 2. hence see the absolute necessity of regeneration . a doctrine , at which most men do wonder ; which our saviour intimates , when he says , joh. 3. 7. marvel not at it , viz. that i said , you must be born again . but who may not now apprehend a necessity of being regenerate ? what will become of thee , if thou diest with such a disaffected mind godward ? do but suppose your soul going out of the body in this temper ! full of disaffection towards the ever-blessed god , before whose bright glory , and flaming majesty ( to thee a consuming fire ) thou must now appear : tho' most unwilling , and as full of horrour , and amazing dread ! how will thine heart then meditate terrour ! and say within thee , this is the god i could never love ! whom i would never know ! to whom i was always a willing stranger ! whose admirable grace never allur'd or won my heart ! who in a day of grace , that is now over with me , offered me free pardon , and reconciliation ; but i was never at leisure to regard it . the love of this world , which i might have known to be enmity against god , had otherwise engag'd me . it hath been the constant language of my heart to him , depart from me , i desire not the knowledge of thy ways ; i must now hear from him , that just and terrible voice , even by the mouth of the only redeemer and saviour of sinners , depart from me , i knew thee not . and into how horrid society must i now go ! the things that eye hath not seen , nor ear heard , more glorious things than ever enter'd into the heart , are all prepared for lovers of god. and for whom can everlasting fire be prepared but for the devil and his angels , and such other accursed god-haters , as i have been ! matt. 25. 41. recollect your selves ; consider the present posture , and temper of your souls ; and what your way and course is : you care not to come nigh to god now , but love to live at a distance from him , through enmity against him ; from whence proceeds your departing from him , and saying to him , depart from us ? but another day you will have enough of departing from god. a wicked man's life is nothing else but a continual forsaking of god , or departing from him . i appeal to your own hearts concerning the justice of that mentioned repartee , they say now to god , depart from us , job 21. 14. and god will then say to them , depart from me , matth. 25. 41. that man's soul must thus perish , that lives and dies at enmity with god. regeneration slays this enmity ; and implants in the soul divine love. therefore we must be regenerate , or we cannot enter into the kingdom of god , joh. 3. 3 , 5. a man must have a new heart , and a new spirit created in him , in which heart and spirit the love of god is the reigning principle . and therefore i repeat to you , the things , which eye hath not seen — and a crown of life , are prepared , and promised to them that love him , 1 cor. 2. 9. jam. 1. 12. you may your selves collect the rest . 3. hence take notice of the seat and subject of this regeneration and change. it is the mind of man. for you were enemies in your minds by wicked works . we are to be renewed in the spirit of our minds , ephes. 4. 23. to be transformed , by the renewing of our minds , &c. rom. 12. 2. you that have not considered what regeneration is , i tell you , 't is to have your minds altered , and changed . that whereas you did not mind god , or christ , your minds being changed , you savour , and delight in the things of god , rom. 8. 5 , 7. they that are after the flesh , savour the things of the flesh . the carnal mind is enmity against god. it is the mind , therefore , not as speculative meerly ; but as practical , and active , that must be renewed . enquire , therefore , what change do you find in your minds ? are you in mind and spirit more holy , spiritual and serious ? and are your minds more delightfully taken up with the things of god than formerly ? till your minds are thus changed , they cannot be towards god ; but will be perpetually full of enmity against god. you will only mind earthly things , phil. 3. 19 , 20. with the neglect of god , and heaven , and heavenly things . if ever the gospel doth us good , it must be by the change of our minds . 4. and in the last place . hence understand the absolute necessity of reconciliation with god ; because you have been alienated , and enemies against him by wicked works . regeneration cures in part your enmity ; but makes no atonement for your guilt in having been enemies . for this you need a reconciler , that could satisfy for you . what will become of the man that is not reconciled to god ? if you be god's enemy , can he be your friend ? and if god be your enemy , he is the most terrible enemy . how can we lie down in peace in an unreconciled state ? or without knowing , whether we are reconciled , or not ? let not the sun go down this day , and leave you at enmity with god. if you have fallen out with a man , the sun is not to go down on your wrath . and is your enmity against god a juster , or more tolerable thing ? o let not the sun go down before you have made your peace . and for your encouragement , consider , that it is the office of the son of god to reconcile you to him . he is the reconciler , the peace-maker , the maker up of breaches between god and man. he is , if you resist not , ready , by his spirit , to remove the enmity that lies in your minds against god ; and , by his bloud , he causes divine justice to be at peace with you . if you find the former effect , that assures you of the latter . bless god that he hath provided , and given you notice of such a reconciler , 2 cor. 5. 19. god was in christ reconciling the world to himself . bless god that he hath sent and settled one among you on this errand , to beseech you to be reconciled to god , vers . 20. blessed is the man , whose iniquities are forgiven ; and blessed is the man who can say , i was once an enemy , but now am i reconciled ; formerly i saw no need of christ , but now i cannot live without him . how fearfull a thing will it be to die unreconciled to god under a gospel of reconciliation ! while the voice of the gospel of grace is calling upon you , return and live ; turn ye , turn ye , why will ye die ? beware of dying unreconcil'd under such a gospel . when you return hence , retire into a corner , and consider what a wicked enmity of mind you have had against god , and christ ; and pray that you may be renewed in the spirit of your mind , ephes. 4. 23. let an holy resolution be taken up at last ( after many neglects ) as was by the poor distressed prodigal , after he had long liv'd a wandring life , luk. 15. 18. and onward , i will arise , and go to my father , &c. and you will find god a mercifull father , ready to receive you , and with joy ! oh the joyfull meeting between a returning soul , and a sin-pardoning god! when once your strangeness , and your enmity are overcome , and you are come into a state of amity and friendship with god ; then will the rest of your time be pleasantly spent in an holy , humble walking with god , under the conduct of grace , till you come eternally to enjoy him in glory . finis . notes, typically marginal, from the original text notes for div a44674-e110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the parliament of instrvctjons; for, the relief of afflicted, persecuted, and plundered christians. / written by h.t. one of the parliaments soldiers, who hath since lost his life in the service. h. t. this text is an enriched version of the tcp digital transcription a94378 of text r210221 in the english short title catalog (thomason e1189_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 22 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a94378 wing t13 thomason e1189_4 estc r210221 99869039 99869039 170690 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a94378) transcribed from: (early english books online ; image set 170690) images scanned from microfilm: (thomason tracts ; 256:e1189[4]) the parliament of instrvctjons; for, the relief of afflicted, persecuted, and plundered christians. / written by h.t. one of the parliaments soldiers, who hath since lost his life in the service. h. t. [2], 14 p. printed by jane coe, london : 1645. annotation on thomason copy: "march. 8 1644"; the 5 in the imprint date has been crossed out. reproduction of the original in the british library. eng god -worship and love -early works to 1800. christian life -meditations -early works to 1800. a94378 r210221 (thomason e1189_4). civilwar no the parliament of instrvctjons;: for, the relief of afflicted, persecuted, and plundered christians. / written by h.t. one of the parliamen h. t. 1645 4499 17 0 0 0 0 0 38 d the rate of 38 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-12 tcp assigned for keying and markup 2007-12 apex covantage keyed and coded from proquest page images 2008-01 mona logarbo sampled and proofread 2008-01 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the parliament of jnstrvctjons ; for , the relief of afflicted , persecuted , and plundered christians . written by h. t. one of the parliaments soldiers , who hath since lost his life in the service . psal. 55. 22. cast thy burthen upon the lord , and he shall nourish thee , he will not suffer the righteous to fall for ever . london , printed by jane coe . 1645. the parliament of instructions , for the relief of afflicted , persecuted , and plundered christians . the ship of this kingdome being now tossed with the waves and tempests of a civill and unnaturall warre , ( the sharpest and sorest of all gods arrowes ) it is no time for any man ( like ionas ) to lie snorting in the bottome of the ship , but we must all indeavour to use some means for to stop the current of this inundation , and overflowing of gods judgements upon us , and as by our many great and crying sins we have provoked god to wrath and indignation against us ; so by our humiliation , prayer , and reformation , we ought to seek to appease his offended majestie : which that every perticular man may the better put in execution , i have collected these considerations and meditations following , out of the word of god , which may serve as directions unto all sorts of people , how to behave and dispose of themselves in the most sad and disconsolate times . 1 let a man examine himself , whether he be in the estate of grace or not ? let us try our faith and repentance ; if we will not try our selves , we shall be tried , it is therefore our duty to do it before hand : let us look that we lay a good foundation , and build upon the sure and immoveable rock christ jesus , and then let the flouds of affliction beate . ( lam. 3 40. ) let the stormes and tempests of persecution blow never so , yet we shall stand firm and sure . mariners , you know it s enough for them almost , that they know their ships good , however they be tossed , they know the nature of the seas , i am well imbarqued ; why so may you in the middest of all your tossings who are right with him ; say , i am in a good vessell , i am in christ , here is my ark ; let the world rage , let what will come , i am in christ , i am in a very blessed ark . ( math. 3. 26 , 27 , 28. mar. 5. 37. luk. 8. 28. rom. 13. 14. ) 2 we should wean our mindes from the love of the world . a thing hanged on a pin is easily heaved off , but the things that are glewed or cemented together , are hardly surrendred or divided . david loved absalom too much , which made him so much lament for the losse of him . excessive love to the world makes the crosse the harder to be indured . ( 2 sam 18. 33. ) 3 we should be twice as much exercised in religious duties , as in other more peaceable times . when iudas was plotting , christ went to the passeover ; when almighty god comes to visit , let him finde us well imployed ; let us be moved with reverence and diligence to use means to save our selves , and our families , & all that belong unto us . mat. 26. 14. lu. 22. 4. 4 we should labor to keep a good conscience , that when we have troubles without , we may have peace within . for ( saith salomon ) a good conscience is a continuall feast . ( acts 24. 16. 1 cor. 1 3. gal. 1. 3. ) 5 we should inure our selves to some hardnesse , a delicate person will hardly suffer . we should deny our selves something in meat , something in apparell . let us abase our selves lest god abase us . god threatens a severe curse by the mouth of his prophet , unto those that humble not themselves in times of common calamitie . ( joel 2. 1. 12. zeph. 1. 12. ) 6 pray and sue and intreat evermore , for the favour of god ; it wil be intolerable to apprehend the wrath of god and the wrath of man both at once ; god hath promised , that if we cal upon him in the time of trouble , he wil hear . ( psa. 50. 15. jam. 5 13. jer. 29. 12. ) 7 let us make much of the promises , they being up , wil be as strong waters to keep us from fainting . amongst other precious promises of god in scripture , meditate upon these texts following : psa. 125. 1 , 2. they which trust in the lord , shal be as m. sion which cannot be moved , but abideth for ever . as the mountains are round about jerusalem , so the lord is about his people , from henceforth even for ever . 1 sam ● . 9. the lord will keep the feet of his saints . prov. 1. 33. who so hearkneth unto me , shall dwell safely , and shall be quiet for fear of evill . psal. 91. 4. he will cover thee under his wings , and thou shalt be sure under his feathers , his truth shall be thy sword and buckler . psal. 121. 3 , 4 , 5. he will not suffer thy foot to be moved , he that keepeth thee will not slumber : behold , he that keepeth israel will neither slumber nor sleep . the lord is thy keeper , the lord is thy shade upon thy right hand . seeing the lord is our keeper , we need not fear the greatest dangers in the most dangerous times . ( see also , job . 11. 18 , 19. matth. 10. 39. chap. 19. 24. psal. 125. 3. 1 sam. 2. 20. deut. 28. 7. deut. 30. 7. prov. 21. 18. ) 8 get into thy heart , sound and experimentall knowledge of the truth , as also the love of it . it is the truth we are likely to suffer for , we cannot suffer for that we do not know , much lesse for that we do not love . ( joh. 17. 3. tit. 1. 16. joh. 18. 37. ) 9 we should labour to incourage and comfort one another in these evill times ; god hath a book of remembrance of them that speak often one to another . mal. 3. when men do ask what news ? we should question with them , what shall we do to escape gods judgments ? shall we pray and humble our selves ? shall we fast ? shall we become new men , and binde our selves to god with an everlasting covenant ? many good friends oftentimes in the world shake hands at parting , therefore when we keep our solemn assemblies , which should be now more often then ordinary , we should keep them with the more reverence and devotion , for we know not whether we shall make them any more . ( mal. 3. 17. luk. 21. 38. joel 1. 14. pr. 27. 12. isa. 45. 20. ezr. 6. 23. neh. 8. 30. 1 pe. 5. 6. ) when we make our humble repentance unto god ▪ we had need do it sincerely indeed , it may be our last ▪ it is said of certain hawkes in colder countries , that they are most earnest and eager to take their prey , when the day light there is of least continuance . let us not care so much what shall be after us in the world , but let us care what will become of us when we are departed , in the world to come . hear good counsell ( saith austin ) do that before death , which may do thee good when thou art dead . when the church in hesters time , was sold to be destroyed by wicked counsell ( as we now are ) hester and mordecai and all the jews , they fasted , and humbled themselves before the lord , and had a glorious deliverance . ( esth. 4 15. 16. ) we should labour to make good our interest in god , to clear up our evidence for heaven , our assurance of god in christ ; when david was driven from home and harbour , he incouraged himself in the lord his god : tolle meum , & tolle deum , saith augustine . if a man knowes , that god is his in christ , his friend , his god , his habitation , his rock , unto whom he may continually resort ; he will soon believe himself in the losse of all outward things thus : well , though i have lost my house , yet i have kept my god , he is such an habitation as cannot be plundered , such an habitation as cannot be plundered , such an habitation , as winde , and rain , and weather , cannot beat through ; such an habitation , as i may carry about the world with me . ( psal. 73. 23. psal. 18. 1 , 2. 1 sam. 2. 2. prov. 10. 29. isa. 49. 8. 9. ) there is a story of a king , that when he had destroyed a countrey , in his destroying fell in love with a beautifull woman , whom he brought away with him and married , and afterwards much lamenting to her that he had slain her father , that hee had killed her husband , massacred her friends , and destroyed her countrey , she answers him sweetly again with a great deal of affection : my husband , my father , my friends and countrey are now in thee o king ; this is that love which god would fain have from you , and this is that language which would expresse a great deal of peace and comfort in your soules , and which the hand of god now leads you to , at this time , when god threatens your countrey , when he brings confusion upon your estates , when he destroys your armies , if he should go further , if he should turne your countrey absolutely into a wildernesse , if he should take away all your deare relations from you ; then do you comfort your selves after this manner : what 's my countrey ? which are my children ? and where is my estate ? my countrey , my children and my estate , they are in thee oh my god . be sure of this therefore that you cleere your interest in god himselfe . 10. we should learn now before the rainy day come to be dead unto all the world . the man that is dying is sencelesse , not affected with the cries of his children , wife and friends , that stand round about him , though they weep and wring their hands he is not stirred , why ? because being a dying man he is dead to them ; and if you be dead to your houses , liberties and estates aforehand , you will be able to buckle and grapple with that condition , so it was with paul , who died daily , 2 cor. 5. 4. phil. 1. 21. 11. have ever sweet thoughts of death from this consideration , this world , this life is a stage of sorrow : death is but your exit , by it you go off the stage , why then death puts an end to your part of sorrow ; t is a strange darkenesse that lies upon our apprehensions , that makes death fearfull to us , indeed t is this life that 's dreadfull , all the sufferings of a saint they are contained within the compasse of this life ; and life is nothing else but a tract of sufferings , and death cuts the thread of all our sorrws , by cutting the thread of life : he that writes the life of saint austin , tells a story of him ; an holy man was upon the point of dying , but was very unwilling to die , a couple of young men , clothed with a beauty and majesty more then earthly , appeared to his bedside and spake thus : o vaine men , what shall i do with you , you cannot indure miseries , and yet you are unwilling to goe hence , you cannot indure pain , and yet you desire to live . let me say this to you all , why are you afraid to die ? doe you love sorrowes ? are you unable to beare misery , and are you unwilling to go off from this stage of suffering ? in this life we are as it were in a dark cave , beyond which is a glorious habitation , why are you afraid of passing the flame , the flame is at the very mouth of the cave , and you are no sooner in it , but you are out of it . live in grief , these your griefs are as the glory of your god upon you ; die cheerefully when you die , because with the losse of life , you enter into glory . 12. let us set before our eyes the joyes of heaven , as christ did . heb. 12. that man that doth not minde the things of this life is never likely to be rich , ( if he do not minde them in a moderate way ) so that man that doth not minde the joyes of heaven shall never come thither . where should the members bee but where the head raigneth ? where should the heart be but where our heavenly treasure is ? christ who is our treasure is in heaven , whither our affections first ascend and then we follow after . ( heb. 12. 2. mat. 6. 19. 20. luk. 12. 33. 1 tim. 6. 19. ) 13. let us consider the uncertainty of all earthly treasures or comforts : they are like absaloms mule , they will go away from under us when wee have most need of them , and leave us hanging by the hair of the head . when night comes we willingly lay off our clothing , and then make ready to rest . a night of affliction and destruction is now coming upon the kingdome , let us be willing to depart as we came into the world , naked . a great conquerour of the world would have his ensigne-bearer carry forth a sorry cloth or shrowding sheet , saying : lo here is all of his conquests , that a worthy captain doth carry with him . ( saladin . asiae dominator . job 14. 1. job . 17. 14. eccles. 1. 8. and 12 8. jam. 5. 1 , 2 3. ) 14. let us often meditate upon the fire of hell . the scripture calls it , a bottomlesse pit , tophet , a dungeon , large and deepe , the burning whereof is fire and brimstone ; the lake of the second death . if a man cannot indure a little fire in one part of his body ( as on his little finger ) but one hour , how intollerable shall the paine of the damned be when they shall burne within and without ! who can dwell with everlasting burning ( saith the prophet esay ) and yet our fire here is but a picture and shadow of that unquenchable fire there in hell , where one drop of cold water will be more worth then all the jewels of the world , though only to coole the tongue . ( reve. 9. 1 & 20. 15. mat. 22. 13. ) 15. let us set before our eyes the example of the saints which have suffered , for the truth we professe . examples shew us it is novelty , nor impossibility to suffer for christs sake and the gospels . who would not follow having such a cloud of witnesses . he. 12. 1. 1 pet. 4. 16. 17. 18. 16. spare not one sin unmortified , keep not beloloved dalilah , for it will make us more woe then we think for , and will make us have inward fears and doubtings , when others shall have consolation . christ when he arose , he arose early ; lazarus that lay four dayes , began to savour , if we lie long in our sins we shall wax unsavoury too . we see by experience , that the longer we defere the curing of wounds , the harder is their rocovery at the last . jer. 8. 11. 1 kin. 17. 13 17. we should cast away all confidence in our selves , & in our own strength , peter trusted ●o himself and fel , in his own might shall no man boast . 1 sam. 2. let us be strong in the lord , and in the power of his might , ephes. 6. 10. mat. 26. 33. 1 sam. 2. 9. deu. 3. 39. 18. we should redeem the time because the daies are evill , especially from idle talking and speaking of those things which do not concern us , for that speaking may indanger us . the prudent should keep silence in an evill time . amo. 5. the advarsary may intrap us in our words . therfore let us take heed before whom and what we speak . 19. let us labour to have true faith in god , this weapon where ever god hath put it in any hand , hath done glorious things for the church of god , if thou canst but get this weapon into thy hand & heart , it will cause thee to live comfortably in the worst times thou canst meet withall , and make thee say with the prophet , hab. 3. though the figtree should not blossome nor no fruit bee left in the vine , though the labour of the olive should faile , and the fields not yeeld their increase , yet will i rejoce in the lord , and joy in the god of my salvation . ( heb. 11. 11 , &c. mat. 21. 21. ) 20. let us bee often conversant with god , we should enter into chambers ; shut the door upon us , and hide our selves till this jndignation be passed over . isa. 26. 20. let the stream of our thoughts be for heaven . let us get under our fathers wings and say to him : thou art my hinding place , psal. 32. we must run to god , not fly from him , if we will be safe in the evill day : oh happy and comfortable shelter that alone can defend us from the scorching heat of persecution , pro. 27. 12. psal. 32. 7. act. 8. 21 , 22. 21. we should often exercise workes of mercy , & charity towards our poor brethren : visite the sick , releeve the wounded and distressed servants of christ , give a portion to seven and to eight , for thou knowest not what evill the lord will bring on the earth . eccles. 11. 2. mat. 25. 45. 1 john 3. 18. and 24. 22. meditate terrour , conceive the worst before hand . to be forewarned is to be forearmed , get hope , get submission , get patience . let us prepare and set our selves in a readinesse : thinke of the judgement comming upon us . all the faithfull ministers of god admonish us ; the sword is now amongst us , and god is now riding upon his red horse through england to chastise us for our former sins . meditate as if the enemie had overcome our armies , and that a famine and siege should insue , the things that i feared saith iob , are come upon me . ( 1 pet. 4. 12. ) 23. let us take heed of these things now , that may make our condition uncomfortable then . there are three things , that will make that condition very uncomfortabe : pride , wanton abuse of your creature comforts , and unwillingnesse to lay them out in the cause of god . if you have house , lands , estates , friends , or good clothes , and be now proud of them , when they are taken from you , your hearts will smite you and say : ah , this was because i was so proud thereof , and lifted up my self above my brethren , and therefore i am now made even with them , as poor as they : ( esay 3. from the 16. to the 25. m●● 10. 37. luk. 14. 26. 1 cor. 7. 30. ) if you do wantonly abuse the creature in drunkennesse , chambering , wantonnenesse , &c. when ●hey are taken away , your heart will upbraid you and ●ay : ah , this you may thank your wantonnesse for , ●ou used these creatures so basely , that they groaned ●nder your hand , and so now they be got from you . ●f you be not willing to lay them out in any good cause , your heart will reproach you in the evill day ; ah , it is even just with god to take all from me , i would not lay out my money and estate for his ●ruth , his ordinance , his cause , and now he hath ●iven me and all into the hands of spoilers . 24. in the last place i shall conclude with some ●sefull directions unto those , that have or shall fall in●o the hands of the enemie , and thereby suffer the ●osse of their estates or goods ; if it shall please the lord to bring any into that condition ; let them first humble themselves , and accept of the punishment of their iniquitie , and say ; the lord is righteous in all that is come upon them : so did daniel , dan. 9. 7. o lord , righteousnesse belongeth unto thee , but unto us confusion of face , as at this day . ( 1 pet. 5. 6. isa. 2. 11. deut. 8. 16. ier. 13. 18 ) 2 be sure to blesse and praise the lord for that little you have left , and if nothing be left , praise god for others that are free from your condition . if a man be in prosperitie , and grieve for others in adversitie , it is the onely way to keep him in prosperitie ; if a man be in adversitie , and can praise god for others , and rejoyce in their prosperitie , it is the onely way to have his own adversitie changed into prosperitie . 3 be carefull to keep gods promise in your full view . the promise is very full and clear , what condition is there enriched with more promises ? are you afraid when you are driven out of your houses , that you shall faint and fall in the streets , that you shall die in the fields , or some ditch ? remember that promise where god hath said ; ( matth. 19. 29. ) those that forsake house and land , shall receive an hundred fold . then remember the 100 fold promise . but would you return to your own house , and are you afraid you shall not do so ? then remember that promise , micah 4. 6. 7. in that day ( saith the lord ) will i assemble her that halteth , and gather her that is driven out . and her that i have afflicted . in the interim , are you afraid of misery , povertie , beggerie ? then remember that promise which hath 5 seales upon it , i will never leave you nor forsake you : where in the originall there are 5 negatives , as if he should say thus ; i will never , never , never , never , never , leave you , or forsake you . ( heb. 1. 3. 5. jos. 1. 5. ) luther insists much upon that promise of our saviour christ unto his disciples , ( matth. 10. 33. ) you shall not have gone over all the cities of judea , untill the sonne of man shall come : the sonne of man was already come ( saith luther ) whe● he did speak these words , and therefore the promise belongs not onely to the disciples , but to all the disciples of jesus christ that shall be , the promise speaking thus much ; that though they be persecuted and driven from one place to another , yet there shall be alwayes some place open to receive them ▪ when persecution is in one place , another shall be free from it , and there shall be alwayes some place free untill the sonne of man shall come . stock and store your selves with many such promises , that when this misery spoken of shall come ; keep them in your full view . think on all these things ( i say ) for the present , and in the future if such a condition fall . and the lord give us understanding in all things . finis . published according to order . concerning the worship of the living god which he teacheth israel his people who know him to be the only true god, and the worship which he teacheth them, to be the only true spiritual worship with some questions and answers relating to conversion, and to tenderness of conscience. penington, isaac, 1616-1679. 1661 approx. 19 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a54029 wing p1159 estc r18237 13044876 ocm 13044876 96897 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54029) transcribed from: (early english books online ; image set 96897) images scanned from microfilm: (early english books, 1641-1700 ; 748:8) concerning the worship of the living god which he teacheth israel his people who know him to be the only true god, and the worship which he teacheth them, to be the only true spiritual worship with some questions and answers relating to conversion, and to tenderness of conscience. penington, isaac, 1616-1679. 8 p. s.n., [london : 1661] caption title. signed at end: isaac penington. reproduction of original in duke university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love. 2005-09 tcp assigned for keying and markup 2005-11 apex covantage keyed and coded from proquest page images 2006-02 taryn hakala sampled and proofread 2006-02 taryn hakala text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion concerning the worship of the living god , which he teacheth israel his people , who know him to be the only true god , and the worship which he teacheth them , to be the only true spiritual worship . with some questions and answers relating to conversion , and to tenderness of conscience . because the worship of god is a weighty thing ; and there have been ( and still are ) so many errors about it , and the errors therein are of such dangerous consequence , both in relation to mens eternal estate hereafter , and to their right constitution , peace and welfare in this world : and because i have had deep experience concerning the worship of god from a child , having travelled in spirit with my god for the right knowledge thereof , and in singleness of heart giving up unto him , according as he hath taught and led my poor , needy , depending soul : i say , therefore is it on my heart , to answer some few questions concerning the worship of god , for the service of such , as both desire and need instruction therein . quest . 1. who is the worshipper , the acceptable worshipper in the sight of god ? or whom hath god chosen out , to hold forth his worship in the sight of the world , since he rejected the jews with their worship . that god hath appointed a chosen people to worship him , that i presuppose : though , if need were , the proof thereof might be ready at hand . it is not every man that would thrust himself upon the lord , whom the lord will accept : but the father seeketh such to worship him , john 4. 23. there is a capacity to be found in man , to make him a worshipper , even such a capacity , as may enable him to perform that worship , which god requireth of him . now that is the thing to be enquired into , what this capacity is , and who are the persons that are found in this capacity ? answ . the worshipper in the times of the gospel , the worshipper under the new-testament is he that is born of god. he that is drawn out of the dark spirit of this world , and formed anew in the light of god's spirit . he that is a jew inward , he that hath the uncircumcision of his heart cut off by the power of god. this is the worshipper , whom the father seeks to worship him . this is the sort of worshippers god chose , when he cast off the jews . god did not chuse any one nation , or many nations , instead of that one which he cast off : but he sent his apostles and ministers among all nations , to gather a spiritual seed instead of the natural . and these alone are capable of setting up , and holding forth his spiritual worship unto the world , and to provoke them to wait for , and press towards the capacity of coming into the same spiritual worship with them . quest . 2. which is the place of vvorship ? answ . the only place of worship in the new-testament , is where the spiritual worshippers meet together . the place is spiritual . as the worship is spiritual : so is the place where it is to be offered . it hath a spiritual consideration , not outward as under the law. it is to be offered in the spirit , that 's the place . where doth my soul offer its private worship to god ? hath it relation to any outward place ? or is it in the building , which god hath reared up in my heart by his spirit ? which building stands in , and is comprehended in his spirit . and i can offer his publick worship in no other place , but in a building of the same nature , in an house built of more of the same stones . this then is the way of worship in the true light ; divers living stones meeting together , every one retiring in spirit into the living name , into the power which begat them , they all meet in one and the same place , in one and the same power , in one and the same fountain of life : and here they bow down to the father of life , offering up living sacrifices to him , and receiving the bread and water of life from him , and feeding in the rich pastures of his infinite fulness . in the holy city , in the living temple which is built by god , of the stone which all other builders refuse , is the place of the worship of the living god , where the true jews meet to offer up their spirits , souls and bodies , a living sacrifice to the father of life , and where they meet with such a glorious presence and power of the father , as none but the true jews were ever acquainted with . quest . 3. what is the worship , or what are the sacrifices , which the true worshippers offer up to god , in this holy place ? answ . the gifts of his spirit . these they offer up , and nothing else . the breathings which the father gives into the heart of the child , they are breathed back unto him in the same spirit of life , in the living sense , in the quickening power . nothing of man's wisdome , nothing of man's invention , nothing according to man's will , nothing that would please the flesh , or seem glorious in its eye , is offered up here : but the exhortations or directions , or reproofs that spring up in god's light , in god's wisdom , they are given forth in the leadings , and by the guidance of his spirit , and they reach to the hearts of those , to whom he pleaseth to direct them . and this is the ground of such meltings , and breakings , and convictions of soul ( and such like inward operations ) as are frequently found in such assemblies . for the living god is there , and the dread of his power overspreads the hearts of such , as are gathered into and assembled in his name ; and the life springs in the earthen vessels , and the favour is precious to all that have their spiritual senses . quest . 4. what is the season of offering up these gifts ? answ . the seasons of the true worship stand in the will of god. they are gifts , and the time of them stands in the will of the giver . prayer is a gift . a man cannot pray when he will : but he is to watch and to wait , when the father will kindle in him living breathings towards himself . so the word of god ( whether of exhortation or instruction ) is a gift , which is to be waited for , and then to be given forth in the life and strength of that spirit , which causeth it to spring . indeed it is an hard matter either to speak the word of the lord , or to hear the word of the lord. a man may easily speak what he invents , and another may easily hear and judge of such words : but to speak the vvord of life , requires the tongue of the learned in the language of god's spirit ; and to hear the vvord of life , requires a quickened ear : and to know the times and seasons of the spirit , requires both being begotten of the spirit , and being acquainted with it . quest . 5. was this the worship of the former christians , in the apostles dayes ? answ . search the scriptures : were not they come to the new jerusalem ? and where did they offer their sacrifices ? did they offer them in the old jerusalem or at samaria , or the mountain where the fathers worshipped ? or did they not rather offer them at the mount sion to which they were come ; where the male of the flock ( even the lamb without spot ) is known , and the blood of sprinkling felt ? heb. 12. 22 , 23 , 24. and 1 pet. 2. 5. o read , read in the life of god , the nature of the things themselves , and do not feed upon your own imaginations , or the imaginations of any other men concerning them . sweet is our god : his living presence is exceedingly nourishing to the soul : precious is his power felt in the heart : it is no less then life eternal to worship him in his spirit . o let not the enemy of the soul cheat your souls any longer of the precious things of his kingdom , with husky and dry food instead thereof , which only gratifieth the earthly part , but nourisheth not the immortal life . quest . 6. how came the vvorship of god to be transformed , and changed so from the living power , into such dead formal wayes , as generally vvorshippers in the world are found in ? answ . the enemy hath done this , by god's permission . the lord pleased to suffer him thus far to prevail against the truth ; even to get into the form of it , and there to beget men into the form , and then deny and turn against the power . and this is the way of antichrist in kingdoms and nations , even to set up a formal way of worship , and by it to fight against the true power . quest . 7. how long hath this been done , and how long is it yet to last ? answ . from anticrist's beginning , all the time of his reign , until his overthrow . the formal way of religion will never be overturned , nor the power of religion find place in the earth , but there will be still countenancing of formal wayes of worship , and turning head against the power and life of the spirit , until antichrist's time come to an end , and the lord consume him by the spirit of his mouth , and destroy him by the brightness of his coming . quest . 8. when shall this be ? answ . the lord is about this work. he hath already raised up that , which hath not been raised up for many generations : and the lord hath sorely smote down the spirit of antichrist in many hearts already ; and he is fetching a great and universal blow at him : which stroke , when it cometh from the throne of god , the nations shall tremble before him ; and it will be as honourable to wait for the movings of his spirit , and to worship him alone therein , as now it is reproachful . some questions and answers relating to conversion , and to tenderness of conscience . quest . vvhat is the way of conversion ? answ . to turn men from darkness unto light , and from the power of satan unto god. quest . when is a man converted ? answ . when he is gathered into the light and into the power , out of the darkness of sin and dominions of satan . quest . how is man converted ? answ . by the operation of the light and power of god upon his conscience . quest . in what condition is the conscience , before god works upon it ? answ . hard and corrupt : hardened by selfish reasonings and dark imaginations against the convictions of the light and operations of the power of god , and corrupted with the sin and iniquity that dwels in it . quest . what doth god make it , in his working upon it ? answ . gentle and tender , fit to receive the impressions of his spirit . by the influence and power of his spirit on the conscience , he openeth the ear to hearken to his voyce , and prepareth the heart to follow him in his leadings . quest . how doth god carry on his work in the converted soul ? answ . by keeping it low and tender , out of the self-wisdom and hardening reasonings of the humane understanding : by this means he keeps it plyable to the light and power of his spirit . quest . is only the tender conscience then , fit to be wrought upon by god ? answ . yea indeed , that alone . the heart that is hard , is inconsiderate of the voyce of god , and stiff and stubborn against it , having ever at hand some wisdom or will of the flesh , to withstand the voyce and leadings of god by . quest . who is it that preserves the conscience tender ? answ . the lord of the conscience . he , who made it , knoweth the proper temper of it ; and his light and power is alone able to preserve it in that tenderness , which he formeth it in . quest . what is it that hardens the conscience ? answ . the wisdom of the flesh . man having gained a wisdom out of the light of god ; by the imaginations , reasonings and strength thereof , hardens himself against god. quest . what is most necessary for a man to be vigilant in , that desires to have the work of conversion go on in his heart ? answ . to be careful to turn from and avoyd the reasonings of man's wisdom , and to have his eye and ear open to the light and voyce of god's spirit , that his conscience may be kept upright and clear before the lord. quest . what stains the conscience ? answ . any disobedience to god's spirit , any hearkening unto or following the voyce of a strange spirit . this lets in the darkness , which defiles ; even as the light cleanses . quest . is a man then to expect such a thing as the leadings of god's spirit in his conscience ? answ . a man cannot inherit the kingdom of god , but he must be first born again , even born of the spirit , ( so saith the scripture , and so saith the experience of every one who feels the new birth ) and when he is born of the spirit , he is to abide with him , and learn the law of the new life , and receive power from him daily ; or the spirit of darkness will soon get ground upon him , and by degrees be recovering him back again into his dominions . quest . surely if it be thus ; hard is the way of religion , and few there be , who are found in the truth of it . answ . the way of religion is hard indeed , and wholly contrary both to man's wisdom and will , insomuch as he cannot enter into it nor walk therein , but as they are cut down . he that will be a disciple to christ , and follow the leadings of his spirit , must deny himself wholly and become anothers , and be content to stand or fall to his own master . he cannot please men , no not in his worshiping of god , but must turn from that which is glorious in their eyes , and sacrifice that which is to them an abomination . so that he must look to be condemned by men , who will be approved in the sight of god. quest . why hath god put his people upon such hardship , as still ( in all ages and generations ) to walk in a way contrary to the world , and still to be the object of its hatred , scorn and persecution ? answ . how can it be otherwise , he begetting them in a spirit contrary to the world , and which testifieth against the world , shewing that the deeds thereof are evil ? how can the spirit of the world but still turn against such , and hate and persecute them ? quest . how long shall it be thus ? answ . till truth be raised by the power of god , into dominon over the spirit and power of drakness . the spirit of life now suffers under the burthen of man's corruptions , in love to them striving to save them there-from . there is somewhat in every sinner , that at seasons groans under the weight of his sins , and in some proportion strives against the burthen thereof . this shall not alwaies lie underneath , but in the day of the lord rise over the transgressor : and in that day shall israel be glorious with his god , and receive praise of him , and be eased of all that hath oppressed him . quest . is there such a day to be ? answ . the scriptures testifie of such a day , wherein the lord alone shall be exalted , and wherein he will take away the rebuke of his people from off all the earth , and bring down all that is high and lifted up above the fear and spirit of the lord : and in this our age , the lord hath chosen many messengers to run up and down and proclaim this day . and as sure as the lord liveth , what he hath spoken shall come to pass , and not a tittle of it fall to the ground . god did not make man for him to serve his own lusts ; nor this creation to serve the lusts of man : but he made man 〈◊〉 fear before and serve his creator ; and he made the crea●●● to be ordered by man in the fear and wisdom of god , to the glory of god. the spirit of god now groaneth under man's iniquity , the spirits of his people mourn and sigh also , yea and the very creatures groan under the bondage of corruption : and the god of bowels heareth their cry , and a day , even a mighty day of redemption and deliverance is determined , wherein the spirit of the world shall be sunk down with all its weight of wickednesse , and the spirit of life and righteousness rise in its glory . amen , halelujah . everlasting praises to the omnipotent one , who was , and is , and is a coming ; who hath reigned , doth reign , and will reign over all the powers of darkness , in the pure power and glory of his life for evermore . let all the lambs skip for joy , let all the stars of the morning shout : for the darkness vanisheth and is passing away , and the light of life shall cover the earth , as the waters cover the sea , amen , halelujah . happy is the eye that seeth this , and the heart that prepareth for it , overlooking all that stands between . this is the hope of israel , and the expectation of all that wait for the lord , which he is hastening upon the earth . isaac penington . the end . the way to prosperity a sermon / preached to the honourable convention of the governour, council, and representatives of the massachuset-colony in new-england on may 23, 1690 by cotton mather. mather, cotton, 1663-1728. 1690 approx. 69 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-07 (eebo-tcp phase 1). a50172 wing m1168 estc r28821 10763443 ocm 10763443 45731 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a50172) transcribed from: (early english books online ; image set 45731) images scanned from microfilm: (early english books, 1641-1700 ; 1406:13) the way to prosperity a sermon / preached to the honourable convention of the governour, council, and representatives of the massachuset-colony in new-england on may 23, 1690 by cotton mather. mather, cotton, 1663-1728. [7], 36, 5 p. printed by richard pierce for benjamin harris, boston : 1690. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -omnipresence -sermons. presence of god -sermons. theology, doctrinal -early works to 1800. 2003-02 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-05 emma (leeson) huber sampled and proofread 2003-05 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the way to prosperity . a sermon preached to the honourable convention of the gouernour , council , and representatives of the massachuset-colony in new-england ; on may 23. 1689. by cotton mather . jer. 23. 28. he that hath my word , let him speak speak my word faithfully . boston . printed by richard pierce . for benjamin harris . anno domini mdcxc . a prophesy in the divine herbert's church-militant . religion stands on tip-toe in our land , ready to pass to the american strand . when height of malice and prodigious lusts , impudent sinning , witchcrafts and distrusts , ( the marks of future bane ) shall fill our cup unto the brim , and make our measure up ; — then shall religion to america flee ; they have their times of gospel , even as we . — yet as the church shall thither westward fly , so sin shall trace and dog her instantly . the preface , the occasion which first produced the following sermon , cannot be expressed in better terms , than those which were used by the worthy gentlemen that were the conservators of our peace , in their humble address to their majesties , bearing date , may 20th 1689. wherein among other things they say , — your three several princely declarations , encouraging the english nation , to cast off the yoke of a tyrannical and arbitrary power , which at that time they were held under , have occurred unto the view and consideration of the people in this countrey , being themselves under alike ( if not worse ) evil and unhappy circumstances with their brethren in england ; first by being unrighteously deprived of their charter-government , & priviledges , without any hearing or tryal , and under utter impossibilities of having notice of any writt served upon them ; and then followed with the exercise of an illegal and arbitrary power over them , which had almost ruined a late flourishing countrey , and was become very grievous & intolerable ; besides , the growing miseries , and daily fears of a total subversion , by enemies at home , and invasion by forreign force ; the people thereby excited , to imitate so noble and heroic an exemple , being strongly and unanimously spirited , to intend their own safeguard and defence , resolved to sieze upon and secure some of the principal persons concerned , and most active in the ill management of the illegal and arbitrary government , set over them by commission . accordingly upon the eighteenth day of april last past , arose as one man , siezed upon sr. e. andros the late governour , and other of the evil instruments , and have secured them for what justice , order from your majesties shall direct . — thus that address . upon the late revolutions thus described , ensued various debates about the further steps that were needful to be taken for the service of their majesties and this afflicted countrey ; which debates quickly issued in the return of our government , into the hands of our ancient magistrates ; who with the representatives or deputies of the several towns in the colony , made another address unto their majesties , bearing date , iune 6. 1689. in which address there were these words , — finding an absolute necessity of civil government , the people generally manifested their desires and importunity once and again , that the governour , deputy governour and assistants , chosen and sworn in may 1686. according to charter & court as then formed , would assume the government ; — — the said governour , deputy-governour , and assistents , then resident in the colony , did consent to accept the present care and government of this people , according to the rules of the charter , for the preservation of the peace and common safety , and the putting forth further acts of authority , upon emergencies : until by direction from england , there should be an orderly settlement ; which we hope will restore us to the full exercise thereof , as formerly ; notwithstanding we have , for some time , been most unrighteously , and injuriously deprived of it . that royal charter being the sole inducement and encouragement unto our fathers and predecessors , to come over into this wilderness , and to plant the same at their own cost and charge . in answer to this address , his majesty in a most gracious letter , bearing date the 12th of august 1689. unto the government here , uses these expressions , whereas you give us to understand , that you have taken upon you the present care of the government , until you should receive our order therein , we do hereby authorize and empower you to continue in our name , your care in the administration thereof , and preservation of the peace , until we shall have taken such resolutions , and given such directions for the more orderly settlement of the said government , as shall most conduce to our service , and the security and satisfaction of our subjects within that our colony . it was in the time of our greatest heats and straits , and at a time appointed for a general assembly of this great colony , that the ensueing sermon was expected from me . through the grace of god , the sermon then was not altogether unacceptable to some who desired the publication of it . but i gave not my full consent unto their desire , until now , they had an opportunity ( with their renewed importunity ) to join it with another discourse which they have obtained from me ; and tho' the little differences which were among us , when the sermon was preached , are now so well composed , yet i slatter my self with an opinion , that the things here insisted on , will not , should not be judg'd unseasonable . i confess it is a very bold thing , for one every way so mean as my self , to address the whole countrey in such a manner as here i do ; but , si crimen erit , crimen amoris erit ; and if the general dispositions of the year will not excuse a breach of order in me , i have but one thing more to offer by way of satisfaction for it ▪ there was once a people in the world , with whom it was a custome , that when men would conciliate the favour of the ruler , they were to present his own son before him , as a sight which would speak more than any advocate . instead thereof , that i may not want the favour of my countrey , how blameable soever they may count my freedome with them , i shall only present them with my own father ; whose cheerful encounter with an hazardous voyage unto a strange land , and with innumerable difficulties and temptations there , for no other cause , than that he might speak for them , has at least merited a pardon for mee , with whom he has for near two years now left both his church and family , if i have transgressed by taking a liberty of speaking to them at the same time , the things which may promote our enjoyment of the divine presence with us . now , may salvation be nigh unto us , and glory dwell in our land ! cotton mather . the way to prosperity it is the word of the eternal god in ii. chron. xv. 2. hear ye me , asa , and all judah , and benjamin : the lord is with you while you are with him. it is a remarkable occasion which has brought these words to be the subject of our present meditations ; but it was much more a remarkable occasion which these words were first uttered upon . we find them in the sacred book of chronicles , which chronicles are not the civil records , in other parts of the bible refer'd unto ; but an inspired history of things that concerned the line of christ and the church of god for five hundred more than three thousand years . it seems as an epitome of the whole , ( for so t is in ierom's language ) to be written as late as the last of all the books in the old testament ; and the hebrew bibles give it a place accordingly . the greeks choose to entitle it , the book of things ( else where ) passed by ; because , as lyra notes , according to the rule of our saviour , it gathers fragments that nothing may be lost ; and if there were nothing else but the story which affords our text unto us , to justifie that appellation , it were enough : 't is a story passed by in the book of kings ; but worthy to be had in everlasting remembrance . the ready pen of ezra ( for him we conjecture to be the scribe of the holy spirit here , notwithstanding those few clauses which may be judged to be added by another hand after his decease , i say the pen of ezra ) is here informing us , that the people of god had newly been invaded by a vast army of cushites ; but we are yet at a loss who these cushites were ? far more scholars in the world , than there were souldiers in that army have hitherto been content with our translation , which renders them ethiopians here . but that learned french-man bochart , by whose happy industry , more than any man's , the treasures in the bowels of the scriptures have been delv'd into , has with irrefragable demonstration prov'd , that not ethiopians but arabians are the cushites mentioned in the oracles of god. these arabians , tho they have not been called saracens ( as has been thought ) from their word sarak , that signifies , to steal ; yet for their furacious inclinations , they well deserved such an etymology ; they were a wild sort of men , that liv●…d much upon the rapin and ruin of their neighbours ; and particularly , a million of them now designed ierusalem for a prey . the blessed god gave his people a notable victory over these invaders , and they were now returning from gerar ( a place between thirty and forty miles off ) unto ierusalem . the holy spirit of god excited and inclined a prophet whose name was azariah , to entertain them with a faithful & solid sermon hereupon ; and in my text you have the sum and substance of it . we may observe , first , the praeface of it ; and that is very awful and earnest : hear ye me asa , and all judah , and benjamin . as he was probably none of the greatest , so t is like he was none of the oldest men ; for it seems by the eighth verse , that his father was yet alive , & present at this time . yet being to speak in the name of the great and eternal god , he expects , he demands the attention of the whole army to him . secondly , the design of it ; and that is , to decclare both the rise and use of their late prosperity . the lord is with you , while you you are with him ; or as the vulgar latin has it , inasmuch as you have been with him . what follows , is but an explication , and amplification of this . he saw they were taken up with various businesses and contrivances ; they had their enemies under hatches , and their minds were full of thoughts and cares , what to do next ? but he calls them off to acknowledge the presence of god , as the cause of their coming off so well in their late action , and above all things to obtain & secure the presence of god , that they might come off as well , in in their future enterprises . i am therefore to call for your attention unto this faithful saying . doct. that the god of heaven will be with a people while they are with him. 't is by the ensuing propositions , that the explication of this truth shall be endeavoured . proposition . i. it is the interest , and should be the desire , of every people to have the god of heaven with them . but we are to enquire , what is implied in that presence of god , which we are to be solicitous about ? for answer to this ; there is a threefold presence of god , mentioned in the scripture of truth . first , god is naturally present with all creatures . he is an immense being , and no creature can be without him . the apostle thus argued in the court at athens , in act , 17. 27. god is not far from every one of us . no , he is near us all , he is with us all . and paul could have had the gentiles themselves confessing it ; for besides what their seneca did own , one of their own poets had said , iovis omnia plena . it is the speech of our god , in ier. 23. 24. do not i fill heaven and earth , saith the lord ? yea , that he do's . the jews call god by the name of makom , or of place , because all things are in him ; this is his name in the book of esther , if i mistake it not . whether we may count it proper and physical to speak of an imaginary , infinite space , beyond the utmost selvige of the world , replenished with our god alone ; yet we are sure that the heaven of heavens gives no limits unto his being ; and the ancients were not mistaken when they said , deus ipse sibi , et mundus et locus et omnia . we cannot so well say , that god is in the world , as we may say , the whole world is in god ; & we may say with the psalmist , in psal. 139. ●… . whither shall i flee from thy presence ? secondly , god is gloriously present with the inhabitants of the third heaven . the heaven of heavens hath in it most intimate and marvellous manifestations of god. it is the place , of which we may say , as t is said of that state , in rev. 21. 23. the glory of god doth lighten it . there the blessed ones have god with them , so that they alwayes behold his face ; and they are satisfied with his likeness for ever . when we come to heaven , then as in 1. thes. 4. 17. we shall ever be with the lord. so the lord will be with us for ever . heaven is the throne of the most high ; he is there as a prince in his throne ; the great king is in a manner very ineffable residing there . to be there , is called in 2. cor. 5. 4. a being present with the lord. hence unto the heaven , and not unto a bible , are we directed to make our corporal applications in our prayers , or our oathes before the lord. but thirdly , god is graciously present with his people , by being favourable unto them . and this gracious presence of god is that which a people ought to be concerned for . it lies in the engagement of divine providence for the welfare of such a people . god is with us when god is for us . to particularize , first , god is with a people by directing of them . when israel was to pass thro' the wilderness , they had that encouragement , in exod. 22. 15. the presence of god going with them . what was that ? why , they had a cloudy siery pillar miraculously leading of them every step of the way ; there was a wonderful pillar which was a cloud by day , and a fire by night ; the lower part of which rested on the tabernacle , while the upper part was to be seen by the whole congregation : the motions of this being managed by the ministry of angels , now god was with them , and he led them forth by the right way . a people are often brought into a wilderness of difficulties and emergencies : but if god be with them , he guides them to a good issue of them all . the presence of god appears in his directing and inclining of a people to such actions , as may be for his honour and their safety , and such methods , as may extricate them out of all distresses ! when god is with a people , he shapes their counsels for them , and he disposes them to the things that should be done . he supplies them with apprehensions beyond the reach and verge of their own wisdome , and he layes before them invitations , and provocations , which as it were push them into the way wherein they should go . when the jews were upon a re-assumption of the desireable things which the babylonians had deprived 'em of , they took a right way to dissappoint all that were desirous to interrupt them in it . we find in neh. 4. 13. that while those exercises continued , they waited in a posture agreeable thereunto ; and when the danger was over , then they returned every one to his work . how came this to pass ? 't was because god was with them . secondly , god is with a people , by protecting of them . 't was the promise of god unto his people , in isa. 43. 2. when thou passest thro' the waters , i will be with thee , and thro' the rivers , they shall not overflow thee . on which text , blessed bilney after his condemnation so sweetly paraphrased , that his friends caused the whole sentence to be fairly written on their tables . a people may be ready to be swallow'd up , by a stormy , gaping ocean of troubles , but if god be with them , they shall escape clear of all . the presence of god is a defence , a refuge to the people that are partakers of it . it was said unto david in 2. sam. 7. 9. i was with thee , and have cut off all thine enemies out of thy sight . when god is with a people , he distracts and confounds their enemies , and he troubles those who trouble them . a people who have god with them , are too strong for all the malice and power of their enemies ; no adversary , no desolation , shall make such a people miserable ; they are the iacob , unto whom in gen. 28. 15. behold , i am with thee , and i will keep thee , saith the lord. thirdly , god is with a people by his assisting and succeeding of them . when ioshua had a vast undertaking in hand , it was said unto him in cap. 1. 9. be of good courage , for the lord thy god is with thee , whither soever thou goest . q. d. god will assist thee , and succeed thee , in thy undertakings . the presence of god will carry a people comfortably through all that they take in hand . if they have canaanites to subdue ; if they have enjoyments to obtain or preserve , the presence of god will prosper them in doing all . it was said unto solomon , in 1. chron. 22. 11. my son , the lord be with thee , and prosper thou , and build the house of the lord thy god. thus , if the lord be with a people , they shall prosper in all their affairs ; in every expedition , they shall come off with satisfaction ; and they shall not miscarry in any of their applications . this is the presence of the lord. proposition . ii. the presence of god with a people in his outward providence , has a diverse foundation and continuance from his presence with his people , in the covenant of grace . as t is well observed by the great owen , in a discourse unto the parliament , these two are to be carefully distinguished . we must not reflect on the stability of the new-covenant , for what variety and soveraignty we may see in providential dispensations , toward this and that people in the world . this matter seems determined by david , in 2. sam. 23. 5. tho' my house be not so with god , yet he has made with me an everlasting covenant , ordered in all things and sure . david had promises for the prosperity of his house ; he had also the sure mercies of the covenant made over to him in the promises of god. these promises had now a different establishment ; the sure mercies of the covenant , were unto him more absolute and immutable ; but the prosperity of his house , we find under another law , and subject unto a dreadful alteration . to bring these things into the case before us . god has in the covenant of grace , promised , that he will be with his people . this we read in heb. 13. 5. he hath said , i will never leave thee nor forsake thee . the alsufficient god , who is hee that answers our necessities , let them be what they will ; the unchangeable god , who is he still , whatever he was to the saints of old ; this god hath said [ and how much better is this autos eireken than the best ipse dixit in the world ! he hath said it , and this ] with multipli'd negatives , in the original , heaped one upon another , i will not , i will not leave thee , i will not , i will not , i will not forsake thee . well , but god is not with a people in his outward providence just after the manner therein observed . this two-fold presence of god ; first , it has a diverse foundation . when we look on the covenant of grace , there the sins of one are expiated by the sufferings of another ; and so , god comes to be with his people , for whom the atonement is thus procured . thus t is said in 2. cor. 5. 25. christ was made sin [ or a sin-offering ] for us , that we might become the righteousness of god in him. now come to outward providence , and there you see other measures taken . here god is with a people , according to those terms , in ezek. 18. 20. the soul that sinneth it shall dye ; one shall not bear the iniquity of nother . again , it hath a diverse continuance . when we look on the covenant of grace , there god hath bound himself to be with his people for ever ; yea , to see that they shall therefore for ever be with him. he there saies as in jer. 32. 40. i will not turn away from them to do them good , but i will put my fear in their hearts , that they shall not depart from me. now come to outward providence , and there you see t is otherwise . god is with a people for a while ; and upon their misbehaviours and provocations , he changes the tenour of his dispensations to them . t is with them , as it was with that family , in 1. sam. 2. 30. i said indeed , that thy house should walk before me forever ; but now the lord saies , that be far from me . the sense of these things will prepare your thoughts for one conclusion more , which is , proposition . iii. a people must be with god , or god will not be with them . and here also , to prevent mistakes , let that one text be alwaies carried in our minds ; neh. 9. 18. being merciful , thou for sookest them not ; there is mercy in the whole of this matter . let it be noted , that tho' this condition seems to be imposed upon us ; yet it is grace , pure grace , rich grace that helps us , when we are helped unto the performance of it . when a people have so been with god , as that he has been with them , they are to shout , grace , grace ! concerning all . it is also to be noted , that this benefit dos not depend upon that condition , as an effect upon the real and proper cause of it . when a people has been with god , this does not merit , and so procure that god should be with them ; but that is barely the antecedent unto which , this is the conse having praemsed this i must now affirm , god is with you , while you are with him. we need only reflect on the people of israel , for an instance of it . that whole history , which almost fills the bible , proclames nothing more than this ; it loudly declares , that while a people are with god , god will be with them ; but that he will be very terrible in his providential dispensations towards such a people as do forsake him. but , what is it for a people to be with god ? in short , our being with god , implies the whole of our obedience to him. our duty to god must be attended , that we may have the presence of god. the whloe of this duty is comprised in that expressir●… of our being with the lord. particularly the hebrew particle [ gnim ] in our text , admits of three significations ; it signifies , with , and for , & like , [ which last signific●…tion i make the more free withal , because a little philology will acquaint us with many exemples of it : for instance , when david saith in psal. 120 , 5. i dwell in ( gnim hebr. ) the tents of kedar ; a very great interpreter translates it so , i dwell as the tents of kedar . i. e. like the inhabitants of the stony sun-burnt arabia ; whom indeed i don't remember david ever was among . ] accordingly , a people have three things incumbent on them , if they would enjoy the presence of god. first , a people should be with god , by communion [ with ] him. this t is to be with him ; there are certain meanes of communion between god and us ; and these we must be continually approaching to him in . we are with god , while we are at prayer before him ; hence in our context here , it immediately follows , if you seek the lord , he will be found of you . while we do seek him , we are with him. the psalmist was a man much in prayer , and therefore he could say as in psal. 73. 23. i am continually with thee . a people much in prayer may say the same , we are continually with the lord. a people that will pray upon all occasions , a people that will pray over all businesses , a peothat will retire into the mount for prayer ( and fasting too ) at every turn ; that people is with the lord. and the whole worship of god must be , diligently , graciously , faithfully frequented by a people that would be with him. we are with god , when we are at his house . a people should support & esteem , and use all the ordinances of god among them . the church of god hath his very special preseuce in it ; the name of the church is that in ezek. 48. 35. iehovah shamm●…h , the lord is there . we should all be there too , and there give those encouragements which are due to the institutions of god ; so shall we be with the lord. secondly , a people should be with god by activity [ for ] him. to be for god is to be with god. it was once the summons given in exod. 32. 26. who is on the lords lide ? and all the sons of levi gathered themselves ; they were with god in doing so . t is a summons given to the world in every generation , who is on the lords side ? they that obey the summons are with the lord. a people full of contrivances for the interest of god , are with him. a people should set themselves to advance the glory of god ; they should own his truths , and his wayes ; and endeavour to draw all about them into the acknowledgement of the same . a people should propound the glory of god as their cheef end and the main scope of all that they do ; and they should think much of no cost , no pains , nor ( tho , as a martyr once expressed himself , tho' every hair on their heads were a life ) should a thousand lives be dear unto them , in the promoting of it . then are they with the lord ; they are so , when god can say of them , as in isa. 43. 10. ye are my witnesses , saith the lord , and my servant . thirdly ; a people should be with god , by behaviour [ like ] him. to be like god is to be with god. they that are with him , do not walk contrary to him. god and we should be one. a people should have the same designs , the same desires , which the written edicts of heaven declare to be in the blessed god ; and not only so , but the same vertues too . is god holy ? thus a people should not bear with them that are evil . is god righteous ? thus a people should abhor all injustice and oppression . is god merciful ? thus a people should be disposed unto all fair acts of pitty and kindness . then they will be with the lord ; and , o that this people were so with him ! this is the use to be now made of what has been delivered . let us all now , be with god , that god may be with us . i suppose , whatever else we differ in , we generally concur in that wish , 1. king. 8. 27. the lord our god be with us , as he was with our fathers , let him not leave us nor forsake us . o that we might all as much concur in an endeavourous resolution , to be with god , as our fathers were with him ; not to leave him , nor forsake him . there is as much of new-england in this great congregation as can well be reach'd by the voice of one address ; t is indeed , the best part of new-england , that is , at least represented in this assembly . as the great council at ierusalem satt near the temple , thus the whole convention of the massachusets , is here come into the house of god this day : wherefore i take the boldness to say , hear ye me asa , and all judah , and benjamin . the cheef sinner and least preacher among all your sons , now takes a liberty to mind you , that god will be with you while you are with him. now that we may be all of us inspired with a zeal for this great thing this day , let us consider , first , how desirable , how necessary a thing it is , that we should have god with us . truly , this is the unum necessarium of new-england ! nothing is more desireable , for us , than the presence of our god. the jews have a fable of their manna , that whatever any man had a mind to tast , he presently found in the manna a savour & a relish of it . it is very true of this blessed presence ; all manner of blessings are enwrapped in it . there is a multitude of blessings which we are desireous of ; but they are all contained in this comprehensive thing : it will give every honest man , all that he wants . this will extricate us out of all our labyrinths ; this will set all things to rights among us ; this will wonderfully carry on all the salvations which have been begun for us , by the god of our salvations . if christ , if god be aboard , our little vessel will not sink in the gaping , roaring , formidable waves now tossing of it . well did the apostle say , in rom. 8. 31. if god be for us , who can be against us ? thus , if god be with us , we have all for us . one god will weigh down more than ten worlds . if we have the presence of that god , who made and moves the universe by a word ; if we have the presence of that god , who can command and create our deliverances , o most happy we ! we may then join in such triumphant acclamations as that in psal. 118. 6. the lord is on my side , i will not fear ; what can man do unto me ? we may then defie , even the gates of hell it self , for , cur metuat hominem homo in sinu dei positus ? and tho' abroad at this day , the earth is removing , and the waters roar , and are troubled , and the mountains are shaking , splitting , tumbling , with the swelling thereof ; tho' the great and the terrible god be at this day , coming out of his place , to make all europe a stage of blood and fire , and make the nations everywhere drink deep of the cup that shall make them giddy with all manner of confusion & astonishment ; yet we shall be helped right early , for god is in the midst of us . add to this ; nothing is more necessary for us , than the presence of god. we are undone , thrice , and four times undone , if we have it not . methinks i hear the almighty god with a voice more awful than that of the loudest thunder , saying over us , as in hos. 9. 12. wo to them when i depart from them . and wo to us indeed ; we are in a most woful estate , if it come to that ! how can we endure the mention of it , without our most importunate deprecations , o our god , leave us not ! we can have a prospect of nothing but horrible disorders , agonies and vexations , if we lose the presence of our lord : we ly open to no less than a fearful dissipation , and more than all our late oppressors would rejoice to see brought upon us . we have lately been complaining of burdens , that were grievous to us ; but i may warn you of our danger to feel one burden more , which will infinitely exceed them all ; t is that in jer. 23. 33. what burden ? i will even forsake you , saith the lord. behold a burden that will sink us into a bottomless abiss of calamities ! the presence of god , this is no less than the very soul of new-england ; we are dead and gone , if that withdraw . when israel was nimbly enough possessing themselves of the promised land , which god had given them such a charter for , they perished in the attempt ; for in deut , 1. 42. the lord said , go not up , for i am not among you . alas , if we don 't in the first place look to this , that god be among us , we cannot avoid all manner of dissappointments , desolations . let us consider , secondly : what uncomfortable symptomes we have had of god's not being with us . it seems as if god had fulfilled that sad word on this poor land , in deut. 31. 17. i will forsake them , and many evils shall befal them , so that they will say in that day , are not these evils come upon us , because god is not among us ? there is a vast number of calamities , which have given us lamentable cause to fear , that god has forsaken us . why have we suffered such a blast , both on our trade , and on our corn , that the husband-man complaines , i iooked for much , and lo , it came to little ! and the mariner complains , i went out full , & came home empty ! t is because our god is not among us . why have we had fire after fire , laying our treasures in ashes ? what means the heat of this anger , that boston , the most noble , and vital bowel of the territory , hath with a twice repeted conflagration suffered such a loss of that which in the body politic answers to blood in the body natural ? t is because our god is not among us . why have we had war after war , made upon us by a foolish nation ? why have the worst of the heathen had renewed advantages to disturb our peace ? and why have so many of our brethren and neighbours been made a prey to the most savage murderers in the world ? it is because our god is not among us . give me leave to say , as in judg. 6. 12. if the lord be with us , why then is all this befallen us ? but we may find humiliation enough to convince us of this deplorable thing , from what we have endured upon the loss of our government . she of old said unto our lord jesus , in i-h. 11. 21. lord , if thou hadst been here , my brother had not dyed . so , if the lord had been here , t is possible we had not died. if the lord had been with us , would he have made our wall so feeble , that ( as they said of ierusalem ) the going up of a poor fox upon it , should break it down ? if the lord had been with us , had all the wild creatures that passed by this vineyard , found such opportunities to be plucking at it ? no , our god would have kept us , as a vineyard of red wine ; and lest any should have hurt us , he , ( the lord ) would have kept it , night and day . if the lord had been with us , had you ever thought you had seen cause to declare , as you have lately & justly done , that a company of abject strangers had made a meer booty of us ? had we ever felt the sore grievances of an illegal & arbitrary government ? no ; the god of heaven was not with that oppress'd people , to whom he said in isa. 1. 7. your countrey is desolate ; your land , strangers devour it . what shall i say ? it was an appeal made in ioel , 1. 2. hear this , ye old men , ; hath this been in your dayes ? even so , i may say to the old men within the hearing of it ; my fathers , you remember how we were , when god was with us ; pray , was it so in your dayes , as it has been in ours ? were you visited with plague after plague , in a long series of heavy judgements , as we your poor children are ? surely , they will tell us ; god is not with us , as he was with them . in all these matters , our case may at least have some correspondence with that in luc. 23. 28. he made as though he would havegone ; but they constrained him , saying , abide with us ! let us consider thirdly ; if we are not with god , we shall be guilty of an apostasie , and that under very shameful , very direful aggravations too . we shall be apostates , and o let us not be so , lest our god say , my soul can have no pleasure in them . but if we are so , we shall be of all apostates the most inexcusable let us consider , what fathers we have had ; they were with god. i may say of 'em as in hos . 9. 8. they were with my god : & they are gone to be so forever . what an unaccountable thing will it be for us , to have that character , which we have been so much cautioned against , there arose another generation which knew not the lord ? what ? shall the grandchildren of moses turn idolaters ? and shall the children of samuel become the children of belial ? shall we forget the hope of our fathers , or forsake our fathers friend ? the very graves of those blessed men , every post , every stone upon their graves , is a witness against us , if we do . with dismal accents , methinks , their very ghosts , will groan unto us , alas , is our posterity come to this ! nay , abraham would be ignorant of us , and israel would not acknowledge us , if we should be so degenerate as to lose the presence of the lord. let us also consider , what warnings we have had . it may be said unto us , as in jer. 25. 4. the lord hath sent unto you all his servants the prophets . this countrey has been blessed with a most faithful ministry , by which , i suppose , every assembly in this territory , has been called upon , to be with god , and to keep with him. especially the sermons which our elections have put the embassadours of god upon preaching and printing of ; these have been so many loud warnings unto us , that we leave him not . in them we have been faithfully warned , that our true interest is not to lye unto god. we have been warned , that the latter end of our misbehaviours will be destruction from the lord. we have been warned , that we must repent and do our first works , or have the candlestick of the lord iesus removed from us . in a word , we have been warned from heaven , that if we forsake our god , he will cast us off for ever . o miserable we , if we do it after all . these considerations , will not have their due force , unless they expire in a threefold request , which i must now lay before you ; and i may justly assert concerning the things contained therein , they are not vain things , they are our life . wherefore , hear ye me , asa , and all judah , & benjamin ; hear ye these things , all ye people of the massachusetts ! first , let us return to the lord. we must come to him , if we would be with him. we have marvellously backsliden from our god , but he calls after us , return ye backsliding children , and i will heal your backslidings . o that we may all as one man reply what is in jer. 3. 22. behold , we come unto thee , for thou art the lord our god! if we ask that question , in mal. 2. 7. wherein shall we return ? methinks , t' were an harder quaestion , wherin should we not ? but , behold , we have had a great voice out of the temple in answer thereunto . we have had the elders and messengers of our churches , conven d in a synod , solemnly informing of us , wherein we shall return . god forbid the advice of that synod , should only serve to convict us and condemn us , in the day when he shall take vengeance on us for our contemning of it . that were dreadful indeed ! but in compliance with it , let every man seriously now enquire of himself , what have i done ? mark what i say , that man who does not suspect himself , of having a share in the sins which have driven away from us the presence of our god ; that man , i may safely affirm it , is one of the principal troublers of this israel ; i do without any scruple say it , thou art the man. let us all then examine our selves , and set upon the reforming of our own hearts and lives , and the renewing of our covenants with the lord. indeed , both the objects in which , and the authors from whom we have endured our calamities , those are enough to indigitate what sins they are that have exposed us thereunto . let me in two or three instances use a plain dealing with you , agreeable to my station here this day . what have been the objects in which we have been afflicted ? our fruits have been blasted ; & were they not abused in the excesses of sensuality ? our lands have been threat'ned ; and were not they the idols , for the sake of which we have offended god , and almost renounced all that was holy , and iust and good ? the most happy and easy government in the world , was changed with us , into what has by the most impartial men been confessed to have become intolerable ; why , did not men despise the best of governments , and procure other things to be set over them , because they endeavoured to make loggs of what they before enjoyed ? to pass on , were we not in the late unreasonable extortions of the law , invited to consider , whether our needless multiplications of litigious contentious law-suits , formerly amongst us , were not a scandal thus chastised ? were we not in the late unsufferable injuries , abuses , and exactions of them , that under the pretence of the excise carried on very outragious villanies , put upon considering , whether the multitude or quality of drinking-houses , in the midst of us , had not once been a stumbling-block of our iniquity ! again , what have been the authors from whom we have been afflicted ? our molestations have risen very much from indian hands . and alas , have we not very much injured the indians ? i do not mean , by taking from them their land ; for it was hardly possible they should be more fairly dealt withal than they have been in that particular ; but by teaching of them , our vice. we that should have learn'd them to pray , have learn'd them to sin. endeavors for their conversion have by many people been blown upon ; but there have been wicked english , who have taught them to drink , yea , and to curse , and swear ; things which they knew not the meaning of , till they came to school unto such white pagans as some that wear the christian livery among our selves . and have not we also followed the indians ? the indians are infamous , especially for three scandalous qualities : they are lazy drones , and love idleness exceedingly ! they are also most impudent lyars , and will invent reports and stories at a strange and monstrous rate ; and they are out of measure indulgent unto their children , there is no family-government among them . but , o how much do our people indianize in every one of those abominable things ! we must repent of these our miscarriages , or else our god will take up that resolution concerning us , i will even for sake them , saith the lord. secondly , let not sin be with us , and god will be so . t is the purpose of our god , in josh. 7. 12. i will not be with you except ye destroy the accursed thing , from among you , let us then destroy that accursed thing . especially , let us take heed of the sins , which at this time , we have a peculiar disposition to . it was complain'd in hos. 7. 1. when i would have healed israel , the iniquity of ephraim was discovered . it has bin thus , but god will not be with us , if it still be thus among our selves . our good god , the lord our healer , is now healing of us : o let us not now be impatient patients , lest that our blessed physitian deal hardly and roughly with us . impatiens aegrotus crudelem facit medicum . let us now no more discover revengefulness against them that have deserved ill of us . let the law , and not the sword measure out their due unto them . no more discover an unthankfulness unto them that have deserved well of us . requite them not with censure and hatred for their unwearied pains to preserve our peace . no more discover a contempt of the ministers , who set themselves faithfully to declare the whole counsil of god , and to lift up their voice like a trumpet in shewing us our sins . they are all agreed ( i hope ) as one man to live and dye studying of your well-fare ; but if they are unjustly ill-treated with you , the great god , whose messengers they are , will take notice of it , and say , ye have despised me ! and o let us no more discover such a spirit of lying as we have made our selves worthy to be reproved for . we find mention of an evil spirit , that said in 1. king. 22. 22. i will go forth , and i will be a lying spririt in the mo●…th of all the prophets . doubtthe same devil has been saing for a license to go forth and be a lying spirit in the month of near all the people here : i would to god , this devil were in a shorter chain ! i beseech you let not this land have that character , a countrey full of lies . but of all our errors , there is none of such dangerous and threatning consequence as the 〈◊〉 which we are too prone to break forth into . we are too much a con●…entio●…s , and that will soon render us a wretched and a ruin'd people . a divided and quarrelsome people , do even say to the almighty , depart from us ; for he is the god of peace . but o , what is our meaning then , to make a fall submission & entire resignnation of our sel●…es to the tyranny of our own passions , as we have too much done , wh●…le we have been debating about the measures of another submission and resignation in our various revolutions ! i have read of a people with whom it was a law , that in a fray , where swords were drawn , if a child did but cry peace , they must end the quarrel , or else he dyed that strook the first blow after peace was named . he that considers the feavourish paroxysms which this land is now raging in , through meer misunderstandings about the means leading to the end wherein we are generally agreed , and how ready we are to treat one another with siery animosities , had need cry , peace , peace ! with a very speedy importunity . for my own part , i confess my self but a child , and among the meanest , the smallest of your children too ; but yet i am old enough to cry peace ! and in the name of god i do it . peace ! my dear countrey-men ; let there be peace in all our studies , peace in all our actions , and peace notwithstanding all our differences . we cannot avoid having our different sentiments ; but peace ! i say ; o let not our dissents put us upon hatred and outrage , and every evil work . it has not a little surprised mee to read in a greek author , who wrote fifteen hundred years ago ; that in the times long praeceding his , there was a tradition among them , that europe , and asia , and africa , were islands , encompassed by the ocean , without and beyond which was another as big as they : in which other world , were mighty and long-liv'd people , inhabiting of great cities ; the two greatest whereof were called , one of them , the fighting city ; the other of them , the godly city . behold very ancient footsteps of the knowledge which the old world had of our america , some thousands of years ago . but i pray , which of them american cities , must new-england become incorporate into ? truly , if we are a fighting , or a disagreeing people , we shall not be a pious one . we have hitherto , professed our selves , a countrey of puritans ; i beseech you then let us have the wisdom to be first pure , then peaceable . every man should count himselfe liable to follies , & mistakes , & misprisions not a few . are you so , or are you not ? if you are not , what do you here in this lower world , where you can find no more of your own attainments ? if you are so , then be patient and peaceable towards those who see not with your eyes ! let us all condescend one unto another ; and let no man be in a foaming rage , if every sheaf do not bow to hi●… . there is one ingenious way to unite this people , if it were so heeded as it ought to be . i remember , an inquisitive person of old , that he might know which was the best sect among all the philosophers , he asked one and another , and every one still preferr'd the sect which he was of himself : but he then asked them , successively , which do you reckon the next best ? and they all agreed , that next to their own , plato's was the best : upon which , he chose that , as indeed the best of all . thus , we all have our several schemes of things , and every man counts his own to be the best ; but i would say to every man , suppose your scheme laid aside , what would you count the next best ? doubtless we should be of one mind as to that : and if we could act by the common measures of christianity , we should foon be united in it . o that we could receive the word of the lord jesus , in 2. cor. 13. 11. brethren , live in peace , and the the god of love and peace shall be with you . thirdly . let every man do his part , and his best in this matter , that god may be with us . behold , a work provided for all sorts of men . pardon me , that i first offer it unto you , that are or may be our superiours . it was said in hos. 11. 12. iudah ruleth with god. when rulers are with god , o happy government ! unto you , much honoured , i would humbly address this petition , that your first work may be to think on some considerable expedient , by which the presence of god may be secured unto us . a little consultation may soon produce , what all new-england may bless you for . yea , t is very much in your power to do what may have a tendency to perpetuate the presence of god unto the succeeding generations . i cannot for bear uttering the wish of the great chytr●…us in this honourable audience , urinam potentes rerum domini majorem ecclesiae et scholarum curam susciperent ! may a godly and a learned ministry be every where encouraged : and no plantations allowed to live without a good minister in them . may the colledge be maintained , and that river the wholsome streams whereof have made glad the city of god , and blest us with a priviledge above the other out-goings of our nation , be kept running , with issues beyond those from the seminaries of canada or mexico ; may schools be countenanced , and all good wayes to nourish them and support them in every town , be put in execution ; you shall then probably leave the presence of god , as a blessed legacy with such as may come after you . i know not whether we do , or can at this day , labour under an iller symtom , than the too general want of education in the rising generation ; which , if not prevented , will gradually , but speedily , dispose us , to that sort of criolian degeneracy , observed to deprave the children of the most noble and worthy europaeans , when transplanted into america . the youth of this countrey , are very sharp , and early ripe in their capacities , above most in the world ; and were the benefits of a religious and ingenuous education bestowed upon them , they would soon prove an admirable people ; and as we know that england afforded the first discoverers of america in these latter ages , whatever the spaniards may pretend unto the contrary ; for it may be proved that both britains and saxons , did inhabit here , at least three or four hundred years before columbus was born into the world , which the annals themselves of those times do plainly enough declare ; so our little new-england may soon produce them that shall be commanders of the greatest glories that america can pretend unto . but if our youth be permitted to run wild in our woods , we shall soon be forsaken by that god , whom our fathers followed hither , when it was a land not sown ; and christianity , which like the sun , hath moved still westward , unto these goings down of the sun , will return to the old world again , leaving here , not a new-ierusalem , as doctor ●…wiss hoped , but a gog and magog , as master mede feared ; for the last of the latter dayes . now may the god of heaven , bless the wisdome and goodness of your endeavours , for the continuance of his presence , with those that may rise up in your stead , when you shall be gone to be forever with the lord. allow me to say , unto the fathers of this countrey , what was said unto the iudges of old , deal courageously , and the lord shall be with the good . and as for us , that are and shall be inferiors , let us also do what we can , that our god may be still among us . we ought all of us humbly to lay before our worthy rulers that encouragement in ezr. 10 4. arise , for this matter belongs to thee , we also will be with thee , be of good courage & do it . let there be a publick spirit in us all , for the good of the whole ; the rarity & mortality whereof among us , new-england bewails among the greatest of its calamities . especially , let us pray hard , that god would not leave the land. it was a publique spirit which was in that famous prince of orange , who was the first captain general of the united provinces an hundred years ago ; and the ancestor of that illustrious person , whose glorious design and service , we have lately with so much unanimity declared for ; that when he was basely murthered by the pistol of a papist , his dying and only words were , o my god , take pitty of my soul , and of this poor people . when he had but one breath to draw in the world his poor people had half of it ! o let this poor people have no less than half our cares , half our prayers . let no man say , i am a sorry creature , of what account can my prayers be ? for you that can do little else but pray , can yet be the instruments of saving this poor people , by the presence of the lord. we find in amos. 7. 2. that a poor herdsman and huckster , kept the great god from leaving of the land. a poor husbandman , yea a poor woman , by lively prayers , may do incredibly much towards the keeping of our god yet among us . and if god be with us , then his rod , and staffe , his mighty crook , which horribly breaks the bones of all that it falls upon , will crush and wound all that shall go to make this wilderness , a valley of the shadow of death unto us ; and beat away all that may essay to do us any harm . so shall we be led and fed among the sheep of our god ; he will restore us , and his goodness and mercy shall follow us all our dayes . mantissa . thus have the words of god been calling upon us , to beware of loosing his gracious presence . now the presence of god , will either go or stay with his gospel ; and the principal danger of new-england lies in its giving an ill entertainment unto that glorious gospel of our lord jesus . let us then see wether the works of god , have not also been calling upon us to take heed of that epidemical evil ; and let what has befallen some of our neighbours , in our dayes be produced as a warning unto us to avoid any contempt of that gospel , which others have smarted for the slighting of . i would fill the remaining pages of this sheet with a discourse fetch 't from a reserved collection of memorable providences , not improper to be produced on this occasion . matth . x. 14. 15. whosoever shall not receive you , nor hear your words , it shall be more tolerable for sodom and gomorrah in the day of iudgement , than for that city . to despise and reject the glorious gospel of jesus christ , is an evil , than which none is more evil ; and yet nothing is more ordinary than this extraordinarily sinful sin ; which unbeleef may be accounted , as tertullian of old esteem'd idolatry , the praecipuum ●…rimen humani generis , the grand crime of mankind . low thoughts about the person , and the office , and the beauty of the lord jesus ; contemt●…uous apprehensions of his truths and his wayes , and his ordinances ; these are the things which bring the most signal slery wrath of god upon the children of unperswadeableness . the peculiar controversy of god with man , in the managing of which the most high god inflicts upon particular persons , at once a blasting on their estates , and a blindness on their spirits here , as the prologue to the hottest vengeance of eternal sire in the dismal vaults of hell below , is not so much on the score of all their other profanity & iniquity , as this one thing , they sleight the redeemer of their souls . and this is that thing , by which whole nations & peoples bring swift destruction upon themselves ; that thing for which all the seals , all the trumpets , all the vials in the apocalypse , have brought in the direful plagues of the almighty upon the pagan and the papal , after the ruine of the iewish world. they have maintained a vile praejudice against the saving and the ruling hands of a gracious mediator . o that , besides the other innumerable rebukes of heaven upon mankind for this madness in their hearts , the following instances of divine displeasure may awaken us to take heed of an evil heart of unbelief . exemple i. ¶ among all the nations of wild salvages by which the vast territory of new-england was inhabited , scarce any was more potent or populous than that of the narragansetts . unto those miserable heathen was the gospel , and a gospel without charges too , offered by some english preachers of it , but they peremptorily with much affront & contempt refused the glad tidings of salvation by iesus christ , praeferring their own devillish rites & gods before the new thing tendered unto them . an holy man , then famous throughout our churches , hereupon let sall a speech to this purpose , i speak altogether without the spirit of god , if this nation be not speedily & remarkably destroyed . and so it happened . this nation , much against the advice of the more aged men among them , engaged in the late bloody armed conspiracy with the other indians in the countrey to cut off the english : in prosecution of which , after they had done many acts of hostility , the english army took the just provocation in the depth of winter to assault the strong fort & swamp in which was their general rendezvouz . the number of our forces was much inferiour unto theirs , but with a wonderful valour , & memorable success , on our part , the day was carried against the tawny infidels . their city was laid in ashes , two and twenty of their cheef captains were kill'd , with we know not how many hundreds or thousands of the common indians ; after which , mortal sickness & horrid famin pursued the remainders of them ; so that there are scarce any of them that we know of , to be now seen upon the face of the earth . exemple . ii. ¶ the ringleader of the last warr which the indians asslicted the english in this land withal , was philip the prince of the wompanoags . that gracious and laborious apostle of the indians , the reverend iohn eliot , made a tender of the gospel to this monster , who after the indian mode of joining signs with words , pulling off a button on the good man's coat , told him , he did not value what he said so much as that : and he moreover hindred his subjects from embracing the christian religion through a fear which he expressed , that it might obstruct something of their civil absolute unlimited obedience to him . after his invasion of the english with some unhappy success , the hand of god so fell upon him , as that after many calamities , one of his own vassals upon a disgust at him , for killing an indian who had propounded an expedient of peace with the english , ran away from him , informing our forces where he was ; and they came upon him in the thicket , just as he was telling his counsellours of his dream the night before , that the english had taken him , and while he endeavoured an escape an indian shott him thro' the heart , whereof he dyed immediately , nor are any considerable part of his people now to seen any wher out of their own place . exem . iii. some time since there were sundry well disposed persons in virginia , upon whose affectionate letters , full of desires , that they might enjoy the meanes of eternal salvation , diverse worthy ministers were sent from hence unto them , mr. thomson , mr. knowles , & mr. iames ; who after a passage so tedious & dangerous as made them almost suspect their call , at length arrived there , where god gave them a blessed success of their labours , with a loving & a liberal entertainment in the countrey : yet it was not long before the rulers of the plantation drove them away by an order , that all such as would not conform to certain things , which the consciences of these gentlewere known to scruple , should leave the countrey by such a day . before that black day came , the indians , who for some hundreds of miles had entred into a confoederacy to cut off all strangers , made a dreadful massacre of the english , & 300 at least were suddenly kill'd by the natives there : a grievous mortality by sickness did also accompany the said massacre , so that many removed from thence , & many of the rest glorified & magnified the iustice of god , thus avenging the quarrel of his refused gospel . finis . an experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by r. younge ... ; add this as a second part to those three fundamental principles of christian religion, intituled, a short and sure way to grace and salvation. younge, richard. this text is an enriched version of the tcp digital transcription a67750 of text r7768 in the english short title catalog (wing y154). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 62 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67750 wing y154 estc r7768 12381018 ocm 12381018 60747 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67750) transcribed from: (early english books online ; image set 60747) images scanned from microfilm: (early english books, 1641-1700 ; 907:22) an experimental index of the heart in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with religion, being a most happie and providential conference between two friends (after the ones heart was changed) the which may both provoke and incourage all sorts of sinners to read the same, that (in the least) love themselves : drawn up and published for the good of all / by r. younge ... ; add this as a second part to those three fundamental principles of christian religion, intituled, a short and sure way to grace and salvation. younge, richard. 16 p. sold onely by james crump ... and by henry cripps ..., [london] : 1658. reproduction of original in union theological seminary library, new york. caption title. imprint taken from colophon. eng god -goodness -early works to 1800. sin -early works to 1800. a67750 r7768 (wing y154). civilwar no an experimental index of the heart: in which (as in a looking-glass) both profane and civil men may see enough, to make them in love with re younge, richard 1658 11040 143 0 0 0 0 0 130 f the rate of 130 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2004-12 aptara keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion an experimental index of the heart : in which ( as in a looking-glass ) both profane and civil men may see enough , to make them in love with religion . being a most happie and providential conference between two friends : ( after the ones heart was changed ; ) the which may both provoke and incourage all sorts of sinners to read the same , that ( in the least ) love themselves . drawn up and published for the good of all . by r. younge of roxwell in essex , florilegus . add this as a second part to those three fundamental principles of christian religion ; intituled , a short and sure way to grace and salvation . sect. xxvii . aloose libertine , meeting with his friend that had lately been a formal christian ; he greets him as followeth : sir ! me thinks i have observed in you a strange alteration , since our last meeting at middleburrough : nor onely in your behaviour , company , and converse ; but even in your countenance : what is the matter , if i may bee so bold ? convert . truly sir , you are not at all mistaken , nor am i unwilling to acquaint you with the cause ; if you can affoard to hear it . soon after my return into england , i was carried by a friend to hear a sermon : where the minister so represented the very thoughts , secrets , and deceitfulnesse of my heart unto my conscience ; that i could not but say of him , as the woman of samaria once spake of our saviour : he hath told me all things that ever i did . which made me conclude with that unbeliever , 1 cor. 14. 24 , 25. that god was in him of a truth : nor could he ever have so done , if he were not of god . as the young-man in the gospel reasoned with the pharisees , touching jesus when he had opened his eies , that had been blinde from his birth , joh. 9. 32 , 33. whereupon i could have no peace nor rest , untill i had further comm●●ed with him about my estate ; for i found my self in a lost condition touching eternity : it faring with me as it did with those jews , acts 2. when peter by his searching sermon , had convinced them that christ , whom t●ey had by wicked hands crucified and slain , was the onely son of god , and lord of glory , ver. 36. 37. and having had the happinesse to enjoy the benefit of his ●●ge advice as i stood in need thereof ; ( god having given him the tongue of the learn●d , to administer a word in season to them that are wea●y , is● . 50. 4. ) i blesse god , his word and spirit hath wrought in me such a change and strange alteration , ●hat it hath opened mine eies that were 〈◊〉 before , inclined my will to obedience , which before was rebelli●us , softned my heart , sanctified and quite changed my ●ffections : so that i now love that good which before i hated , and hate that evil which before i loved ; and 〈◊〉 deli●●ted with ●hose holy exercises , which heretofore did most displease me ; and am displeased wi●h ●hose vain pl●as●●es and filt●●e sins which in times p●st did most delight me . which is such a mercie , that no tongue ●s able to expresse ! for till that hour i went on in the broad way , and worlds road to destruction , without any mist ust ; whereas now god hath been pleased to take me into his kingdom of grace here , and w●l never leave me , untill he hath brought mee to his kingdome of glory hereafter . loose libertine . what you speak makes me wonder : for i ever he●d you the compleatest man of my acquaintance ; just in all your dealings , temperate and civil in your depo●tment ; yea , i have never seen you exceed in the least , nor heard you swear an oath , ●xc●pt faith and troth , and that ve●y rarely . besides , you have been a good protestant , and gone to church all your daies . convert . what you speak , none that know me can contradict ; nor could they ever accuse me of any scandalous crime , or unjust act ▪ yea , i had the same thoughts of my self ; and should any one have told me formerly , that i was such a great sinner , such a devil incarnate as i was ! i should have replied as hazael did to the prophet , ( telling him of the abominable wickedness he would e're long commit ) what am i a d● , &c. 2 kings 8. 12 , 13. and no wonder , for as every man in his natural condition , is stark blind to spiritual objects , 1 cor. 2. 14. so the heart of man is deceitful above all things : even so deceitful , that none but god alone can know it , as the prophet shews , jer. 17. 10. but because this is a truth that transcends your belief , and because it may be of singular use to you also , to know the same : i will give you a short character of my former condition ; the which done , i doubt not but you will assent unto what i have ●itherto said , or shall further relate . sect. xxviii . first touching my knowledge , ( i mean saving knowledge , without which the soul cannot be good , as wise solomon witnesseth , prov. 19. 2. ) it was such , ( though i thought my self wiser then to make scruple of , or perplex my self about matters of religion , as do the religious : even as the king of tyrus thought himself wiser then daniel , ezek. 28. 3. ) that spiritual things were mostly represented to my understanding false , and clean contrary to what they are indeed . like corporal things in a looking-glass , wherein those that are on the right hand seem to be on the left , and those that are on the left hand seem to be on the right . as it fared with saint paul , while he was in his natural condition , acts 26. 9. which made me think and call evil , good ; and good , evil ; bitter , sweet ; and sweet , bitter ; to justifie the wicked , & condemn the just , as the prophet complains , isa. 5. 20 , 23. as for instance , i most sottishly thought , that i both loved , and served god as i ought ; yea , i should have taken it in four scorn , if any one had questioned the same : when indeed i was a traitor to god , and took up arms against all that worshipped him in spirit and in truth . i was so far from loving and serving him , that i hated those that did it ; and that for their so doing , i could also hear him blasphemed , reproached , and dishonored , without being once stirred or moved at it . i loved him dearly , but i could never affoard to speak a word for him ; and likewise his children intirely , but instead of justifying them , or speaking in their defence when i heard them scoft , scorned & abused by wicked & ungodly men ; all my delight was to jeer at , flight and slander them where ever i came . i more feared the magistrate , then i feared god ; and more regarded the blasts of men's breath , then the fire of god's wrath . i chose rather to disobey god , then to displease great ones ; and feared more the worlds scorns , then his anger . and the like of christ that died for me ; a strong argument that i loved christ , when i hated all that resembled him in holiness . yea , i so hated holiness , that i most bitterly hated men for being holy : insomuch that my blood would rise at the sight of a good man , as some stomachs will rise at the fight of sweet-meats . i was a christian in name , but i could scoffe at a christian indeed ; i could honour the dead saints in a formal profession , while i worried the living saints in a cruel persecution . i condemned all for roundheads , that had more religion then a heathen ; or knowledg of heavenly things , then a child in the womb hath of the things of this life ; or conscience , then an atheist ; or care of his soul , then a beast . i had alwaies the basest thoughts of the best men : making ill constructions of whatsoever they did or spake : as the scribes and pharisees dealt by our saviour . sect. xxix . as , o what a poor slave did i hold the man of a tender conscience to be ! yea , how did i applaud my self for being zeallesse , and fearlesse ; together with my great discretion , and moderation : when i saw this man vexed for his zeal , that other hated for his knowledg , a third persecuted for the profession of his faith , &c. for ( being like cain , ishmael , eliab , michol , pharaoh , and festus , i thought their religion puritanisme , their conscience of sin , hypocrisie ; their profession , ●issimul●tion their prudence , policie ; their faith and confidence , presumption ; their zeal of god's glory , to be p●ide and ma●ice ; their obedience to god's laws , rebellion to p●iaces ; their execution of ju●ice , cruelty , &c. if they were any thing devou● or forward to admonish others , ●hat so they might pluck them out of the fi●e ; i conceived them to be besides themselvs : as our saviour was though● to be by his kinsfolk , and saint paul by festus , mark 3 ▪ 1. john 10. 20. acts 26. 24. 1 cor. 1. 18. my religion was to oppose the power of religion ; and my knowledge of the truth , to know how to argue against the truth . i never affected christs ambassadors , that preached the glad tidings of salvation , but had a spleen against them ; yea , i hated a minister , for being a minister ; especially , if a god●y and zeal●us one , that sp●ke home to my conscience , and told me of my sins ; much more if he would not admit me to the lord's ●able without trial and examination : yea , then like ahab to eliah , i became his enemy , and hated him ever after ; would impeach his credit , and detain from him his dues . and are not all these strong evidences , tha● i loved and served god , and my redeemer as i ought ? but to make it more manifest , what a rare christian i was . i thought my self a believer ; yea , i could boast of a strong faith , when yet i fell short of the very divels in believing : for they believe the threats and judgments contained in the word , and tremble thereat , james 2. 19. whe●eas i thought them but scar-crows to f●ight the simple withall : yea , i held hell it self but a fancie , not worth the fearing . because i was not notoriously wicked , but had a form of godliness , was civil , &c. i was able to delude my own soul ▪ and put off all reproofs and threatnings ; by comparing my self with those , that i presumed were worse then my self : as , drunkards , adulterers , blasphemers , oppressors , shedders of blood , and the like ; counting none wicked but such . yea , looking upon these , i admired my own holiness ; and thought my moral honesty , would be sufficient to save me . nor did i know wherein i had offended . and whereas the law is spir●tual , and binds the heart from affecting , no lesse then the hand from acting : i was so blind and ignorant that i thought the commandement was not broken , if the outward grosse sin be forborn . whence these were my thoughts , i never brake the first commandement , of having many gods : for i was no papist , nor idolater : nor the second , for i worshipped god aright : nor the third , for i had been no common swea●er , onely a few pet●y oaths : not the fourth , for i had every sabbath gone duly to church : not the fifth , for i ever honored my parents , & have been a loyal subject : not the sixth , seventh , eighth , ninth , or tenth , for i never commi●ted murther , or adultery , never stole ou●h● , never bare fals witness ; nor could i call to mind , that i had at any time coveted my neighbours wise servant , estate , &c. and nothing more common with me , then to brag of a good heart and meaning , of the strength of my faith and hope , of my just and upright dealing , &c. and because i abstained from notorious sins , i thought my self an excellent christian ; if god was not beholding to me for not wounding his name with oaths , for not drinking and playing out his sabbaths , for not railing on his ministers , for not oppressing and persecuting his poor members , &c. sect. xxx . and yet had it been so , as i imagined ; admit i had never offended in the least all my life ; either in thought , word , or deed : yet this were but one ha●f of what i ow to god ; this were but to observe the negative part of his law , st●ll the affirmative part thereof i had been so far from performing ; that i had not so much as th●ught of it . and to be just in the sight of god , and graciously accepted of him ; these two things are required : the satisf●ctory part to escape hell , and the meritorious part to get heaven . and the true method of grace is , cease to do evill , learn to do well . isa. 1● 1● , 17. the fig-tree was cursed , not for bearing evill fruit ; but because it bare no good . the evill servant was not bound hand and foot , and cast into prison , for wasting his masters goods ; but for not gaining with ●hem ▪ and those reprobates at the last day , shall be bid depart into eve●lasting fire ; not for wronging or rob●ing of any , but for not giving , for not comforting christ's poor members . m●th. 25. so that my case was most desperate ! for though , with that pharisee luke . 18. 11. i was apt to thank god , and brag ; that i was just , and paid every man his due : yet i never thought of being holy , and of paying god his dues ; as his due of believing , or repenting , of new obedience , his due of praying , hearing , conferring , meditating on his word and works , sanctifying his sabbaths , and instructing my children and servants ; teaching them to fear the lord . his due of love , fear , thankfulnesse , zeal for his glory , charity and mercy to christ's poor members , and the like . i should have served god in spi●it , and according to christs gospell : as all that are wise hea●ted do live , and believe , and hear , and invocate , and hope , and fear , and love , and worship god in such manner , as his word prescribes . i should have been effectually called , and become a new creature by regeneration ; being begotten and born a new , by the immortall seed of the word . i should have found an apparant change wrought , in my judgment , aff●ctions , and actions ; to what they were formerly . the old man should have changed with the new man , worldly wisdome with heavenly wisdome , carnall love for spirituall love , servile fear for christian and filiall fear , id●e thoughts for holy thoughts , vai● words for holy and wholsome words fl●shly works for works of righteousnesse : even hating what i formerly loved , and loving what i formerly hated . but alas ! i have heard the gospell day after day , and year after year : which is the strong arm of the lo●d , and the mighty power of god to salvation . that is quick , and powerfull , and sharper then any two-edged-sword ; and yet stood it out and resisted , instead of submitting to christs call ; even refusing the free offer of grace and salvation . i have heard the word faithfully , and powerfully preached for forty years : yet remain'd in my naturall condition unregenerate : without which new birth there is no being saved , as our saviour affirms . john . 3. 5. i had not troden one step in the way to conversion : for the first part of conversion , is to love them that love god : 1 john 3. 10 , 11 , 14. i should dayly have grown in grace , and in the knowledg of our lord and saviour jesus christ : but i was so far from growing in grace , that i had not one 〈◊〉 of grace or holinesse ; without which 〈◊〉 man shall see the lord . heb. ●2 . 14. i was all for observing the second table , without respect to the first : or all for outward conformity , not at all for spirituall and inward holinesse of the heart . sect. xxxi . either what i did was not morally good for the matter , or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to god , and my redeemer ; and out of love to my fellow members . without which the most glorious performances , and rarest virtues ; are bu●shining sins , or beautifull abominations . gods glory was not my principall end , nor to be saved my greatest care . i was a good , civill , morall , honest hypocrite , or infidell : but none of these graces , grew in the garden of my heart . i did not shine out as a light , by a holy conversation to glorifie god , and win others . now onely to refrain evill , except a man hates it also , and does the contrary good , is to be evill still : because honesty without piety , is but a body without a soul : all my religion was either superstition , or formallity , or hypocrisie . i had a form of godliness , but denied the power thereof : i often drew near unto god with my mouth , and honoured him with my lips : but my heart was far from him . isay. 29. 13. mark . 7. 2. to 14. matth. 15. 7 to 10. all which considered viz. the means which god had afforded me , and the little use i had made thereof ; left me in a far worse condition , then the very heathen that never heard of christ . so that it was gods unspeakable mercy , that i am not at this present frying in hell flames , never to be freed . god hath sent unto us all his servanes the prophets , rising up early , and they have been instant in preaching the gospell , both in season , and out of season : but my carnall heart hath ever been flint unto god , wax to satan : you shall dye if you continue in the practice of sin , i heard : but you shall not dye , as saith the divell , i believed . sect. xxxii . besides all this , suppose i had none of these to answer for ; neither sins of commission , nor sins of omission : yet originall sin were enough to damn me , no need of any more ; and yet my actuall transgressions have been such , and so many , and my ingratitude therein so great ; that it might have sunk me down with shame , and left me hopelesse of ever obataining pardon for them . as see but some small part of my monstrous , & divelish ingratitude to so good a god , so loving and mercifull a saviour and redeemer ; that hath done , and suffer'd so much for mee , even more then can either be expressed or conceived , by any heart were it as deep as the sea ! touching what god and christ hath done for me , in the first place he gave mee my self , and all the creatures to serve for my use ; yea he created me after his own image , in righteousness , and holiness , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed , and happy condition . but this was nothing in comparison ; for when i was in a sad condition , when i had forfeited all this and my self ; when by sin i had turned that image of god into the image of satan , and wilfully plunged my soul and body into eternall torments : when i was become his enemy , mortally hating him , and to my utmost fighting against him , and taking part with his onely enemies sin and satan ; not having the least thought or desire of reconcilement , but a perverse and obstinate will , to resist all means tending thereunto : hee did redeem me , not onely without asking , but even against my will ; so making of me his cursed enemy , a servant , of a servant a son , of a son an heir , and co●-h●ir with christ . gal. 4. 7. but how have i requited this so great , so superlative a mercy ? all my recompence of gods l●ve unto me , hath been to do that which he hates , and to hate those whom he loves . christ the fountain of all good is my lord , by a manifold right , and i his servant by all manner of obligations . first , he is my lord by the right of creation , as being his wo●kmanship made by him . secondly , by the right of redemption , being his purchase bought by him . thirdly , of preservation , being kept , upheld , and mainteined by him . fourthly , his by vocation , even of his family ; having admitted me a member of his visible church . fifthly , his also ( had it not been my own fault ) by sanctification , whereby to posses● me . lastly , he would have me of his cou●t by glorification , that he might crown me ; so that i was every way his . god had raised me from a beggar to a great estate : but how did i require him ? i would not if possible , suffer a godly and conscientious minister to be chosen , or to abide where i had to do ; but to bring in one that would flatter sin , and flout holiness ; discoura●e the godly , and incourage the wicked , i used both my own , and all my friends utmost abilitie . much more might be mentioned , bu● i fear to be tedious . now argue with all the world , and they will conclude , that there is no vice like ingratitude ! but i have been more ingraceful to god , then can be exprest by the best oratour alive . it was horrible ingratitude in the jews to scou●ge & crucifie christ , who did them good every way ; for he healed their diseases , fed thei● bodies , inlightned their minds , of god became man , & lived miserably amongst them many years , that he might save their souls : but they fell short of my ingratitude to god , in that most of them were not in the least convinc'd , that he was the m●ssias sent from god , and promised from the beginning . but i have not onely denied this lord that bought me , but i hated him ; yea , most spi●efully and maliciously fought on satans , and sins side against him ; and persecuted his children , and the truth with all my might : and all this against knowledge , and conscience , after some measure of illumination , which cannot be affirmed of the jews . yet miserable wretch that i was , if i could have given him my body and soul , they should have been saved by it , but he were never the better for ●hem . sect. xxxiii . lastly , to tell you that which is more strange ! notwithstanding all this that hath been mentioned , and much more : yet i thought my self a good christian forsooth ; yea , with that young man in the gospel , i thought i had kept all the commandements . nor was i a whit troubled for sin , either original , or act●al : but my conscience was at quiet , and i was at peace , neither did any sin trouble me . yea , i would appl●ud my self with that phari●●e , luke 18. 9 , to 15. and say , i was not like other men : not once doubting of my salvation . i ever refused to do what my makes commanded , and yet confidently hoped to escape what he threatned . no● did i doubt of having christ my redeemer and advocate in the next lif● , when i had been a bitter enemy to him and his m●mbers in this life . h●re was blindnesse with a witnesse ; as it is not to be believed how blind and blockish men are , that have onely the flesh for their guide ; espe●●ally if ●hey have hardned their hearts , and sea●ed thei●co●sciences with a customary sinning . as i could give you for instance , a large catalogue of rare examples , how sin hath besotted men : and what stark fools carnal men are in spiritual things ; he they never so wise for mundane knowledge . but least i● should be taken for a digression or excursion , you shall have a list of them by themselvs ; the which i will add as an appendix to this discourse , or dialogue . in the mean time i have given you a brief of my manifold provocations , and great ingratitude to my maker and redeemer ( for otherwise i might be endlesse in the prosecution thereof ) . it remains that i should in like manner lay open my original defilement ; which is the fountain whence all the former ( whether sins of commission , or sins of omission ) do flow . but touching it be pleased to peruse that smal tract , intituled , a short and sure way to grace & salvation : or , three fundamental principles of christian religion , by r. y. from page 4 , to page 10. sect. xxxiv . loose libertine . if this hath been your case , no wonder it hath startled you ; for to deal plainly with you , as you have done with me ; what i have heard from you , makes me also tremble . for if such honest moral men , that live so unreprovably as you had done , go not to heaven ; what will become of me ? that have been openly profane , and notoriously wicked all my time ? yea , it contented me no● to do wickedly my self , and so damne my own soul : but i have been the occasion of drawing hundreds to hell with me ; by seducing some , and giving ill example to others , ( the infection of sin , bei●g much worse then the act ) . as how many have i drawn to be drunkard● ? and swearers , and who emongers , and profane persons ? insomuch , that the blood of so many souls as i have drawn away , will be required at my hands . yea , my life ha●h been so debauched and licentious , that i have brought a scandal upon the gospel , and made it odious to the very turks and infidels , rom. 2. 24. convert . alass ! what i did that was morally good , or what evil i refrained , was more for self end● , or more for fear of men's laws , then for love of christ's gospel . true , i went under the notion of an honest man , and a good christian : i was baptized into the faith , and made a member of christ's visible church : but i was so far from indeavouring to performe , what i then promised ; that in effect i even renounced both christ , and my baptisme , in persecuting him , and all that sincerely professed his name ; thinking i did god good service therein , joh. 16. 2. gal. 1. 13 , 14. phil. 3. 6. nor was it for want of ignorance , that you thought so of me : for by nature ( be we never so milde and gentle ) we are all the seed of the serpent , gen. 3 ▪ 15 and children of the divel , joh. 8. 44. yea , the very best moral man is but a tame divel , as athanasius well notes . but it is a true proverb , the blinde eat many a flie ; and all colours are alike to him that is in the dark . loose libertine . so much the worse is my condition : for my conscience tells me , there is not a word you have spoken of your self , but i can justly apply the same unto my own soul , and a great deal more . for whereas you have been a moral honest man ; so that none except your self , could tax you for breaking either god's law , or man's : i have been so wicked and profane , that i could most presumptu●usly , and of set purpose , take a pride in my wickednesse , commit it with greedinesse , speak for it , de●end it , joy in it , boast of it , tempt and inforce to it ; yea , mock them that disliked it . as if i would send challenges into heaven , and make love to destruction ; and yet did applaud my self , and prefer my own condition before other men's : saying , i was no di●●embler ; yea , i hated the hypocrisie of professors : i do not justifie my self , and despise others , like the puritanes : i am not factious , schismatical , singular , censorious , &c. i am not rebellious , no● contentious , like the brownists , and anabaptists . i am a good fellow , and love an honest man with my heart , &c. and as touching a good conscience , i was never troubled in minde , as many scrupulous fools are . i have a good heart , and mean as well as the precisest . but now i see the divel and my own deceitful heart deluded me so ; that my whole life hitherto , hath been but a dream , and that like a blind man , i was running headlong to hell , when yet i thought my self in the way to heaven . just as if a beggar should dream , that hewe●e a king , or as if a traitor should dream of his being crowned , when indeed he was to be beheaded ; the case of laodicea , rev. 3. 17. the young man in the gospel , luk. 18. 20 , 21. and that pharisee , spoken of luke 18. 11. 12. sect. xxxv . convert . it was not your case alone , but so it fares with the worst of sinners : onely it much rejoyces me , that it hath pleased god to open your eyes , to see all this in your self . for flesh and blood hath not revealed it unto you . yea wee are naturally so blind , and deaf , and dead in sin and in soul : that wee can no more discern our spirituall filthinesse , nor feel sin to bee a burden , then a blind ethiopian can see his own blackness , or then a dead-man can feel the weight of a burthen , when it is laid upon him . acts. 28. 27. isay. 6. 9 , 10. and this common experience shewes ; for if you observe it , who more ▪ socond , confident and secure , then the worst of sinners ; they can strut it under an unsupportable mass ●f oaths , blasphemies , thefts , murthers , adulteries , drunkness and other the like sins ; yea can easily swallow these spiders with mithridates , and digest them too : when one that is regenerate , shrinkes under the burden of wandring thoughts , and want of proficiency . but why is it ? they are dead in sin . ephes. 2. 1. revel. 3. 1. now lay a mountain vpon a dead-man , he feels not once the weight . to a christian that hath the life of grace , the least sin lyes heavy upon the conscience : but to him that is dead , let his sins , be as heavy as a mountain of l●●d ; hee feels in them no weight at all . again , they are insensible of their fin and danger , because ignorant for for what the eye seeth not , the hear trueth not . security makes wordlings merry , and therefore are they secure , because they are ignorant . a dunce wee know , seldome makes doubts : yea a fool sayes solomon , boasteth and is confident . prov. 14. 16. neither do blind-men ever blush . and the truth is , were it not for pride and ignorance , a world of men would be ashamed to have their faces seen abroad : for take away from mens minds vain opinions , flattering hopes , false valuations , imaginatious and the like ; you will leav the minds of most men and women , but poor sh●unken things ; full of melancholly , indisposition , and unpleasing to themselves . ignorance is a vail or curtain to hide away their sins : whereupon they are never troubled in conscience , nor macerated with cares about eternity ; but think that all will be wel● . the div●l and the flesh , prophesy prosperity to sin , yea life and salvation , as the pope promised the powder-traitors : but death and damnation ( which gods spirit threa●e●s ) will prove the crop they will reap . for god is true , the divell and all flesh are lyers . when wee become regenerate , and forsake sin ; then the divell strongly , and strangely assaults us : as he did christ , when he was newly baptized ; and pharoh the children of israel , when they would forsake egypt ; and herod the children , when christ was come to deliver his people . whence , commonly it coms to pass , that those think best of themselves , that have least cause ; yea the true christian , is as fearfull to entertain a good opinion of himself ; as the false is unwilling , to he driven from it . they that have store of grace , mourn for the want of it : and they that indeed want it , chant their abundance . none so apt to doubt their adoption , as they that may be assured of it : nor none more usually fear , then they that have the greatest cause to hope . wee feel corruption not by corruption , but by grace : and therefore the more wee feel our inward corruptions ; the more grace we have . contraries , the neerer they are to one another , the sharper is the conflict betwixt them : now of all enemies , the spirit and the flesh are neerest one to another , being both in the soul of a regenerate man ; and in all faculties of the soul , and in every action that springeth from those faculties . the more grace , the more spirituall life ; and the more spirituall life , the more antipathy to the contrary : whence none are so sensible of corruption , as those that have the most living souls . sect. xxxvi . now for remedy of the contrary , there cannot be a better lesson for carnall men to learn then this . all the promises of god are conditionall , to take place if wee repent : as all the threatnings of god are conditionall , to take place if wee repent not . but wicked men , as they believ without repenting ; their faith being meer presumption : so they repent without believing , their repentance being indeed desperation : and this observe , wee are cast down in the disappointing of our hopes ; in the same measure , as we were too much listed up , in expectation of good from them . whence these perremptory presumers if ever they repent , it is commonly as francis spira , an advocate of padua did : and never did any man plead so well for himself , as he did against himself . one star is much bigger then the earth ; yet it seems many degrees less . it is the nature of fear , to make dangers greater , helps lesse then they are . christ hath promised peace and rest unto their souls that labour , and are heavy laden ; and to those that walk according to rule . matth. 11. 29. gal. 6. 16. even peace celestiall in the state of grace , and peace eternall in the state of glory . such therefore as never were distressed in conscience , or live loosly ; never had true peace . peace is the daughter of righteousnesse . rom. 5. 1. being justifyed by faith , we have peace with god . but hee who makes a bridg of his own shaddow , will be sure to fall into the water . those blocks , that never in their life were moved with gods threatnings , never in any straight of conscience , never groaned under the burthen of gods anger : they have not so much as entred into the porch of this house ; or lift a foot over the threshold , of this school of repentance . oh! that wee could but so much fear the eternall pains , as wee do the temporary ; and bee but so carefull to save our souls from torment , as our bodies . in the mean time , the case of these men is so much the worse ; by how much there fear is the lesse . it faring with the soul , as with the body : those diseases , which do take away all sence of pain ; are of all others most desperate . as the dead palsey , the falling sickness , the sleepy lethargie , &c. and the patient is most dangerously sick , when he hath no feeling thereof . in like manner , whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of gods judgments ; a heart that cannot repent . rom. 2. 5. in a lethargie , it is needfull the patient should be cast into a burning fever ; because the sences are benummed , and this will waken them , and dry up the besotting humors . so in our dead securety , before our conversion ; god is fain to let the law , sin , conscience and satan loose upon us ; and to kindle the very fire of hell in our souls : that so we might be rowsed out of our security : but thousands of these blocks , both live and depart with as great hopes , as men go to a lottery : even dreaming of heaven , untill they awakein hell . for they too often die , without any remors of conscience like blocks ; or as an oxe dyes in a ditch . yea thousands that live like laban , dye like nabal , ( which is but the same word inverted . ) whilest others the dear children of god , dye in distresse of conscience . for it is not every good mans hap , to dye like antonius pius ; whose death was after the fassion , and semblance of a kindly , and pleasant sleep . however saint austins rule , will be sure to hold . he cannot dye ill , that hath lived well : and for the most part , he that lives conscionably , dyes comfortably , and departeth rich . and so you see , how it fares with the wickedest and worst of men . wherefore if you are truly sensible of your wretchedness : it is a good sign , that you are in some forwardness to be recovered ; and really to become so good , as formerly you but dream'd , or imagined your self to bee . and indeed the very first step to grace , is to feel the want of grace ; and the next way to receive mercy , is to see your self miserable . therefore our constant , and most diligent search should be , to find out the naughtiness of our own hearts ; and to get strenght from god , against our prevailing corruptions . sect. xxxvii . loose libertine . but is there any hope for one so wicked as i ? who have turned the grace of god into wantonesse ; applying christs passion as a warrant for my licenciousness , not as a remedy ; and taking his death as a licence to sin , his ●ross as a letters pattent to do mischief . as if a man should head his d●um of rebellion , with his pardon . for i have most spi●efu●ly , and maliciously , taken up arms against my maker , and fought against my redeemer all my daies . convert . do but unfainedly repent you of your sins , and forsake your former evill wayes , and lay held upon christ by a true● and lively ●aith : my soul for yours , god i● very ●eady to forgive them , bee they neve● so many , and innumerable for multitude ; never so ha●nous , for qualitie & mag●itude . yea , i can shew you your pardon from the great king of heaven for al that is past . the which you may read at large isai. 55 , 7. ezek. 18. 21. to 29. and 33. 11. jo l. 2. 12 , 13 , 14. yea read 1 cor. 6. 10 , 11. together with the story of man●sses , mary m●gdelen , the thief , and the prodigall son : & you shal see presidents thereof . yea the very murtherers of the son of god , upon their serious and unfained repentance , and stedfast believing in him ; received pardon and salvation . and indeed dispai● , is a sin which never kn●w jesus . true , every sin deserves damnation : but no sin shall condemn , but the ●●ing and conti●uing in it . true repentance , is ever blest with forgiveness . and know this , that gods mercy is greater then thy sin , what ever it bee : you cannot be so infi●ite in sinning , as he is infinite in pardoning , if you repent : yea sins upon repentance are so remitted ; as if they had never been committed . i will put away thy transgressions as a cloud , and thy sins as a m●●t . isay. 44. 22. and what by corruption hath been done , by repentance is undone . as the former examples witness . come and let us reason tog●ther , saith the lord , though your sins be as scarlet ; they shall be as white as snow . isai 1. 18. yea whiter then snow : for the prophet david , laying open his blood guil●in●ss , and his originall impurity , useth these words : pu●geme with hysop , and i shall be clean ; wash me , and i shall be whiter then snow , psal. 51. 7. and in reason , did christ come to call sinners to repentance ? and shall he not shew mercy to the penitent ? o who would not cast his burthen upon him ? that desires to give ease . as i live saith the lord , i would not the death of a sinner , ezek. 18. 32. and 33. 11. onely , apply not this s●lve , before the ulcer be searcbed to the bottom : lay not hold upon mercy , untill you be throughly humbled . the onely way to become good ; is first to believe that you are evill : and by accusing our selvs , wee prevent satan : by judging our selvs , wee prevent god . are wee as sick of sorrow , as wee are of sin ; then may wee hopefully go to the physitian of our souls , who came into the world onely to cure the sick , and to give light to them onely , who sit in darkness , and in the shadow of death . god does not power the oyl of grace , but into a broken , and contrite heart . wouldest thou get out of the miserable estate of nature , into the blessed estate if grace ? and of satan's bondslave become the childe of god , and a member of christ ? wouldest thou truly k●ow thine own heart ? and he very sensible how evil and wicked it is ? that so thou maist have a more humble conceit of thy self ? lay to heart these three particulars : 1. the corruption of our nature , by reason of original sin . 2 our manifold breach of god's righteous law , by actual sin . 3. the guilt and punishment due to us for them both . this being done , thou wilt see and find , thy necessity of a redeemer . and it is thirst onely that makes us relish our drink ; hunger our meat . the full stomach of a pharisee , surcharged with the superfluities of his own merits , will loath the hony-comb of christ's righteousness . this was it , which made the young prodig●l , to relish even servants fare ; though before wanton , when full fed at home . no more rellish feels the pharisaicall heart , in christs blood : then in a chip : but o how acceptable , is the fountain of living waters ; to the chased hart panting & braying . the blood of christ to the wearie and tyred soul ; to the thirsty conscience scorched with the sence of gods wrath : hee that presents him with it , how welcome is hee ? even as a speciall choise man , one of a thousand . and the deeper the sence of misery is , the sweeter the sence of mercy is . sect. xxxviii . then if you would be satisfied for time to come , whether your repentance , and conversion be true and sound ? these particulars will infallibly informe you . if you shall persevere , ( when this trouble for sin is over ) in doing that which now you purpose , it is an infallible sign , your repentance is found , otherwise not . if thou dost call to minde , the vow which thou madest in baptisme and dost thy indeavour to perform that , which then thou didst promise if thou dost square thy life , according to the rule of gods word ; and not after the rudements of the world . if thou art willing to forsake all sin , without reserving one : ( for otherwise that one sin may prove the bane of all thy graces : even as gidion had seventy sons , and but one bastard : and yet that bastard , destroyed all the rest that were legitimate . judg. 9. 5. ) sin is like the ivie in the wall ; cut off bow , branch , body , stump ; yet some strings or other will sprout out again : till the root be pluck't up , or the wall be pulled down and ruined ; it will never utterly die . regeneration , or new birth , is a creation of new qualities in the soul ; as being by nature onely evil disposed . god's children are known by this mark , they walk not after the flesh , but after the spirit rom. 8. 1. if christ have called you to his service , your life will appear more spirituall , and excellent then others . as for your fails , 't is a sign that sin hath not gained your consent , but committed a rape upon your soul ; when you crie out to god . if the ravished virgin under the law cried out , she was pronounced guiltlesse . a sheep may fall into the mire , but a swine delights to wallow in the mire . great difference between a woman that is forced , though she cries out and strives : and an alluring adulteress . again , the thoughts of the godly are godly , of the wicked , worldly ; and by these , good and evil men are best , and truliest differenced one from another . would we know our own hearts , and whether they be changed by a new birth : examine we our thoughts , words , actions , passions ; especially , our thoughts will inform us ; for these cannot be subject to hypocrisie , as words and deeds are . sect. xxxix . then by way of caution know ; that a child may as soon create it self , as a man in he state of nature regenerate himself . we cannot act in the least , unlesse god bestowes upon us daily privative grace , to defend us from evil ; and daily positive grace , inabling us to do good . and those that are of christs teaching , know both from the word , and by experience , that of themselvs they are not onely weak , but even dead to what is good ; moving no more then they are moved : that their best works are faulty , all their sins deadly , all their natures corrupted originally . you hath he quickned , that were dead in trespass●s and sins ephes. 2. 1. yea , we are altogether so dead in sin , that we cannot stir the least joint , no not so much as feel our own deadness , nor desire life , except god be pleased to raise and restore our souls ; from the death of sin , and grave of long custom , to the life of grace . apt we are to all evil , but reprobate and indisposed to all grace and goodness ; yea , to all the means thereof . my powers are all corrupt ; corrupt my will : marble to good , but wax to what is ill . insomuch , that we are not sufficient of our selves to think , much lesse to speak , least of all to do that which is good , 2 cor. 3. 5. joh. 15. 4 , 5. if we have power to choose or refuse the object ; to do these well we have no power . we have abilitie , we have will enough to undo our selvs , scope enough hell-ward ; but neither motion , nor will to do good : that must be put into us by him that gives both power and will , and power to will . finally , each sanctified heart feels this , but no words are able sufficiently to expresse , what impotent wretches we are , when we are not sustained . so that we have no merit , but the mercy of god to save us : nothing but the blood of christ , and his mediation to cleanse and redeem us : nothing but his obedience to enrich us . as for our good works , we are altogether beholding to god for them , not god to us ; nor we to our selvs : because they are onely his works in us . whatsoever thou art , thou owest to him that made thee : what ever thou hast , thou owest to him that redeemed thee . therefore if wee do any thing amiss , let us accuse our selvs : if any thing well , let us give all the praise to god . and indeed , this is the test of a true or false religion : that which teacheth us to exalt god most , and most to depresse our selves is the true : that which doth most prank up our selvs , and detract from god ; is the false . as bonaventure well notes . sect. xl . now to winde up with a word of exhortation ; if thou beest convinced , and resolvest upon a new course ; let thy resolution be peremptory , and constant : and take heed you harden not again ; as pharaoh , the philistins , the young man in the gospel , pilate and judas did : resemble not the iron , which is no longer soft , then it is in the fire ; for that good ( saith gregory ) will do us no good , which is not made good by persevarance : if with these premonitions , the spirit hath vouchsa●ed to stir up in thine heart any good motions , and holy purposes to obey god , in letting thy sins go ; quench not , grieve not the spirit , 1 thes. 5. 19. return not with the dog to thy vomit ; least thy latter end prove seven-fold worse then thy beginning , matth. 12. 43 , 45. o it is a fearful thing to receive the grace of god in vain ! and a desperate thing , being warned of a rock , wilfully to cast our selves upon it . neither let satan perswade you to defer your repentance ; no , not an hour ; least your resolution proves as a false conception , which never comes to bearing . besides , death may be sudden : even the least of a thousand things can kill you , and give you no leisure to be sick . thirdly if thou wilt be safe from evil works , avoid the occasions ; have no fellowship with the workers of iniquity : neither fear their scoff ; for this be sure of , if your person and waies please god , the world will be displeased with both : if god be your friend , men will be your enemies : if they exercise their malice , it is where he shews mercy . but take heed of losing god's favour to keep theirs . b●da tells of a great man , that was admonished by his friends in his sicknesse to repent : who answered , he would not yet ; for that if he should recover , his friends and companions would laugh at him : but growing sicker and sicker , they again prest him : but then his answer was , that it was now too late ; for i am judged and condemned already . a man cannot be a nathanaël , in whose heart there is no guile ; but the world cou●ts him a fool . but christ saies , verily except ye be converted , and become as little children ; ye shall not en●er into the kingdome of heaven , mat. 18. 3. again , satan and your deceitfull heart will suggest unto you : that a religious life , is a dumpish and mellancholly life : but holy david will tell you , that light is sown to the righteous ; and joy to the upright . psal. 97. 11. isa. 65. 14. and experience tells , that earthly and bodily joyes ; are but the body or rather the dregs of that joy , which gods people feel and are ravished with ▪ as o the calm , and quietness of a good conscience the assura●ce of the pardon of sin , and joy of the holy ghost , the honesty of a virtuous and holy life how sweet they are . yea even plato an heathen could say : that if wisdome and virtue could but represent it self to the eies ; it would set the heart on fire with the love of it . and the like of a sinners sadness , as hear what seneca sayes ; if there were no god to punish him , no divell to torment him , no hell to burn him , no man to see him : yet would hee not sin , for the ugliness and filthiness of sin , and the guilt and sadness of his conscience . but experience is the best informer : wherefore take the councell of holy david , psalm . 34. 8. o tast and seek that the lord is good : blessed is the man , that trusteth in him . to which accordeth that of holy bernard , good art thou o lord to the soul that seeks thee ; what art thou then , to the soul that finds thee . as i may apeal to any mans conscience , that hath been softned with the unction of grace ; and truly tasted of the powers of the world to come ; to him that hath the love of god shed abroad in his heart by the holy ghost : whether his whole life bee not a perpetuall halelujak , in comparison of his natural condition . whence they are able to ●●eight all such objections ; as he did : you tel 〈◊〉 that scrupling of small maters , is but slumbling at straws ; that they be but trifles : when i know your tongue can tell nothing but truth , i will believ you . fiftly , beg of god that he will give you a new heart , and when the heart is changed ; all the members will follow after it ; as the rest of the creatures after the sun , when it ariseth . but without a work upon the heart , wrought by the spirit of god ; it will follow its own inclination to that which it affecteth ; whatsoever the judgment shall say to the contrary : that must bee first reformed , which was first deformed . it is idle , and to no purpose to purge the channell , when the fountain is corrupt . whence the apostle orderly bids us , first bee renewed in the spirit of our minds ; and then let him that stole , steal no more , ephe. 4. 23. 24. yea it is god's own counsell , to the men of jerusalem , jer. 4. wash thine heart from wickedness : that thou mayst be saved ver. 14. it is most ridiculous to apply remedies to the outward parts , when the distemper lies in the stomach . to what purpose is it to crop off the the top of weeds , or lop off the bows of the tree , when the root and stalk remain in the earth : as cut off the sprig of a tree , it grows still ; a bow , an arm , still it grows , lop off the top , yea saw it in the midd'st , yet it will grow again ; stock it up by the roots , then ( and not till then ) it will grow no more ; whence it is that god saith , give me thine heart , prov. 23. 26. great cities once expunged , the dorpes and villages will soon come in of themselvs : the heart is the treasury and store-house of wickedness mat. 12. 34. such as the heart is , such are the actions of the body which proceed from it , mat. 12. 35. therefore as christ saith , make clean within , and all will be clean , otherwise not , mat. 23. 26. therefore davids prayer is , create in me a new heart o lord , and renew a right spirit within me , psal. 51. 10. do thou the like , importune him for grace ; that you may firmly resolve , speedily begin , and continually persevere ; in doing and suffering his holy will : desire him to inform and reform you so , that you may neither misbeliev nor mislive ; to change and purify your nature , subdue your reason , rectify your judgment , reform and strengthen your will , renew your affections , and beat down in you , whatsoever stands in opposition to the scepter of jesus christ . sixthly and lastly ; if you receive any power against your former corruptions ; forget not to bee thankfull , yea study all possible thankfullness , for that you and i , are not at this present frying in hell flames , never to be freed ; that we have the offer of grace here , and glory hereafter ; it is his unspeakable goodness . and there is nothing more pleasing to god , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then thankfulness . nee will sow there , and there onely plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sow those barren sands , where they are sure not onely to be without all hope of a good harvest ; but are sure to loose , both their seed and labour . consider what hath been said , and the lord give you understanding in all things . and so much for the second part . an appendix followes : wherein you have instances of all sorts ; how sin besots men . sold onely by james crump , in little bartholomews well-yard ; and by henry ●●ipps , in popes-head alley , 1658. a good and seasonable caveat for christians. delivered in a sermon at the funerall of the right worshipfull sir charles shirley, knight and baronet, in the parish church of breedon, in leicester-shire. / by john wilson, master of arts, and preacher of gods word in the sayd parish. 7. octob. 1646. imprimatur, jo. downame. wilson, john, of breedon, leicestershire. this text is an enriched version of the tcp digital transcription a96652 of text r204901 in the english short title catalog (thomason e1182_5). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 84 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96652 wing w2899 thomason e1182_5 estc r204901 99864350 99864350 116578 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96652) transcribed from: (early english books online ; image set 116578) images scanned from microfilm: (thomason tracts ; 256:e1182[5]) a good and seasonable caveat for christians. delivered in a sermon at the funerall of the right worshipfull sir charles shirley, knight and baronet, in the parish church of breedon, in leicester-shire. / by john wilson, master of arts, and preacher of gods word in the sayd parish. 7. octob. 1646. imprimatur, jo. downame. wilson, john, of breedon, leicestershire. [8], 62, [2] p. printed for richard harper, and are to be sold at his shop in smithfield, london : 1646. the last leaf is blank. annotation on thomason copy: "octob: 26". reproduction of the original in the british library. eng shirley, charles, -sir, 1623-1646 -early works to 1800. god -worship and love -sermons -early works to 1800. funeral sermons -early works to 1800. sermons, english -17th century. a96652 r204901 (thomason e1182_5). civilwar no a good and seasonable caveat for christians.: delivered in a sermon at the funerall of the right worshipfull sir charles shirley, knight an wilson, john, of breedon, leicestershire 1646 15323 119 45 0 0 0 0 107 f the rate of 107 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 jonathan blaney sampled and proofread 2007-07 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a good and seasonable caveat for christians . delivered in a sermon at the funerall of the right worshipfull sir charles shirley , knight and baronet , in the parish church of breedon , in leicester-shire . by john wilson , master of arts , and preacher of gods word in the sayd parish . o lord keepe my soule . psa. 25. 20. for what shall it profit a man if he win the whole world , and lose his owne soule ? or what recompence or exchange shall a man give for his soule ? mat. 16. 26. imprimatur , jo. downame . 7. octob. 1646. london , printed for richard harper , and are to be sold at his shop in smithfield . 1646. to the right vvorshipfull sir robert shirley knight baronet , and to his vertuous consort the lady catharine shirley , the authour wisheth all happines , externall , internall , and eternall . rt. wor. had not the importunity of friends prevailed with me , i had never published this sermon preached at the solemnization of the funerall obsequies , of your noble brother , sir charles ) for i was never so well conceited of the product of my weak brain , as to deem it worthy publique view . if moses the authour of my text , professed that he was not eloquent , that he was slow of speech , and unapt for so great employment as he was called to : i am sure i have ten thousand thousand times more cause to disclaime eloquence and to acknowledge my owne weakenesse , and unworthinesse ; yet this is my comfort innocentia melior eloquentiâ b innocence is better then eloquence ; a good cause better then a good oratour . this little manuall or enchiridion i am sure will be censured , and i feare more then practiced : c one perhaps will quarrell with the stile , another with the method , and others with the matter , but let such know that i seeke not the suffrages of their praise or approbation , d who like summer ●lyes breath corruption on the best provision : the malignity of whose wit , can find fault with the best actions , not onely of men , but of god also , as lucians momus , who being called to judge of the excellency of those master peeces the gods had made , ( scil. ) a man , a house and a horse , found fault withal three , with the horse , that it had not hornes for defence , with the house , that it had not motion , and with the man , that he had not a window to look into his breast : even so these malevolent censurers criticise with a froward curiosity upon the best and purest volumnes , and often times fill and blot them with their own astericks and errata's . and where a candid censure might of every thing make a good construction , and take all in a faire sense , there will they through misconstruction or some idle conjecture , though to the fullest period , adde , a nonnulla desiderantur , that something is wanting , or that it might have beene better done otherwise . insomuch that it is even a taske for divinity to please man , g not that this argues any weaknesse in god who is able to do all things , but a perversnesse in mans nature that will be content with nothing . if therefore such find fault , it shall not trouble me ; if any be contentious , we have no such custome , nor the church of god . 1 corin. 11. 16. the more ingenious , are more courteous , i together with whom , so your wor. continues your approbation of it , i shall thinke my selfe happy in my labours ; k and acknowledge your favour herein , to be farre transcending my merit ; the best of whose endeavors cannot deserve the influence of so noble a protectour . it is a good rule that in dedicating books , we should be sure that the thing be worthy the person to whom it is dedicated . l i will not say this is such , m because i am conscious to my selfe of much weaknesse and unworthinesse : yet you will the more magnifie your owne worth by receiving so small a mite into your so noble patrociny . i shall forbeare much apologizing , for your protection of this ensuing sermon , having had assurance thereof already from you , at your house in staunton ; my humble suite is , that you will pardon my demerits , and at your best leasure peruse it , and i trust that as god hath endowed you with a great temporall estate on earth , so you may by these my weake endeavours be excited to labour for , and diligently seek after , an eternall inheritance in the kingdome of heaven . the motto anexed to your coate of armes is , a eterna prapon● caducis , a●d indeed it is the s●mme of my exhortations , in the ensuing sermon . be pleased therefore to ●emember what you in that motto professe . prefer heavenly above earthly things , set your affections on things above , and not on things beneath ; take heed to your selves , and keep your soules diligently . but the volumne is so small , that i must make the preface suitable , lest the city run out of the gates , as the philosophers jeered the men of myndum . i shall therefore conclude with that of saint paul to the thessalonians , 1 ep. 3 ch. 12. & 13. ver. the lord make you encrease and abound in love one towards another , and towards all men , to the end he may establish your hearts unbl●mable , in holinesse before god our father , even at the comming of our lord jesus christ with all his saints : which is and shall be the hearty and constant prayer of your most humble servant , iohn wilson . a good caveat for christians . deut. chap. 4. part of the ninth verse . onely take heed to thy selfe , and keepe thy soule diligently . this is grave counsell , given by moses the lawgiver ; a man both religious and learned , who , though his humility was such , that he pleaded want of eloquence , slownesse of tongue , and imperfection of speech , exod. 4. 10. yet his knowledge was so great , and that not only in the learning of the egyptians , but also in spirituall matters , that wee may most justly affirme of him that he was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , weighty in his sentences : for proofe whereof you neede travaile no farther then my text , which is both short and sweet , and therefore i hope will be the more welcom to you , for it fares with sentences as it doth with coynes . in coynes they that in smallest compasse conteyn greatest values are most esteemd ; and in sentences , they that in fewest words comprize most matter , are most praysed , and indeed such is this of my text : it is both short and sweet . it is short and therefore you will bee without excuse , if you forget it ; it is sweet , and therefore he must needes bee a distempered man that disrellishes it : it is short and indeede so short that i may justly affirme with basil that it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , even a volumn in a sentence , consilium optimum in mole minima , one of the excellentest exhortations in one of the least sentences , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as it were homers iliads in a nut shell . it is also sweete , and so sweete , that as saint paul said . covet earnestly the best gifts 1 cor : 12. 31. so may i say covet or seeke the best counsell you can , and you cannot find better then this in my text : for what counsell is like it ? it is true you may have good counsell from your physician for your bodily-health , and no one is so simple to refuse it , you may have good counsell also from your lawyer concerning your estate , & i am sure you much desire it ; but this counsell from the minister concerning the good of your so●le much exceeds both the precedent counsels in regard of the excellency of the soule , which farre surpasses both body and estate . it was good advice of austin , keepe the fayth , res pretiosa est . it is a precious thing , keepe innocency , res pretiosaest , that is a precious thing also . i adde farther , yet not i , but moses custodi animam , keepe thy soule , res pretiosa , nay res preciosissima est , it is the most precious jewell thou hast , if it be lost thou art lost , if it be lost all is lost , therefore moses in the text advises us to take heede to our selves and keepe our souls diligently . division . in which words bee pleased to observe with me two parts : first a preface , secondly a precept ; or ( if you will ) a direction , and a duty . first the preface , or direction in these wordes , onely take heede to thy selfe . secondly the precept or duty , in the words following . keepe thy soule diligently . he duae partes quasi duo luminaria , these two as the two great lights in heaven gen : 1. 16. may serve to direct us in all our wayes . thus having , as dido did with her oxe hide , cut the words in peeces , i have enclosed a pleasant and fruitfull ground , out of which i shall collect these two observations , on which ( by the almighties assistance ) i intend to build my ensuing discourse . 1. obser. the first is this : it is the duty of christians to bee circumspect and cautious in all their enterprizes : or ( if you will have it more plainly ) in the words of my text , to take heede to themselves in all their attempts . 2. obser. the second this , every one ought to have a care of his soule , to keepe that diligently . of these in their order briefly and plainly , and first of the first . it is the duty of christians to be circumspect and cautious in all their enterprizes . this is that which the apostle exhorts unto . eph. 5. 15. see then that ye walke circumspectly , not as fooles but as wise , and according to this is that advice of the poet . quicquid agis prudenter agas & respice finem , what ever thou doest take heed that thou doe it wisely and praecogitate , or anticipate to thy selfe what the end , the issue or the event thereof may be , which duty of circumspection will appeare to be most necessary , if we consider the reasons following . 1. reason . first wee should be circumspect and wary in all our undertakings , because rash and precipitated actions , seldome or never produce good effects , this you may see verified in all manner of actions , whether naturall , morall , civill or spirituall . first in naturall actions , as in the motions of nature , which the philosophers hold are flowe in the beginning , swifter in the middle , and swiftest of all in the latter end , so that no violent action ( being contrary to nature ) can continue long , nullum violentum perpetuum , no violent is permanent . secondly , morall actions , wherein consists the exercise of virtues , seldome or never come to good perfection , unlesse advice and deliberation goe before , hence grew that maxime , deliberandum est diu , quod statuendum est semel , we must deliberate or forethinke of that often , which we are to doe but once . thirdly , civill actions , whether concerning church or common-wealth , seldome succeede well unlesse advice and deliberation praecede them , and indeed there is no orator in the senate-house , nor lawyer in the common-pleas , nor preacher in the pulpit ( if he have any modesty ) which dare shew himselfe in publique , except he be well furnished and provided before-hand . fourthly and lastly , spirituall actions , which concerne the worshippe of god , never please god , unlesse they bee undertaken with deliberation , due advice and circumspection , unlesse wee consider the matter which we doe , the manner how we doe it , the meanes whereby we doe it , and the end wherefore we doe it , which is ( or at least ought to be ) for the glory of god : according to that of st. paul , whether yee eate or drinke , or whatsoever else you doe , let all be done to the praise and glory of god . 1. cor. 10. 31. thus you see that no manner of action can come to good perfection , except advice and deliberation goe before , which ( if there were no other reason ) is enough to perswade every prudent man to take heede to himselfe ; as moses in my text exhorts . rea. 2. but secondly , we had neede take heede to our selves , and bee circumspect in our waies , in regard of the many subtile and puissant enemies wherewith we are daily surrounded . the greater our danger is , the greater should our care be , and the more subtile our enemies are , the more circumspect ought we to bee , lest wee bee circumvented by their policie . now i beseech you consider what great danger we are in , and what resolute and cunning assailants we are besieged with . our danger is great , for in this our spirituall war-fare wee are not in a fenced and fortified garrison , but in the open field ; nor is it a naked field , but a field of warre , i might say acheldama , a field of blood , where you neede not waite for an enemy , for you shall finde many , and those not weake but strong ; able to conquer adam in paradise , noah the most righteous man in the world , david the best king , peter the best apostle . you must not expect that i should capitulate unto you all your enemies which are against you , for as nestor said of the mise●ies that they suffered at the seige of troy , or as david speakes of gods works , psalm . 40. 5. they are more then can be numbred , non mihi si centum linguae sint oraque centum , if i had a hundred mouthes and tongues , g i were not able to relate them all unto you ; i shall therfore ( as men doe in the suppression of rebellion ) shew you the heads of the chiefe rebells of mankinde ( as it were ) on stakes , and leave the rest to your mature consideration . the first enemy whose cunning i would have you take notice of , is the devill , the grand generall of all mischiefe , who with his host of malevolent spirits , encamps himselfe against us , and endevors by all meanes to plunge us both soule and body into everlasting torments in the bottomlesse pit , where is weeping and wayling , and gn●shing of teeth for evermore . much might be said concerning the terriblenesse of this enemy , but because i would hasten to other things , i shall refer you to st. peter for information in his first epistle , fift chapter and eighth verse ; your adversary the devill ( saith he ) goes about daily like a roaring lion , seeking whom he may devoure , 1. pet. 5. 8. in which description you may finde foure properties in sathan , which makes him a most terrible enemy . first his power , secondly his malice , thirdly his subtilty , and fourthly his sedulity or diligence to harme us ; goliahs power made him seeme so terrible , that saul and all israel were dismayed when they heard of him 1. sa. 17. 12. doegs malice made him seeme terrible , 1. sam. 22. 22. achitophels pollicy made him seeme terrible , 2. sam 15. 31. and the enemies of israel were accounted terrible in respect of their swiftnesse to destroy . esa. 5. 26. now if one of these make an enemy terrible , how terrible will that enemy bee , in whom all these foure meete ? if an enemy be malicious ( as a writer observes ) yet if he want power , hee may peradventure consume himselfe with malice and hurt no other ; or if he have both power and malice , yet if he want cunning and subtilty he may misse an oportunity to doe hurt ; or suppose he have power , malice and subtilty , yet if he be slowe and carelesse , there is the lesse danger of him , but where malice is accompanied with power , and that guided with craft , and all exercised with sedulitie and much diligence ; who , having such an enemy will be carelesse and take no heede to himselfe ? now if you please to review that 1 pet : 5. and the 8 verse . you shall find that all these , doe in a high degree concurre in sathan ; your adversary the devill ( saith the apostle ) goes about daily like a roareing lyon seekeing whome he may devoure : his name devill and that which he seekes to devoure , shewes his malice ; the lyon whereunto he is resembled , demonstrates his power and subtilty , the epithite roareing shewes his terriblenesse , and lastly his walkeing up and downe shewes his diligence and sedulity which he uses to bring us to destruction . now beloved , if wee had no other enemie but this , yet the consideration of his malice power and cunning , should cause as to walke circumspectly ; and ( as wee are exhorted in my text ) to take heede to our selves . the second enemie which i would have you take notice of is the world , which though it inchaunt us with it's circe's charmes , and vayne promises of comfort to dote upon it , yet it is a great enemies to us , so great that david ( a man after gods own heart ) bewayles his abode in it : psa : 120 : 5. so great , that saint iohn disswades from the loue of it 1 ioh : 2. 15. so great that saint paul desires to be translated out of it . i desire ( saith he ) to be dissolved and to bee with christ . the third enemie is the flesh and indeede this is inimicorum p●ssimus , quia proximus , the worst because the most neere adhering to us ; it is an enemie quem nec fugere , nec fugàre possumus , circumferre ●um necesse est , which wee can neither fly from , nor cause it to fly from us , but must of necessity carrie it abou● us : this as the trojan horse hath in it many enemies , such as are noysom justs , & ungodly thoughts , which warre ●●ainst us in their severall orders : there bee thousands mor● enemies , which conspire against our welfare , but the time will not permit me to pu● downe any more of them in this list , therfore i forbeare any farther enumeration of them , and hasten to the third reason why we should all take heede to our selves and walke circumspectly , which is this : because wee must all answere for all our thoughts , words and deedes . it is appointed for all men to dye , and after death the judgement . he. 9. 27. so re. 20. 12. i saw the dead small and great stand before god , and the bookes were opened , and the dead were judged out of those things which were written in the bookes according to their works . there be two things that deale impartially with all men , death , and the judgement of the last day . that death deales impartially , you see proved in that it strikes with the same foote as well at the pallaces of princes , as at the cottages of poore men : 't is true that there is a great deale of difference betweene man and man , in three respects . first in respect of naturall endowments , some are wise , others fooles , some beautifull , others deformed , some of an affable and courteous disposition , others are sordid and immorigerous ; secondly , in respect of spirituall graces , some are spirituall , sanctified with grace , others carnall , sold under sin , some are patient in the greatest tribulation , and others querulous and murmurers in the least , some there are whom nothing can make proud , or elevate them above their brethren , and others there are , whom things worth nothing , transport in a sphere of pride above their betters ; thirdly , there is difference in respect of future eternity , some there are who are vessels of wrath , and firebrands of hell , to whom it shall be said , ite maledicti , goe yee cursed into everlasting fire prepared for the devill and his angels : and others there are who are children of god and heires of the kingdome of heaven , to whom it shall be said , venite benedicti , come yee blessed children of my father receive the kingdome prepared for you . yet though it be true that there be such difference between man and man in these respects , if we looke upon death and the judgement that they have of the righteous judge at the last day , we shall finde that they have no respect of persons ; as for death it doth equalise the peere of the realme , and the peasant of the country the life of man is like a play or interlude . you know before the play be begun , the actors are fellowes , in the play there appeares a great deale of difference , some are kings , and others subjects , some judges , others prisoners , some rich , others beggers ; and after the play is ended , there is little or no difference between them : even so is it with men , while we act our parts on the vast stage of the world , there appeares a great deale of difference between us , some live in the mountaines of riches , honors , and preferments , others in the vallies of meane and low estates , yet when we have severally acted our partes , death will make us all equall : him that sitteth on the throne , with him that lieth in the field , him that holds the scepter , with him that holds the plow , the rich with the begger , wise with foolish , by turning us all into the prime element , dust , whereof we are composed ; and as death deales impartially with all , so will the judgement of the last day . there qualem unusquisque habet conscientiam talem & habebit judicem , whatsoever conscience a man hath , such a judge shall he have either excusing or accusing him , there no bribes shall corrupt justice , no intreaties protract it , no opposition hinder the passage of it , but there every one shall receive without partiallity according to what he hath done in the flesh . o that men would seriously revolve this in their minds , that so they might be caused to walke circumspectly with god and man , and ( as moses in my text exhorts ) to take heed to themselves , and keepe their soules diligently . application . it serves for exhortation ; first to magistrates , secondly , to ministers , thirdly , to the common people , to be circumspect in their waies , and to take heede to themselves in all their enterprizes . first , let magistrates and men in eminent places , take heede to themselves in all their undertakings , for they have as much , nay more cause to be circumspect in their waies then others . first they are bound to it by the former reasons , scil. their actions , as wel as the actions of other men , ( if undertaken unadvisedly ) produce miserable , and prodigious effects . again , they have the same enemies , the devill , the world , and the flesh endeavouring their overthrow , as well as the overthrow of others , and finally they must die as well as others , psal. 82. v. 6. 7. and give an account for their thoughts , words , and deeds , as well as others . but secondly , they have more cause to take heede to themselves , and to be circumspect in their waies then others , for these reasons . first god hath advanced them above others in dignity , and he therefore expects that they should walke more warily then others : if god should finde them guilty of such enormities as others , he might justly cry out against them as caesar did against brutus , & tu fili ? what and thou my son ? have i honored thee so much ? and wilt thou be so carelesse of my honour , and of thy owne salvation ? it should be with men as it is with the elements , the higher they are , the purer they are , aire is purer then water , and fire then aire , so the higher men are in office and wealth , the more circumspect ought they to be in their waies : to whom much is given , of him much shall be required , luke 12. 48. good to this purpose is that of gregory , crescentibus donis crescunt & rationes donorum , the greater our guifts are , the greater should our care be . againe , men in eminent places ought to be more circumspect then others , because the people commonly follow their examples , their good or evill life doth commonly cause much good , or evill amongst the people . i remember a saying , which experience in all ages hath proved to be true : qualis rex , talis grex , such as the king or chiefe rulers are , such for the most part will the people be ; for their president is more followed then their precept . if the king be an idolater , it lodgeth not in his breast alone , but like a gangrene or spreading leprosie it passeth over the whole body of the common wealth : if on the contrary , the king be a religious and sanctified person , the people will at least in shew appeare so too : if jeroboam the son of nebat become an idolater , and an errector of strange altars , he shall not goe alone , but all israell will sin with him for company , 2 ki. 10. 31. if joshus devote himselfe to serve the lord , all the people will be ready to comply with him , 1 josh. 16. ahaz was an idolater , so were the people , hezekiah his son worshipped god truly , so did the people , thus regis ad exemplum totus componitur orbis : the examples of eminent persons are as looking glasses , after which the country dresse themselves ; and therefore you may find that jehosaphat speaking to such , charges them even in the very words of my text to take heede to themselves , 2 cron. 19 c. 6. 7. v. and he said to the judges take heed what you doe , for you judge not for man but for god , who is with you in your judgement , v. 6. againe v. 7. wherfore now let the fear of the lord be upon you take heede and doe it . secondly , let ministers take heede to themselves and be circumspect and wary in all their courses : first let them take heede that they thrust not themselves into the calling of the ministry , without due calling thereunto , let them not intrude into moses chaire or rashly lay hold on the arke of aaron , let them not presume to execute the ministeriall function , in preaching the word , and administration of the sacrament , without commission . i beseech you doe not uncharitably misconstrue my meaning , by concluding that i condemne lay-men , that are carefull in teaching their families the fundamentall grounds of piety and true religion , for it is their duty so to doe , and in so doing they are worthy of much honour . bernard hath an apt saying to this purpose , as ( saith he ) it is our duty to teach you in the church , so it is your duty to teach those that are under your tuition in your houses : and augustine saies that every man in this case is a minister , or ( if you will a bishop ) so he keepe within his owne diocesse , but for the publique charge , the pulpit , let no over officious nadab or abihu approch into it there to offer up the strange fire of their owne preposterous zeale , lest fire come downe from heaven and consume them , as it did nadab and abihu , levit , 10. 1. 2. be pleased to looke into the chapter , and you shall in the first ver. find their arrogance and presumption , in offering up strange fire unto god ; and in the very next verse , gods just judgement on them for their most unjust presumption , in sending downe a miraculous fire to destroy them . o then , as we love our owne soules let us know our owne charges , let every man take heede and keepe him to his owne trade or vocation , ne sutor vltra crepidam , let not the cobler mistake the pulpit for his stall , and instead of patching soles , take upon him the charge of soules . let not the taylor mistake the lords table for his cutting board , let him not instead of a garment cut out a text , and with some stollen shreds of other mens workes , patch up a sermon ; god forbid that this should be suffered , for if it should , our religion , our land , nay our soules are like to suffer ruine . i assure you beloved i speake not this out of any pride of my selfe , who am the unworthiest of all the prophets , neither doe i speake it in the contempt of the gifts of others , be they never so meane , for i could wish with moses , that all the lords people were prophets , and that the lord would ponre downe his holy spirit upon them ; but ( as a late writer saies ) we must give god leave to be the orderer of his owne ordinances , and we that are called to the ministry , must take leave to call upon men to keepe them to their owne callings ; and i desire you to forbeare hearing such arrogant nadabs , and insolent abi●ues , for they are not pastores pastors , sed impostores , but impostors ; not doctores teachers , sed seductores but seducers ; not vigiles but noctambulones , not guided by the spirit , but scared with spirites , like the seven sonnes of sceva , act 19. 13. 14. 15. a vagabond jew that without commission , would needes cast out devills in the name of jesus , but marke what befell them , acts 19. the evill spirit answered , jesus i know , and paul i know , sed qui vos ? but who are you ? and the man in whom the evill spirit was , leapt upon them and overcame them . o that all those who pretend the spirit of god , against the ordinance of god , would henceforward take heede to keepe them to their owne vocations , and not meddle with the preaching of the word , more then as diligent hearers , and constant practitioners ; or with the administration of the sacrament more then as pious and well prepared receivers , lest the evill spirit which they would seeme to cast out of others , enter into themselves , prevaile against them , and overcome them . secondly , when ministers are lawfully called , let them take heed that they minde not the fleece more then the flock , their owne benefit more then the good of their people , let them take heede that they desire not more to make a prey of their flock , then to prey for it . let them take heede that they be not such as in their preaching aime more at popular applause for themselves , then to win soules unto god ; i meane such whose preaching is more affectedly obscure then delphian oracles , or egyptian hieroglyphicks , that have mouthes , nay words , yet speake not , at least not to their auditors understanding , that deale with their auditors , as the foxe did with the storke , who inviting him to dinner , poured his liquor into so shallow a platter that the storke by reason of his long bill was unable to lap any of it , so that he was only spectator while the foxlapt up the liquor . such ministers as these set their words in knots and borders , only to delight the eares of the curious , not to ravish the heart of the sanctified ; they labour and study much to speake so as they may not be understood , who fill up their sermons with strange languages , some of whose english words ( being exceeding lofty ) are as difficult to be understood by the greatest part of their auditors , as hebrew is ▪ these would make good that curse upon their auditors , to be of the number of those , that hearing , heare and understand not , and seeing , see and perceive not , isa. 6. 9. acts 28. 26. but stay , i would not have you thinke that i am advocate for those that on the contrary , as the other make their preaching as prophecying , so these in a bad sence would make good that of the apostle , of some that call preaching foolishnesse , 1. cor. 1. 21. 23. as if , because preaching must not bee garish , it must therefore bee sordid . i meane such , who rush unpreparedly into the pulpit , perhaps three or foure times a weeke , with any undigested stuffe , and there rend the sacred scriptures in peeces with their unsanctified lips , even as a clowne doth a capon , who knowes not how to carve it neately , neither know these how to divide and dispence the word rightly ; these take no heede to prepare themselves for so weighty a worke , but spend the whole weeke in rioting , chambering and wantonnesse , and little or no part of their time in studying , and then mount the pulpit trusting to enthusiasmes and revelations , as if god were bound to appeare alwaies in such glorious rayes of wonders , whereby it comes to passe that they vent such poore stuffe in the pulpit , that no wise or religious man hath so much patience as to heare it , much lesse so much folly , as to follow it . i would such would hereafter take notice of the exhortation of st. paul , to the pastors of the church of ephesus , take heede to your selves and to the flock overwhich the holy-ghost hath made you overseers , acts ; and that to timothy , take heede to thy selfe and to thy doctrine . ● tim. 4. 16. thirdly , let all men in generall be exhorted to take heede to themselves , and be circumspect in all their actions , but more especially in those which concerne the worship of god . let us instance in some particulars . art thou to come unto the lord by prayer ? take heede that thou doe it not rashly without due preparation of thy heart , and praeconsideration of the majesty of him to whome thou art to speake , the want whereof causes us to carry our selves so irreverently as wee doe towards god : for so immorigerous are wee grown , that wee will scarce vouchsafe to fall downe and worship the lord our maker . we thinke our selves too great or too good to fall downe and kneele before him in prayer : ezra : 9 : 5. 6. it was not so with ezra , for hee rent his garment , and his mantle , and fell upon his knees and spread out his hands unto the lord , ezra : 9 : and david advises us to worship and fall downe and kneele before the lord , our maker , psal : 95. 6. yea and the lord himselfe expects it . is : 45. 23. i have sworne by my selfe that every knee shall bow to me : & this is most certain that that prayer which is made unto god without reverence and due respect done to his glorious majesty is not acceptable with god . i will not say , that all prayers that are made without bending the knee are unacceptable , yet i could wish that men being but dust , should kneel as low as dust when they are to speake to the high god . it is reported of augustus that one inviting him to dinner to homely entertainement , farre unfit for so royall a personage ; hee thus spake to him that invited him ; nesciebam me tibi fuisse tam familiarem , i knew not that you and i had beene so familiar : may not the lord say so to us , that without any taking heede to prepare or sanctifie our selves , petition for favours : take heede therefore to your selves , and remember the advice of the wise man eccles. 5. 2. be not rash with thy mouth , neither let thy heart bee hasty to utter any thing before god , for god is in heaven , and thou art on earth , therefore let thy words be few ; and indeede it very much concernes us thus to take heede that we be not inconsiderate , rash or multiloquacious in our prayer , for though it be true that we may approach unto the throne of grace , with confidence and boldnesse , yet wee must take heede that we come not with saucinesse , for as god is a god of mercy , so also is he a consuming fire . againe , art thou to come unto the temple of the lord ? take heede that thou rush not in thither rashly or unadvisedly , as if thou wert going unto a stage play , but forethinke with thy selfe that thou art going , as it were , into the immediate presence of almighty god , who is a great and terrible god , that will not be mocked by thee : as therefore when you are to meete an earthly king , and to speake with him , you prepare your selves , and study a comportment and expression that may best please him , so doe when you are to meete god : praecogitate with your selves what comportment you ought to use in his presence ; what zeale , ro. 12. 11. cheerefulnesse , psal. 100. 1. sinceritie , josh. 24. 14. and reverence , heb. 12. 28. you should use in the service which you performe to god . art thou to receive the sacrament of the lords supper ? take heed that thou doe it not rashly or unadvisedly ; it is the advice of the apostle . let a man examine himselfe , and so let him eate of that bread and drinke of that cup , 1 cor. 1. 28. 19. and he gives a good reason for it in the next verse , for ( saith he ) hee that eateth and drinketh unworthily , eateth and drinketh damnation to himselfe , not discerning the lords body . what shall i say more ? in a word , art thou a beleever , and hast embraced the faith of christ ? take heede thou undertake not any thing without due advice and deliberation , lest that old proverbe be verified by thee , qui ante non cavet post dolebit , he that doth not beware before , will be sory after . now , lest what i have said be not enough to make us take heede to our selves in all our undertakings , i beseech you look back into the former ages , and consider what and how many miserable inconveniences and sad disasters have happened to severall people , only for want of good take heede ; it was the want of good take heede that cast the angels out of heaven : it was the want of good take heede , that exiled adam from paradise , that brought the flood on the old world : it was the want of good take heede that brought sire and brimstone on sodome and gomorrah , that rent ten tribes from rehoboams kingdome , 1 king 12. it was the want of good take heede that shut the five foolish virgins out of heaven , mat. 25. and it is the want of this good take heede , that shall bring a generall destruction on the wicked and ungodly , 1 thes. 5. 3. no more but this , consider i pray you , what is it that brings so many , some to poverty , some to disgrace , some to sodaine desperate and dangerous deaths ? but only the want of good take heede ; that you may therefore escape all these inconveniences , and thousands more which are most incident to the carelesse ; i beseech you remember the exhortation of moses in my text , take heede to your selves . quest . but then as the souldiers said to john the baptist , master what shall wee doe ? so may you say to me , you have ( we confesse ) proved that we should bee circumspect and take heede to our selves , but we would know the manner how wee should doe it , or what it is that we should take heede to in our selves . ans. i answere , you must first take heede to your eyes , they are apt to range after iniquity , and if they be not diligently watch't , they prove arch-traytors to mankinde : untill adam and eve lusted with their eyes , sin and sathan entred not into their hearts , gen. 3. had not herod look't or herodias dancing , hee had not so rashly granted her john baptists head mar. 6. had not potiphars wife given her eyes liberty to behold joseph , she had not lusted to defile her marriage bed with him , king. 2. had not sichem seene dina jacobs daughter , he had never ravish't her , gen. 34. these evils proceede from licentious gazing on such objects , and therefore ( saith the prophet ) turne away mine eyes lest they behold vanitie ; it was the want of taking heede to the eyes , that made tarquinius sextus to ravish collatinus wife that made queene cleopatra to use her brother ptolomeus as her husband ; that made macareus to lye with his sister canaces , and menephron to defile his own mother . and indeede it is god's great mercy that he hath placed in the eyes , as well the remedy as the malady , fletum & visum , the faculty of seeing , and the sluce of teares , vt qui delinquant videndo , poeniteant plorando , that they who have offended by seeing , may repent by weeping ; if therefore thou wilt escape the punishment of weeping ( i meane of eternall weeping in hell fire ) take heed to thine eyes : look not after a woman to lust after her , for then thou hast committed adultrie with her in thy heart , mat. 5. in a word , make a covenant with thine eyes that they behold nor vanitie . secondly , take heede to your eares which most commonly are more open to syrens songs , then to heavenly ditties , to obscene communication then to the precepts of god , and therefore christ sets a double guard at this port of hearing , and both delivered in the termes of my text ; the first is in mark 4. 24. where we are bid to take heede what we heare : and the other in luke 8. 18. where we are bid to take heede how we heare , psal. 141. 3. hee keepes both these sayings well that heares the word of god diligently , and practises it in his life and conversation constantly . thirdly , take heede to your tongue , for this is often times an unruly member , so unruly that ( as one well observes ) the port-c●●llis of the teeth , and the counterscarfe of the lips are not sufficient to keepe it in , unlesse with david , wee daily pray psal. 14. 3. set a watch o lord before my mouth , keepe thou the doore of my lips . take heede to your understanding that it be not corrupted ; this is the first doore the devill knocks at , the first forge where sin is framed , the first commander the devill seekes to corrupt , for though he intend to sack the whole citty of our soules , yet hee makes his first assaults against this port. and therefore as the besieged fortifie most where they feare most batteries or assaults , so take we heede to looke carefully to our understandings , that they bee not blinded with ignorance , nor insnared with the subtiltie of atheisme , heresie , popery , schisme , or any thing else repugnant to god and his truth . take wee heede to our understandings that they dive not too farre into the hidden mysteries of the word : there is enough revealed both for our faith and our salvation , mitte arcana dei , meddle not with the secrets of god : quod deus texit , quis revelabit , what god hath hidden , let not the understanding pry into . consider wee , that our understanding or intellectuall part , is that which the devill , hereticks , atheists , papists , schismaticks , and many other pernicious enemies , much labour to corrupt , and therefore let us take great heede to preserve it . take heede to your will , which will be either the seate of sin , or sanctuary of grace ; if it be depraved it hath a very malignant influence upon all our actions , and therefore as besiegers of a garrison labour most to possesse themselves of the chiefe sconce or capitoll , knowing , that thence they may command the whole city , so the devill besieging the city of our soule , labours chiefely to captivate our will , because he knows that if that become subject to his lawes , and embrace his scepter , all the faculties of the whole man will be tributaries to the same service . take heed therfore that your wills be not enslaved by sathans policy , but renued by grace , and regulated by the rule of piety . lastly take heede to your consciences , there may be so much said for this , that i shall say but little . salomon saies that a good conscience is a continuall feast , prov. 15. 15. and indeed so it is , if we be weake it is a staffe to support us , if in want , a comforter to relieve us , if in suites of law , it is the best agent to pleade for us if falsely accused , it is the best witnesse to cleere us , if wrongfully condemned , it is a most upright judge to vindicate us : there can no estate or condition befall man , either so prosperous or averse , but that the comfort of a good conscience will appeare in it . it comforts in prosperity and adversity , in sicknesse and in health , in life and in death , and ( which is best of all ) it yeeldes transcendent comfort at the day of judgement : for when among the wicked at the dreadfull day of jesus christ , there shall appeare nothing but horrors , frights , and amazements , be heard nothing but feareful shri●kes , ululations , cries , and howlings , for feare of the sentence of malediction , that shall there be pronounced against them ; even then there shall be nothing but joy , exultation , and heavenly consolations to them that have taken heede to preserve their consciences spotlesse , being assured of the sentence of benediction which shall then be pronounced to them , at which time their bodies being reunited to their soules , they shall be both received into everlasting salvation which every one ought diligently to seeke after , which is set forth in the next part of my text , the duty in these words , keepe thy soule diligently ; whence we conclude this observation . 2 obser. that every christian should have a speciall care of his foule ; and keepe that diligently . to this purpose we have both the precept and president of gods children in sacred writ . first for precept , see st. paul exhorting us to give all diligence to make our calling and election sure , 2 pet. 1. 10. and phil. 2 12. he bid us worke out our salvation with feare and trembling , so moses in our text , bid us take heede to our selves , and keepe our soules diligently . as for president , looke on st. paul , and you shall finde that he was so carefull of his soules salvation , that as the nicene fathers would not gratifie arrius in the least compliance with him , so neither would he conforme in any thing to the doctrine of seducers : and if you read the life and death of the martyrs , you shall finde that they were so carefull of the salvation of their soules , that they would not in the least semblance condiscend to the pagan persecutors , though they might thereby have come off with corporall safety . but not to trouble you with multiplicity of examples , looke but on one president more , and that shall be david a man after gods owne heart . the lord had wonderfully magnified his mercy towards him in many eminent favours , first in respect of his estate , when he tooke him from following his fathers ewes great with young , to feede iacob his people , and israel his inheritance , psal. 78. 70. 71. when he translated him from a shepheards crooke to a scepter of gold , psa. 70. 71. againe , the lord did well for him otherwise too , in respect of his strength ; for he had as magnanimous a heart , as a lion , 1. sam. 17. 49. and when that proud philistine goliah came rayling and defying the god of israel , notwithstanding his menacing tearmes , he encountred with him , and slew him , and so tooke the reproach from israel . againe , the lord did wonderfull well for david , in respect of his beauty ; for he was a man of a more then ordinary pulchritude , as you may see prooved , 1. sam. 16 12. the text there sayes , that he was ●uddy , and withal of a beautifull countenance , and goodly to looke on . againe , the lord did wonderfull well for him , in respect of his issue , for he had a marvellous great issue . and i doubt not but david was truly thankfull to the lord for all these ●nercies bestowed on him , in respect of his body and his estate . but yet i am resolved that hee minded more the salvation of his soule , then he did all these things : and i gather this from his owne words in the 14. psalme : he declares that he longs for the salvation of god ; and if you looke on him in the psalme , 25. v. 20. you shall finde that being surrounded with miseries , he hath a speciall care of his soule , and desires the lord to keepe that safe , so psal. 86. 2. hee prayes the lord to preserve his soule , and having received some speciall favour for his soule you may finde him making a solemne invitation unto the righteous , to come and heare what the lord had done unto his soule , psal. 66. 16. come and heare all yee that feare god , and i will declare unto you what he hath done for my soule ; thus you see god's children have at all times been so carefull of their soules , that they would rather suffer death then doe any thing that might hinder the salvation of their soules ; such care ought we also to have of our soules , wee should keepe them diligently , and that for these reasons . 1 reason . first , because of the excellency of the soule , which consists first in the puritie of it ; secondly , in the unitie and singularitie ; and thirdly in the inequality that is between it and any thing else . first , in the puritie of it , which though it be shapelesse and immateriall , yet would it make a man heavenly proud , to contemplate of how divine a nature , excellency and qualitie the soule is . in puritate est deo simillima , in its puritie it is as a god , and hereupon ( saith a writer ) let me worship the great god of the little god my soule : and good to this purpose is that of seneca . quid aliud est anima quam deus hospitans in corpore humano ? what other thing is the soule , but god lodging in the body ? and bernard , standing in admiration of the excellency of his soule , breakes out into these words . how beautifull art thou o my soule ! thou art ennobled by the image of god stampt on thee , adorned with his likenesse , espoused to him by promise , redeemed with the precious blood of jesus christ . quid de te dicam ? what shall i say of thee ? tu maximum es quod esse potest in parvo loco . thou art the excellentest thing that may be contained in so small a place as the body . nobilitas tua omnibus mundanis praeferenda , thy excellency exceedes all earthly treasures . according to this is that of augustine : as ( saies he ) the creator excells all the creatures , even so the soule is farre more excellent then any of them . secondly , consider the excellency of the soule , consisting in the unity and singularity of it . god hath given unto one body two eyes , two hands , and two feete , but he hath given it but one soule , he hath given two eyes to the end that if one bee blinde the other may see , two hands to the end that if one be weake the other may worke , and two feeete to the end that if one be lame , the other may walke , but he hath given us but one soule , which is a jewel invaluable , a jemme immatchable , & a pearle inestimable . thirdly , consider the excellency of the soule consisting in the inequality that is between it and any thing else , what recompence or what exchange shall a man give for his soule , mat. 16. 26. shall hee give a thousand of rams , or ten thousand rivers of oyle , shall he give the fruit of his body for the sinne of his soule , surely all these are not sufficient to redeeme one soule , mica . 6. 7. nay ten thousand worlds were not sufficient ransome for one soule , nothing could doe it but the precious blood of that immaculate lamb jesus christ ; this st. peter affirmes 1. pet. 1. 19. we are not bought with silver or with gold , or with any corruptible thing , but with the blood of jesus christ , as of a lamb spotlesse and undefiled . i beseech you consider then the excellency of your soule ; the body of man is a glorious frame , yet it is not comparable to the soule , for the body is but the tabernacle , the soule is the mercy-seate , the body is but the hand maid , the soule is the mistris , the body is but the pallace , the soule is the queene-regent governing in that pallace ; the body is but the cabinet , the soule is the precious jewell lodging in it . what is it that advances the calling of the ministery above other callings but only this , that it tends to the good of man's soule ? the study of the lawyer tends to the good of man's estate , the study of the physician to the good of man's body , but the study of the minister tends to the good of man's soule , which is the better part . the soule is optimum & primum , the better part , there is nothing like it , there is nothing that may be compared unto it , salomon calls it a precious soule , prov. 6. and a greater , and wiser then salomon puts it in the ballance of the sanctuary , and makes it weigh downe the whole world ; what shall it profit a man ( saith our saviour jesus christ ) to win the whole world and lose his own soule ? mat. 16. 26. and i pray see if he bee not a great loser that gaines a world and loses his soule ? for suppose a man were sure to live as long as nestor , who is reported to have lived three hundred yeeres , and could have his health all that time , and never be sick ; suppose he had as much riches as cressus , as much beauty as absalon , as much strength as sampson . supposes he had as much worth in him , as the romans ascribe to their catoes , curioes , fabritioes ; the greekes to their socrates , solon , aristides , homer , to agamemnon , affirming that he was like jupiter in feature , mars in valour , pallas in wisedome ; suppose all eyes were upon him , all tongues spake well of him ; suppose he had such a glorious fame , that men came as farre to see him , as the queene of sheba did to see salomon , gaze on him as the aegyptians did once on honoured joseph , the arabians on fayre vertomanus , suppose men praysed him as much as tully did caesar , plato did socrates , let his eares be delighted with as much variety of musick as alexander had from timolaus , the thebans from amphion , the mariners from orpheus ; suppose men acted such playes before him as the romans acted in their theaters and amphitheater , let men shew him such sports and pageants as the greekes had in their olympian , pythian , istmian , athenian and corinthian games ; suppose he have houses like nebuchadnezars babel , gardens like that of adonis , orchards like those of the hesperides ; suppose he fared at home as deliciously , as he in the gospell , luke 16. 19. 20. and when hee went abroad be feasted with more varieties then esther entertained ahasuerus , esth. 7. dido aeneas , or cleopatra mark anthony ; let him be attended with more men then salomon ; let him solace himselfe among his lascivious concubines as heliogabalus and sardanapalus ; let him hunt more then leo the tenth ; hawke more then the persian kings ; card and dice more then the thebans ; and suppose ( if it be possible ) that he enjoyed all these pleasures all the daies of his life here , yet if he lose his soule hereafter , he is most miserable , and that sad catastrophe brings more torments , then all his former fruitions brought him pleasures : consider this i beseech you , that your soule is more excellent then any thing you can have , and therefore take heede to your selves , and keepe your soules diligently . 2 rea. secondly , we should looke so carefully to our soules , in regard of the necessity of the salvation of the soule ; certainely there are many things which we pursue and seeke after with eager , and uncestant labour and desire ; which are not absolutely necessary , such as are riches , honours , and preferments ; i may say of these , as our saviour said unto martha , luke 10. 41. 42. you are troubled about many things , but there is but one thing necessary , and that is to make your election sure , to labour diligently for the salvation of your soules . 3 rea. thirdly , we should looke carefully to our soules , in regard of the difficulty of attaining to salvation ; it is not so easie a matter as some suppose it is , to get our soules into heaven , it is easie to fall into sin and so consequently into hell , but it is a difficult matter for that soule that hath once beene entangled in the snares of sin , to become retrograde , and turne backe againe into the waies of righteousnesse , it will be a hard matter for the covetous man whose heart hath beene long imprisoned within the walls of covetousnesse , to forsake his covetousnesse , and become bountifull ; it will be hard for the ambitious man whose heart hath beene only set upon honours , who hath not feared the greatest hazard , or omitted the least opportunity that might further him in attayning thereof , to forsake his ambition and become humble . in a word it will be hard for any one that once devoted himselfe to sin , to become the servant of god ; and therefore ( as we are exhorted in my text ) we ought to take heede to our selves , and keepe our soules diligently in the waies of salvation , because that having once wandred out of the right way , we cannot with facility returne into it againe . 4 rea. fourthly we have great reason to keepe our soules diligently , in regard of the miserable and wretched condition of the lost soule . certainely had i the tongues of men and angells , i could not relate unto you the wofull condition of the lost soule ; but this is that which aggravates their tortures , beyond compare , that as they are ●aselesse , so also are they endlesse : other losses may be recovered , but the lost soule that is cast into the bottomlesse pit of perdition cannot be recovered . a man may lose his estate , and may recover it with more then he had before , he may lose his health and may recover it with more then he had , he may lose his credit , and may recover it with more estimation , then he had before , but if once he have lost his soule he must never looke to recover that againe ; poets and historians writ of some that have gon to hell and returned againe , as of ulysses that went thither to consult with tiresias , aeneas that went thither to talke with his father anchises : orpheus that fetcht his wife euridice thence , pythagoras also that going thither reported at his returne , that he saw hesiod tied to a brazen pillar , and homer hanging on a tree full of snakes , for feigning such things on the dieties : admiranda canunt , sed non credenda poetae ; these be strange things , but they are not true , for the scripture assures us that there shall be no returne from heaven or hell : if any man be cast into hell , though his eyes gush out with rivers of water , yet there shall be no one to comfort him , no one to helpe him , no one to doe so much as coole his tongue with a drop of cold water . o that we had hearts to consider this , that so we might take heede to our selves , and keepe our soules diligently . 5 rea. lastly we should looke carefully to our soules , for if they be lost , body and all is lost , and if they be safe , body and all will be safe , for where the soule at death goes before , the body at the resurrection will follow after . good to this purpose is that of chrysostome : if ( saies he ) we neglect the soule , the body cannot be saved , for the soule was not made for the body , but the body for the soule ; he therefore which neglects the soule , being the first and chiefest part , and mindes the body only , loses both , but he that seekes after the salvation of the soule , though he neglect the body , yet by the soules salvation , the body also shall be saved , which is most elegantly set downe by aristotle , lib. 7. metaphysic . ex sanitate animae fit sanitas in corpore , by the safety of the soule , safety is wrought to the body . if you have but so much faith as a graine of mustardseede to lay hold on jesus christ , as the saviour of your soule , your body shall be sure to be saved also , rom. 8. 32. he that spared not his owne son but gave him to death for us , shall he not with him give us all things else that are necessary ? i might give you more reasons why we should seeke so diligently after the salvation of our soules ; but i must not be totus in singulis : i therefore proceede to application , and the use which we shall make hereof is twofold . first , it serves for confutation . secondly , for exhortation . 1 vse of consutation . have we such great cause to seeke diligently after the salvation of our soules ? sure then they are much to blame that care more for temporall things , then they doe for the salvation of their soules . some prodigalls what cost doe they bestow upon houses , horses , hawkes , dogs , and what cheap account do they make of their souls : the house must be magnificently built and furnis●t , the horse must be pampered and kept fat and faire , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and all things must be brave and gorgeous , but there is no care taken that there be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a beautifull soule . i have read of a spruce roman , that riding through the streets of rome on a leane horse , was demanded by the censor , why hee being so spruce a man , rode on so poor a horse . unto whom he answered ego curo incipsum , servus vero equum . i take care for my selfe , but my servant for my horse ; in like manner i doubt there are many that onely take care for their bodyes , but neglect seeking after the salvation of their soules . some there bee , that esteem more of agility of body then fervency of spirit : others esteem more of strength of the body , then grace of the soule : others there be , that esteem more of beauty of the body , then purity of the soul ; and if such as these have beauty , how doe they mince and trip it up and downe , contemning and despising others ? and yet god knows beauty is but a deceiving vanity : favour is deceitfull , and beauty is vaine . forma est mera deceptio visus , beauty is a meere deceiving of our selves , a meere flout , a meere scoffe . for what face is there , bee it never so beautifull in youth , but if it live long it will be plowed with the furrows of old age ? and if it live not to old age , yet it is subject to deformity many other wayes ; and yet some are more enamoured with this vanity , then they are with their soules . the covetous man cares not what becomes of his soule , so he may have but plenty of riches : these count wealth the summum bonum , the chiefe good , and therefore seek onely after it , and not after the salvation of their soules : these are the seed of the serpent , and indeed have the curse of the serpent sticking on them , to licke the dust ; these covetous wretches deface the image of god that was stamp't on them , by continuall rubbing against the earth : these like wormes and no men crawle upon the ground , or like hogs they go rooting downe-wards in the earth ; and indeed they may well be compared to hogs , for as hogs are alwayes rooting downwards in the earth , and seldome or never look upwards , till being ready to be killed they are layd flat on their backes , and forced to it ; so these covetous miscreants goe groveling downe-wards , and lye scraping in the dung-hill of this world , and never looke upwards , or thinke of heaven or salvation , till wrestling with the pangs of death they are thrown flat on their backes , and then perhaps the minister is sent for , the sacrament and heavenly things desired ; but if the minister perswade them before this time to be weaned from the world , and to seeke diligently after the salvation of their soules , they are ready to say as the devils to our saviour , art thou come to torment us before our time , they are loath to be saints too soone , and if they must needs be weaned from the world , they would put it off till the last day and houre of their death , when they can enjoy it no longer . it is fabulized that the crab gave the serpent his deaths wound , for his crooked conditions , and seeing him stretch himselfe out straite , said , at oportuit sic vixisse , you should have lived so . let the covetous worldling that seekes not after the salvation of his soule take heed that when he lyes gasping as it were in the suburbs of death , and begs for salvation , that god answer him non at oportuit sic vixisse , but thou shouldest so have lived , as that thou mightest now have beene sit for heaven . but me thinkes i heare this earth-worme say , i doubt not but i shall go to heaven , for i am not such a notorious offender as such and such are , i am no adulterer , no drunkard , no swearer , and the like . i onely affect this sin of coveteousnesse , and i hope that for all this , i may be saved . to this i answer , yet not i , but the apostle . be not deceived , for neither idolater , nor adulterer , nor drunkard , no nor the covetous person shall enter into the kingdome of heaven . ephe. 5. 5. againe the ambitious man cares not for his soule , so he may have honours here : how many such be there , that spend all their time in seeking after honour , and neglect many blessed opportunities offered to them for the salvation of their soules ? the voluptuous person devotes himselfe wholly to pleasures , and with the epicure thus sings to himselfe , ede , bibe , lude , charum praesentibus exple corpus deliciis post mortem nulla voluptas , eate , drinke and be merry , let us fill our selves with new wine , and crowne our selves with rose buds , let us take our pleasure while we live here , for there is no pleasure hereafter . and indeed to them there shall be nothing but weeping and wailing and gnashing of teeth . i might much enlarge my selfe in marking out others that come under this reproofe , such as is the amorous wanton , that spends that time which he should spend in seeking after the salvation of his soule , in courting some faire face , some beauty of the times , and thinkes of no other heaven , then the fruition of his mistris favour , and counts her smile the onely vision beatisicall , never considering that death is courting that face as well as he , and oftentimes proves the most successefull , at least the most revengefull corrivall : taking her from him , or him from her , and turning them into another world to embrace , but what ? eternall flames . such also is the profuse gallant , that spends his time in gaming , and not in seeking after salvation , that sits downe to eate and drinke , and rises up to play . such also are your fantasticall women that spend their whole time in tricking and ●rimming , tyring and dressing their bodies , and seeke not after the salvation of their soules . dum moliuntur dum comuntur annus est , the morning is gone before many of them know it is come ; at least by any serious holy duty which they have performed therin : these will not have so much as a pin out of order in atyring their bodies , but care not for beautifying their soules with grace ; these spend their time in looking glasses to see their bodies gorgiously attyred , but looke not into the looking glasse of god's word , to be taught the way of saving their soules . in a word , these are very carefull to enquire after the newest ( french , italian or spanish , ) fashion , but take no paines to enquire after the way that leades to salvation , they are better and constanter customers to new fashioning taylers , then they are auditors to the best preaching ministers , and will give more to him that shall make them a new fashioned suite , then they will to him that shall preach salvation to their soules . i could enumerate many more , but it is high time to close this use . 2 vse . exhort . secondly , have we such reasons to seeke after the salvation of our soules ▪ let us then be weaned from the world , and consider what danger they are in , that only hunt after the pleasures , profits and honors of this world , and neglect seeking after the salvation of their soules . it is storied of lysimachus , that he being much necessitated for want of drinke , parted with a whole kingdome for a drop of cold water , and afterwards repented in these words , o pro quant illo regnum perdidi ? o for how little have i lost a kingdome ? even so will the covetous , the ambitious , and the voluptuous man , the profuse gallant , the amorous wanton , and the fantastick woman ; repent with o pro quantillo ! o for how little pleasure , how little profit , how little honours , how little pride and the like , have we lost the kingdom of heaven , the eternall salvation of our precious soules . i beseech you therefore , settle not your affections on the things of this life , but on things that are aboue . remember the excellency of your creation . os homini sublime dedit coelūque tueri jussit , & erectos ad fidera tollerevultus . god hath given you a lofty countenance that you might not as beasts looke downewards , nor as wormes crawle on the earth , nor as hogs bee allwayes feedeing on the acornes of this world : but that you might looke upwards and seeke after that kingdom which he prepared for his servants . o then bee not slaves to the world when you may bee kings in heaven : think on the excellency of your soules . remember the aduice of moses in my text , take heede to your selves and keepe your soules diligently . and that you may the better performe this , consider these two motives . 1 mot. first , consider the vanity of the things of this life . i might prove that there is nothing but vanity , vicissitude and uncertainty in all those earthly things which we delight in : but i will confine my selfe to the examination of that trinity which worldlings most adore ( to wit ) honors , riches , and pleasures . first , how uncertaine is honour ? it is but the breath of the vulgar , which being but winde , changes with the winde ; did not the people even now salute our sav●our with hosanna , blessed be he that commeth in the name of the lord , and presently they cry out against him to have him crucified , john 12. 13. was not paul and barnabas honoured by the barbarians , as though they were their paganish gods , jupiter and mercury , acts 14. 12. and in the same chapter ver. 19. we reade that they were stoned as malefactors , was not christ counted a prophet ? mark 6. 15. and presently a devill , jo. 7. 12. 20. how soone was pharoah and his pompe drowned in the red sea , exo. 13. 28. adonibezeck disgracefully mangled . jud : 1. 6. agag a king hewen in pieces 1 sam. 15. 33. nebuchadnezar turn'd out as a beast : b●jazet carried up & down by conquering tamberlain in an iron cage ; by all which you see that it is not wisdome to place our delights in honours , which are exceeding lubrick and subject to change . secondly , you shall find the like uncertainty in pleasures . alas how short lived are they , even the best of them perish as vapours , or as the untimely fruite of a woman , they are dasht in a moment . looke on adoniah feasting in great jollitie , 1 ki. 1. and you shall finde that the news of salomon proclamed king , and the noyse of trumpets turned his joy into sorrow , his myrth into mourning ; the like you may see in baltazar , who when he was feasting with his lords and concubines , there appeared an inscription on the wall , which soone turned his jollity into sadnesse , made his joynts loose , and his knees smite one against another , dan. 5. 3. 4. 5. therefore it 's no trusting to the pleasures of this life . thirdly , you shall finde the same uncertainty in riches ; they often times take the wings of eagles , and fly away , when we think we have them surest ; they skip from man to man , like some fawning dog , or insinuating whore : for proofe hereof looke on job , who in the morning had 7000. sheepe , 3000. camels , 500. yoke of oxen , and 500 shee asses , and at night was bereft of all . quotidian experience proves that riches are uncertaine , for how many bee there , noblemen and gentlemen , marchants , mariners and tradesmen , citizens and countrymen , who formerly were able to relieve others , and now want to support themselves , who formerly had store of gold & silver , and now some of them are ( as great bellisarius , who thrice rescued rome was ) forced to say , date obolum bellisario , one single halfepenny to bellisarius , so these who formerly lived as croesus are now as colon : fallen from a mountaine of riches , into a valley of poverty , some by carding , dicing and gaming , some by false servants , some by extorting u●●reres , some by haukes , hounds , and horses , and some by whoring , being eaten up of their owne lusts , as acteon by his owne dogges : thus you see that these things are uncertaine in respect of themselves . you may also see them uncertaine in respect of our selves : for if wee were sure of them , yet wee are not sure of our owne selves ; we are as subject to change , as riches , honours , and preferments are , wee change in a moment , in the twinkling of an eye . the second motive to stir us up thus to seeke after the salvation of our soules , is , the consideration of the blessed condition of the soule that is sav●d , instead of the corruptible drosse of this life , they shall have treasures incorruptible , glory unmatchable , solace inalterable , mirth immeasurable , and perfect felicity unto all eternity . eye hath not seene , neither hath eare heard , neither can it enter into the heart of man , what things god hath prepared for those soules that shall be saved . mar. 13. 35. now therefore , as when monica ( austens mother ) heard an excellent discourse of the joyes of heaven , sayd , quid facio hic ? what doe i heere on earth ? so say i , what doe we heere , planting our affections on the things of this life ? let us transplant our affections , and set them on things that are above . some may object thus : object . is it not lawfull to seeke at all after the things of this life ? ans. i answer , it is : you may , nay you are bound in conscience to provide for those that are under your tuition , but you must not spend all your time herein , and neglect seeking after the salvation of your soules , you may in a moderate way seeke after the things of this life , but you must not doe it immoderately , you may use the world , but it must be as if you used it not , you must so live heere as if your conversation were in heaven , you may salute the world , but you must take heede that you doe not hugge and embrace it . to conclude , in a word , i beseech you doe as our saviour exhorts you , mat. 6. 33. seeke yee first the kingdome of god , and his righteousnesse , and all other things shall be added to you : make sure of jesus christ to be the saviour of your soules , and you shall be sure that god will give you all things else that are necessary for you ; which that you may doe , i desire every one of you , to remember and practise this exhortation of moses in my text , with which i began , and now end . only take heed to thy selfe and keepe thy soule diligently . i have done with my text . i know it will be expected that i should adde some laurell to this hearse , by ●lazoning the great worth of the noble party deceased ▪ and i am sure i might without flattery speake much to his honour , for those who knew him best , knew him to be of an affable and amiable carriage , courteous to the meanest , exceeding charitable to the poorest , and most upright towards all , &c. but i know that funerall sermons are not made as panegyricks , or commendatory orations to proclaime the worth of the dead , but for instruction to the living ; and therefore i shall forbeare to speake more now , but i shall ( god willing ) write of him by way of elegy ; which shall be exposed to publique view . si benè quid dixi ; mea non est gloria , christi est sin malè , scito hominem me quoque quisquis homo es . finis . notes, typically marginal, from the original text notes for div a96652e-240 exod. 4. 10. b quintilian . c scrinia damagnis , me manus una capit . mar. lib. 1. epig. 2. d candor in hoc ae●●o in●ermortua ●enc , ovid ●e pont . lib. 〈◊〉 . elig . ● . 〈◊〉 non ego ●●entosae ●●lebis suf●●ragia ve●●or . ho●●a . lib. 1. ep. 9. lucian . g {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . non 〈◊〉 cun● tis place● vel jupi●ter ipse nec mi●●tens pluv●●am , ●●retinens ●●pluviam . i unus plato plus est quam atheniensis populus . 〈…〉 , in vita ●lat . k magnum ●oc ego ●luco , ●ood pla●●ui tibi , qui tu●pi ●ecernis ●oncstum h●rat-ser●● . lib. 2. 〈◊〉 . 6. l ●e exhortor moneoque libelle , ut docto placeas apolli●●● . m mart. lib. 4. epig. 87. da mihi ●te placidum , ingenium vultu starque caditque tuo . ovid fast. lib 1. ●mmensa subit cura ut quae tibi dicantur te digna sint . ●lin . praef in hi●●●at . 〈◊〉 vesp . imperat . in hoc faci●unt slult quos gloria vexa●inanis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●acrt . de ●it . philos. ●ib . 6. notes for div a96652e-670 suav●●●●● & brevissima . ●drewes princi●●● conci● . 〈…〉 . ●●edibile ●●alicui ●ntam ig●aviam esse insuā , ut salutem suam negligat . de most . oly 〈…〉 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} homer od. γ . g aen. 6. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} calumniator . deceptor . qui quamvis su●● vanis pollititationibus & promissis nos alli●iat , &c. greg. 〈…〉 catera praetereo nec ●nim sermonibus istis ●mnia complecti ●●a●uo . mantuan . eclog. 8. pallida ●ors aequo pulsat pede pauperum tabernas regumque turres . mors sceptra ligonibus aequat . simile . simile . sicut ad pertinet qui vobis ecclesia ad vos p●tinet v●tris l●qui domibus ber. vnusquis● pater famlias est m●nister chr●sti , & erg● suos que dammod●●●piscopale officium implere d●●bes . aug in psa. 5● aug. li● de anim● senec. 〈◊〉 8. ad 〈…〉 . quam 〈…〉 anima , 〈◊〉 bernar● meditat● ●icut deus ●●nem 〈…〉 ita 〈…〉 al as ex 〈◊〉 . aug. 〈◊〉 de ani●● . ●eus dedit 〈◊〉 corpori 〈◊〉 oculos 〈◊〉 as ma●us 〈◊〉 duos 〈◊〉 uni●a 〈…〉 ber. 〈◊〉 medit. anima naturaliter dominatur corpori , sicut dominus servo . aristo . lib. 1. politic. proper . lib. 2. & iuven. sat. os occulesquejovi pares . navigat . vertom . lib. 3. oration . pro rege . justin . li . 1 jo. in e●us vita . shyrlics relation . facilis descensus averni . sed revocare gradum superasque evadere ad auras , hic labor hoc opus est . hom. od. 〈◊〉 virg. aen. l. 6. ovid . m●t. lib. 10. laert. de vita philo. l. 8. in pythag . tert. lib. de anima , cap. 29. si animam negligamus , nec corpus salvare paterimus , &c. chrysost. de recuperatione lapsi . ●●ject . ●●sw . ●●en . ●●onor est hono●●nte . a post-script to the late letter of the reconcileableness of god's prescience, &c. by john howe ... howe, john, 1630-1705. 1677 approx. 41 kb of xml-encoded text transcribed from 28 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a44686 wing h3035 estc r11322 11686221 ocm 11686221 48144 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44686) transcribed from: (early english books online ; image set 48144) images scanned from microfilm: (early english books, 1641-1700 ; 535:15) a post-script to the late letter of the reconcileableness of god's prescience, &c. by john howe ... howe, john, 1630-1705. [2], 52 p. printed for brabazon aylmer ..., london : 1677. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng howe, john, 1630-1705. -reconcileableness of god's prescience of the sins of men. god -attributes. god -omniscience. 2004-10 tcp assigned for keying and markup 2004-10 aptara keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion a post-script to the late letter of the reconcileableness of god's prescience , &c. by john howe , the author of that letter . imprimatur , aug. 3. 1677. guil. sill. london : printed for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil . 1677. a post-script to the late letter of the reconcileableness of god's prescience , &c. finding that this discourse of the reconcileableness of god's prescience of the sins of men , with the wisdom and sincerity of his counsels , exhortations , &c. hath been mis-understood and mis-represented ; i think it reqisite to say somewhat briefly in reference thereto . i wrote it upon the motion of that honourable gentleman to whom it is inscribed ; who apprehended somewhat of that kind might be of use to render our religion less-exceptionable to some persons of an enqiring disposition , that might perhaps be too sceptical and pendulous , if not prejudic't . having finisht it , i thought it best the author's name should pass under some disguise , supposing it might , so , better serve its end . for knowing my name could not give the cause an advantage , i was not willing it should be in a possibility of making it incur any disadvantage . and therefore , as i have observed some , in such cases , to make use only of the two last letters , i imitated some other , in the choice of the penultimate . but perceiving that discourse now to fall under animadversion , i reckon it becoming to be no longer concealed . it was unavoidable to me , if i would , upon reasonable terms , apply my self to the consideration of the matter i had undertaken , of shewing the consistency of god's prescience of the sins of men , with the preventive methods we find him to have used against them , to express somewhat of my sense of ( what i well knew to have been asserted by divers schoolmen ) god's predeterminative coucurrence to the sins of men also . for it had been ( any one may see ) very idle , and ludicrous trifling , to offer at reconciling those methods with god's prescience , and have waved that ( manifestly ) greater difficulty of reconciling them with his predeterminative concourse , if i had thought there had been such a thing . and were a like case , as if a chirurgeon , undertaking a wounded person , should apply himself , with a great deal of diligence and address , to the cure of a finger slightly scratch't ; and totally neglect a wound ( feared to be mortal ) in his breast . and whereas i reckon'd god's prescience of all whatsoever futurities , and , conseqently , of the sins of men , most certain , and demonstrable ( tho it was not the business of this discourse to demonstrate it , but , supposing it , to shew its reconcileableness with what it seemed not so well to agree ) if i had believed his predeterminative concurrence to the sins of men to be as certain ; perfect despair of being able to say any thing to purpose in this case , had made me resolve to say nothing in either . for , to shew how it might stand with the wisdom and sincerity of the blessed god , to counsel men not to sin , to profess his hatred and detestation of it , to remonstrare to men the great danger they should incur by it ; with so great appearance of seriousness to exhort , warn , expostulate with them concerning it , express his great displeasure and grief for their sinning , and conseqent miseries ; and yet all the while act them on thereto , by a secret , but mighty and irresistible influence , seem'd to me an utterly hopeless and impossible undertaking . the other , without this ( supposing , as to this , the case to have been as some have thought it ) a very vain one . but being well assured , that what seem'd the greater difficulty , and to carry most of terrour and affright in the face of it , was only a chimera . i reckoned the other very superable , and therefore directed my discourse thither , according to the first design of it , which was in effect but to justifie god's making such a creature as man , and governing him agreeably to his nature . now judging it reqisite , that he who should read that discourse concerning this designed subject , with any advantage , should have the same thoughts of the other , which was waved , that i had ; i apprehended it necessary to communicate those thoughts concerning that , as i did . not operously , and as my business , but only on the by , and as was fit in reference to a thing that was to be waved , and not insisted on . now i perceive that some persons , who had formerly entertained that strange opinion of god's predeterminative concurrence to the wickedest actions , and not purged their minds of it , have been offended with that letter , for not expressing more respect unto it . and yet offered nothing , themselves ( which to me seems exceeding strange ) for the solving of that great difficulty and encumbrance , which it infers upon our religion . nor do i much wonder , that this opinion of predeterminative concourse , to sinful actions , should have some stiff adherents among our selves . for having been entertained by certain dominicans , that were apprehended , in some things to approach nearer us , than others of the roman church ; it came to receive favour and countenance from some of our own , of considerable note for piety and learning , whose name and authority cannot but be expected to have much influence , on the minds of many . but i somewhat wonder , that they who have had no kindness for this letter , upon the account of its dissent from them , in this particular , should not allow it common justice . for because it hath not said every thing they would have had it say , and that would have been grateful to themselves , they impute to it the having said what it said not , and what they apprehended would be most ungrateful to all pious and sober men . the sum is , they give out concerning it , that it denies the providence of god about sin , which all good men ought to abhor from ; and insinuate that it falls in with the sentiments of durandus , which they know many think not well of . all that i intend to do , for the present , upon this occasion , shall be to shew wherein the letter is mis-represented , and charged with what it hath not in it . to remark what is said against that supposed sense of it , and give the true sense of what it says touching this matter ; with a further account of the author's mind herein , than it was thought fit to insert into so transient and occasional a discourse as that part of the letter was . whereby it may be seen , wherein he agrees with those of that opposite persuasion , and what the very point of difference is . further than this , i yet intend not to go , till i see further need . there have two discourses come to my view that have referred to that letter . the one in manuscript only ; which , because it is uncertain to me , whether the reputed author of it will own it or no ; and , because it says little or nothing , by way of argument , against the true sense of the letter , i shall take no further present notice of . the other is printed , and offers at somewhat of argument , which therefore i shall more attentively consider . it doth this letter an honour , whereof its author never had the least ambition or expectation , to insert the mention of it into the close of a very learned , elaborate work † ; with which it might , yet , easily be imagined , its simplicity , and remoteness from any pretence to learning , would so ill agree , that a qarrel could not but ensue . it is from one , who having spent a great part of his time in travelling thorough some regions of literature , and been peaceable , as far as i have understood , in his travels ; it might have been hoped would have let this pamphlet alone , when , for what i can observe , he finds no fault with it but what he makes ; and is fain to accuse it of what is no where to be found in it , lest it should be innocent . it is an unaccountable pleasure which men of some humours take , in depraving what is done by others , when there is nothing attempted that doth interfere with them ; nothing that can , righteously , be understood to cross any good end , which they more openly pretend to , nor the more concealed end ( if they have any such ) of their own glory . common edification seems less designed , when every thing must be thrown down , which is not built by their own hands , or by their own line and measure . i plead nothing of merit in this little essay , only i say for it , that i know not what it can be guilty of towards this learned man , that can have occasioned this assault upon it by his pen. by how much the less it keeps his road , the more i might have thought it out of the way of his notice . i am sure it meant him no harm , nor had any design to pilfer from him any part of his collections . but he says , he may not let it pass . then there is no remedy . but i wonder what he should mean by he may not . it must either mean , that he thought it unlawful to let it pass , or that he had a mighty strong and irresistible inclination to sqabble a little with it . the former cannot be imagined . for then , for the same reason , he would have attempted sundry others of former and later days , that have said much to the purpose , which this letter doth but touch obiter , and on the by ; in its way to another design . but those were giants , whom it was not so safe to meddle with . therefore he could very wisely let them pass , tho they have wounded his beloved cause , beyond all that it is in the power of his , ( or any ) art to cure. whence it is conseqent , that the whole business must be resolved into the latter . and this inclination cannot but owe it self to some peculiar aspect and reference he had to the author . whom , tho he was in incognito , yet ( as i have been informed ) he professes to have discourst with upon the same subject many times . and so , therefore , he might once more before this public rancounter , if he had thought sit , and nature could have been repel'd a while . it is true , he hath found me not facile to entertain his sentiments in this matter . and indeed i have deeply dreaded the portentous imaginations which i found had more lightly tinctur'd his mind , as to this thing , concerning the blessed god. than which , upon deliberation , i do believe , no human wit can ever devise worse . as i have often freely told divers of my friends , and 't is very likely , among them , himself . tho i do not suspect the contagion to have infected his vitals ; by a priviledg , vouchsaf't to some , that they may possibly drink some deadly thing that shall not hurt them . but why must an impatiency of this dissent break out into so vindictive an hostility ? i will not say i expected more friendly dealing . for , as i do well know it was very possible such a public contest might have been manag'd with that candour and fairnes , as not at all to intrench upon friendship . so , as it is , i need not own so much weaknes , as , upon many years experience , not to be able to distinguish , and understand there are some tempers less capable of the ingenuities that belong to that pleasant relation . but it was only a charitable errour of which i repent not , that i expected a more righteous dealing . he pretends to give my sense , in other words . and then gravely falls to combating his own man of straw which he will have represent me , and so i am to be tortured in effigie . [ it can never be proved , that it implies a contradiction , for god to make a creature , which should be capable of acting without immediate concourse . ] this he puts in a different character , as if i had said so much . and why might not my own words be allowed to speak my own sense ? but that his understanding and eyes , must then have conspired to tell him , that the sense would have been qite another ? it is only a [ predeterminative ] concurrence to all actions , even those that are most malignantly wicked , p. 32. and again , gods concurring , by a [ determinative ] influence unto wicked actions , p. 36. which is the only thing i speak of ; as what i cannot reconcile with the wisdom and sinceritie , of his counsels and exhortations , against such actions . and if he had designed to serve any common good end , in this undertaking of his , why did he not attempt to reconcile them himself ? but the wisdom and sinceritie of god are thought fit , ( as it would seem ) to be sacrificed to the reputation of his more peculiarly admired schoolmen . if there be such an universal determination , by an irresistible divine influence , to all even the wickedest actions ( which god forbid ! ) methinks such a difficulty should not be so easily past over . and surely the reconciling such a determinative influence with the divine wisdom and sinceritie , had been a performance worth all his learned labours besides , and of greater service to the christian name and honour . but it seems the denying concurrence by such predetermining influence , is the denying of all immediate concurrence . and i am sent to the thomists , scotists , jesuites , and suarez , more especially to be taught otherwise . as if all these were for determinative concourse . which is very pleasant , when the very heads of the two first-mentioned sects were against it , as we shall see further anon , the third generally , and suarez particularly , whom he names , have so industriously and strongly opposed it . yea and because i assent not to the doctrine of predeterminative concourse , i am represented ( which was the last spite that was to be done me ) as a favourer of the hypothesis of durandus . and he might , as truly , have said of henry nicholas , but not so prudently , because he knowes whose opinions have a nearer alliance to that family . now i heartily wish i had a ground for so much charity towards him , as to suppose him ignorant that immediate concourse , and determinative , are not wont to be used by the schoolmen , in this controversie , as terms of the same signification . if he do , himself , think them to be all one , what warrant is that to him to give the same for my sense ? when 't is so well known they are not commonly so taken , and that determinative concourse is so voluminously written against , where immediate is expresly asserted . let him but soberly tell me , what his design was , to dash out the word [ determining ] from what he recites of that letter , and put in [ immediate ] . which he knowes is not to be found in any of the places he refers to in it . or what was the spring of that confidence that made him intimate the scotists , thomists , the jesuites , and particularly suarez , to be against what is said in the letter , in this thing ? if he could procure all the books in the world to be burnt , besides those in his own library , he would yet have an hard task to make it be believed in the next age , that all these were for god's efficacious determination of the wills of men unto wicked actions . i need not , after all this , concern my self , as to what he saies about the no medium between the extreams of his disjunctive proposition . either the human will must depend upon the divine independent will of god , &c. ( as he phrases it in the excess of his caution , lest any should think the will of god was not a divine will ) or god must depend on the human will , &c. unles he can shew that the human will cannot be said to depend on the divine , as being enabled by it , except it be also determined and impelled by it , to every wicked action . a created being that was entirely from god , with all the powers and faculties which belong to it ; that hath its continual subsistence in him , and all those powers continued , and maintained by his influence every moment ; that hath those powers made habile , and apt for whatsoever its most natural motions and operations , by a sutable influence , whensoever it moves or operates . can this creature be said not to depend , as to all its motions and operations , unles it be also unavoidably impelled to do every thing to which it is thus sufficiently enabled ? i again say , was it impossible to god to make such a creature that can , in this case , act or not act ? it is here odly enough said , that the author gives no demonstration hereof . of what ? why that it can never be proved ( as the reference to the foregoing word shewes ) that it implies a contradiction , &c. it seems it was expected that authour should have proved by demonstration , that it can never be proved , that it implies a contradiction , for god to make a creature , which should be capable of acting ( as he feigns him to have said ) without immediate concourse . by what rule of reasoning was he obliged to do so ? but if the proving there is such a creature , as , in the case before expressed , can act without determinative concourse , will serve turn to prove , that it cannot be proved , it implies a contradiction there should be such a one : i may think the thing was done . and may think it sufficiently proved , that there is such a creature ; if it appear ( whereof there is too much proof ) that there are such actions done by creatures , as , for the reasons that were before alledged , it could not stand with the nature of god to determine them unto . and was nothing said tending to prove this , that it could not consist with the nature of god , to determine men unto all the wicked actions they commit ? it seems unles it were put into mood and figure , 't is no proof . nor was it the design of those papers to insist upon that subject ; but there are things suggested in transitu , as such a discourse could admit , that ( whether they are demonstrative or no ) would puzzle a considering person . that god should have as much influence , and concurrence to the worst actions , as to the best . as much , or more than the sinner or the tempter . that the matter of his lawes to adam , and his posterity , should be a natural impossibilitie . and i now add , the irreconcileablenes of that determination , with god's wisdom and sinceritie , &c. these i shall reckon demonstrations , till i see them well answered . however if mine were a bad opinion , why was it not as confutable without the mention of durandus ? but that was , with him , an odious name ; and fit , therefore , to impress the brand , which he desired i should wear for his sake . this is a likely way to clear the truth . yet if it serve not one design , it will another , he thinks , upon which he was more intent . are all for durandus's way that are against a predeterminative influence to wicked actions ? i could tell him who have shewn more strength in arguing against durandus , than i find in all his arguments ; who yet have written , too , against determinative concourse to such actions , more than ever he will be able to answer , or any man. the truth is , when i wrote that letter , i had never seen durandus . nor indeed did i consult any book for the writing of it , ( as i had not opportunity , if i had been so inclined ) except , upon some occasions , the bible . not apprehending it necessary , to number votes , and consider how many mens thoughts were one way , and of how many the other , before i would adventure to think any of my own : but , i have this day , upon the view of his animadversions , taken a view of durandus too . and , really , cannot yet guess , what should tempt him to parallel my conceptions with durandus's , but that he took his , for somewhat an ill-favoured name . durandus , flatly , in several places denies god's immediate concourse to the actions of the creatures . which i never said nor thought . but do really believe his immediate concourse , to all actions of his creatures ( both immediatione virtutis , and suppositi , that i may more comply with his scholastic humour , in the use of such terms , than gratifie my own ) yet not determinative unto wicked actions . again , durandus denies immediate concourse , universally , and upon such a ground , as whereupon , the denial must eqally extend to good actions as to bad ; viz. that 't is impossible the same numerical action should be from two or more agents immediately and perfectly , except the same numerical vertue should be in each . but ( he saies ) the same numerical vertue cannot be in god and in the creature , &c. whereas he well knowes the concourse or influence ( for i here affect not the curiosity to distinguish these two termes , as some do ) which i deny not to be immediate to any actions , i only deny to be determinative , as to those which are wicked . yea and the authours he qotes ( § . 11. ) aqinas and scotus , tho every body may know they are against what was the notion of durandus , yet are as much against himself , if he will directly oppose that letter , and assert determinative concourse to wicked actions . they held immediate concourse , not determinative . the former , tho he supposes divine help in reference to the elections of the human will , yet asserts the elections themselves to be in mans own power , and only saies that in the executions of those elections men can be hindered . that ( whatsoever influence he asserts of the first cause ) men still , habent se indifferentèr ad benè vel malè eligendum . the other , tho he also excludes not the immediate efficiency of god in reference to the actions of men , yet is so far from making it determinative , that the reason he gives why , in evil actions , man sins , and god doth not , is , that the former of these causes , posset rectitudinem dare actui qam tenetur eam dare , tamen , qantum est ex se , daret , si voluntas creata cooperaretur ; in the very place which himself refers to . wherein they differ from this authour toto coelo ; and from me , in that they make not determinative influence necessary in reference to good actions , which i expresly do . thus far it may be seen what pretence or colour he had to make my opinion the same with durandus's , or , his own , the same with that of thomas and scotus . but if he knew in what esteem i have the schoolmen , he would hardly believe me likely to step one foot out of my way , either to gain the reputation of any of their names , or avoid the disreputation . he , notwithstanding , supposed his own reputation to be so good ( and i know no reason why he might not suppose so ) as to make it be believed i was any thing he pleased to call me , by such as had not opportunity to be otherwise informed . and thus i would take leave of him , and permit him to use his own reflections upon his usage of me , at his own leisure . but that civility bids me ( since he is pleased to be at the pains of catechising me ) first to give some answer to the qestions wherein he thus expostulates with me . q. 1. whether there be any action of man on earth so good , which hath not some mixture of sin in it ? and if god concur to the substrate matter of it as good , must he not necessarily concur to the substrate matter as sinful ? for is not the substrate matter of the act , both as good and sinful the same ? a. 1. it seems then , that god doth concur to the matter of an action as sinful . which is honestly acknowledged , since by his principles , it cannot be denied ; tho most , of his way , mince the business , and say the concurrence is only to the action which is sinful , not as sinful . 2. this i am to consider as an argument for god's predeterminative concurrence to wicked actions . and thus it must be conceived . that if god concur by determinative influence to the imperfectly good actions of faith , repentance , love to himself , prayer : therefore to the acts of enmity against himself , cursing , idolatry , blasshemy , &c. and is it not a mighty conseqence ? if to actions that are good qoad substantiam , therefore to such as are in the substance of them evil ? we our selves can , in a remoter kind , concur to the actions of others : because you may afford , your self , your leading concurrence to actions imperfectly good , therefore may you to them that are down-right evil ? because to praier , therefore to cursing and swearing ? and then ruin men for the actions you induc't them to ? you 'l say god may rather , but sure he can much less do so than you . how could you be serious in the proposal of this qestion ? we are at a loss how it should consist with the divine wisdom , justice , goodnes , and truth to design the punishing man , yet innocent , with everlasting torments , for actions which god , himself , would irresistibly move him to ; whereas his making a covenant with adam in reference to himself and his posterity , implied there was a possibility it might be kept ; at least that he would not make the keeping of it , by his own positive influence , impossible . and you say , if he might concur to the substrate matter of an action as good , ( which tends to man's salvation and blessedness ) he must necessarily conc●●● ( and that by an irresistible determinative influence , else you say nothing to me ) to the substrate matter of all their evil actions , as evil , which tend to their ruine and misery , brought upon them by the actions which god makes them do . i suppose s. luk. 6. 9. with hos. 13. 9. shew a difference . if you therefore ask me , why i should not admit this conseqence ? i say it needs no other answer , than that i take wisdom , righteousnes , goodnes , and truth , to belong more to the idaea of god , than their contraries . q. 2. is there any action so sinful that hath not some natural good as the substrate matter thereof ? a. true. and what shall be infer'd ? that therefore god must by a determinative influence produce every such action whatsoever reason there be against it ? you might better argue thence the necessity of his producing , every hour , a new world ; in which there would be a great deal more of positive entity , and natural goodnes . certainly the natural goodnes that is in the entity of an action , is no such invitation to the holy god by determinative influence to produce it , as that he should offer violence to his own nature , and stain the justice and honour of his government , by making it be done , and then punish it being done . q. 3. do we not cut off the most illustrious part of divine providence in governing the lower world , &c. a. what ? by denying that 't is the stated way of god's government , to urge men , irresistibly , to all that wickednes , for which he will afterwards punish them with everlasting torments ? i should least of all , ever have expected such a qestion to this purpose , and am ashamed further to answer it . only name any act of providence , i hereby deny , if you can . in the next place , that my sense may appear , in my own words ; and that i may shew how far i am of the same mind with those that apprehend me at so vast a distance from them ; and where , if they go further , our parting point must be ; i shall set down the particulars of my agreement with them , and do it in no other heads than they might have collected , if they had pleased , out of that letter , as 1. that god exerciseth an universal providence about all his creatures , both in sustaining and governing them . 2. that , more particularly , he exerciseth such a providence about man. 3. that this providence about man extends to all the actions of all men . 4. that it consists not alone in beholding the actions of men , as if he were a meer spectatour of them only , but is positively active about them . 5. that this active providence of god about all the actiens of men consists not meerly in giving them the natural powers , whereby they can work of themselves , but in a real influence upon those powers . 6. that this influence is in reference to holy and spiritual actions ( whereto since the apostacie , the nature of man is become viciously dis-inclined ) necessary to be efficaciously determinative ; such as shall overcome that dis-inclination , and reduce those powers into act . 7. that the ordinary , appointed way for the communication of this determinative influence , is by our intervening consideration of the inducements which god represents to us in his word , viz. the precepts , promises , and comminations , which are the moral instruments of his government . no doubt but he may ( as is intimated in the letter , p. 141. ) extraordinarily act men , in some rarer cases , by inward impulse , without the help of such external means , ( as he did prophets or inspired persons ) and when he hath done so , we were not to think he treated them unagreeably to their natures , or so as their natures could not , without violence , admit . but it hath been the care and designment of the divine wisdom , so to order the way of dispensation towards the several sorts of creatures , as not only not , ordinarily , to impose upon them , what they could not conveniently be patient of , but so as that their powers and faculties might be put upon the exercises whereof they were capable , and to provide that neither their passive capacity should be overcharged , nor their active be unemployed . and whereas the reasonable nature of man renders him not only susceptible of unexpected internal impressions , but also capable of being governed by laws , which reqires the use of his own endeavour to understand & obey them ; and whereas we also find such lawes are actually made for him , and propounded to him with their proper enforcements . if it should be the fixed course of god's government over him , only to guide him by inward impulses , this ( as is said , p. 142 ) would render those lawes and their sanctions impertinencies , his faculties whereby he is capable of moral government so far , and to this purpose , useless and vain . and would be an occasion , which the depraved nature of men , would be very apt to abuse into a temptation to them , never to bend their powers to the endeavour of doing any thing that were of an holy and spiritual tendency ( from which their aversion would be alwaies prompting them to devise excuses ) more than a meer machine would apply it self to the uses which it was made for , and doth not understand . therefore , lest any should be so unreasonable , as to expect god should only surprize them , while they resolvedly sit still and sleep ; he hath , in his infinite wisdom , withheld from them the occasion hereof ; and left them destitute of any encouragement ( whatsoever his extraordinary dealings may have been with some ) to expect his influences , in the neglect of his ordinary methods , as is discoursed p. 90. and at large in the following pages . and which is the plain sense of that admonition , phil. 2. 12 , 13. yea and tho there be never so many instances of merciful surprisals , preventive of all our own consideration and care , yet those are still to be accounted the ordinary methods which are so de jure , which would actually be so , if men did their duty , and which god hath obliged us to observe and attend unto as such . 8. that in reference to all other actions which are not sinful , tho there be not a sinful disinclination to them , yet because there may be a sluggishnes , and ineptitude to some purposes god intends to serve by them , this influence is also alwaies determinative thereunto ; whensoever to the immense wisdom of god shall seem meet , and conducing to his own great and holy ends . 9. that , in reference to sinful actions ; by this influence god doth not only sustain men who do them , and continue to them their natural faculties and powers , whereby they are done , but also , as the first mover , so far excite and actuate those powers , as that they are apt and habile for any congenerous action , to which they have a natural designation ; and whereto they are not sinfully dis-inclined . 10. that , if men do then employ them to the doing of any sinful action ; by that same influence , he doth , as to him seems meet , limit , moderate , and , against the inclination and design of the sinful agent , over-rule and dispose it to good . but now , if , besides all this , they will also assert ; that god doth , by an efficacious influence , move and determine men to wicked actions . this is that which i most resolvedly deny . that is , in this i shall differ with them , that i do not suppose god to have , by internal influence , as far , an hand , in the worst and wickedest actions , as in the best . i assert more to be necessary to actions , to which men are wickedly dis-inclin'd ; but that less will suffice for their doing of actions , to which they have inclination more than enough . i reckon it sufficient to the production of this latter sort of actions , that their powers be actually habile , and apt for any such action , in the general , as is connatural to them ; supposing there be not a peccant aversion , as there is to all those actions that are holy and spiritual ; which eversion a more potent ( even a determinative ) influence is necessary to overcome . i explain my self by instance . a man hath from god the powers belonging to his nature , by which he is capable of loving or hating an apprehended good or evil . these powers , being , by a present divine influence , rendred habile , and apt for action : he can now love a good name , health , ease , life , and hate disgrace , sicknes , pain , death . but he doth also by these powers thus habilitated for action , love wickednes , and hate god. i say , now , that to those former acts god should over and besides determine him , is not absolutely and alwaies necessary ; and , to the latter , is impossible . but that , to hate wickednes universally , and as such , and to love god , the depravednes of his nature , by the apostacie , hath made the determinative influence of efficacious grace necessary . which , therefore , he hath indispensable obligation ( nor is destitute of encouragement ) earnestly to implore and pray for . my meaning is now plain to such as have a mind to understand it . having thus given an account wherein i agree with them , and wherein , if they please , i must differ . it may perhaps be expected i should add further reasons of that difference on my part . but i shall for the present forbear to do it . i know it may be alledged , that some very pious ( as well as learned ) men have been of their opinion . and i seriously believe it . but that signifies nothing to the goodnes of the opinion . nor doth the badnes of it extinguish my charity , nor reverence towards the men . for i consider , that as many hold the most important truths , and which most directly tend to impress the image of god upon their soules , that yet are never stamped with any such impression thereby ; so , it is not impossible some may have held very dangerous opinions , with a notional judgment , the pernicious influence whereof hath never distilled upon their hearts . neither shall i be willing without necessity to detect other mens infirmities . yet if i find my self any way obliged further to intermeddle in this matter , i reckon the time i have to spend in this world , can never be spent to better purpose , than in discovering the fearful conseqences of that rejected opinion , the vanity of the subterfuges whereby its assertours think to hide the malignity of it ; and the inefficacie of the arguments brought for it . especially those two which the letter takes notice of . for as so ill-coloured an opinion ought never to be admitted without the most apparent necessity , so do i think it most apparent there is no necessity it should be admitted upon those grounds or any other . and doubt not but that both the governing providence of god in reference to all events whatsoever ; and his most certain foreknowledg of them all , may be defended , against all opposers , without it . but i had rather my preparations to these purposes , should be buried in dust and silence ; than i should ever see the occasion which should carry the signification with it of their being at all needful . and i shall take it for a just and most deplorable occasion , if i shall find any to assert against me the contradictory to this proposition , that god doth not by an efficacious influence vniversally move and determine men to all their actions ; even those that are most wicked . which is the only true , and plain meaning , of what was said , about this busines , in the before mentioned letter . finis . notes, typically marginal, from the original text notes for div a44686-e220 † court of the gentiles , part 2. page 522. l. 2. dist. 1. q. 5. d. 37. q. 1. dist. 1. q. 5. ut supr . 1 a. q. 83. q. 1. a. 1. q. 2. answ. q. 3. answ. vindiciæ pædo-baptismi, or, a confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the church of england / by r.b. ... burthogge, richard, 1638?-ca. 1700. 1685 approx. 101 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a30637 wing b6157a estc r40304 18831844 ocm 18831844 108397 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30637) transcribed from: (early english books online ; image set 108397) images scanned from microfilm: (early english books, 1641-1700 ; 1663:29) vindiciæ pædo-baptismi, or, a confirmation of an argument lately emitted for infants baptism in a letter to a reverend divine of the church of england / by r.b. ... burthogge, richard, 1638?-ca. 1700. [2], 84 p. printed for thomas simmons ..., london : 1685. "books printed for, and sold by tho. simmons at the prince's arms in ludgate-street": p. 80-84. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng infant baptism. god -goodness. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2005-03 jonathan blaney sampled and proofread 2005-03 jonathan blaney text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion vindiciae poedo-baptismi : or , a confirmation of an argument lately emitted for infants baptism : in a letter to a reverend divine of the church of england . by r.b. m.d. london : printed for thomas simmons , at the prince's arms in ludgate street . 1685. sir , i was at the point of making a resolution before i receiv'd yours ( of june 9. ) wholly to neglect that libellous disputation ( as it is called ) between a doctor and an apothecary ; as a thing that doth not only betray the unsincerity , the artifices , the impotent passions of him that wrote it ; but that to a prudent and judicious reader , doth ( as is said of the viper ) carry in its own bowels , causes that in time will destroy it . but seeing you advise me that it may not be unfit that something be said to it ; and i know we ought not to have too good an opinion of the world , which generally , being malicious , and invidious , is apter to take impression from a witty calumny and detraction , than from the soundest and most solid reasoning and argument , on these and the like considerations , i now resolve to reply . but in doing so , that i resemble not my adversary , whom not only i , but many sober and indifferent persons do condemn for impertinence , for falsehood , for bitterness , for peremptoriness and presumption , and for such other courses as ( to use the expression of a noble person ) tend rather to rumor and impression in the vulgar sort , than to the likelihood of any good effect . for this reason , i am determined in replying to him , to propose unto my self for my example , that wise and religious bishop of whom when he returned answer to a pamphlet much ( it seems ) of a nature like to this before me . my lord bacon says , that he remembred that a fool must be answered , but not by becoming like unto him , and considered the matter which he handled , and not the person with whom he dealt . the points therefore that i will go upon , shall be only these : first , to shew nakedly and truly the occasion of my engaging with my adversary in this controversy . secondly , to shew the unfairness of his proceeding in the publick management of it , together with the motives , which ( as i suppose ) induced him to the unfairness . thirdly , to note but as it were in passing , and by the by , the undue aspersions which he casts upon me , in reference to my argument ; together with the malice is in them . fourthly , briefly again to state the argument i made , and to demonstrate , that as it is not a log ( as he calls it ) nor vncouth , so that he is still extreamly affrighted at it . ( for he dares not touch it ; ) and still hath cause to be so . as for my engaging with him ; the first occasion ( as i have said already ) was purely accidental , and it was drawn on i scarce know how ; he says , by the importunity of the lady , my readiness to comply with it , and his unwariness ; and let it be so . but a casual , passing , undesigned discourse it was ; a discourse that as it did begin , so i thought it would have ended in the same place ; for my part , i scarce had one thought of it afterwards . but as for any insulting upon him , of which he now complains , and never before that i know of ; and with which he thinks to bespeak the affections of his readers ( for indeed he needs them ) and to excuse his own acerbity ; he cannot produce one witness of any ; i am sure , by me : i can many , even of persons that were present at the whole discourse , to attest the contrary . but that he was insulted upon , and that ( in his own terms ) his sword was as it were broken over his head , and with triumph , you must believe it ; and yet all the while , the weapons on both sides , ( they ) were but words ; and you can hardly think , he lost his , then ; who , still , speaks swords and daggers . but you will tell me ; well : all this , hitherto , was but a transient accidental discourse , such as might happen every day , when persons meet who are of different perswasions , and there is an end. but how came it afterwards to be so solemn , and so deliberate , as from words that are but birds in the air , to become writings , which are as bears at the stake ? truly as to this , one would think , by what my adversary writes , and by the fashion in which he writes , in his epistle , and in pag. 16. 17. that nothing but resentment on his part , of the insolence and affront that then was offered him , and a motion of vanity on mine , to answer his challenge , drew on this second engagement ; little else can be inferred from what he hath written concerning it . but indeed , on my part it was nothing less than so , and nothing less on his neither , pretendedly ; for all was conscience , nothing but conscience and enquiry after further light , with which in a letter that he sent me above a year and half ( he calls it in his usual figure , sometime ) after , he importuned my answer , and prevailed . for who is there , but would have believed ( as then i did ) that it was conscience , pure conscience that acted him ; if he had received from him ( as i had ) a letter so concernedly penn'd , and with so much movement : with so much importunity , and so much seeming sincerity ; and if he knew him not any better than i did at that time ; for thus his letter , bearing date sept. 9. 1681. doth speak in so many words . upon this occasion honoured sir , ( and that occasion was a motion he made me , about perfecting the printing and publishing of a book of dr. worsley's ) i shall also take the boldness to remind you of a conference you were pleased sometime since to entertain with my self upon the subject of infants baptism , when you were pleased to insist upon the covenant made with abraham , wherein god promised to be a god to him and to his seed after him ; from whence you argued , that in as much as by vertue of that covenant both abraham and his seed after him were to receive the sign of circumcision ; and in as much as the apostle doth expresly tell us , that the blessing of abraham was to come upon the gentiles , through jesus christ ; it thence followed , that the believing gentiles and their posterity also , as being the spiritual seed of abraham , had a right to baptism , which is the seal of the same covenant under the new testament administration . having since that time therefore revolv'd this argument of yours in my thoughts over and over , i could not satisfie my conscience till i could either come to some satisfactory clearness in my own mind concerning the cogency thereof , or otherwise till i had drawn up something or other in writing , that might at least be a sufficient justification unto my self in the way of my present practice . and after many fervent addresses and petitions to heaven , that as i might not mistake my way , so that i might not oppose or neglect any part of the heavenly truth ; i have at length drawn up the inclosed paper , which i do therefore now humbly offer to your serious consideration , with this earnest desire , that if after all that i have now said , you shall yet judge me to be under a mistake in the present point in reference to my opinion about the spirituall seed of abraham , that you will please at least to suggest to me what you think may be substantially objected by way of opposition thereunto . i hope dear sir , that it is the investigation of truth that both you and my self also do aim at , which should be dearer to us than all the world besides ; and therefore if notwithstanding what i have now offered , you shall still apprehend that i have mist it in my present search and reasonings concerning it , i beseech you to endeavour my correction and better information therein . i have indeed drawn up the enclosed paper by way of postscript to a large discourse in reference to infant baptism , which i had before compiled , wherein i do consider and give answer to all the most material arguments which are usually insisted on for the justification of the practice of infant baptism . and therefore also in the present paper you will perceive that i do touch upon some other arguments than what you were pleased to insist upon in the formention'd conference , that i had with you upon this subject . i know dear sir , that you 'll not be offended with me for making thus bold with you , and that you will not reject what may be substantialy offered for the discovery of truth , though by never so mean a hand . now that god would be pleased at length to send forth his light and his truth , that all that love and fear him may serve and worship him with one heart and with one shoulder , according to the primitve pattern , is the earnest desire of your most affectionate and humble servant p c. now sir , is there in this whole letter the least insinuation of any resentment in him ? the least of any insulting over him ? or abuse put upon him ? in that which here himself calls but a conference ; the softest word in the world ? if he had any resentment at that time , how often hath the sun gone down on his wrath ! how deeplv was it dissembled ! how subtilly masked over with the fair pretences of conscience ! of enquiry after further light ! and of longing for satisfaction ! and all , how faced with seeking of god! — this letter was that which drew me on in this business ; which being a business of conscience , as i then believed it , ( and who in my circumstances but would ? ) i pursued it in my first reply , with all the fairness and candor imaginable : but was answer'd with so much presumption , asperity , and arrogance , that i must have been as void of sence , as he of civillity , and sincerity , not to have seen at last ( though somewhat of the latest ) that it was not conscience , and a willingness of receiving , or of giving further light , as was pretended ; but rooted malice , and a lust of revenge that inspir'd him . conscience was but the bait , the hook was uuder ; let him print his first , second , and third answers , as he sent them to me , and then let the world judge , if it went any less . and this reminds me of the second head on which i am to discourse to you , and that is , of the unfairness of his proceeding in the publick management of this business ; and of the motives , that ( as i suppose ) induced him to this unfairness . his unfairness is , that when it was but letters only that had been written by him to me on this occasion , and letters only that are referred to by me in those i published : as also , seeing i wrote not any but on this urgent importunity ; and when i printed what i wrote , i was so candid , so just , and so exact , that in the publication which i made , as i omitted nothing so i added nothing but what i put a mark upon , that all the world might note it . i say the unfairness is , that , for all this , this seeker of truth and one who as himself tells us , dayly prayeth for the desireable vnity of the spirit in the bond of peace , that he instead of publishing the letters which indeed he sent , and as he sent them , should print a base and fictious disputation that never was in reallity , as the sum of all the letters that went between us . where as indeed , he but presents the world with pieces , and patches , both of his own letters , and of mine ; and withal , in those patches ( he ) so industriously disguises , alters , and abuses the argument i manage , that t is as impossibly to see it in his libel in its true proportions and figure , as to believe , that base and barbarous methods ( such as these he uses ) are proper means , either of attaining unto the bond of peace , or , unto the vnity of the spirt . thus four letters , which are the main ones , are suppressed ; the first of which i even now repeated . this is his unfairness . the true motives , why he did not publish his three first responsory letters , his second , third , and fourth , as well as his fifth , and sixth , ( for why he supppessed the first of all that was sent , is evident enough , from what hath been declar'd already , ) may probably be presum'd to be these ( following . ) first , he did it , to hide from the observation of his readers , the just causes i had of making those complaints i did in my letters , of his unfairness , rudeness , and vanity ? of his bold assertions , without proofs , his cunning evasions , instead of direct answers ; his always partial , and often false pretended repetitions ; and his triumphs before the victory &c. which undue proceeding , used without any provocation or any examaple by me , and that too , by a man that breathed nothing but conscience , but desire of satisfaction , and seeking of light in the business , and all this after seeking of god ; should it be apparent in his letters , as undoubtedly it is , and i believe he is conscious it is ; as it would have had an aspect not very pleasing unto most others , so possibly it might awaken in some of his own party that mean well , and are truly conscientious , very strange apprehensions , not only of his humor , carriage , and conduct , but even of the main of his cause . this likely he foresaw . secondly , he chose to act his part by way of a dialogue , rather than of letters , to hide from the eyes of his own party , the strength and cogency of my argument ; which being harmonical , the force and power of it lyes in the joynts of it , and in the reference of its parts ; so that , either by the dividing and mangling of the parts , or by the hudling and confounding of them together , ( both which , at times , he hath done , in his dispute , ) the force thereof is unseen , and is lost . and indeed , as he hath managed the business , he might well hope to perswade his own party , whose hands likely would be as full of his books , as empty of mine , that i had said nothing in my argument but what he there repeats of it ; which is as true , as that the whole chapter of the first of genesis is in the contents of it ; he never giving but an imperfect summary ( and that too , many times , with a mixture of falshood ) in the report he makes of what i did propose to be prov'd ; but he mentions not the very proofs themselves , of what i proposed . this will appear most manifestly , by but comparing his pretended disputation , with my printed letters . had he only printed his letters , some of his own party probably , those of them that are just and prudent , would have had recourse also to mine . but now , his disputation speaking all on both sides , they may think , there is no need of that . thirdly , it was done to hide the advantage i had over him in the course of the argument ; how i gained ground , by what steps , and with what mediums ; as also , to conceal that tergiversation shifting and shuffling ; that declining the force of my argument ; and that insisting on little things that are by the by ; with other such like artificies , of which i accused him . all this is hinted in my letters , and he was not ignorant , it would be plain by his own : let him shew the contrary else , by publishing them . half an eye may easily discern , that the controversy was almost at an end , before his fifth letter was written ; which yet , is the first he publishes . and surely , what ever he says , more was in it then a bare respect and kindness to his reader , to whom ( as he tells us p. 66. ) he would not be burthensome ; ay , there was also some little mixture of kindness and respect unto himself , he knew the burthening of his reader ( for burthened certainly he would be , if judicious and considerate , with verbosity without sence ; with common placing without discretion ; with skirmishing about but words ; and with other such unseemly and impertinent artificies . ) he knew , such burthening of his reader in the consequence would be a renewing of that vexation and anguish which he had found so grievous , and which he bemoans so much both in his epistle , and in his book . p. 17. and here , seeing i dispair , with all the provocation i can give , to succeed in my design of induciug him to print entirely , and bonâ cum fide , the suppressed letters which he sent me , i will therefore take occasion , from his published animadversions , to make his other readers sensible ( for you are so already ) both of the credibility of the former motives , and of the truth of the charge imployed in them ; by observing ( to them ) out of many instances that do occur , but one or two for a taste . the first shall be of his candour and sincerity , the second , of his way and method in arguing . the first , which is of his candour and sincerity , shall be in the repetition which he makes of the first paragraph of my first letter , in which he purposedly , but ungratefully omits that part of the period that relates to the movement and importunity with which he solicited , and even compelled me into this business . for instead of adding ( and so importunate and iterated requests to give you the result of my most cool and serious considerations of what you have done in it . ) he knowing that a passage of that significancy , would make it plain he was the first aggressor , at least as to writing , and that i came not in but on his great solicitation ; and consequently , as it would detect his great ingratitude , so it would interfere with what he often insinuates , about the rise of the controversy . therefore , he craftily omits it , and only drawes a line ; which only notes , that something is wanting , but no body could divine , it was this ; the sense going on so smooth without it . the former , is one instance of his ingenuity and of his sincerity , but we have another which do's much resemble it , ( viz. ) that of publishing to the world his reflections on those little points ( for 〈◊〉 you may see them to be so ) in the first edition of my letter , which my self had altered and amended in the second ; for though he knew i had corrected and altered them ; yet he slily insinuates in the margen of his dispute , ( p. 28 & 32 ) as if he had not known it , and that the alterations are only in the print : whereas , i printed nothing in my letters but what i first sent him , except that in my last , of which i advertised the reader , and which i marked with an asterisme . this is so great an imposture on his readers , and so great an abuse , that ( p. 65. ) even himself doth offer something that might pass for an extenuation , if this meanness of his proceeding should ever chance to be noted . but this is one of his arts still ; he kn●w that many would observe the wound he gives in the margen , that would not much regard the balm he afterward applys , for the healing it ; and the less , because it is not applyed directly . so much for his ingenuity and candour . as for his method of arguing ; besides a gift he has of telling and applying of tales , and of capping of verses ; he uses to pervert the words of his adversary , and in things of little moment , to raise a dust , and make great a doe ; either to blind the eyes of those that shall consider him , or to divert them , from what is the main in the business ; for with this , especially if it be difficult , he is but seldom used to meddle , at all ; or if at all , not closely . to manifest this , i but desire his readers , that after the perusall of the title page of my book and of my advertisement , they would observe his reflections upon them ; both as to the matter of them ; as to the manner of them ; and as to the design of them . how that for the matter of them , they are made upon words only ; and for the manner of them , upon words distorted from the proper and genuine sence of their author ; and for the design of them , that they are made to expose , and abuse , and inodiate , and therefore some of them are often , and most maliciously inculcated ; and all this , without the least consideration of what is materiall , and substantial , and in confirmation of the argument . for , as he is witty enough in little matters , to pervert the sence of his adversary , to raise a calumny on him , and to make things soberly said to pass for ridiculous ; so he is as wise in greater matters , to avoid any touch of them ; and that for fear of his head , which , he well remembers ( page 17 ) once already was in danger , by having a sword as it were broken over it . this i say , is a truth , and very manifest . for in my advertisement , all that is done by way of argument ( and that 's no inconsiderable part of it , the whole consisting of but nine l●aves , and six of them are spent that way , under four considerations ) all this he wholly skips over : and , as if it was not , at all , his business , or in his design , at all , to reason and argue , but only to calumniate , expose , and abuse ; he that hath so many words for bad , or for impertinent purposes , hath not one word for that purpose , which only became him . one would think a man so much in pretentions of conscience , and of nothing but conscience in the case , who did only seek to give , or to receive satisfaction , should have judged it proper to have considered what was argumentative ; and that , whatever else he did , he should be sure not to have left undone the thing that most imported those ends . but of this not one word , but while he is dealing in his mint , annis , and cummin , ( and yet he is not for tything ) he leaves those greater matters undone . i beleive by this , that you will easily infer as i do , that really it was not conscience , as he at first pretended , in his letter to me ; but it was rouzed courage as he tells his reader , in the epistle to him , that made him so concerned , and so forward in this controversy . and he accordingly manages it , not as a serious matter , a matter of conscience , for light and information ; but as a business of quarrel , and of vanity ; only to recover ( if he can ) his lost credit , and that field , which ( as himself confesseth p. 17. ) once he fairly left me , and now he would unfairly regain . you see his unfairness in the publick management of the business between us which is the second head i propounded ; i now advance to the third , which is to note ( but briefly ) the unjust aspersions which he makes of contradiction and incoherence , and of ostentation and vanity , as he scents them in my discourse ; and those he runs upon , under two heads : the first , with respect to the harmony ; the second , to the novelty of it . as to the harmony , he says ; first that i affirm in my advertisement that in this controversy , there is no need of of exactness of critiscisme ; and yet , that i say , namely in one of my letters , that gen. 17. 9. 10. must be understood crittically : and that the apostle was as critical upon it as i , or any other can be . secondly , that i say in my advertisement , that i was concern'd to see the article of infants baptism to hang on wyres , and by geometry , and that i could not see it owner of sure and solid foundations , unless it be as in my letters i lay it ; and yet in my letters i applaud mr. baxter's argument for it . thirdly , that in one of my letters , i call the opinion of antipedo baptism a novelty ; and yet had said in another , that it is probable that those who would not suffer little children to come to christ to be bless●d , were of the perswasion of this anabaptist . these are his mountains births as to the harmony of my argument . really sir , i know not how , without blushing , and begging of your pardon , for giving you the trouble of so great imp●rtinencys , to enter into discourse of things so vain , so frivilous ; but since it must be done , i will endeavour to do it as little to your disturbance , that is , with as much sobriety and tenderness , and with as little amplification , as is possible : i will but touch on these matters , and note them , without insisting and staying upon them . to his first imputation then i say , that as one may understand a text made out and unfolded by a crittick , who himself is no crittick ; so , that i spake of exactness of crittiscism ; and of that too , as a part of humane learning ; as is evident by the coherence , where i spake of it . ay , and when in my advertisement i affirmed , that there was no need of exactness of critiscism , as to this business ; i then did and with a direct prospect unto what i had affirmed in my letter , both concerning gen. 17. 9. 10. and the apostle paul's being crittical upon it ; i say , i did add by way of limitation ( for the main ) that for the main of the controversy , there was no need of it . and indeed the controversy for the main of it , doth not depend on any crittiscism ; much less upon exactness of crittiscism , and least of all upon exactness of crittiscism as it is a part of humane learning ; one need not to be a great scholar , a great philosopher , or a great crittick ( as he must be , to be an exact one ) to understand that text , or the apostles crittiscism upon it ; which to , is not a humane crittiscism , but a divine . to the second , i grant i did say i was concerned , ( and so i was ) to see the article of infants baptism hang on wyres , and by geometry ; on which i did , and do believe it to be hung by all that do not find it ( as indeed it is , and as i find it is , and as many others before have found it ) inlay'd in the constitution of an instituted church , and in the harmony of the scriptures . those that lay it otherwise , do not lay it on its true foundations . but i never said as this wyre drawing man , whose only business is to put me under odium , and envy with all partys , would make me say ; that all before me hung it but on wyres ; for those did not , even according to that saying of mine , who founded it on abrahams covenat , and in the constitution of an instituted church ; as many did before me ; and as even mr. baxter must ; seeing the membership of children , which is the principal argument he goes upon cannot be understood but with relation to the constitution of a church ; and it is inlay'd in the covenant . and where now i pray you , sir , is that vanity or that contradiction which this lincey'd man that looks through stone walls hath espyed , or rather invented ? i say invented ; for when he affirms ( p. 3. ) that i said i could not see it ( meaning infants baptism ) to be owner of sure and solid foundations , vnless it be as i here lay it ; ) he imposes grosly ; i said no such words ; i only said , ( unless it were inlaid ( as i find it is ) in the very constitution of an instituted church , and in the harmony of the scriptures . ) and many to be sure , if not most now a dayes do take it to be so inlaid ; all do , that ground it on the covenant of abraham , though they do not all find it to be so in one way , and in the same method . as to his third exception ; give me leave to tell you , that in the last paragraph of my first letter , speaking of some that in our saviours time , did forbid little children to come unto him to be blessed , i said in a parenthesis , and as it were smilinglyly ; not by way of position as a thing on which i insisted , but only pleasantly ( that some ( it may be of your perswasion ) &c. ) but such is the judgment , the exactness of judgment of our great disputer , that he takes as spoken seriously , that which was but pleasantly spoken ; making it to contradict what other where i say , concerning the novelty of his perswasion . and to perswade his reader the better ( for none that is mine can think so , ) that he hath grounds for what he says ; he falsely represents my words , and makes me say ( pag. 3. ) that it is probable , those that would not suffer little children to come to christ were of his perswasion . is not this an honest disputant , or rather a cunning sophister ? i said ( some , it may be , of your perswasion . and , it may be , is but happily , and that at most , is but a possibility , and he hath made probability of it : in a word , hath made a serious matter of what was only intended for a divertive one . but of this i doubt not but i shall hear again , and be rhimed for it . in the mean time , i will ask him one hard question , ( viz. ) where it is that i do say , ( as he says i do ) to this purpose , ( that 't is probable , &c. ) sure he can never find it , but where he finds , that mahomet's tomb at mecca , to use his own expression ( pag. 5. ) is said to hang by geometry ; or that the licians suffered none to propose a new law but at his peril , ( pag. 5. ) and that is no where , but either in his own common-place-book , or ( to speak in his own most civil language ) within his own pericranium ; and there , magnetism and geometry , serious and pleasant , licians and locrians , scotus and sotus are all one : and not so much as mensa , as a table between them . i have ended with the reflexions which he makes as to the harmony of my argument , the which you see , are so rarely proper , and so judicious , that you may well believe ( though he say it himself pag. 64. ) that his reader will find ( namely in his book ) somewhat of brain as well as tongue : and somewhat of his brain you have already had , upon the harmony of the argument . now , you shall have somewhat too of his tongue , upon the novelty of it . and upon this head ; first , he gravely informs me , that innovators hear not well among the judicious ) ( p. 4. ) as if anabaptists were not innovators ; but all for antiquity , and the good old way . secondly ; he is again at his tales , that the licians ( he should have said the locrians ) suffered none to propose a new law but at his own peril ) ( p. 5. ) as if arguments were lawes ; or that infants baptisme were not setled by ours . in fine ; he adds , ( and you may think from pure love ) that the church of england ( by all means , he is much concerned for her ; ) and all other the assertors and advocates of infants baptism on the old foundations , are more concerned in one passage than he ) ( p. 5. ) as if all , of all orders , were fast asleep ; and all like to be lost , unless a goose a second time , should save the capitol . you see sir , his extraordinary courtesie for the church of england , as well as for other the advocates and assertors of infants baptism but i hope this church and those other advocates and assertors of infants baptism , will not , for all that , be wheedled into a mistake . you may be sure his courtesie is but polyphemus ' s ; now indeed , he fights against one ; but know , he hath a reserve for all ( you now must look to your old foundations ; he is principally ( p. 5. ) at present at least ) only concerned about the new one . ) mark that , ( at present at least . ) this church , no more then others , hath no entire security ( from him ; ) it is not a peace but only a cessation he grants . ( he is at present only concerned about the new one ; ) but time may come for the old ones too ; and really , he is provided already if such a time shall come ; for ( as you had it before , in his letter ) he hath a very large discourse which he had before compiled , in which he doth consider and give answer to all the most material arguments which are usually insisted on for justification of the practice of infants baptism , &c. the church of england it seems ( for all his kindness to her ) and all other the advocates and assertors of infants baptism ( though now he claws them ) might have heard of him sooner ; ay , and have felt him too before this ; but that , unluckily for my self , but luckily enough for this church , and for those other advocates and assertors , i did come in his way ; and now , the cry is novelty ! novelty ! truly i think it very needless , ( and i could wish that others thought so too ) to vindicate my self from his extravegancies upon his topick , and to tell you , that the title page of my book on which he principally grounds them , as it went from me , was nakedly this : an argument for infants-baptism deduced from the analogy of faith , and harmony of the scriptures . and what is added , if any imputation can be laid to it , of gaudiness or ostentation , it must be put on the book-seller , as the occasioner of it . i acknowledge it is said , that the method is wholly new , and that it certainly is ; but it is not said as this disputer doth report it , that the argument is wholly new. method and matter are very different things , and in the very title , where it is noted that the method is wholly new ; it is said of the grounds , and these are matter , not that they are wholly new , but that they are not commonly observed . implying , that they may have been , and are , by some , observed , though , happily , not by every body : and who will say they were ? and when i say , the argument as i do manage it , hath little authority ; 't is manifest i speak not of the argument as to the matter and grounds of it ; but as to the method and form of managing of it . i say not , the argument simply , but the argument as i do manage it : the method of management is mine , and is new ; but the grounds on which it is bottomed are not new ; but are as old as the church , and as the bible . in fine , to alter schemes , is not to innovate articles : schemes are but dispositions of matter , and may be exceeding various , and often are , even where the matter for the main is the same . but what if the argument were new , and all as new as the method ? would it to a man of conscience , a seeker of light , a lover of truth , go the less in value but for that , if it is good ? it is not antiquity any more than novelty : it is verity only , that ought to be considered by conscience , and indeed that is ; for , as old arguments are not entertained by it , only , because they are old . so new ones are not rejected , only , because they are new . dies diem docet : but i may not so much imitate the weakness of my adversary , as to fall a common placing , and therefore i say no more as to this . thus sir , i have followed my adversary in his prosecution of his two topicks , harmony and novelty , and have considered his reflections ; and now , should very gladly dismiss a subject so unpleasant ; and so little to edification : but that in a charge he makes upon me , both in his epistle to the reader , and in other places , there is another instance of his falshood , malice , and calumny , proper fruits of that distemper ( zeal you must believe it for the abused word of god ) which ( as himself tells you ) did put him out of his temper and warmed him . ) and this i might not omit , he sayes , ( he dares refer himself wholly to his reader , whither i have not with equal absurdity ( for so he modestly expresses it ) first , made abraham the representative of the carnal seed . secondly , included baptism in the 17 th . of genesis . and thirdly , excluded the first grand promise out of genesis . 3. 15 , &c. and he wonders ( for he is given to wondering , ) that i should see a command for infants baptism in genesis 17 th . and not discern a covenant of grace in the third of genesis . for this matter he dares refer himsef to the reader . ) and indeed it is a daring matter . for as to the first , that i should make abraham the representative of the carnal seed ) as he expresses it , simply and absolutely ; so , it is another calumny , and is maliciously said ; for in that very letter in which i do explain my self as to this particular , there ( p. 157. ) my words are these ; ( on the whole , it is not absurd , if duly weighed , to say ( which yet i do not peremptorily say , ) that in that part of the covenant in which abraham is joyned with the seed , he should stand for his natural posterity , as the seed doth for christ mystical . ) and now let the reader judge ; am i not so far from a possitive affirmation of what he says i make , that i say in terms , i do not possitively affirm it ? what i said , is evidently said not by way of position of what i did conceive as certain ; but by way of proposal , of what was yet uncertain to me , but which yet might merit consideration : and more is to be said for it , than happily this disputer can answer . indeed in genesis 17. 10. there , under the term ( ye ) abraham and ishmael and the rest of the family then present are comprehended , and those i take it , did represent and stand for the natural family . as to the second , namely baptism in genesis 17 ; ) i never said in terms that there was any immediate command for baptism in genesis 17. i knew the institution of baptism was long after . i only said , and still say , that an obligation is lay'd in genesis 17. 9. not only upon abraham himself , to keep the covenant , that is , the sign of the covenant , but upon his seed also ; and the apostle says , that this seed is christ , christ mysticall , or the believing gentiles . and is this an absurdity ? what i say , is in the letter of the text ; and what the apostle says , i hope is no absurdity . i take it for granted , because the apostle says it , that the seed is christ. to disprove that , is not to put the absurdity on me , but on the apostle . as for the third , which is concerning the covenant of grace in genesis 3. 15 ) i still affirm , and still believe i may without absurdity , that though by the seed of the woman in that text , our saviour christ be meant , and consequently , that he is predicted there , and was prefigured also in sacrifices ; yet , that nothing there doth pass by way of covenant , or is spoken of christ there by way of promise to adam ; all is by way of denunciation on the serpent . i say , all that is spoken there is spoken but to the serpent , not to adam ; and let him that thinks otherwise , but look into the text and see if it be not . i appeal from unwarie prejudices , unto common sense . but of this , as i have spoken somewhat in my printed letters , from page the 99 th . to page the 106. so i have discoursed more fully ( of it , ) with persons of a greater caracter , and of more integrity and candour , than our present disputer ; wherein , one day , the reader may receive satisfaction . but for my antagonist , he thought , this was a popular point , and that it would affect me , and therefore only he insists upon it , and so often inculcates it ; and is not this malicious ? why had he not argued it out ? as i expected he should , but that 't is much easier to exclaim and calumniate , than to demonstrate and argue . and now i am come ( and very glad i am , that i am come ) to the fourth thing i promised ; and that is , briefly to state again the argument i made , and to shew , how little he is in his reply unto that , who is so great , in callumniating , and in perverting . and the method i will take shall be , first , to lay down the grounds of the argument , and then to form it . the ground i go upon is this , that the covenant established by god with abraham , and with his seed , in genesis 17. 7 , 8 , 9. is the covenant of grace ; or that original grant , and great charter , by which believing gentiles always did , and do claim both heaven and earth , and all the promises they have title to ; as also , that abraham is the person by , from , and vnder whom they claim ; as being his seed . if christ's then abraham's seed , and heir's according to the promise . in this covenant , as in all others that are proper , there is , first , a promise on the one part , and then , secondly , a restipulation on the other : a promise on god's part ; and then a restipulation upon abraham's part , and upon his seed's . as for the promise that god doth make to abraham , and to his seed , it is ( vers. 7 , 8. ) that he will be a god to abraham , and to his seed , and will give to abraham , and to his seed , &c. and this promise made to abraham , in which almighty god doth give himself , and all he hath to him , is called by the apostle the blessing of abraham ; of which he says , that it doth descend on the gentiles , gal. 3. as for the restipulation , which is on the part of abraham , and of his seed , it is ( vers. 9. ) thou shalt keep my covenant therefore thou and thy seed ; in which restipulation , it being the main thing on which i do insist in reference to my argument , i shall ( in order to the making clear whatever any wise relates unto it , and so concerns our present purpose ) particularly consider , first , the nature of the duty in it , thou shalt keep my covenant , and shew what is imported in that expression . secondly , i will shew the propriety of this duty , that it is a duty bound on abraham by this covenant , as his proper duty , in reference to it , and to the blessing in it . thirdly , i will demonstrate , that the subjects in this restipulation and duty , or the persons upon whom the duty and incumbence is bound , are abraham and his seed , and that abraham's seed is , principally , the believing gentiles . as for the nature of the duty , or what is meant by keeping of the covenant . it was , at last , agreed between us ( and i in my argument , fol. 132. 133. abundantly have proved ) that to keep gods covenant , which is the duty injoyned , is to keep the sign of gods covenant ; and it must be granted also , that to keep the sign , is , for him that keeps it , not only to wear that sign himself , but to put it upon all his , in token , that as he himself , so that all he owns , is god's . this i proved in my first letter , from pag. 16. to pag. 23. and confirmed in my advertisement ; to which i add now another consideration to make it further manifest ; namely , that in the covenant , ( and the covenant for substance is but one and the same ) whereas god is pleased to say in genesis , 17. i will be a god to thee and thy seed , and will give to thee and thy seed , &c. and therefore thou and thy seed shall keep my covenant , and to keep his covenant , is to keep the sign of his covenant . i say , whereas he speaks so in genesis , 17. he saith in jer. 31. 17. ( where he repeats the same covenant , ) i will be their god , and they s●all be my people ; what in genesis is expressed by their keeping of the covenant or sign , is in jeremy expressed , by their being gods propriety , or own : so that , these are equivalent terms ; and the keeping of the covenant of god ( or his sign , ) is only to denote the propriety that those who are in covenant with god do all acknowledge , all own that he hath in them , and in all theirs . and thus it was interpr●ted to abraham ; who was not only to be circumcised himself , but to see that all his males , old and young were circumcised ; and in his males , who only were actually circumcised , and only capable of being so , the females also were reputed included . for ( as i said in my former discourse ) as the sign was directly given only to the males , so the promise also in terms , was only to the males , abraham and isaack ; but then , as the females were included in the males in the covenant ( for who will deny that ? ) so , by like reason , they were included also in the sign . it is but reason that concludes the former , and the same reason will conclude the latter . besides , who will say the females were excluded the passover ? were they not of the congregation of the lord , and members of the families , or houses , in which the passover was eaten , and by which ? are they excluded any where ? and is it not plainly intimated both by maimonides and by other rabbins , that even they also did celebrate that feast ; but yet , none uncircumcised might . well then , the duty bound upon abraham , and upon his seed by the covenant , is to keep the covenant or sign , by wearing of it themselves , and by putting of it upon all theirs , in token of gods propriety . the next thing is , to shew that this duty which is bound upon abraham , and upon his seed , by the covenant , is the proper duty of the covenant . and what can be more plain than that it is , seeing , first , it is bound upon them in reference to the promise , as a consequence of it ; i will be a god to thee and thy seed , and i will give to thee and thy seed ; there is the promise : thou shalt keep my covenant therefore , thou and thy seed ; there is the consequent duty . and 't is the only duty mentioned , as required by god by way of restipulation . and indeed , secondly , it is called keeping of the covenant , and therefore , must needs be bound upon them by vertue of the covenant , as the proper duty and incumbence of it . in fine , it is most highly reasonable that it should be so ; for as god in this covenant solemnly , by promise and by oath , doth give himself and all his to abraham , and to his seed ; is it not most fit , most proper , that , by way of correspondence , abraham and his seed should solemnly , ( and that is by some open and external rite , and act , and such an act and rite , signing is , ) give up themselves and theirs again to god ? and here , by the way , it is observable ; that , seeing the command to keep the covenant , is lay'd upon abraham , and upon his seed ; and seeing keeping of the covenant is keeping of the sign of it , in token of god's propriety ; it follows , that putting of the sign on children , and on servants , is not done , at least not principally , by vertue of any title , right , or priviledge which these children , or servants have , by vertue of their own immediate being in the covenant ; but it is done , in consequence of the duty and incumbence under which the parents and masters are , by vertue of the covenant in which they do restipulate , and so , take on them this duty . as for the subjects in the covenant , or those on whom the duty and incumbence in it is bound , which is the third thing to be demonstrated , they are abraham and his seed , or abraham and isaac ; and in isaac , christ mystical , or the believing gentiles , abraham's spiritual seed . and that christ mystical , or christ and believing gentiles are intended principally , by the seed ; i manifested in my first letter , ( p. 24. 25. ) in my second letter ( from p. 128. to 132. ) and in my last letter , from romans 4 th 13 , 16 , 17 ; which text doth put it out of all question , that isaac did not only typifie and figure the believing gentiles in the manner of his birth ( as my adversary would have it only do , ) but that he did also stand for them , and represent them in the covenant of promise . and if isaac represented the believinggentiles , and did stand for them ( as he did ) in the covenant of promise , then certainly whatever duty by virtue of that covenant , was bound upon him , that very duty , by virtue of the same covenant , was also bound upon them ; else , how could he stand for them and represent them in it ! this interpretation of that text is so plain , so evident , that even my adversary in his last letter ( p. 115. ) says , i well expounded romans 4. 13 , 16. 17. ) but what he adds ( viz. ) that i do so to this purpose , namely to prove isaac a type and figure of the believing gentiles in the way and manner of his super-natural birth , to which our regeneration in some sort corresponds . that 's another falshood , another impious fraud , and made on purpose to deceive his party ; that when he cannot answer me , he may yet impose upon them . for that i had no such purpose there as he insinuates , is plain ; for there i prove , that isaac represented the believing gentiles , or spiritual seed , not only in the promise ; but in the duty and obligation also , bound upon the seed by vertue of that promise ; and i appeal unto his own party , or to any man else that is of sence in all the world , that will comparehis letter and mine , if this be not so . this is the ground on which i state my argument , which thus i form. if the believing gentiles are under abraham's covenant , are abraham's seed , and are principally meant in the 17 th . genesis 9 th . then , the believing gentiles are to keep gods covenant : the consequence is evident , the text is plain for it ; thou and thy seed shall keep my covenant . and if to keep god's covenant there , be to keep the sign of his covenant , by wearing of it themselves , and putting it on all theirs , in token of gods propriety ; then if believing gentiles be to keep god's covenant , they are to keep the sign of it , by wearing of it themselves , and putting it on all theirs , in token of gods propriety , and title : ( themselves must be signed , and , all theirs also must be signed . ) now , the believing gentiles are under abraham's covenant , are abraham's seed , and are principally meant and intended in genesis 17.9 . as i have proved ; and to keep gods covenant there , is to keep the sign of god's covenant , by wearing of it themselves , and putting it on all theirs , in token of god's propriety in them , and title to them , as i have also proved before ; and therefore the believing gentiles are to keep god's covenant , god's sign , by wearing it themselves , and putting it on all theirs , in token of gods propriety in them , and title to them ; which sign must be , either baptism , or circumcision , or some other sign . but for the greater elucidation , i will break the argument abroad , into shorter sillogismes . abraham's seed must keep god's covenant ; the believing gentiles are abraham's seed ; therefore the believing gentiles must keep god's covenant . to keep god's covenant is to keep the sign of it ; the believing gentiles must keep god's covenant ; therefore the believing gentiles must keep the sign of it . to keep the sign of god's covenant , is to wear it themselves , and to put it upon all theirs , in token of god's propriety in them , and title to them ; the believing gentiles are to keep the sign of god's covenant ; therefore the believing gentiles are to wear it themselves , and to put it upon all theirs , in token of god's propriety in them , and title to them . abraham's seed must keep the covenant , and to keep the covenant is to keep the sign ; thou shalt keep my covenant therefore thou and thy seed . a sign of the covenant then , there must be in the time of the seed ; else , how shall the seed keep it ? they cannot keep the sign of the covenant , if the covenant have no sign . some sign then the believing gentiles , which are the seed , must keep , by wearing it themselves , and putting it on all theirs ; and if any , let this disputer tell ( as i said ) whither it shall be baptism , or circumcision , or what ; for i need to go no further . only here , as we go along , it may not be unfit , in order to the preventing of further calumny , to observe , that when i speak in reference to a sign , of taking it themselves , and putting it on all theirs , i mean nothing but their being signed themselves , and their seeing that all theirs be also signed ; without considering here , or intending to consider , who is the minister of the sign : but only who is the subject . this is my argument , which in my letter i did lay on four propositions . first , that the covenant or blessing of abraham , which is the promise of the spirit , is that covenant of god , under which believing gentiles , the spiritual seed of abraham , are : and is the blessing that doth descend on the gentiles . secondly , that all the seed of abraham , that hath the benefit and advantage , of the covenant and blessing of abraham , is under equal obligation , to the duty and incumbence of that covenant , of that blessing , as abraham himself . thirdly , that the duty or incumbence arising from the covenant , or blessing made to abraham , is , that , in token of his dedication of himself , and of all his unto god , he should take himself , and should put upon all his , the sign of the covenant : which is the mark and sign of god. fourthly , that from abraham's dedication of himself , and of all his unto god , there ariseth a distinction of holiness , into internal and external , absolute and relative ; and that this distinction is evangelical . from these grounds i drew the former conclusion : and you may take the argument from them briefly , thus. the blessing doth descend upon the believing gentiles , and therefore the proper duty of that blessing doth descend also : and this is the proper duty of that blessing , to see that both themselves , and all theirs be signed , in token of god's propriety : and the believer , that gives himself sincerely , is internally holy : and those that are given by him are externally so . 't is you see in the former four propositions , ( which even my adversary himself doth also acknowledge , pag. 25. ) that the main strength of my argument for infants baptism consists : and yet , it is plain , that , hitherto , there is no need of any criticism , much less of exactness of criticism , and least of all , of exactness of criticism as a part of humane learning : either to conceive , or to make it : but as it is , i pray you let us take a view of his reply unto it ; comparing what i say for infants baptism , with what he answers to that i say . but before we do so , give me leave to tell you , that his way of replying thrusts into my thoughts a story i have read long ago in keckerman , ( and i hope i may be pardoned if i shall tell one story , when he does many ) it is , that a certain respondent being non-plust by his opponent , and unable to conceive any sensible answer to return to him , makes use of two nonsensical , but strong words , to chouse him . if ( says he ) mr. opponent you do take it archepadial●ter , i grant it ; but if reflexive , i deny it : that is , if you take it nonsensicaly one way , i grant it ; if you take it nonsensicaly another way , i deny it : and thus i take it , my respondent deals with me ; and he may be sure , and i believe he knows it , that i have not been the only person who have said so of him , on this occasion . i hope , you will not think i go about to abuse him , it is the very truth i tell you ; for what distinct , what proper sence is there in what he says in answer ? or what application of it can be made to either proposition ? which yet , he would be thought to reply unto ; but , inded doth only elude : for , in answer to the several four forementioned propositions , he speaks thus. in your first proposition , i only allow the spiritual essence of the covenant to descend upon believing gentiles ; but that the additaments and appendages being variable things , and separable from it , do not necessarily descend with it i have elsewhere at large evinced unto you . here he should have told us , what is the essence , what the spiritual essence of the covenant , and what the additaments , and should have applyed it . in your second proposition , i allow that the seed of believing gentiles that have the benefit of abraham's covenant , and to whom it is made , are under an equal obligation unto those proper duties and services now required of them , as abraham was himself ; understanding it of the adult believing off-spring , and not the infants of believing gentiles . my second proposition speaks of the seed of abraham , ( viz. ) the believing gentiles : his answer of their children only . in your third proposition , i allow that the believing gentiles are obliged to dedicate themselves and all that is theirs to god , as abraham was . but in as much as there is a double dedication , the one by baptism , and the other by religious education and fervent supplication , this latter dedication i allow ; the former as it respects our infant seed , for the reasons i have elsewhere given you i deny . i say there , that signing is the proper duty of the covenant ; what is this to that ? in your fourth proposition concerning a twofold holiness , external and internal , absolute and relative , arising from the covenant , though i grant that so it was under the former administration , yet i have elsewhere proved that as for any external or relative holiness then arising from the covenant , it is now abolished . and as i have already also demonstrated that the first of cor. 7. 14. doth not at all prove the continuation thereof in the gospel-day , so neither is there any other scripture that i know of , that can be pertinently alledged , for the justification of such a notion . though i grant that there is an external and internal holyness now arising among gentile professors , the latter from the covenant , the former from a meer pretension to it . you see his demonstrations ( as he calls 'em ) his proofs which should be here , are all elsewhere . but what if they were here ? what in all this is to the business in hand ? for if the promise or blessing of abraham do descend upon his seed , the believing gentiles ; and the proper duty of that promise or blessing ( which descends ) doth also descend ; and to be signed themselves , and to see that all theirs be signed also , in token of gods propriety and title , is that proper duty : then let him talk of spiritual essence that doth descend , and of appendages that do not ; of proper duties and services now required of them , understanding it of adult believing off-spring , and not the infant seed of believing gentiles ; and that the dedication must be by religions education and supplication , not by baptism . i say , let him talk in this fashion as long , as long as he lives : it will certainly follow for all that ; that the proper duty now requir'd of believing gentiles , is to sign themselves , and t o see that all theirs ( their children also ) are signed ; which as i said , must either be with baptism , or with circumcision , or with some other sign ; let him tell which , or what . for mark it , shall the blessing descend , and not the proper duty of that blessing ? is not to keep the covenant , as much a duty bound upon the seed , as the promise , a blessing made to it ? ay! is not thou shalt keep my covenant therefore thou and thy seed , as plainly said , as i will be a god to thee and to thy seed , and will give to th●e and to thy seed ? and if to keep the covenant be , ( as it is agreed to be ) to keep the sign , let him distinguish as he will , ( with spiritual essence , and appendages ; with proper duty now , and then ; with dedication by religious education , and by baptism . that is , with archepodialiter and reflexive : certainly , to keep the sign , is as much the proper duty of the seed , and as much bound upon it , and all as fast , as the promise it self is made unto it : and if the gentiles that believe , are ( as i have proved , and as the apostle says they are ) that seed ; then , to keep the sign , is as much the proper duty of the gentiles , that believe , and as much bound on them , and all as fast , as the promise and blessing there , is made unto them . and this is not only high reason , but god's express will : thou shalt keep my covenant therefore thou and thy seed . it is god's mind , therefore it is to be done : and that this is a proper way of arguing , himself says , pag. 27. you may think it is impossible to speak more plainly , and more closely to any point , than here i have to this ; and that certainly the 17 th of genesis 9 th . is very much to purpose , as to an obligation upon gentile believers or abraham's seed , with reference to the keeping of some sign , and in the last result , to the keeping of baptism ; and happily you will think there needs no more than what is said already , to make it manifest , and beyond dispute . but sir , if these are your thoughts , they are not my adversaries ; he tells me plainly , that if i will find a rule as he spakes ) in genesis 17. or ( as my self do word it , ) if i will find any obligation there upon believing gentiles to keep the sign , in the way i have mentioned ; it will be incumbent on me to prove , first ; my three partys ( as he calls them ) in the covenant there mentioned . secondly , my two signs ; thirdly , that abraham represented the carnall seed only in circumcision , and isaac , the spiritual seed in baptism . ) i know it must exceedingly surprize you , to see me put on three new issues ; especially , seeing in his fifth letter ( p. 71. ) all was fairly and candidly agreed ( for so he speaks , ) to depend on two others , ( viz ) the duty and the subjects ; and seeing also , he might as well have put me upon proving that the pope is antichrist , that the earth is a planet , or that there is a world in the moon , as on proving the points he mentions ; so little they are to the purpose . for , whither three partys are in the covenant , or but two provided abraham's seed be included in one of them , and that seed be believing gentiles : and though but one sign be spoken of determinately and particularly , and no more , and that one be circumcision ; provided genesis 17. 9. be understood of signing generally : and though abraham represented not the carnall seed only in circumcision , nor isaac the believing gentiles at all in baptism , seeing he was never baptised : yet , if isaac represented the believing gentiles in the covenant , namely , in the promise verse the 7 th . and 8 th . and in the obligation and incumbence verse 9 th . though he did not represent them ( as certainly he did not ) in baptism ; ( yet ) it will as clearly follow , that the obligation and incumbence which was bound on isaac verse the 9 th . as he represented the beli●ving gentiles , was , in him , in that verse bound on most fast upon them ; as , that the promise and blessing which in verses 7. 8. was made to him , was in those verses , in him , made and confirmed also unto them ; and if that obligation and incumbence be to keep the covenant , and to keep the covenant be to keep the sign ; they must as surely keep the sign , by vertue of that covenant ; as , by vertue of it , hope for the blessing . the duty is as much bound on the seed , as , the promise is made to it ; thou shalt keep my covenant therefore thou and thy seed . this ( i must tell him again ) is as plainly said as , i will be a god to thee and to thy seed , and give to thee and to thy seed ; and the same seed is under the obligation , that is within the promise . these are not things that are barely said , but are abundantly proved before , and evident in the text. i know he says ( p. 50 ) that as to what concerns the obligation , there is nothing in the whole 17 th of genesis but what relates to abraham and his natural family ony , &c. god only then designing to signifie unto abraham together with his natural seed and family , what was their present duty under the then present administration ) and that god did signifie their present duty under that administration is beyond dispute ; for therefore he instituted circumcision , as that duty . but that in that whole chapter he should signify nothing as duty and incumbence , but with reference only unto abraham and to his natural seed and family , can no more be said , than that he signified nothing there as a blessing promise and priviledge , but unto abraham and to his natural seed and family , only . for , the same persons , plainly , are in the duty and incumbence , that are in the blessing an d promise , i will be a god to thee and to thy seed ; i will give to thee and to thy seed ; and therefore thou and thy seed shall keep my covenant . and who shall be believed ? the apostle that said , that that seed is christ , christ mysticall ; or this disputer that saith , no seed is meant there , but the natural seed and family . but shall the seed indeed be within the promise and blessing , and not under the duty and obligation ? when yet the same covenant , and god in the same continued speech , and to the same persons under the same denomination , ( viz. abraham and his seed ) doth both bind on the duty and make the promise : who , but such a tender man as this is will dare to say , that one must still abide , and the other be lay'd aside ; that we may take the blessing but leave the duty ? certainly they that will not look to the old testament , for new testament dutys , must not look to the old testament , for new testament priviledges . we must not claim by the old testament promise and blessing , if we will not be under the proper duty and service , of that promise and blessing . but to return to his three points , of which he says , it is incumbent upon me to prove them , if i will find believing gentiles any wise concerned in the 17 tth . of genesis , with reference to signing ; the first is , my three partys ; the second my two signs ; the third , abraham's standing for the carnal seed in circumcision , and isaac's for the spiritual in baptism . ) to the first , that the covenant is tripartite ; though still i say as i have said already , that , as to my argument , i need not stand thereon ; yet , it is evident enough , from what i urged in my last letter , ( p. 155. 156. ) to which i expect a distinct answer . and indeed , the three partys are distinctly noted , and are god , abraham and abraham's seed ; for first , the covenant is made between god , and abraham , singly and separately , in his own person , genesis 17. 2 , 4 , 5 , 6. but then , in verses 7 , 8 , 9. abraham's seed is taken in as well as abraham's self ; and so , the the covenant , which , had it been only between god and abraham , would have been but bipartite ; now , another party being taken in or added , namely , abraham's seed ; becomes tripartite . to this , his answer is in the sixth letter , in which he glorys as unanswered ; and there he says , ( p. 121. ) that there was a covenant between god the father and christ , and after that a covenant taking in all his seed , called the covenant of grace , and ( says he ) doth that make it tripartite ? are not christ and believers considered as one party ? ) you see how theologically and how divine-like he speaks ( if this be he that speaks and not some supervisor ) as if the covenant of redemption , which yet ( to note it by the by ) is never called , in express terms , a covenant , in all the scripture ; as if that covenant were the same ( covenant ) with the covenant of grace , and that what passed between god the father and the son before the worlds were , was the very same with what passed between god and abraham and his seed , in time . the covenant of redemption indeed was bipartite , it was between god and christ only : but the covenant of grace is tripartite , between god , abraham , and abraham's seed or christ , for isaac the seed , is christ. in the covenant of redemption are but two named , but in this covenant of grace are three partys . but on this , as being a logomachy and strife about words , i do not much insist . the second point to be proved , is , ( he says ) my two signs . and that baptism and circumcision are two signs , is not hard to be proved ; but doubtless , that is not his meaning ; he hath the confidence to say , that i do make two signs , not only under the two administrations , but two determinate particular signs in genesis 17. namely , baptism in the 9 th verse , which says , ( but falsly , ) i call the sign ; and circumcision in the 10 th for saith he ( p. 80. ) thus runs your own paraphrase upon the words ; therefore thou abraham and thy seed isaac in the letter and spirit , shall keep the sign of my covenant , that is , both he and they , and thou also must be baptised . ( p. 114 ) he says ; but say you though isaac was circumcised , and ishmael too , yet there are two signs in that text circumcision and baptism . ) and ( p. 115. ) he says , but that there is any such sign as baptism in genesis 17 th . and that isaac was signed by it as a type or figure of the gentile believers ( as you now seem to affirm , and your paraphrase imports ) i deny &c. ) you sir , who have perused my letters , know very well how false and how imposturous an imputation this is ; and bad is that cause , which cannot be upheld but with impostures , lyes , and forgeries . but ( for the rectifying of others , who happily have not seen those letters , and who , otherwise , may be too credulous to this inventor , ) i must say , i was so far from affirming any thing of any tendency to what he impudently fastens upon me in the former passages , that i never once thought it ; i only affirmed , that isaac ( abraham's seed ) did represent and stand for believing gentiles in the covenant , both as to the promise and blessing given to them and to the duty and incumbence put upon them ; this i did say , and but this ; and this , let him confute it if he can . nor did i ever say , that there were two determinate and particular signs , namely , circumcision and baptism , either instituted , or immediately intended in the seventeenth of genesis ; i said , that in the seventeenth of genesis , there was a double obligation , namely , first , a more general one , verse the ninth , imposed upon abraham and upon his seed , ( viz. ) isaac in the spirit principally ; and that was in general terms to keep the covenant ; and to keep the covenant , is to keep the sign of the covenant , which i said , must be understood generally , for keeping the covenant in the sign of it , whatever the sign at any time be : and not particularly and determinately , for keeping of it immediately in circumcision or in baptism , or in any other particular sign . secondly , the particular obligation is in verse the tenth , and this is laid upon abraham and his natural family , but not , in terms , upon abraham's seed : and it is an obligation unto circumcision : this being the particular sign of the covenant for that administration of it . but to this he tells me , ( pag. 58. ) you tax me ( and i believe by this , you see that i had reason to tax him ) for a bold abuse in saying , that you intimate that baptism is immediately intended in the ninth verse of genesis , seventeenth . mark your own word , not instituted , but intended : whence i argue , if baptism be neither there instituted nor intended , if it be not in the letter , nor intention of that text , it is not there at all. here this wyre-drawing man , instead of giving satisfaction to my first taxation ( as he calls it ) shamelesly incurs a second ; for his perversion of my words , in what he says , is so notorious , that truly it was for pitties sake i passed it over in my last letter , without a reply ; and yet he tryumphs in it , that this was never answered . i said , and do say , that baptism is not immediately intended in the seventeenth of genesis , ninth , and that the sense of that verse is general and indeterminate ; whereas , if baptism , or circumcision either , were immediately intended , it must have been determinate and particular , not speaking ( as it doth ) of signing in general , but of signing with this or that particular sign , which it doth not immediately . but i pray you sir , observe here his extraordinary skill in making of arguments , for thus he forms his : if baptism be neither instituted nor intended in the text , ( he should have said immediately intended , for so i did : ) and again , if baptism be neither in the letter nor in the intention ( for so he varies again , to tenter it unto his purpose , for i never said so . ) what then ? then it is not at all there ; well concluded : if it be not at all there , it is not at all there . i said , it is not immediately intended ; this he reports ; ( if it be not in the letter nor in the intention , ) and that you will say , is very wisely said of him ; as if the letter and the intention were opposites , and that that were not in the letter of a text , which is intended in it ; nor that intended in a text , which is in the letter of it ; whereas all other men , but he , do think that that is intended in a text , which is the sense of it ; and that to be intended is no more than to be meant . and may not that be mediately , i do not say remotely , as he doth , to make a quibble upon it ( ay , remotely enough ) may not that be mediately meant and intended , which is not so immediately ? and that secondarily , which is not so primarily ? yes , doubtless . and so all particular instances are intended and meant in general propositions ; not immediately and primarily , for so the sense is only general , else the proposition were not so ; but secondarily and mediately . and thus baptism may be intended in the seventeenth of genesis ninth , thou shalt keep my covenant , my sign , thou and thy seed : not immediately , for so the sence is but general and indeterminate , god not having yet discovered in what particular sign or covenant , either abraham , or his seed should keep it ; but it may be mediately intended , as it is a particular sign of the covenant . i do not say , that the sign of the covenant must be kept generally and indeterminately ; but i say , that those words verse the ninth . thou shalt keep my covenant ( or my sign ) therefore , thou and thy seed . ) must be understood generally , and indeterminately . but though the sense be general and indeterminate in the ninth verse , both as to abraham and to his seed , yet in the tenth it is determined , as to abraham and to his natural family ; though not as to his spiritual seed . and if determined but in the tenth , it was not yet determined in the ninth . i thought once to have said no more upon this particular , than what i had before ; my meaning and intention in it being so perspicuous , to prudent and understanding readers ; and his absurdity and grosness in opposing it , so plain and manifest . but the opinion of the many , with whom the last word is always a sufficient answer , hath made it necessary that i should say more . and therefore , once for all , to put my meaning out of doubt ( if it can be yet in any , ) i will here a little further illustrate it . and to this purpose ; it having pleased god to say in the 17 th . of genesis , 9. thou shalt keep my covenant therefore , thou and thy seed ; understanding , by keeping the covenant a keeping the sign ; let us suppose he should have added , in the tenth verse ; circumcision is the covenant or sign which thou abraham shalt keep , and baptism the conant or sign thy seed shall keep . would it not in this case , be very evident that keeping of the covenant or sign in the ninth verse , must be understood but generally , and indeterminately , not , as yet for a keeping either of circumcision , or of baptism in particular , but generally keeping gods sign be it what it will , when he shall please to institute it . now as god hath said , thu shalt keep my covenant therefore , thou and thy seed in the ninth verse , so he hath said partitively , this is the covenant that thou shalt keep , for so the seventy render it ; or , that you shall keep , ( distinguishing you from thy seed ) for so the hebrew . but though he say what covenant , or sign it was that abraham himself and his present family should keep , he leaves unsaid , as not proper yet to say , what sign or covenant the spiritual seed of abraham should keep ; for that seed being yet un-born , it was but reason that the covenant or sign it was to keep , should not yet be instituted . ishmael was at the institution of circumcision , isaac was not there . ishmael that stood for the natural family , he was there ; isaac that stood for the spiritual family , was then vn-born ; and this timing of the institution , of circumcision , as inoted before , should be insisted upon ; it signifies much . but , in regard my adversary will be apt to tell me , that the case i put is but supposition , and one may suppose any thing ; i shall therefore take the text as it lyes , and only ask him two or three questions , to which i do expect direct and categoricall answers . the first is , whither circumcision were actually instituted in the 9 th . verse ? for if it was not , ( as indeed it was not , for it was not instituted but in the 10 th . ) then certainly to keep the covenant in verse 9. could not be determinately to keep circumcision . i ask him again , if this proposition , circumcision is gods covenant , or gods sign , be an identick proposition , and do signify no more , than that circumcision is circumcision ? for if he say it signifies more ( as i should think he will , ) then the term covenant or sign , in it , must signify generally and largely . in fine , i would ask him if when it pleased god to say , this is my covenant which you shall keep , every man child among you shall be circumcised , he then said no more than what he had before in verse the 9 th . thou shalt keep my covenant therefore , thou and thy seed ? for if god do say no more , or no other in verse 10. than he had said before in verse 9. then he saith but the same again ; but if he do say other , or more , ( as undoubtedly he does , for now and not before , he tells what the covenant is , ) then keeping of the covenant verse the 9 th . must be understood but generally ; as certainly it must , and i have evincedit must ; in some measure in my first letter ( p. 25 , 26 , 27. ) but more expressly , in my second ; from ( p. 85. to 91. ) and most fully in my last , from ( p. 150. to 154. ) in these places you will see the vanity of his boast ( p. 62. ) ( viz. ) that the sence cannot be general and indeterminate , for a general indeterminate sence is no sence . ) thus , general and appellative expressions are nonsensicall to this man , and ( owe no man any thing but to love one another , ) at this rate , shall signifie nothing ; ( as indeed , it seemeth not to signifie much with him ; because it is not said owe not james , peter , john , or paul , but ( owe no man , ) nothing but love. and so much for his two signs ; ) a fiction of his own , which he would fasten on me ; whereas i never spoke , or thought of two particular signs , as actually instituted in the 17 th . of genesis , but only of signing generally , spoken of verse 9. and of a particular sign instituted in verse the 10 th ; thus i spoke , and still speak ; which no more doth signifie two signs , than when one shall say , ( god made man a reasonable creature , and peter is a man , ) he speaks of two men ; of one in the former proposition , and of another in the latter . as to the third point which he would put me upon , which is to prove , that abraham represented the carnal seed only in circumcision , and isaac the spiritual seed in baptism ) i have spoken abundantly what my sense is , as to the former , already : and , as to the latter , i have also already shewed it a calumny as to the implication that isaac was baptised , and in baptism was a type . but though he was not a representative or figure of the spiritual seed of abraham , the believing gentiles , in baptism ; seeing he never was baptised ; yet that he was a representative of them in the covenant of promise , and that as well in the duty and obligation , as in the priviledge and blessing of it , is , i think , by this , beyond all dispute . but of all this i have said enough before ; isaac was not a representative of the believing gentiles in baptism , but in the covenant . as to the 1 cor 7. 14. from which i prove there is an external relative holiness under the gospel , as well as an internal and absolute ; he roundly tells his reader ( p. 24. ( for he never told me so before ; ) that as he hath already demonstrated , it doth not at all prove the continuation of any external or relative holiness arising from the covenant . ) but sir , you must not be too easy in believing of him as to demonstration , for i assure you , after what i answered in my first letter , ( from p. 33. to 49. ) which once you thought beyond exception , and , i hope , still do , i never received the least reply in any of his letters as to that ; and therefore , what he speaks ( p. 24. ) of demonstration here , it is as what he says of it in many other places , and with reference to many other particulars ( viz. ) but a vision of his too much heated fancy , and a popular charm . the world must know that he hath done great things some where , but he cannot tell where himself . not that i would have you think too confidently , that here he is catcht ; for though he have affirmed , as you may see he hath , that he has already demonstrated , when indeed he has not ; you must not presently believe he cannot make it out : for this , as difficult as you or i would think it ; it is an easie atchivement to a man of his performance . he that can find a sign in genesis 17. 9 , as implyed in the sence , ( for so he speaks p. 105. ) when yet himself says , the text mentions no sign at all or gives the least hint of any ; he i say that can affirm , the text mentions no sign at all , nor gives the least hint of any , and yet can interpret what he sayes , ( as he does , ) that there is no such term , or a syllable of that sound in the text ; that is he that can say a thing is in the sence of the text , that is neither mentioned , nor hinted in the least , in the terms of it ; he may say what he will ; you must not think to hold him ; if you think you have him fast in the very terms , he will give you the slip by a syllable of the sound ; and salve his contradictions with nonsense . to be mentioned and hinted , which ( with all others ) is , to be express'd and imply'd in a text ; by this interpreter , shall be understood of sounds , and not of senses , ay , though it be said , no mention nor hint of any sign ; and he that says ( any sign ) cannot be understood to mean the sound ( sign . ) the mention of the 1 cor. 7. 14 ; reminds me of his amazement , ( p. 128. ) for he is often amazed ; amazed much he was , at my exposition of genesis 17. 9. 10. and now again amazed almost as much , at my interpretation of rom. 4. in my argument ( from p. 166. to 168. ) and indeed , nothing but a mazement can excuse his great mistakes ; as , that i should say the reward to abraham was personal and earthly , and was of canaan only ; and that my expressions have a sound that is harsh and dissonant to rom. 4. and 4. ) my design in touching on this text , was only to evince that abraham's receiving circumcision as a seal of the righteousness by faith ( which he had urged , was nothing contradictory to what i said concerning his standing with ishmael , and the rest of the family gen. 17. 10. in the business of circumcision ; how that they stood for and represented there the whole natural houshold . that canaan was the reward of abraham's faith , who but such a sophister , dares soberly to deny it ? the text is plain for it . genesis 15. 17. but that heaven also was not his reward , i did not say ; no more then the text doth , which though in the letter it doth but mention canaan , yet surely , it did not exclude heaven . and as for the danger , and dissonancy in my expressions to romans 4. 4. i ask him ; was not the reward given to abraham , for his believing ? how else was it that his faith was accounted unto him for righteousness ? for though the reward was infinitely much superior to any desert of his faith , and was a thing that god in justice , was no ways oblig'd to make ; yet a reward it was , and a reward ( in the very idea and notion of it ) is of and for something : a reward it was , but a reward of grace , not of debt ; god gave it as a gratuity , for what abraham did ; but abraham could not have demanded it as his due , or a debt . after this he tells me ( p. 129. ) that all that follows to the close ( namely , in my last letter from p. 169. to the end . ) is but strife about words ; in which he finds not any thing but what doth nauseate . ) but you sir , will find a vindication in it of that ( but ) incerted in my paraphrase ; and also a demonstration in it that ( ye ) in genesis 17. 10. even from his own concessions , cannot be understood of abraham and that his seed which is in verse the 9 th . but must be meant of abraham ishmael , and the rest of the then present family ; and consequently , that circumcision was not then enjoyned on the seed as it stands in the 9 th verse , for the believing gentiles ; but only on the natural family ; which was the main thing to be proved . i do not know i have omitted any thing of moment , ( for his scoffs , jears , gibes , &c. are of none ) among his reflections : no , nor any thing in his last letter , that is to the purpose ; except a sophister will think i should consider his logick ( p. 120. ) and , because stierius and sanderson , and indeed other logicians , generally , do say , ( and he must be a very mean one that doth not know so much , ) that members of a division must be opposite ; meaning not properly , that they must be enemies ; but that they must not interfere and be coincident ; that therefore , it must be concluded , that all distinction is opposition ; that disparates are opposites ; and that god , abraham , and his seed , cou'd not be distinct partys , if they were not opposites , and even enemies to one another . but if any think so , i leave him to the care of this apothecary , and to hellebore . you may be pleas'd to see what i have said in my argument ( p. 153 , &c. ) as to this. upon the whole , sir , you cannot but observe how little reason there is to trust my adversary in citations and how much cause i have to make you and all his readers this request , that you never believe that i affirm , or deny any thing which he , hereafter , though with never so much confidence shall report i do , unless you first consult my own writings , and see it there : and i would also desire of him , that seeing he is so much given to mistake my meaning , he would never report my sence , but in mine own terms ; and that is but a fair request . in fine , i am not much afflicted that my adversary gave me this occasion of writing again on this subject . i know that truth , like silver , will appear the brighter for being burnished . the more he presses this controversy , the more the subject of it will come in discourse ; and discourse , in time , will ripen and mellow notions in the minds of men , which at first , seem hard and harsh . nor will his pious frauds , his rayling upon arguments instead of answering of them , his unsober reflecting on his adversary instead of arguing with him ; his base hints ; or his direct scurrillitics , which even now dis-serve his cause with wise and good-men , uphold it long with any . these are mean , unmanly , and unchristian methods , and ( let him note it ) never used but in extremity , and when a case is deplor'd ; which his being , i hold it time to end this trouble from sir , your faithfull friend and servant . r. b bowdon . july 4. 1684 books printed for , and sold by tho. simmons at the prince's arms in ludgate-street . the history of the old testament methodized , according to the order and series of time wherein the several things therein mentioned were transacted . in which the difficult phrases are paraphrased , the seeming contradictions reconciled , the rites and customs of the jews , opened and explained : to which is annexed , a short history of the jewish affairs , from the end of the old testament , to the birth of our saviour ; and a map also added of canaan and the adjacent countries , very useful for the understanding of the whole history , by s. cradock , b.d. fol. the lives of sundry eminent persons in this latter age , in two parts . first , of divines , ( viz. ) mr. hugh broughton : mr. r. boid : dr. twist : mr. tho. wilson : dr. sam. bolton , mr. richard vines , mr. richard blacherhy , mr. ralph robinson , mr. john janeway , mr. john machia , dr. sam. winter , mr. thomas tregas , mr. rich. mathew , mr. john allein , dr. staunton , mr. samuel fairclough , mr. thomas wadsworth , mr. o. stochton , mr. t. gouge . to which are added , some remarkable passages in the lives and deaths of divers eminent divines in the church of scotland : ( viz. ) mr. john scringer , mr. robert blair , mr , and. stewart , mr. john weleb , mr. hugh kennedy , mr. robert brute , mr. davidson , and mr. patrick simpson : together with an account of several providences strange and extraordinary . secondly , of nobility and gentry of both sexes , ( viz. ) mr. philip sidney , sir charles coot , mr. john lamot , sir nath. barnadiston , mr. john rowe , sir matthew hale , mrs. mary hunter , lady alice lucy , lady mary vere , mrs. kath. clark , countess of warwick , mrs. margaret baxter , lady armine , lady langham , and countess of suffolk . by s. clark sometime pastor of bennet finek , london : to which is added , the life of the author . fol. the new testament of our lord and saviour jesus christ , with annotations , containing first , an interpretation of all difficult phrases and words . secondly , parallel scriptures , both as to matter and words , to which is annexed the harmony of the gospels . by samuel clark , i. f. 4 to . church history of the government of bishops and their councils abreviated , including the chief part of the government of christian princes and popes , and a true account of the most troubling controversies and heresies till the reformation . by richard baxter , a hater of false history . in 4 to . a treatise of episcopacy , confuting by scriptur-reasons , and the churches testimony , that sort of diocesian churches , prelacy and government , which casteth out the primitive church species , episcopacy , ministry and discipline , and confound the christian world by corruption , usurpation , schism and persecution : meditated in the year 1640. when the &c. oath was imposed , written 1671. and lastly published 1680. by the importunity of our superiors , who demand the reasons of our non-conformity . by rich. baxter , in 4 to . forgetfulness of god the great plague of mans heart , and consideration of the principal means to cure it . by w. d. m.a. once fellow of king's colledge cambridge , in octavo . londinum triumphans : or , an historical account of the grand influence the actions of the city of london haue had upon the affairs of the nation , for many ages past , shewing the antiquity , honour , glory , and renown of this famous city , the grounds of the rights priviledges and franchises , the foundation of the charter , the improbability of its forfeiture or seisure , the power and strength of the citizens , and the several contests that have been betwixt the magistracy and commonalty , collected from the most authentick authors , and illustrated with variety of remarks , worthy of the perusal of every citizen . by w. gouge . gent. 8● . the samaritan shewing that many unnecessary impositions are not the oyle that must heal the church , together with the way or means to do it , by a country gent. who goes to common prayer and not to meetings in octavo . the plea for children of believing parents , for their interest in abraham's covenant , their right to church-man ship with their parents , and consequently their title to baptism . the cause of publishing this discourse after so many learned men have laboured in this province is declared in the preface to the reader by giles freeman in octavo . peaceable resolution of crioscience touching our present imposition , wherein loyalty and obedience are proposed and setled upon their true foundation in scripture reason , and the constitution of this kingdom against all resistance of the present power , and for compliance with the laws so far as may be in order to union with a draught in specimen of a bill for accomodation , in octavo . moral prognostications , ( 1 ) what shall befall the church on earth till their concord , by the restitution of their primitive purity , simplicity , charity . ( 2. ) how that restitution is like to be made ( if ever ) and what shall besall them henceforth unto the end , in the golden age of love , written by richard baxten , when by the king's commission , we in vain treated for concord , 1661. and now publisht in 1680. finis . the first principles of the oracles of god collected by thomas shephard ... shepard, thomas, 1605-1649. this text is an enriched version of the tcp digital transcription a59663 of text r37142 in the english short title catalog (wing s3112). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 45 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a59663 wing s3112 estc r37142 13153780 ocm 13153780 98155 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59663) transcribed from: (early english books online ; image set 98155) images scanned from microfilm: (early english books, 1641-1700 ; 751:22) the first principles of the oracles of god collected by thomas shephard ... shepard, thomas, 1605-1649. [5], 17 p. printed for john rothwel, london : 1655. appended to his theses sabbaticae. 1655, with continuous register and separate paging. reproduction of original in duke university library. eng god -knowableness. catechisms. a59663 r37142 (wing s3112). civilwar no theses sabbaticæ. or, the doctrine of the sabbath· wherein the sabbaths i. morality, ii. change, iii. beginning, iv. sanctification, are cle shepard, thomas 1655 7960 54 5 0 0 0 0 74 d the rate of 74 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-02 tcp assigned for keying and markup 2003-03 apex covantage keyed and coded from proquest page images 2003-05 emma (leeson) huber sampled and proofread 2003-05 emma (leeson) huber text and markup reviewed and edited 2003-06 pfs batch review (qc) and xml conversion the first principles of the oracles of god . collected by thomas shephard , sometimes of emanuel college in cambridge , now preacher of gods word in new-england . heb. 5. 12. for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god ; and are be come such as have need of milk , and not of strong meat . london , printed for iohn rothwel . 1655. imprimatur ioseph caryl . imprimatur iames cranford . to the christian reader : it is no disparagement at all for this wise master-builder , to labour sometimes by the hammer of the vvord , to fasten these nailes of truth in a sure place , even in the heads and hearts of infant-christians . neither is it below the highest scholar in christs school , to hold fast the form of wholesome words . the great apostle himselfe , ( who was wrapt up into the third heaven ) although he had received a commission of christ his master to make disciples , yet he was a disciple still ; for he not only catechised others , but learned , and that again , and again , the first principles of the oracles of god , which are called the mysteries of the kingdome of heaven , and the depths of god : that is , in plain english , those doctrinall truths , which are truly fundamentall , and absolutely necessary unto salvation ; that wee may be able by sound doctrine both to exhort and convince the gain-sayers ; and be ready alwaies to give an answer to every man that asketh us a reason of the hope that is in us . thus heartily beseeching thee , in the name of christ , to search the scriptures , and to give thy self continually to prayer , and the ministery of the word , that you may grow in grace , and in the knowledge of our lord and saviour jesus christ ; i now commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . so be it . friend , i am thine , if thou doest love the truth , and our lord iesus christ in sincerity . vvilliam adderley . dated , from charter-house in london , february , 1. 1647. christian reader , being desired to peruse and give our opinion of ●…e resol●…tions in thi●… letter now presented to ●…y view : vve must confesse , they appeared t●…●…ery precious ; for we have seldome seen acutenesse , profoundnesse , and godliness , so eminently , equ●…lly , and happilly matched . there are in christ , school divers forms , elementaries , and men of exercise●… wits the scholar proposing these cases was no puny , and he was happy in meeting with a teacher so able for resolution . therefore , who ever reads and ●…eeds , will not re●…ent of his labour . but the mo●…e kn●…wing the reader is , and the more experienced in the vvaies of ch●…ist , the more delight may ●…e take in , and the more p●…fit may he reap by these pious and profound resolutions . so we are th●…e in christ jesus iohn geree , and will . greenhill . march 27. 1648. the sum of christian religion , in way of question and answer . delivered by mr. tho. shephard in n. e. quest . what is the best and last end of man ? a. to live to god . rom. 6. 10 , 11. gal. 3. 19. 2 cor. 5. 3. 15. q. how is man to live unto god ? a. two waies . first , by faith in god . psal. 37. 3. secondly , by observance of god . eccles. 12. 13. q. what is faith in god ? a. it is the first act of our spirituall life , whereby th●… soul believing god , believeth in god , and there testeth as in the only author and principle of life . heb. 10. 38. joh. 3. 33. 36. rom. 4. 3. heb. 11. 13. heb. 4. 3. deut. 30. ●…0 . q. what is god ? a. god only knoweth himself , no man can so know him and live : yet he hath manifested himself unto us in his back-parts , according to our manner or measure of knowing things : and we need know no more than these , that we may live . 1 tim. 6. ●…6 . exod. 33. 19. 23. q. what are gods back-parts ? a. they are two , first , his sufficiency . psal. 36. 9. secondly , his efficiency . rom. 4. 21 q. what is gods sufficiency ? a. it is his perfect fulness of all good , whereby he is all-sufficient for us in himself . psal 16. 1●… . gen 17. 1. q. wherein stands and appears gods sufficiency ? a. first , in his essence . psal. 68. 19. secondly , in his subsistence or persons . 2 sam. 7. 20 , 25. q. what is gods essence ? a. whereby he is that absolute first being . rev. 1. 8. isa. 44. 6. exod. 3. 14. q. can you sufficiently conceive of the glory of this one most pure essence , by one act of faith ? a. no , and therefore the lord hath manifested it unto us by divers attributes , deut. 29. 29. exod. 34. 6 , 7. q. what are gods attributes ? a. that one most pure essence diversly apprehended of us , as it is diversly made known unto us . 1 joh. 4. 16. isa. 43. 25. q. how many kinds of attributes are there ? a. there are two sorts of them . first , some shewing what god is . secondly , some shewing who god is . q. by what attr●…butes know you what god is ? a. by these . god is a spirit living of himself . joh. 4. 24. joh. 5. 26. q. by what attributes do you understand who god is ? a. by his essentiall properties , which shew to us : first , how great a god he is . psal. 77. 13. secondly , what a manner of god he is . mat. 6. 17. q. what attributes shew how great a god he is ? a. first , his infiniteness , whereby he is without all limits of essence . 2. chr. 2. 5 , 6. secondly , his eternity , whereby he is without all limits of beginning , succession , or end of time . psal. 102. 25 , 26 , 27. 1 tim. 1. 17. q. what are those attributes which shew what a manner of god he is ? a. his qualities whereby he acteth with , are of two sorts . first , his faculties , whereby he is able to act . esa. 60. 16. & 63. 1. secondly , his vertues of those faculties , whereby he is prompt and ready to act . psal. 86. 5. q. what are his faculties ? a. first , his understanding , whereby he understandeth together , and at once all truth . heb 4. 13. act. 15 ▪ ●…8 . secondly , his will , whereby he purely willeth all good . psal. 119. 68. q. what are the vertues of those faculties ? a. first , they a●…e intellectuall , the vertues of his understanding , as wisdom , knowledge , and the rest . secondly , 〈◊〉 , the vertue of his wil●… , as love , holiness , mercy . in the acting o●… both which , consists gods happiness . thus much have you seen of gods sufficiency , in regard of his essence . now follows his subsistence . q. what are his subsistences or persons ? a. that one most pure essence with its relative properties . q. what are those relative properties ? a. they are three . first , to beget . secondly , to be begotten . thirdly , to proceed from both . q. how many persons learn you from hence to be in god ? a. three . first , the first , is the father , the first person in order , begetting the son . psal. 2. 7. secondly , the son , the second person , begotten of the father joh. 3. 6. heb. 1. 3. thirdly , the spirit , the third person , proceeding from them both . joh. 15. 26. q. are these three persons three distinct gods ? a. no , for they are that one pure essence , and therefore but one god . ioh. 1. 1. rom. 9. 5. 1 cor. 6. 16. 1 cor. 2. 10. q. if every person be god , how can they be distinct . persons , and not distinct gods ? a. yes , because one and the same thing may have many relative properties , and respects of being , which in the godhead makes distinct persons . as one and the same man , may be a father in one respect , a master in another respect , and a scholar in aenother respect . q. if these three persons be but one god , what follows from hence ? a. that all the three persons are co-equal , coeternall , subsisting in , not separating from each other , and therefore delighting in each ●…ther , glorifying each other . prov. 8. 30. thus much concerning god . now concerning the works of god . q. thus much concerning gods sufficiency , what i●… his efficiency ? a. whereby he worketh all things , and all in all things . rom. 11. 36. esa. 45. 7. q. what of god shines forth , and are you to behold in his efficiency ? a. two things . first , gods omnipotency , in respect of his essence . secondly , the co-operation and distinct manner of working of the three persons . rom. 1. 20. iohn 5. 17. q. what is gods omnipotency ? a. it is his almighty power , whereby he is able to bring to passe all that he doth will , or what ever he can will or decree . 2 chron. 20. 6. phil. 3. 21. mat. 3. 9. psal. ●…15 . 7. q. what is gods decree ? a. it is his eternall and determinate purpose , concerning the effecting of all things by his mighty power , according to his counsel . eph. 1. 11. q. what attributes or glory of god appear in his decree ? a. first , his constancy , whereby his decree remains unchangeable . num. ●…3 . 19. secondly , his truth , whereby he delivereth nothing but what he hath decreed . jer. 10. 10. thirdly , his faithfullnesse , whereby he effecteth what ever he decreeth according thereunto . esa. 46. 10. q. what is gods counsell ? a his deliberation as it were , for the best effecting of every thing according to his wisdom . act. 4. 24. psal. 40. 24. q what is gods wisdom ? a. it is the idaea or perfect platform of all things in the mind of god , which either can be known , or shall be done , according to the good pleasure of his will . heb. ●…1 . 3. prov. 8. 12 , 13. q. what is the good pleasure of gods will ? a. it is the most free act of his will , whereby he willeth himself directly , as the greatest good , and all other things for himself , according to his good pleasure . mat. 11. 25. prov. 16. 4. q. what learn you from hence ? a. that gods good pleasure is the first and best cause of all things . psal. 115. 3. psal. 33. 8 , 9 , 10 , 11. q what is the co-operations of the three persons in gods efficiency ? a. whereby they work the same thing together unseparably . joh. 5. 17 , 19. & 16. 13 , 14. q. if they work the same thing together , how is it that some works are attributed to god the father , as creation ; some to the son , as redemption ; some to the holy spirit , as application ? a. this is not because the same work is not common to all the three persons , but because that work is principally attributed in scripture to that person whose distinct manner of working appears chiefly in the work . q. what is god the fathers distinct manner of working ? a. his working is from himself by the son , and to the holy ghost , psal. 33. 6. joh. 1. 3 , and hence the beginning , and so the creation of all things is attributed to him . q. what is god the sons manner of working ? a. his working is from the father , by the holy ghost , ioh. 14. 16. and hence the dispensation of all things , and so redemption , is attributed unto him . q. what is the holy gosts manner of working ? a. his working is from the father and the sonne , joh. 14. ●…6 . and hence the consummation of all things , and so application , is attributed unto him . q. wherein doth gods efficiency or working appear ? a. in two things . first , in his creation of the world . secondly , in his providence over the world . esa. 37. 16. q. what is his creation ? a. it is gods efficiency , whereby he made the whole world of nothing , originally exceeding good . psal. 33. 9. gen. 1. 31. q. did the lord make the world in an instant ? a. no , but by parts , in the space of six dayes , described at large by moses . gen. 1. q. when did the lord make the third heaven , with the angels their inhabitants ? a. in the first day , in the first beginning of it . gen. 1. 1. job 38. 6 , 7. q. what is the creation of the third heaven ? a. whereby he made it to be the heaven of heaveas , a most glorious place , replenished with all pleasure which belongs to eternall happinesse , wherein his majesty is seen face to face , and therefore called the habitation of god . 2 chr. 2. 5 , 6. psal. ●…6 . 11. psal. 63. 15. q. vvhat is the creation of the angels ? a. whereby he created an innumerable number of them , in holiness , to be ministring spirits , with most accutenesse of understanding , liberty of will , great strength , and speedy in motion , to celebrate his praises , and execute his commands , specially to the heirs of salvation . heb. 11. 22. joh. 8. 44. heb. 1. 14. 2 sam. 14. 20. jude 6. 2 pet. 2. 11. esa. 6. 2. psal. 130. 20. q. when did god create man ? a. the sixt day . gen. 1. 27. q. how did god create man ? a. he made him a reasonable creature , consisting of body , and an immortall soul , in the image of god . gen. 2. 7. gen. 1. 28. q. what is the image of god wherein he was made ? a. that hability of man to resemble god , and wherein he was like unto god , in wisdom , holiness , righteousnesse , both in his nature , and in his government of himselfe and all creatures . col. 3. 10. ephes. 4. 24. gen. 1. 26. q. what became of man being thus made ? a. he was placed in the garden of eden , as in his princely court , to live unto god , together with the wom●…n which god gave him . gen. 2. 15. thus much of gods creation . q. what is his providence ? a. whereby he provideth for his creatures being made , even to the least circumstance . psal. 145. 16. proverbs 16. 33. q. how is gods providence distinguished ? a. it is either , first , ordinary , and mediate , whereby he provideth for his creatures by ordinary and usual means , hos. 2. 22. secondly , extraordinary and immediate , whereby he provides for his creatures by miracles , or immediately by himself , psal. ●…6 . 4 dan. 3. 17. q. wherein is his providence seen ? a. first , in conversation , whereby he upholdeth things in their being and power of working , act. 17. 28. psal. 104. 29 , 30. nehem. 9. 6. secondly , in gubernation , whereby he guides , directs and brings all creatures to their ends , psal. 29 10. psal. 33. 11. q. doth god govern all creatures alike ? a. no , but some he governs by a common providence , and others by a special providence , to wit , angels and men , to an eternal estate of happiness in pleasing him , or of misery in displeasing ●…im , deut. 30. 15 , 16. q. what of gods providence appears in his speciall government of man ? a. two things . 1. mans apostacy or fall . 2. his recovery or rising again . q. concerning mans fall , what are you to observe therein ? a. two things . 1. his transgression in eating the forbidden fruit , gen. 2. 17. 2. the propagation of this unto all adams posterity . q. was this so great a sin to eat of the forbidden fruit ? a. yes , exceeding great , this tree being a sacrament of the covenant ; also he had a special charge not to eat of it : and in it the whole man did strike against the whole law , even when god had so highly advanced him . q. what are the causes of this transgression ? a. the blamelesse cause was the law of god . rom. 5. 13. and hence as the law did it , so god did it , holily , justly , and blamelesly . rom. 7. 10 , 1●… , 12. q. what are the blameable causes ? a. two principally 1. the devill abusing the serpent to deceive the women , gen. 3. 1. 2. man himself , in abusing his own free-will , in receiving the temptations which he might have resisted , eph. 7. 29. q. what is the devil ? a. that great number of apostate and rebellious angels , which through pride and blasphemy against god , and malice against man , became lyars and murtherers of man , by bringing him into that sin , luke 11. 18. 1 tim. 3. 6. 1 john 3. 12. john 8. 44. q. what are the effects and fruits of this transgression ? a. they are two . 1. guilt , whereby they are tyed to undergo due punishment for the fault , rom. 3 19. 2. punishment , which is the just anger of god upon them for the filth of sin , rom. 1. 18. q. what are the particular punishments insllcted on the causes of this sin ? a. besides the fearful punishment of the devils , mentioned jude 6. and that of the serpent and the woman , gen. 3. 14 , 16. the punishment of man was first , sin original and actual ; secondly , death . gen. 5. 5. q. what is sin ? a. the transgression of gods law , john 3. 4. q. what is original and actual sin ? a. first , original sin is the contrariety of the whole nature of man to the law of god , whereby it being averse from all good , is enclined to all evil , eccles. 8. 11. gen. 6. 5. rom. 6. 20. secondly , actual sin is the continual jarring of the actions of man from the law of god , by reason of original sin , and so man hath no free-will to any spiritual good , esa. 65. 2 , 3. james 1. 14 , 15. esa. 1. 11. q. what death is that god inflicts on man for sin ? a. a double death . 1. the first death of the body , together with the beginnings of it in this world , as grief , shame , losses , sicknesses , deut. 28. 21 , 22 , 25. 2. the second death of the soul , whi●…h is the eternal separation and ejection of the soul after death , and soul and body after judgment , from god , into everlasting torments in hell . q is there no beginning of this death , as there is of the other in this life ? a. yes , at first , security and hardnesse of heart , which cannot feel sin its greatest evil . 2. terrors of conscience , heb. 2 : 15. 3. bondage of satan , eph. 2. 2. 4. the curse of god in all blessings , whereby they are fitted for destruction , rom. 9. 22. q. what of gods attributes shine forth here ? 1. his holiness , whereby he being pure from all sin , cannot away with the least sin in the best of his creatures , heb. 1. 13. 2. his iustice , whereby he being most just in himself , cannot but punish man for sin , as well as reward him for well doing , 2 thes. 1. 6. 3. his patience , whereby he useth pitty , patience , and bounty , to his creatures offending , rom. 2. 3. q. is this sin , and the punishment of it derived to all mens postetity ? a. yes , john 3. 3. eph. 2. 3. q. how is it propagated ? a. by the imputaiion of adams sin unto us , and so the punishment must needs follow upon it , rom. 5. 13. q. why should adams sin be imputed to all his posterity ? a. because we were in him as the members in the head , as children in his loynes , as debtors in their surety , as branches in their roots , it being just , that as if he standing , all had stood , by imputation of his righteousnesse , so he falling , all should fall , by the imputation of his sin . q. thus have you seen mans apostacy from god , what is his recovery ? a. it is the return of man to the favour of god again , meerly out of favour , and the exceeding riches of his free grace , eph. 2. 12 , 13. rom. 5. 8. q. how are we brought into favour , and what are the parts of this recovery ? a. two wayes . first , by redemption , 2 cor. 5. 19 , 20 , secondly , by application hereof , tit. 3. 6. q. what is redemption ? a. the satisfaction made , or the price paid , to the justice of god for the life and deliverance of man out of the captivity of sin , satan , and death , by a redeemer , according to the covenant made between him and the father , 1 cor. 6. 20. luk. 1. 74. esa. 55. 10 , 11. q. who is this redeemer ? a. iesus christ , god and man , matth. 1. 23. john 1. 14. col. 2. 19. q. why is he god-man ? a. that so he might be a fit mediator , to transact all businesses between god and man , in the execution of his three offices whereunto he was anointed of the father , 1 tim. 2. 5. esa. 42. 12. q. what are those three offices of christ ? 1. his propheticall office , whereby he doth reveale the will of the father , act. 3. 22. col. 2. 3. 2. his priestly office , whereby he makes full atonement with the father for us , col. 1. 20. 3. his kingly office , whereby he governs his people whom he had taught and reconciled , subduing their enemies , and procuring their eternal peace , psal. 2. 6. esa. 9. 6. q. how hath christ jesus made satisfaction ? a. by his humiliation , whereby he was made subject throughout his whole life and death , to the strict iustice of god , to perform what ever the same might require for the redemption of man , gal. 4. 4 , 5. q. what did gods justice require of man ? a. 1. death , for the breach of the law , and that christ tasted , in his bitter sufferings , both of body and soul , by being made sin , and so abolishing sin ; and this is called his passive obedience , heb. 2. 9. eph. 1. 7. 2 cor. 5. 21. gal. 3. 13. 2. perfect obedience , in fulfilling the law perfectly , both in his nature and actions , for the procuring and meriting of life ; and this is called his active obedience , heb. 7. 26. q. what follows christs humiliation ? a. his exaltation , which is his glorious victory , and open triumph over all his and our enemies , sin , satan , and death , in the severall degrees of it , luke 24. 26. phil. 2. 8 , 9. 1 cor. 15. 5 , 7. q. what is the first degree of christs exaltation ? a. his resurrection the third day , whereby his soul and body by the power of the god-head , were brought together again , and so rose again from death , appearing to his disciples for the space of fourty days , 1 cor. 15. 4. joh. 2. 19. act. 1. 3. q. what is the second degree of christs exaltation ? a. his ascension into heaven , which was the going up of the man-hood into the third heaven , by the power of the godhead , from mount olivet , in the sight of his disciples , acts 1. 11 , 12. q. what is the third degree of his exaltation ? a. his sitting at the right hand of god , whereby he being advanced to the fulnesse of all glory , in both natures , governeth and ruleth all things together with the father , as lord over all , for the good of his people , mark 16. 9. psal. 110. 1. 1 cor. 15. 25. eph. 1. 20 , 21 , 22. 1 pet. 3. 22. q. what is the fourth and last degree of his exaltation ? a. his return to judgement , which is his seconid comming into this world with great glory and majesty to judge the quick and the dead , to the confusion of all them that would not have him rule over them , and to the unspeakable good of his people , mat. 19. 28. 2 tim. 4. 1. act. 17. 31. 2 thes. 1. 7 , 8 , 9. q. thus much of redemption , the first part of his recovery . what is application ? a. whereby the spirit by the word and ministery thereof , makes all that which christ as mediator hath done for the church , efficacious to the church as her own , john 16. 14. titus 3. 5 , 6 , 7. john 10. 16. rom. 10. 14 , 17. eph. 5. 25 , 26. q. what is the church ? a. the number of gods elect , heb. 12. 23. john 17. 9 , 10 , 11. john 10. 16. eph. 1. 22 , 23. q. how doth the spirit make application to the church ? a. 1. by union of the soul to christ , phil. 3. 9 , 10. by communion of the benefits of christ to the soul . q. what is this vnion ? a. whereby the lord joyning the soul to christ , makes it one spirit with christ , and so gives it possession of christ , and right unto all the benefits and blessings of christ , 1 cor. 6. 17. john 17. 21. rom. 8. 32. 1 john 5. 12. q. how doth the spirit make this vnion ? a. two wayes . 1. by cutting off the soul from the old adam , or the wild olive-tree ; in the work of preparation , rom. 11. 23 , 24. 2. by putting or ingrasting the soul into the second adam , christ iesus , by the work of vocation , acts 26. 18. q. what are the parts of the preparation of the soul so christ ? a. they are two . 1. contrition , whereby the spirit immediately cuts off the soul from its security in sin , by making it to mourn for it , and separating the soul from it , as the greatest evill , isa. 61. 1 , 3. jer. 4. 3. 4. mat. 11. 20 , 28. 2. humiliation , whereby the spirit cuts the soul off from self-confidence in any good it hath or doth . especially , by making it to feel its want , and unworthinesse of christ , and ●…nce submitteth to be disposed of as god pleaseth , phil. 3. 7 , 8. ●…ke 16. 9. luke 15. 17 , 18 , 19. q. wh●…t a●…e the parts of vocation of the soul to christ ? a. 1. the lords call and invitation of the soul to come to christ , in the revelation , and offer of christ and his rich grace , 2 cor. 5. 10. 2. the receiving of christ , or the comming of the whole soul out of it self unto christ , for christ by vertue of th●…t resistable power of the spirit in the call , and this is faith , jer. 3. 32. john 6. 44 , 45. john 10. 16. esa. 55. 5. q. thus much of our union . what is the communion of christs benefits unto the soul ? a. whereby the soul possessed with christ , and right'unto him , hath by the same spirit fruition of him , and all his benefits , john 4. 10. 14. q. what is the first of those benefits we do enjoy from christ ? a. justification , which is the gracious sentence of god the father , whereby for the satisfaction of christ apprehended by faith , and imputed to the faithfull , he absolves them from the guilt and condemnation of all sins , and accepts them as perfectly righteous to eternall life , rom. 3. 24 , 25. rom. 4. 6 , 7 , 8. rom. 8. 33 , 34. q. what difference is there between justification , and sanctification ? a. iustification is by christs righteousnesse inherent in christ onely ▪ sanctification is by a righteousness from christ inherent in our selves , 2 cor. 5. 21. phil. 3. 9. 2. iustification is perfected at once , and admits of no degrees , because it is by christ his perfect righteousnes : sanctification is imperfect , being begun in this life , rev. 12. 1. phi. 3. 11. q. what is the second benefit next in order to justification , which the faithfull receive from christ ? a. reconciliation , whereby a christian justified is actually reconciled , and at peace with god , rom. 5. 1. john 2. 12. and hence follows his peace with all creatures . q. what is the third benefit next unto reconciliation ? a. adoption , whereby the lord accounts the faithfull his sons , c●…owns them with privileges of sons , and gives them the spirit of adoption , the same spirit which is in his only begotten son , 1 john 3. 2. rom. 8. 11. 14 , 15 , 16 , 17. q. what is the fourth benefit next to adoption ? a. sancification , whereby the sons of god are renewed in the whole man , unto the image of their heavenly father in christ iesus , by mortification , or their dayly dying to sin by vertue of christs death : and by vivification their dayly rising to newness of life , by christs resurrection , 1 thes. 5. 23. eph. 4. 24. jer. 31. 32. rom. 6. 7 , 8. q. what follows from this mortification and vivification ? a. a continuall war and combat between the renewed part assisted by father , son , and holy ghost , and the unrenewed part assisted by satan and this evill world , rom. 7. 21 , 22 , 23. q. what is the fifth and last benefit next unto sanctification ? a. glorification , which hath two degrees . the one in this life , and the other in the world to come . q. what is the first degree of glorification in this life ? a. lively expectation of glory , from the assurance and shedding abroad gods love in our hearts , working joy unspeakable , rom 5. 2 , 5. titus 2. 13. q. what is the second degree in the world to come ? a. full frution of glory , whereby being made compleat and perfect in holinesse , and happinesse , we enjoy all that good eye hath not seen , nor ear hath heard , in our immediate and eternall communion with god in christ , heb. 12. 23. 1 cor. 15. 23. thus much of the first part , of living to god by faith in god . q. what is the second part , viz. our observance ? a. it is the duty that is to be performed to god of us , through the power of his holy spirit , working in us by faith according to the will of god , eph. 6. 6 , 7. psal. 139. 24. rom. 6. 1. luk. 1. 74. q. wherein consists our observance of god ? a. it is either moral , or ceremonial . q. wherein consists our moral observance of god ? a. in two things . 1. in suffering his will , whereby a believer for the sake of christ , chooseth rather to suffer any misery , than to commit the least sin , heb. 11. 26. acts 21. 13. 2. in doing his will , whereby a believer in sense of christs love , performeth universall obedience to the law of god , rom. 7. 22. 1 john . 5. 3. luke 1. 6. phil. 3. 12. q. is there any use of the law to a christian ? a. although it be abolished to a christian in christ , as a covenant of life ; ( for so adam and his posterity are still under it ) yet it remains as a rule of life , when he is in christ , and to prepare the heart for christ , rom. 6. 14 , 15. ma●… . ●… . 17 , 18 , 19 , 20. ezech. 10. 11. rom. 9. q. why is not a christian so under the law as a covenant of life , so as if he breaks it by the least sin he shall die for it ? a. because iesus christ hath kept it perfectly for him , rom. 8. 3 , 4. rom. 5. 20 , 21. q. can any man keep the law perfectly in this life ? a. no , for the unregenerate wanting the spirit of life , cannot perfect an act of life in obedience to it . the regenerate having the spirit but in part , perform it only imperfectly , rom. 8. 7. rom 7. 21. q. what befal●… the unregenerate upon their disobedience unto it ? a. the eternal curse of god for the least sin , and the increase of gods fierce and fearful secret wrath as they increase , in sin , gal. 3. 10. rom. 2 5. q. what befals the regenerate after their breach of the law , and imperfect obedience unto it ? a. the lord may threaten and correct them , but his loving kindness ( in covering their sins in their best duties by christ , and accepting their meanest services so far as they are quickned by his spirit ) is never taken from them , psal 89. 31 , 32 , 33. zach. 3 1. to 8. isa. 56. 7. rom. 7. 20. q. what is that imperfect obedience of believers which is accepted ? a. when they observe the will of christ , as that therein 1. they confesse and lament their sins , 1 john 1. 9. rom. 7. 24. 2. they desire mercy in the blood of christ , and more of his spirit , phil. 39 , 10 , 11. 3. they return him the praise of the least ability to do his will , psal. 50. 23. 1 cor. 15. 10. q. how is the law , or ten commandments divided ? a. into two tables . the first , shewing our duty to god immediately , in the four first commandments . the second , our duty to man , in the six last commandments . q. what rules are you to observe to understand the moral law ? a. these . 1. that in whatsoever commandment any duty is enjoyned , there the contrary sin is forbidden : and where any sin is forbidden , there the contrary duty is commanded . 2. that the law is spiritual , and hence requires not onely outward , but inward and spirituall obedience . 3. where any grosse sin is forbidden , there all the signs , degrees , means , and provocations to that sin are forbidden also , and are in gods account that sin . and so where any duty is commanded , there all the signs , means , and provocations to that duty are commanded also . 4. that the law is perfect , and therefore , there is no sin in all the scripture , but is forbidden in it ; nor no duty required ( if moral ) but it is commanded in it . thus much of our morall observance of god . q. what is our ceremoniall observance ? a. the celebration of the two sacraments , baptism and the lords supper . q what is a sacrament ? a. it is an holy ceremony wherein external sensible things by the appointment of christ are separate from common use , to signifie , exhibite and seal to us that assurance of eternall life by christ iesus , according to the covenant of his grace , gen. 17. 9 , 10. q. which are the sacraments ? a. they are two , baptism and the lord supper . q. what is the externall sensible part of baptism ? a. water , john 3. 23. q. what is the inward and spirituall part of baptism , signified , exhibited , and sealed thereby ? a. christs righteousnesse and his spirit , 1. washing away our sin , and so delivering us spom death . 2. presenting us clear before the father , and so restoring us again to life , rom. 4. 1 cor. 2. 11. mat. 3. 11. q. what follows from hence ? a. 1. that it is a sacrament of our new birth and ingrafting into christ , john 3. 5. 2. that as we are perfectly justified at once , and being new-born once , shall never dye again . hence this seal is to be administred but once . q. what is the externall and sensible part of the lords supper ? a. bread and wine , with the sacramentall actions about the same . q what is the inward and spiritual part of it , signified , sealed , and exhibited thereby ? a. the body and bloud of christ crucified , offered and given to nourish and strengthen beleevers , renewing their faith unto eternal life , 1 cor. 11. 24. john 6. 54 , 55. q. what follows from hence ? a. 1. that it is the sacrament of our growth in christ , being new-born , because it is food given to nourish us , having received life . 2. that therefore it is to be administred and received often that we may grow . 3. that children and fools , and wicked , ought not to partake of the sacrament , because they cannot examin themselves , and so renew their faith , 1 cor. 11. 28. q. ought not the sacrament to be administred to carnal people , if they have been baptized ? a. no , because such as are not within the covenant , have no right to the seal of the covenant . q. where are believers , who have right unto this sacrament , to seek fruition from it ? a. because it ought not to be administred privately , ( as the papists would ) hence gods people are to seek to enjoy their right to it in some particular visible church , in joyning with them , as fellow-members of the same body , 1 cor. 11. 20 , 22. 1 chron. 10. 17. acts 2. 42. q what members ought every particular visible church to consist of ? a. christ being head of every particular church , and it his body , hence none are to be members of the church , but such as are members of christ by faith , 1 cor. 1. 2. 1 thes. 1. q. but do not hypocrites , and no true members of christ creep in ? a. yes , but if they could have been known to be such , they ought to be kept out , and when they are known , they are orderly to be cast out , mat. 25. 1. 2 tim. 3. 5. rev. 2. 20. tit. 3. 20. q. are these members bound only to cleave to christ their head by faith ? a. yes , and to one another also by brotherly love , which they are bound to strengthen and confirm ( as well as their faith ) by a solemn covenant , eph. 4. 15 , 16. col. 1. 4. jer. 50. 4. isa. 56. 45. zach. 11. 14. zeph. 3. 9. psal. 119. 106. q. what benefits are there by joyning thus to a particular church ? a : 1. hereby they come to be under the special governmen●… of chr●…st in his church , and the officers thereof . isa. 30. 20. 2. hereby they have the promise of special bless●…ng , and on their children also . psal. 133. 3. exod. 20. 6. 3. herein they have the promise of gods special presence . 1. reveuling unto them his will , psal. 27. 4. psal. 63. 2 , 3. 2. protecting them , isa. 44. 6. 3. hea●…ing all their prayers , deut. 4. 7. mat. 18. 19. q. are there not some who never find these benefits ? a. yes , because many knowing not how to make use of gods ordinances , not feeling a need of gods presence only in them , their sin also b●…inding , & partly hardning their hearts , and polluting gods h●…se , they then become worse when they have best means , mat. 11. 23. ser. 17. 5 , 6. heb. 6. 8. 1 sam. 5. 8 , 9. eze. 14. 4. 1 king. 8. 21. q. what are the miseries of those who carelesly , and wilfully despise , and so refuse to joyn to gods church ? a. besides the losse of gods presence in the fellowship of his people , it is a fearful sign ( continuing so ) god never intends to save their soals , acts 2. 47. isa. 60. 12. rev. 2. 23 , 24. q. what therefore ought people chiefly to labour for , and to hold forth unto the church , that so they may be joyned to it ? a. a three-fold work . 1. of humiliation , under their misery , death , and sin , as their greatest evil , act. 2. 37. mat. 3. 6. 2. of vocation , or their drawing to christ , out of this misery , as to their greatest , and only good , acts●… . 38 , 41. 3. of new obedience , how they have walked in christ since called , act. 9. 26 , 27. mat. 3. 8. finis . notes, typically marginal, from the original text notes for div a59663e-190 mr. thomas shepheard of new-england . 2 tim. 1. 13. heb. 5. 12. mat. 13. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 cor. 2. 10. tit. 1. 2. 1 pet. 1. 15. joh. 5. 39. act. 6. 4. 2 pet. 3. 8. act. 20. 32. the case of indifferent things used in the worship of god proposed and stated, by considering these questions : qu. i. whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of god?) : qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it? williams, john, 1636?-1709. 1683 approx. 99 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66381 wing w2689 estc r260 12495196 ocm 12495196 62494 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66381) transcribed from: (early english books online ; image set 62494) images scanned from microfilm: (early english books, 1641-1700 ; 951:68) the case of indifferent things used in the worship of god proposed and stated, by considering these questions : qu. i. whether things indifferent used in divine worship (or, whether there be any things indifferent in the worship of god?) : qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it? williams, john, 1636?-1709. bagshaw, edward, 1629-1671. [2], 49, [1] p. printed by j. redmayne, jun. for fincham gardiner ..., london : 1682/3. attributed to john williams. cf. nuc pre-1956. attributed also to edward bagshaw. cf. nuc pre-1956. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship -early works to 1800. god -worship and love -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-01 aptara keyed and coded from proquest page images 2005-03 emma (leeson) huber sampled and proofread 2005-03 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion the case of indifferent things used in the worship of god , proposed and stated , by considering these questions . qu. i. whether things indifferent , though not prescribed , may be lawfully used in divine worship ? [ or , whether there be any things indifferent in the worship of god ? ] qu. ii. whether a restraint of our liberty in the use of such indifferent things be a violation of it ? london , printed by j. redmayne , jun. for fincham gardiner at the white horse in ludgate-street . 1682 / 3. question . q. whether things not prescribed in the word of god , may be lawfully used in divine worship ? before i proceed to the case it self , it will be fit to consider what the things are which the question more immediately respects . for the better understanding of which , we may observe , 1. that there are essential parts of divine worship , and which are , either by nature or revelation , so determined , that they are in all ages necessary : in natural religion , such are the objects of it , which must be divine ; such are the acknowledgments of honour , and reverence , due and peculiar to those objects , as prayer , &c. and in the christian religion , such are the sacraments of baptism , and the lord's supper . these are always to be the same in the church . 2. there are other things relating to divine worship , which are arbitrary and variable , and determined according to circumstances , as gesture , place , &c. as to the former it 's granted by the contending parties , that they are all already prescribed , and that nothing in that kind can be added to what is already prescribed , nor can any thing so prescribed be altered , or abolished . nothing now can be made necessary and binding to all persons , places , and ages , that was not so from the beginning of christianity ; and nothing that was once made so by divine authority can be rendred void or unnecessary by any other . therefore the question is to be applied to the latter , and then it 's no other than , whether things in their own nature indifferent , though not prescribed in the word of god , may be lawfully used in divine worship ? or , whether there be any thing indifferent in the worship of god ? toward the resolution of which , i shall 1. enquire into the nature , and state the notion of things indifferent . 2. shew that things indifferent may be lawfully used in divine worship . 3. consider how we may know what things are indifferent in the worship of god. 4. how we are to determine our selves in the use of indifferent things so applied . 5. shew that there is nothing required in the worship of god in our church , but what is either necessary in it self , and so binding to all christians ; or what is indifferent , and so may be lawfully used by them . 1. i shall enquire into the nature , and state the notion of things indifferent . in doing of which we are to observe , that all things with reference to practice are reducible to these three heads : first , duty . secondly , sin. thirdly , neither duty nor sin. duty is either so morally , and in its own nature , or made so by divine and positive command . sin is so in its own nature , or made and declared to be such by divine and positive prohibition . neither duty nor sin , is that which no law , either of nature or revelation , hath determined ; and is usually known by the name of indifferent , that is , it 's of a middle nature , partaking in it self of neither extremes , and may be indifferently used or forborn , as in reason and prudence shall be thought meet . things of this kind the apostle calls lawful , 1 cor. 10. 23. &c. because they are the subject of no law , and what are therefore lawful to us , and which without sin we may either chuse or refuse . thus the apostle doth determine , rom. 4. 15. where no law is there is no transgression , that is , it can be no transgression to omit that which the law doth not injoyn , nor to do that which it doth not forbid ; for else that would be a duty which the law doth not injoyn , and that would be a sin which it doth not forbid ; which is in effect to say there is a law where there is none , or that duty and sin are so without respect to any law. but now if duty be duty because it 's injoyn'd , and sin be sin because it 's forbidden , then indifferent is indifferent because it 's neither injoyn'd nor forbidden . for as to make it a duty there needs a command , and to make it a sin there needs a prohibition ; so where there is neither command nor prohibition , it 's neither duty nor sin , and must be therefore indifferent , lawful , and free. so that we may as well know by the silence of the law what is indifferent , as we may know by its authority what is a duty or a sin. and i have no more reason to think that a duty or a sin which it takes no notice of ( since all obligation ariseth from a law ) than that not to be a duty or a sin which it doth : the nature of lawful things being as much determined so to be , by the want of such authority , as that of necessary is determined by it : and he that shall say that 's a duty or a sin which is not so made and declared by any law , may as well say that 's no duty or sin which there is a law about . to conclude , there must be a law to make it a transgression , and the want of a law doth necessarily suppose it to be none , and what there is no law for or against , remains indifferent in it self , and lawful to us . as for instance , suppose there should be a dispute concerning days set apart for the service and worship of god , how must this be determined but by the law of nature or revelation ? and how shall we be resolved in the case , but by considering what the law injoyns or forbids in it ? if we find it not injoyn'd , it can be of it self no duty ; if we find it not forbidden , it can be of it self no sin ; and consequently it 's lawful and indifferent , and in what we neither sin by omitting nor observing . so the apostle concludes , rom. 14. 6. he that regardeth a day , regardeth it unto the lord , and he that regardeth not the day , unto the lord he doth not regard it ; that is , there was no law requiring it , and so making the observation of it necessary ; and no law forbidding it , and so making the observation of it sinful ; and therefore christians were at liberty to observe , or not to observe it as they pleas'd ; and in both they did well , if so be they had a regard to the lord in it . 2. i shall shew that there are things indifferent in the worship of god , and that such things , though not prescribed , may be lawfully used in it . 't is allowed by all that there is no command to be expected about the natural circumstances of action , and which the service cannot be celebrated without , such as time and place , and that these are left to humane prudence to fix and determine . but what those natural circumstances are is not so universally agreed to . and if they be such as aforesaid , that is , such as the action cannot be performed without , then it will very much serve to justify most of the things in dispute , and defend our church in the use and practice of them . for what is there almost in that kind amongst us , which is not naturally or morally necessary to the action , and if time and place fall under humane determination , because they are naturally necessary , then why not also gesture and habit , which worship can no more naturally be celebrated without , than the former ; and consequently a surplice , or kneeling and standing , may be alike lawfully determined , and used , as time for assembling together , and a church to assemble and officiate in . and what natural circumstances are to a natural action , that are moral circumstances to a moral action ; and there are moral as necessary to a moral action , as there are natural necessary to a natural action . as for example , what time and place are to natural , that are method and order to moral and religious acts , and can no more be separated from these than the other can be separated from the former , and therefore the method and order of administration in divine worship ( where not otherwise determined and appointed by god ) may as well be determined by men , as time and place , with respect to the nature , end , and use of the service . so that the exception made against humane appointments in divine worship , viz. ( that all but natural circumstances must have a divine command to legitimate their use ; and that whatever is not prescribed , is therefore prohibited ) is of no service to them that plead it ; and it remains good so far notwithstanding , that there are things indifferent in the worship of god , and that the outward order and administration of it is left to christian prudence and this i shall more particularly prove . 1. from the consideration of the rules laid down in the gospel , relating to the administration of divine worship which ( except what refer to the elements , &c. in the sacraments ) are taken from the nature of the thing ; and so always were obliging to all ages under the several variations and forms of divine worship , and will be always so to all christians in the world , viz. such as respect order , decency and edification , insisted upon , 1 cor. 14. 26 , 40. so that we are no otherwise bound , than as bound by these measures , and where not bound by them we are free . for as in former ages from the beginning of the world , where revelation did not interpose ( as it did under the mosaical dispensation ) all persons were left at liberty , and if so be they had a respect to those natural rules , might choose what ways they pleased for the regulation of divine worship : so when under the gospel we have no other than those natural rules ( except as above excepted ) the particular circumstances are as much now the matter of our free choice , as they were then , and this or that may be used and observed , as the case requireth and occasion serves . so that if ever there were things indifferent in gods worship , and the administration of it was left to the consideration and prudence of mankind , it is so still , since the gospel keeps to those eternal rules which even the nature of the thing hath invariably established , and which , if it ever was sufficient for the guiding of the church of god in those particulars , is certainly so when the nature of man is improved by new helps , and so he is more capable of judging what may be sutable to that essential worship which god hath prescribed under the gospel , and to him whom that worship is directed to . but then that which confirms this , is that those rules are also general ; and such as will in their use and end respect all people in the world. the apostles in all their discourses upon this subject rarely do descend to particulars , and in what they do , shew how far custom and charity , and the reason of the thing ought to govern us ; as in the case of mens being uncovered in the worship of god , for which the apostle doth argue not from institution , but the nature and decency of it , being in token of their preheminence , and the headship they have over the woman , &c. 1. cor. 11. 47. but otherwise they without doubt thought it unpracticable to tye all nations up to the same modes and circumstances , or if practicable that it was not worth the while , when the worship might as well be administred , and god as much honoured by one as the other . now if they did think it sufficient to prescribe only in this general way , it must needs be that the particulars of those generals must be indifferent , and that the chusing of one particular before the other was left to christian prudence . and if it should be said ( as it is ) that when the things are determined in general , the particulars are therein also vertually determined , and so are not indifferent ; i shall content my self to reply , that by this way of arguing there would be nothing indifferent in the world : there being nothing how lawful and indifferent soever in it self , but what we are limited by general rules in the use of . as for example , all meats are now lawful to christians , but yet there are general rules by which we are determined in the use of them , such as our own constitution , and our quality , or scandal given to others : but the being thus bounded by such rules , doth not change the nature of those meats , and make them to be other than indifferent . so it is in the worship of god , for the better administration of which there are general rules laid down , and according to which we are to be determined in our choice of particulars , but yet the particulars notwithstanding are indifferent , and matter of christian liberty , and what humane prudence is to regulate us in . all which will yet be further confirmed by considering the nature of the things which are the subject of those general rules , viz , order , decency and edification , which do mostly , if not altogether , depend upon variable circumstances , and may be different according to those circumstances ; sometimes this , and at other times that being subservient thereunto . as for instance , decency doth generally depend upon custom , and the custom of ages and countries being different , decency in one age or country may be and often is quite different from what it is in another . it was once comely amongst some nations to be covered in divine worship , and practised both amongst the jews in their synagogues , as the apostle doth insinuate , 2 cor. 3. 14. and their own authors do acknowledge a ; and also amongst the b romans . but it was comely amongst others to be uncovered , as amongst the grecians , c who in those times giving laws of civility , and in many things of religion too to other nations , it became a prevailing custom , and was , as a thing decent , introduced into the christian church . thus it is also as to edification , which doth in like manner often depend upon circumstances , and according to those circumstances the edification of the church in its peace , union , and comfort may be promoted or hindered , and that may be for edification in one age or church , which is not so in another . thus the being covered in divine worship was for edification in the jewish church , being used in token of fear and reverence , distance and subjection ; in allusion to which the seraphims are represented appearng before god , after that manner , isai. 6. 2. and in mitation of whom the apostle pleads that women should be vailed in religious assemblies , in token of subjection and shamefacedness , 1 cor ▪ 11. 10. but on the contrary he doth judge and determin that , for the reasons above given , it was better and more for edification , that men should be therein uncovered . so the love-feasts , and holy-kiss of charity were at the first thought good for edification , and were accordingly used in apostolical times , ( being an excellent and useful , admirable and friendly , custom ) as thereby was signified the universal love and charity that christians ought to maintain , and which they should at all times but especially in divine worship be forward to express and renew : but when disorder and licentiousness arose from them , they were generally laid aside , and abolished by authority . so it was thought to be for edification in the primitive church to administer baptism by immersion or dipping , and the apostle doth make use of it as an excellent argument to newness of life , rom. 6. 3 , 4. and yet notwithstanding the signification of it , and the practice of the church for a long time , a charitable reason hath over-ruled it , and brought in sprinkling instead of it . thus sitting at the lords supper is accounted decent by some , and for edification , as it 's a table posture , and is a sign of our being feasted by god ; and yet in a general synod of the reformed churches in poland , &c. it was declared that forasmuch as sitting was introduced first by the arrians ( beside the custom used in all the evangelical churches throughout europe , ) we reject it as peculiar to them ( that as they do irreverently treat christ , so also his sacred appointments ) and as a ceremony less comely and devout , and to many very offensive . so that order , decency , and edification being generally mutable things , and varying as circumstances vary , there could in the nature of the thing be only general rules prescribed , and so the particulars must be left to discretion , and to be determined by those that are best able and have authority to judge of the circumstances , and to pick out of them those which are indifferent , what may best serve the ends of religion , and the honour of its institutions . 2. i shall prove that things indifferent in themselves , though not prescribed , may be lawfully used in divine worship , from the practice of our saviour and his apostles . under the law the constitution was very exact , the rites and orders of it very particular , and the observation of them punctually required . but as it was not so precise but that many things respecting the outward order were added , so some things were altered upon prudential considerations ; and by the addition or alteration of which the authority of that law was not conceived to be infringed , nor violated ; as it 's evident from the respect which our saviour shewed to them , and his compliance with them . an instance of this is the synagogual worship ; it 's a controversy whether there was any provision made under the law for the places themselves , the intimations of that are ( if any ) very obscure , but there are not so much as any intimations of the manner and order or parts of the worship therein to be observed ; and yet we find such there was , acts 15. 21. moses being read and preached there every sabbath day ; and that our saviour frequently resorted to it and bore a part in it , john , 18. 20 , &c. the like temper we find him of , when he used the cup of charity after the manner of the jews , in the passover , though there was no institution for it ; and that it was as many other things , taken up and used amongst them by way of signification , and as a testimony of entire friendship , and charity , luke , 22. 17. but i conceive alteration of circumstances in the institution is much more exceptionable than the addition of such to it , and yet this was both done by them and observed by our saviour , when there was nothing else to oblige him , but only a condescension to them in such usages and rites as were inoffensive in themselves , and what were then generally used in the church . that the posture first required and used in the passover was standing , the circumstances , being to be eat with staves in their hands and shoes on their feet , &c. do prove , and is affirmed by the jews ; and it is as manifest that the jews in the time of our saviour , and for a long time before , did recede from it , and did eat it in the posture of discumbency ; whether it was as they looked upon themselves as settled in the possession of canaan , which they were at the first institution travelling towards ; or , as it 's said by the later jews , because it was a sign of liberty , and after the manner of kings and great men , is not so material , as it is that our saviour did follow this custom , and complied with this practice of theirs without hesitation . and thus did the apostles when they observ'd the hours of prayer , acts , 3. 1. which were of humane institution as well as the pray●rs themselves , ( for without doubt they were publick prayers , which were used in the temple , ) but though the place was , yet that service was of no more authority than what was used in the synagogues . now if the jews did thus institute and alter things relating to external order and administration , according as the case might require , and it was lawful for them so to do ( as it 's plain from the compliance of our saviour and the apostles with them in it ) then much more may it be supposed lawful for the christian church to exercise that liberty when they have no other than such general rules for their direction as they had then , without such particulars as they had . and that this is no other than a certain truth will appear from the same liberty taken in apostolical times in religious assemblies , when the christian church not only complied with the jews in such rites as they were under no obligation , but that of charity , to use , and which they did use because they were not forbidden , and so lawful ; ( as when st. paul took upon him a vow , acts. 21. 26. ) but also had some observances of its own , that were of a ritual nature , and as they were taken up so might be laid down upon prudential consideration . such i account was the washing the disciples feet , which was done by our saviour in token of the humility he was to be a president of , and would have them follow him in ; and which it seems was obferved amongst them , 1 tim. 5. 10. and for a long time after continued in a sort in some churches a . such also were the love-feasts at the administration of the lords supper ; and the holy-kiss used then amongst christians , if not as a constant attendant upon all publick worship , yet to be sure at prayer b . which and the like usages , however taken up , yet were in the opinion of the church no other than indifferent , and accordingly were upon the abuse of them ( as i observed before ) discarded . from all which it appears , that there was no such thing as prescription expected before any rite should be introduced into the church , or before it would be lawful for christians to use it , but that where it was not forbidden , the practice of the church was to determine them ; and if prescription had been thought necessary for every thing used in divine worship , which was not natural , then certainly our saviour and his apostles would never have used or encouraged others to use any thing that wanted such authority , and that was not of divine institution . now if it should be objected that these usages of the christian church were civil observances , and used as well out of god's worship as in it ; and therefore what there needed no institution for , and might be lawfully used without . i answer 1. that this doth justify most of the usages contended for , and there would be nothing unlawful in using a white garment , &c. in divine service , since that as a sign of royalty and dignity was used in civil as well as religious cases , and according to this argument may therefore lawfully be used in religious , because it was in civil . secondly , they must say that either a civil observance , when used in religious worship , remains civil , notwithstanding its being so applied , or that it 's religious whilst so applied ; if the former then kneeling or standing in the worship of god would be no acts of adoration and not be religious , because those postures are used in civil matters ; if the latter , then it must be granted that there may be rites used in the worship of god and to a religious end , which there is no divine prescription for . nay thirdly , it 's evident that these and the like were not used by the christians as meer civil rites ; this i think is made evident , as to washing the feet , by a learned person a ; and not only was the kiss of charity called the holy-kiss in scripture , but by the fathers , ( notwithstanding what is b objected ) the seal of prayer , and the seal of reconciliation , and both consistent , the one as it was an attendant upon that office , the other as it was a testimony of their charity and reconciliation to each other in it . fourthly , if the being civil usages did make them which were originally so , to be lawful in or at divine worship , then there is nothing that is used out of worship in civil cases and affairs , but may be introduced into the church ; since if it be for that reason that any usages of that kind are defended , the reason will as well defend all as one . and then the histrionical practices of the church of rome might warantably be introduced , as the rocking of a babe in a cradle at night , at the nativity time ; the harrowing of hell at easter , &c. then a maypole may be brought into the church for children to dance-about and climb up on , in sign of their desire to seek the things above ; and a stiff straw put into the childs hand , for a sign of fighting against spiritual enemies , as with a spear ; and all the absurdities of that nature charged injuriously upon our proceedings a would return with success upon themselves : since all these are fetched from customs and practices in secular matters . fifthly , if this be a reason to defend the use of rites in the christian church , because they are used out of it , and in civil cases ; then what will become of that position , before spoken of , and generally asserted by those who oppose us , that nothing is to be used in the worship of god without prescription , except the natural circumstances of action ; for though civil and natural are sometimes coincident , yet they may be and often are separated ; for feasting and salutation are civil usages , but are no natural circumstances in divine worship , and which that cannot be performed without . and if these and the like were used in the church , and applied and annexed to divine worship ; then the reason upon which they were introduced and used doth , wherever that reason is , justify the like practice , and we are left still to choose and act according to the permission and allowance that is given us ; that is , all such things that are not forbidden are just matter of our christian liberty , and there is no sin in a prudent exercise of it . 3. i shall further prove and strengthen the proposition , that things indifferent , though not prescribed , may be lawfully used in divine worship , from the ill consequences attending the contrary ; one of which is , that if we hold all things not commanded to be prohibited , we shall find no church or religious society in the world but are guilty ; and if the doing so makes communion with a church unlawful , there is no church we can hold communion with . there are some churches that do maintain and use such things as the scripture expresly condemns , and do lay aside such as the scripture requires ; as the church of rome , in its worshipping saints and angels , and denying the cup to the laity , &c. and these things make it necessary for those to quit its communion that are of it , and for those to avoid it that are not in it . but other churches there are that are guilty of no such fundamental errors and fatal miscarriages , and may so far lawfully be communicated with . but even none of these are there , but what , either wittingly or unwittingly , do take the liberty of using what the scripture hath no where required . it was notoriously so in the ancient church when some customs did universally obtain amongst them ; as the anniversary solemnities of the passion , resurrection , and ascension of christ , and descent of the holy-ghost , the receiving of the lords supper fasting ; a the praying toward the east b ; the standing in their devotions on the lords days , c especially from easter to whitsuntide ; the dipping the baptized thrice in water d , & c.. now whatever some of the fathers might plead for any of these from scriptures misunderstood , yet it 's plain that none of these are required in scripture , and if so , a person that holds it unlawful to use any thing uncommanded , and to hold communion with a church so using , must have separated from the catholick church , since ( if there be credit to be given to the fathers so reporting ) they all agreed in the use and practice of the things above recited . and he that held all fixed holy-days of ecclesiastical institution unlawful , and all ceremonies not instituted by god to be prohibited , must not have worshipped with them , who did not only thus do , but thought it unlawful , when universally practised to do otherwise . but again as there were some rites universally held in estimation , so there were others that were peculiar to some churches , and that were not thought to be obliging out of that particular communion , as when in the church of rome it was the custom to fast on the saturday ; and of most others to make no such distinction betwixt that and other days . a in the church of milain they washed the feet of those that were to be baptized , but in the church of rome , they used it not b . now if persons did believe such things unlawful , they could have no communion with any particular church , because no church was without such uncommanded rites ; or if they could be so fond as to think the rites of their own church to be of divine institution , yet how could they have communion with a church , where the contrary custom did prevail , as in the cases abovesaid . and as it was then , so it is now with all stated and settled churches in the world , who do practise against this principle , and either expect not or are not able to find a command for every thing established amongst them ; and that practise with as much contrariety to each other as the church of rome and milain once did . so in some churches they receive the lord's supper kneeling , in some standing , in others sitting . in some they sprinkle the child in baptism but once , and in others thrice . now there would be no reconciling of these one to another , and no possibility of holding communion with them under these circumstances , or of being a member of any church , if we must have an institution for every thing done in the worship of god , and that we must joyn in nothing , which has it not . as for instance what church is there in the world , which has not some form or forms of prayer , and whose service for the most part ( generally speaking ) is not made up of them ; especially that doth not use them in the administration of the sacraments . but now if a person holds that whatever is not prescribed is unlawful , and that forms of prayer are no where prescribed , then he cannot joyn with the church so using , but while in the body of the church by residence , he must be no member of that body in communion . nay further , if this be true , then none must hold communion with them who are of this opinion ; since those that pretend most to it , and urge it as a reason against communion with us , live in contradiction to it , and do practise and use things which they have no more authority , nor can give more reason for , than we do for the things they condemn , and that is , that they are lawful , expedient , and convenient . as for example , let us consider the sacraments , in which , if any thing , we might expect particular prescription , because they are meer institutions ; where do they find that the baptized person is necessarily to be sprinkled ? what command or example have they for it , or what reason more than the reason of the thing taken from expedience and the general practice of the church of god in colder climates ? and yet this is as much used amongst them that pretend to keep exactly to the rule of scripture , as it is amongst us that take a liberty in things uncommanded ; but with this difference , that they do it upon the supposition of a command , and so make it necessary , and our church leaves it , as it is , indifferent . again , where do they find a command for sitting at the lord's supper , or so much as an example ? ( for the posture of our saviour is left very uncertain . ) where again do they find a command for the necessary use of conceived prayer , and that that , and no other , should be used in the publick worship of god ? and that they must prove that maintain publick forms unlawful . where again do they find it required that an oath is to be taken by laying the hand on the gospel and kissing the book ? which is both a natural and instituted part of worship , being a solemn invocation of god and an appeal to him , with an acknowledgment of his omniscience , and omnipresence ; his providence and government of the world ; his truth and justice to right the innocent and punish the guilty ; all which is owned and testified by kissing that book that god has declared this more especially in . and if we more particularly descend to those that differ from us in this point : where do those of the congregational way find that ever christians were otherwise divided from christians than by place , or that they did combine into particular churches , so as not to be all the while reputed members of another , and might be admitted , upon removal of place , upon the same terms that they were of that they removed from ; or indeed that they were so members of a particular as not to be members of any or the whole church of christ , upon their being baptized ? where do they find that christians were gathered out of christians , and did combine into a society excluding those from it that would not make a profession of their faith and conversion distinct from that at baptism ? where do we ever read that he that was a minister of one church was not a minister all the world over , as well as he that was baptized in one was reputed a christian and church-member wherever he came ? again , where do we read that its necessary that ministers should be alike in authority , power , and jurisdiction , and that there is to be no difference in point of order and superiority amongst them : or that there are to be elders for governing the church , who are not ordained to it , and are in no other state after than they were before that service , both of which are held by the presbyterians , strictly so called ? and if it be said these respect government but not worship ; i answer the case is the same , for if we are to do nothing but what is prescribed in the worship of god , because , ( as they say ) it derogates from the priestly office of christ , and doth detract from the sufficiency of scripture ; then i say upon the like reason , there must be nothing used in church government but what is prescribed , since the kingly office is as much concerned in this as the priestly in the other , and the sufficiency of scripture in both . lastly , where do any of them find that position in scripture , that there is nothing lawful in divine worship but what is prescribed , and that what is not commanded is forbidden ? and if there be no such position in scripture , then that can no more be true than the want of such a position can render things not commanded to be unlawful . and now i am come to that which must put an issue one way or other to the dispute ; for if there be no such position in scripture , either expressed in it , or to be gathered by good consequence from it , we have gain'd the point ; but if there be , then we must give it up . and this is indeed contended for . for it s objected , that it s accounted in scripture an hainous crime to do things not commanded ; as when nadab and abihu offered strange fire before the lord , which he commanded them not , &c. from which form of expression it may be collected , that what is not commanded is forbidden ; and that in every thing used in divine worship there must be a command to make it lawful and allowable . to this i answer that the proposition infer'd , that all things not commanded are forbidden , is not true , and so it cannot be the sence and meaning of the phrase ; for 1. then all things must be either commanded or forbidden ; and there would be nothing but what must be commanded or forbidden ; but i have before shewed , and it must be granted , that there are things neither commanded nor forbidden , which are called indifferent . 2. if things not commanded are forbidden , then a thing not commanded is alike hainous as a thing forbidden . and then david's temple which he designed to build would have been criminal as well as jeroboam's dan and bethel ; and the feast of a purim , like jeroboam's eighth month b ; and the synogogal worship like the sacrificing in gardens c ; and the hours of prayer d like nadab's strange fire . the former of which were things uncommanded , and the latter forbidden ; and yet they were approved and these condemned . 2. the things , to which this phrase not commanded is applied , do give no encouragement to such an inference from it ; for its constantly applied to such as are absolutely forbidden . this was the case of nadab and abihu , who offered fire not meerly uncommanded , but what was prohibited ; which will appear , if we consider that the word strange when applied to matters of worship doth signify as much as forbidden . thus we read of strange incense , that is , other than what was compounded according to the directions given for it ; which as it was to be put to no common uses , so no common perfume was to be put to the like uses with it . so we also read of strange vanities , which is but another word for graven images ; and of strange gods. and after the same sort is it to be understood in the case before us , viz. for what is forbidden . for that such was the fire made use of by those young men will be further confirm'd , if we consider that there is scarcely any thing belonging to the altar ( setting aside the structure of it ) of which more is said than of the fire burning upon it . for 1. it was lighted from heaven a . 2. it was always to be burning upon the altar . b 3. if it was not made use of in all sacred matters ( where fire was to be used ) yet it was most holy , and when atonement was to be made by incense , the coals were to be taken from thence c , and therefore surely was as peculiar to those offices as the incense , and to be as constantly used in them , as never to be used in any other . and it will yet make it more evident if it be considered 4. that just before there is an account given of the extraordinary way by which this fire was lighted , for the text saith , there came out a fire from before the lord , and consumed upon the altar the burnt-offering , &c. and immediately follows the relation of nadab's miscarriage . now for what reason are these things so closely connected , but to shew wherein they offended . for before it was the office of aaron's sons to put fire upon the altar , and now through inadvertency or presumption attempting to do as formerly , when there had been this declaration from heaven to the contrary , they suffered for it . 5. it appears further from the conformity betwixt the punishment and the sin ; as there came fire from before the lord and consumed the burnt-offering ; to teach them what fire for the future to make use of : so upon their transgression there came out fire from the lord and devoured them ; to teach others how dangerous it was to do otherwise than he had commanded . so that it seems to me to be like the case of vzzah , when they carried the ark in a cart , which the levites were to have born upon their shoulders ; and it was not an offering without a command , but otherwise than commanded , that was their fault ; and without doubt they might with no more offence have taken what fire they would for their incense , than what wood they pleased for their fire , if there had been no more direction about the one than the other . but to proceed in the other places of scripture where this phrase of not commanded is to be met with , it s also so applied to things forbidden ; as to what is called abomination , which is the worshipping of strange gods , the sun , moon and stars , and the host of heaven : to the building the high places of topheth , and the burning their sons and daughters in the fire to baal , and causing them to pass through the fire unto molech . of such and the like its said , which i commanded them not , neither came it into my mind . and lastly it 's applied to the false prophets , who spake lies in the name of the lord ; in which case the meer being not commanded nor sent by him , is in the nature of the thing no less than a prohibition , it being a belying god ; though there had been no such place as , deut. 18. 20. to forbid it . now if so much stress was to be laid upon the phrase , as the objection doth suppose , and that we must take a non-commanding for a prohibition , we might reasonably expect to find the phrase otherwhere applied to things that were no otherwise unlawful than because not commanded ; but when it s always spoken of things plainly prohibited , it s a sign that it s rather god's forbidding that made them unlawful , than his not commanding . but it may still be said , why should then the phrase be used at all in such matters , and why should the case be thus represented , if not commanded is not the same with prohibited ? to this i answer , 1. that all things prohibited are by consequence not commanded ; but it follows not that all things not commanded are prohibited . if it was forbidden to offer strange fire , then it was a thing not commanded ( for otherwise the same thing would be forbidden and commanded ) but if it had been a thing not commanded only , it would not by being so have been any more prohibited than the wood that was to be burnt upon the altar . now it s with respect to the former that things prohibited are call'd things not commanded ; and not with respect to the latter . 2. indeed the phrase not commanded is only a meiosis or softer way of speaking , when more is understood than express'd . a figure usual in all authors and languages , that i know of , and what is frequently to be met with in scripture . thus it s given as a character of an hypocritical people , they chose that in which i delighted not , which is but another word for what was said in the verse before , their soul delighted in their abominations , or idolatries . and when the apostle would describe the evil state of the gentile world , by the most hainous and flagitious crimes , such as fornication , covetousness , maliciousness , envy , murder , and what not , he saith of these , that they were things not convenient . and it is as evident that the phrase not commanded is of the like kind , when the things its applied to are alike notorious and abominable . but it s further objected , that it s said in scripture , ye shall not add unto the word which i command you , neither shall ye diminish ought from it : and that our saviour condemning the practices of the scribes in this kind , concludes , in vain do they worship me , teaching for doctrines the commandments of men. from whence it may be collected 1. that all things not commanded by god in his word are additions to it . 2. that such additions are altogether unlawful . to this i reply , 1. if they mean by adding to the word , the doing what that forbids , and by diminishing , the neglecting of what that requires ( as the next words do intimate , and is plainly the sense otherwhere a , when it s no sooner said , what thing soever i command you , observe to do it ; but it immediately follows , thou shalt not add thereto , nor diminish from it ) it s what we willingly condemn ; according to that of our saviour , whosoever shall break one of these least commandments , and shall teach men so , he shall be called least in the kingdom of heaven . 2. if they mean by adding the appointing somewhat else instead of what god hath appointed , as jeroboam did the feast of the eighth month ; and by diminishing , the taking away what god hath commanded , as ahaz did the altar , and laver , &c. this is what we condemn also , and do blame in the church of rome , whilst they feed the people with legends instead of scripture , and take away both that and the cup from the laity . 3. if they mean by adding , the adding insolent expositions to the command , by which the end of it is frustrated . this our saviour condemn'd in the pharisees , why do ye transgress the command of god by your tradition ? for god commanded saying , honour thy father , &c. but ye say , whosoever shall say to his father , it is a gift , &c. thus ye have made the commandment of god of none effect by your tradition . and this we condemn in the church of rome , who do defeat the commands of god by their doctrines of attrition and purgatory , &c. 4. if they mean by adding , the making of that which is not the word of god to be of equal authority with it ; this our saviour condemn'd in the pharisees , when they taught for doctrines the commandments of men , and esteem'd them as necessary to be obeyed , and to be of equal force with what was authorized by him ; nay it seems , they had more regard to the tradition of the elders than the commandment of god , as our saviour insinuates , verse , 2 , 3. and has been observed from their own authors . this we also condemn in the church of rome , which decrees that the apocrypha and traditions should be received with the like pious regard , as the sacred writ . 5. if by adding they mean the giving the same efficacy to humane institutions , as god doth to his , by making them to confer grace upon the rightly disposed ; and by diminishing , that the service is not complete without it . this our saviour condemn'd in the pharisees , when they maintained that to eat with unwashen hands defiled a man , verse 20. and this we condemn in the church of rome , in their use of holy-water , and reliques and ceremonies . thus far we agree ; but if they proceed , and will conclude that the doing any thing not commanded , in the worship of god is a sin though it have none of the ingredients in it before spoken of , we therein differ from them and upon very good reason . for therein they differ from our saviour and his apostles , and all churches , as i have shewed . therein also they depart from the notion and reason of the thing : for adding is adding to the substance , and making the thing added of the nature of the thing it s added to ; and diminishing is diminishing from the substance , and taking away from the nature of it ; but when the substance remains intire , as much after this humane appointment as it was before it , without loss and prejudice , without debasement or corruption , it cannot be called an addition to it , in the sence that the scripture takes that word in . nay so far are we from admitting this charge , that we return it upon them , and do bring them in criminals upon it . for those that do forbid what the gospel forbids not , do as much add to it , as those that command what the gospel doth not command : and if it be a crime to command what that commands not , it must be so to forbid what it forbids not . and this is what they are guilty of that do hold that nothing is to be used in the worship of god but what is prescribed , for if that be not a scripture proposition and truth ( as certain it is not ) then what an addition is this ? a greater surely than what they charge upon us ; for all that is commanded amongst us , is look'd upon not as necessary but expedient ; but what is forbid by them is forbid as absolutely unlawful ; the latter of which alters the nature , whereas the other only affects the circumstances of things . the second commandment , thou shalt not make unto thee any graven image , &c. is frequently made use of to prove that we must apply nothing to a religious use but what is commanded ; and we are told that the sence of it is , that we must worship god in no other way , and by no other means or religious rites , than what he hath prescribed . the best way to answer this is . 1. to consider what is forbidden in this commandment , and 2. to shew that we are not concern'd in the prohibition . as to the former , 1. in this command it is provided , that there be no act of adoration given to any besides god. by this the heathens are condemned in their plurality of gods , and the church of rome in the veneration they give to saints and angels . 2. that the honour we give to god be sutable to his nature , and agreeable to his will. sutable to his nature ; and so we are not to worship him by creatures , as the sun , &c. for that is to consider him as finite ; nor by images and external representations , for that is to consider him as corporeal : agreeable to his will ; and so we are forbidden all other worship of him than what he hath appointed . it s in the last of these we are concerned , for i believe there will be no attempt to prove that there is any thing in our worship that doth derogate from the perfections of god , and is unsutable to his nature , further than the defects that must arise from all worship given by creatures to a creator . and if we come to consider it as to what he hath revealed , there can be nothing deduced thence to prove rites instituted by men for the solemnity of god's service to be forbidden ; and which for ought i see is not attempted to be proved from this commandment , or from scripture else where , but by crowding such rites into and representing them as a part of divine worship . this way goes one of the most industrious in this cause . ceremonies , saith he , are external rites of religious worship , as used to further devotion , and therefore being invented by man are of the same nature with images , by which and at which god is worshipped . in which are no less than three mistakes . as 1. he makes whatever is used to further devotion to be religious worship . 2. he makes it a fault in external rites in religious worship that they are used to further devotion 3. he makes external rites taken up by men , and used for that end to be of the same nature with images . if i shew that these are really mistakes i think that in doing so the whole argument taken from the 2. commandment falls with it . 1. he mistakes , in that he makes whatever is used to further devotion to be religious worship : the error of which will appear from this confideration ; that all things relating to divine worship are either parts or adjuncts of it ; parts , as prayer , and the lord's supper ; adjuncts , as form and posture . now adjuncts are not parts , because the worship is intire and invariable in all the parts of it , and remains the same though the adjuncts vary . prayer is worship , whether with a form or without ; and the lord's supper is worship , whether persons kneel , sit , or stand in the receiving of it . and yet though the adjuncts are no part of worship , they further devotion in it . this those that are for conceived prayer plead for their practice , and this also is pleaded by those that are for a form. this do they urge that are for sitting at the lord's supper , and this they say that are for kneeling ; so that these and the like adjuncts do further devotion , and are for edification , is an argument used by both . now if adjuncts are not part of worship and may be yet used to further devotion , then the furthering devotion by any rite doth not in it self make that rite so used to be worship . i acknowledge there is false worship as well as true ; true worship is of divine institution , and false worship is of humane appointment ; and becomes worship when either divine institution is pretended for it , or it s used for the same special ends that god's worship is instituted for , that is , as necessary to acceptance , or as a means of grace . and so i confess adjuncts may be made parts of false worship , as many ceremonies are in the church of rome ; but this is not the case with any things used in the administration of worship in our church ; we plead nothing of divine authority to enforce them , use them not as necessary , nor as means of grace ; after the manner we do the word of god , and the sacraments . 2. it s another mistake , that its charged as a fault upon rites in worship , that they are used to further devotion . without this end surely they are not to be used , or at least not to be encouraged ; for divine worship being the acknowledgment of god and a giving honour to him , should have all things about it grave and solemn , that may best sute it , and promote the ends for which it s used , but if rites are used in it that have no respect to such ends , they become vain and trifling , neither worthy of that nor our defence . and therefore we justly blame the church of rome for the multitude of ceremonies used in their worship , and for such that either have no signification , or whose signification is so obscure as is not easie to be observed or traced , and that rather hinder than further devotion . surely it would not so well answer the end if the hand in swearing was laid upon another book , as when on the gospel ; nor if the love-feasts at the lord's supper had been only as a common meal , without respect to charity signified by it . 3. it s another mistake that external rites taken up by men , and used for the furthering devotion are made to be of the same nature with images . this there is no foundation for , for the religious use of images is expresly contrary to the command of god , and forbidden , because it tends to debase god in the thoughts of those that worship him by such mediums . but there is nothing in the use of such external rites ( as are before spoken of ) that fall under the censure of either of these ; but that we may lawfully use them , and the use of which is not therefore at all forbidden in the 2. commandment . if there be not a rule for all things belonging to the worship of god , the gospel would be less perfect than the law ; and christ would not be so faithful as moses , in the care of his church , heb. 3. 2. which is not to be supposed . the sufficiency of scripture and faithfulness of christ are not to be judged of by what we fancy they should have determined , but by what they have . it s a plausiable plea made by the church of rome for an infallible judge in matters of faith , that by an appeal to him all controversies would be decided , and the peace of the church secured . but notwithstanding all the advantages which they so hugely amplify , there is not one word in scripture ( which in a matter of that importance is absolutely necessary ) that doth shew that it is necessary ; or ( were it so ) who the person or persons are that should have this power or commission . and in this case we must be content to leave things as the wisdom of god hath thought fit to leave them , and to go on in the old way of sober and amicable debate and fair reasoning to bring debates to a conclusion . thus it is in the matter before us , the pretence is very popular and plausible , that , who can better determine things relating to the worship of god , than god whose worship it is ? and where may we expect to find them better determined than in his word , which is sufficient to all the ends it was writ for ? but when we come to enquire into the case , we find no such thing done , no such care taken , no such particular directions as they had under the law ; and therefore its certain that neither the sufficiency of scripture , nor faithfulness of christ stand upon that foundation . and if we do not find the like particular prescriptions in baptism as circumcision ; nor in the lord's supper as in the passover ; nor in prayers as in sacrifices ; its plain that the sufficiency of scripture and faithfulness of christ do respect somewhat else , and that they are not the less for the want of them . christ was faithful , as moses , to him that appointed him , in performing what belonged to him as a mediator ( in which respect moses was a type of him ) and discovering to mankind in scripture the method and means by which they might be sav'd ; and the sufficiency of scripture is in being a sufficient means to that end , and putting men into such state as will render them capable of attaining to it . and as for modes and circumstances of things they are left to the prudence of those who by the grace and the word of god have been converted to the truth , and have received it in the love of it . i have been the larger in the consideration of this principle , viz. that nothing but what is prescribed may be lawfully used in divine worship , that i might relieve the consciences of those that are insnared by it , and that cannot be so , without subjecting themselves to great inconveniences . for if nothing but what is of that nature may be used or joyned with , and that the second commandment doth with as much authority forbid the use of any thing not commanded , as the worshipping of images : if nadab's and abihu's strange fire , and vzza's touching of the ark be examples recorded for caution to us , and that every thing uncommanded , is of the like nature , attended with the like aggravations , and alike do expose to god's displeasure : if the use of any thing not prescribed be such an addition to the word of god , as leaves us under the penalty of that text ; if any man shall add unto these things , god shall add unto him the plagues that are written in this book ; we cannot be too cautious in the examination of what is , or what is not prescribed . but withall if this be our case , it would be more intolerable than that of the jews . for amongst them every thing for the most part was plainly laid down , and though the particular rites and circumstances prescribed in their service were many , yet they were sufficiently describ'd in their law , and it was but consulting that , or those whose office and employment it was to be well versed in it , and they might be presently inform'd , and as soon see it as the book was laid open . this they all agreed in . but it is not so under the gospel , and there is no greater proof of it than the several schemes drawn up for discipline , and order , by those that have been of that opinion and made some attempts to describe them . and then when things are thus dark and obscure , so hard to trace and discover , that it has thus perplexed and baffled those that have made it their business to bring these things within scripture rules , how perplexed must they be that are not skilled in it : and ( as i have above shewed ) must all their days live in the communion , its likely , of no church ; since though a church should have nothing in it but what is prescribed , yet it would take up a great deal of time to examine , and more to be satisfied that all in it is prescribed . 3. i shall consider , how we may know what things are indifferent in the worship of god ? i may answer , to this that we may know what is indifferent in the worship of god by the same rule that we may know what is indifferent out of worship , that is , if the thing to be enquired after be neither required nor forbidden : for the nature of indifferency is always the same , and what it is in one kind or instance , it is in all ; and if the want of a law to require or forbid doth make a thing indifferent in natural or civil matters , it doth also the same in religious : and in things forbidden by humane authority , the not being required in scripture ; and in things required by humane authority the not being forbidden in scripture is a rule we may safely determine the case , and judge of the lawfulness and indifferency of things in divine worship by . but i confess the question requires a more particular answer , because things in their nature lawful and indifferent , may yet , in their use and application , become unlawful . as it is in civil cases and secular matters , to be covered or uncovered is a thing in it self indifferent ; but to be covered in the presence of such of our betters , as custom and law have made it our duty to stand bare before , would be unlawful , and it would be no excuse for such an omission and contempt , that the thing is in it self indifferent . and then much more will this hold where the case is of an higher nature ; as it is in the worship of god , where things in themselves indifferent may become ridiculous , absurd and profane , and argue rather contempt of god than reverence for him in the persons using them . again , the things may , though grave and pertinent , yet be so numerous that they may obscure and oppress the service , and confound and distract the mind that should attend to the observation of them ; and so for one reason or another are not to be allowed in the solemnities of religion . therefore in answer to the question , i shall add , 1. that things indifferent are so called from their general nature , and not as if in practice and use , and all manner of cases , they always were so , and never unlawful ; for that they may be by accident and circumstance ; being lawful unlawful , expedient or inexpedient , as they are used and applied . 2. i observe that there are several laws which things indifferent do respect ; and that may be required or forbidden by one law , which is not forbidden or required by another ; and that may be indifferent in one state which is unlawful in another , and by passing out of one into the other may cease to be indifferent , and therefore when we say things are indifferent , we must understand of what rank they are , and what law they do respect ; as for example , humane conversation , and religious worship are different ranks to which things are referred ; and therefore what may be indifferent in conversation may be unlawful in worship . thus to enterchange discourse about common affairs is a thing lawful in it self , and useful in its place ; but when practised in the church and in the midst of religious solemnities is criminal . this distinction of ranks and states of things is useful and necessary to be observed , and which if observed would have prevented the objection made by some , that if a church or authority may command indifferent things , then they may require us to pray standing upon the head , &c. for that though indifferent in another case is not in that , as being unsutable to it . 3. therefore we must come to some rules in divine worship , by which we may know what things in their nature indifferent , are therein also indifferent , and may be lawfully used : it being not enough to plead they are indifferent in themselves ( as some unwarily do ) and therefore presently they may be used ; for by the same reason a person may spit in anothers face , may keep on his hat before the king , &c. the spitting and being covered being in their nature indifferent . but now as there are certain rules which we are to respect in common and civil conversation , and which even in that case do tye us up in the use of things otherwise indifferent : so it is as reasonable , and must be much more allowed that there are some rules of the like nature which we must have a regard to in the administration of divine worship . and as in common matters , the nature of the thing ; in actions the end ; in conversation the circumstances are to be heeded , viz. time , place , persons ; as when , where , before whom we are covered or uncovered , &c. so in sacred matters ; the nature of the thing , in the decency and solemnity of the worship ; the end for which it was appointed , in the edification of the church ; and the peace , glory , and security of that , in its order are to be respected . and according to these rules and the circumstances of things , are we to judge of the indifferency , lawfulness , or expediency of things used in the service of god ; and as they do make for or against , and do approach to or recede from these characters , so they are to be rejected or observed , and the more or less esteemed . but yet we are not come to a conclusion , for 1. these are general rules , and so the particulars are not so easily pointed to . 2. decency , and edification , and order are ( as was observed before ) variable and uncertain , and depend upon circumstances , and so in their nature not easily determined . and , 3. persons have very different opinions about what is decent , edifying , and orderly ; as in the apostles time in the church of rome some were for , and others against the observation of days ; and in the church of corinth , some doubtless were for being covered , others for being uncovered in divine worship . and therefore there is somewhat further requisite to give satisfaction in the point ; and by which we may be able to judge what is decent , edifying , and orderly ; as well as we are by what is decent , &c. to determine what is fit to be used in religious worship . and this we may be help'd in by considering , 1. that some things make so eminently for , or are so notoriously opposite to these rules , that common reason will be able forthwith to judge of them , and to declare for or against them . so when the love-feasts , and the lord's supper were appointed for the testifying and increase of mutual charity ; if one took his supper before another , it was to make it rather a private meal than a religious feast , and so was a notorious breach of order and christian fellowship . so a tumultuous speaking of many together is less for edification , and hath more of confusion than the orderly speaking of one by one . and service in an unknown tongue doth less conduce to edification than when it is in a language vulgarly known and understood ; this is a case that reason as well as the apostle doth determine to our hands , and which mankind would with one consent soon agree to , were it not for a certain church in the world that carries those of its communion , against sense , reason , and nature , for its own advantage . 2. but there are other things which are not so clear and evident , and so the case needs further consideration . for the clearing of which we may observe , 1. that we are not so much to judge of decency , order , and edification asunder , as together ; these having a mutual relation to and dependance upon each other . so it s well observed by st. chrysostom , that nothing doth so much edify , as order , peace and love : and the apostle when he had reproved the disorders of their service in the church of corinth concludes it , let all things be done to edifying . the not observing of this is the occasion of very great mistakes in this matter ; for persons when they would judge of edification consider presently what they conceive doth most improve them in knowledge or any particular grace ; and having no further consideration , for the sake of this throw down the bounds of publick order and bring all into confusion ; and for edifying ( as they apprehend ) themselves do disturb if not destroy the church of god , and render the means used in it ineffectual to themselves and others . thus again they judge of what is decent , and indecent ; and conclude that there is no indecency in sitting , suppose at the sacrament , or the prayers ; but they mistake in such a conception , whilest what is against publick order and practice , is for that reason indecent , were there no other reason to make it so . so that if we would judge aright of either of these we must judge of them together ; and as order alone is not enough to make a thing decent which is in it self indecent ; so decency or particular edification is not enough to recommend that which is not to be introduced or obtained without the disturbance and overthrow of publick order and peace . 2. when the case is not apparent , we should rather judge by what is contrary than by what is agreeable to those rules . we know better what things are not than what they are : and if christians should never agree to any thing in the external administration of divine worship till they agree in the notion of decency , order , and edification ; or till they can prove that the things used , or required to be used in a church , do exactly agree to the notion and definition of it ; worship must never be administred , or the greater part of christians must exclude themselves from it . and yet this must be done before it can be positively said ( unless in things very manifest ) that this is decent , or that is orderly , &c. these things as i have said are variable , and depend upon circumstances ; and so persons must needs be wonderfully confounded if they come to niceties and insist upon them . and therefore as we better know what is indecent than decent , disorderly than orderly , against than for edification , so it s better to take the course abovesaid in judging about it . as for instance , if we would enquire into the decency of the posture to be used in the lord's supper , or the edification that may arise from it ; some will say its best to receive it in the posture frequently used in the devotions of the ancient church of standing or incurvation ; others would choose sitting , as the dissenting parties amongst us , and some forreign churches ; others be for the posture of kneeling used in ours and many more , and all with some shew of reason . in these different cases it may not perhaps be so easy for a person ( educated in a different way from what is practised and prescribed ) to judge of the decency or edification ; but if he find it not indecent , or destructive of piety , and of the ends for which the ordinance was instituted , he is therewith to satisfy himself . st. austin puts a like case and gives the like answer . some churches fast on the saturday , because christ's body was then in the grave , and he in a state of humiliation . others do eat on the saturday , both because that day god rested from his work , and christ rested in the grave . and how in such a case to determine our selves , both in opinion and practice , that father thus directs , if saith he , what is injoyned be not against faith , or good manners , it is to be accounted indifferent . and i may add , if it be not indecent , disorderly and destructive of piety , its lawful . 3. if the case be not apparent , and we cannot easily find out how the things used and injoyned in a church are decent , &c. we are to consider that we are in , or obliged to be of a church , and that these things do respect such a society ; and therefore are to be cautious how we condemn this or that for indecent , confused , and inexpedient , when we see christians agreeing in the practice of them , and such whom for other things we cannot condemn . when we find if we argue against it , they argue for it , and produce experience against experience , and reason against reason , and that we have a whole church against our particular conceptions of things of this nature ; we should be apt to think the fault may be in our selves , and that it s for want of understanding and insight , for want of use and tryal , and by reason of some prejudices or prepossessions that we thus differ in our judgment from them . we see what little things do determin men ordinarily in these matters ; how addicted some are to their own ways and customs , and forward to like or condemn according to their education , which doth form their conceptions and fix their inclinations ; how prone again others are to novelty and innovation . so st. austin observes , some warmly contend for an usage , because its the custom of their own church ; as if they come , suppose into another place where lent is observed without any relaxation , they however refuse to fast , because it s not so done in their country . there are others again do like , and are bent upon a particular rite or usage , because , saith he , they observ'd this in their travels abroad , and so a person is for it , as perhaps he would be thought so much the more learned and considerable , as he is distant or doth disagree from what is observed at home . now when persons are prone thus to judge upon such little reasons , and may mistake in their judgment , and do judge against a church ( which they have no other reason against ) it would become them to think again ; and to think that the case perhaps requires only time or use to wear off their prejudices , and that by these ways they may as effectually be reconciled to the things practised in a church , as they are to the civil usages and the habits of a nation , which at the first they looked upon in their kind as indecent and inexpedient , as they can do of the usages of a church in theirs . as suppose the dispute should be about forms of prayer , or the use of responsals in it , we see that decency , order , and edification are pleaded by the parties contending for and against , but when a person considers that whatever opinion he therein hath , yet if he be against them , he is at the same time against all formed churches in the world , he may conclude safely that there is a decency , order , and expediency in the publick use of them ; and as st. austin saith of a christian living in rome where they fasted upon the saturday that such a one should not so praise a christian city for it , as to condemn the christian world that was against it ; so we should not be so zealous against a practice , as to condemn those that are for it , and be so addicted to our own opinion as to set that against a community and a church , nay against all churches whatsoever . this will give us reason to suspect its a zeal without knowledge when we presume to set our judgment , reason , and experience , against the judgment , reason and experience of the christian world. which brings to the fourth general . 4. how are we to determine our selves in the use of indifferent things with respect to the worship of god ? for resolution of which , we are to consider our selves in a threefold capacity . 1. as particular persons , solitary and alone . 2. as we are in ordinary and civil conversation . 3. as we are members of a publick society or church . in the first capacity , every christian may chuse and act as he pleaseth ; and all lawful things remain to him , as they are in their own nature , free. he may eat this or that ; chuse this day or another , and set it apart for the service of god and his own soul. in this state , where there is no law of man to require , he may forbear to use what is indifferent ; where there is no law to forbid , he may freely use it . in the second capacity , as in conversation with others , he is to have a regard to them , and to use his liberty so as shall be less to the prejudice , and more to the benefit of those he converses with . so saith the apostle , all things are lawful for me , but all things are not expedient ; all things are lawful for me , but all things edify not . in this capacity men are still in their own power ; and whilst it s no sin they may safely act , and where it s no sin they may forbear in complyance with those that are not yet advanced to the same maturity of judgement with themselves ; as the apostle did , though saith he , i be free from all men , yet have i made my self servant unto all , that i might gain the more . and unto the jews i became a jew , &c. in such a case the strong should not despise , affront , or discourage the weak ; nor the weak censure and condemn the strong . in the third capacity , as we are members of a church and religious society , so the use of indifferent things comes under further consideration , since then the practice of a church and the commands of authority are to be respected . and as what we may lawfully do when alone , we are not to do in conversation , because of offence : so what we may allowably do when alone or in conversation , we must not do in society , if forbidden by the laws and customs of it . for the same reason ( if there was no more ) that restrains or determines us in conversation , is as much more forcible in society , as the peace and welfare of the whole is to be preferred before that of a part ; and if the not grieving a brother , or endangering his soul makes it reasonable , just , and necessary to forego our liberty , and to restrain our selves in the exercise of it , then much more is the peace of a church ( upon which the present welfare of the whole , and the future welfare of many depend ) a sufficient reason for so doing , and to oblige us to act or not to act accordingly . the apostle saith , let every one of us please his neighbour for his good ▪ to edification , that is , to his improvement in knowledge or grace , or christian piety , and the promoting of christian concord and charity : now edification is eminently so with respect to the whole , as the church is the house of god , and every christian one of the living stones of which that spiritual building is compacted ; and so he is to consider himself , as well as he is to be considered , as a part of it , and to study what may be for the edification of the whole , as well as the good of any particular member of it . and how is that but by promoting love , peace , and order , and taking care to preserve it ? so we find edification opposed to destruction , to confusion , to disputacity and licentiousness : and on the contrary , we find peace and edifying , comfort and edification , union and edification joyned together , as the one doth promote the other . and therefore as the good and edification of the whole is to be always in our eye , so it s the rule by which we ought to act in all things lawful ; and to that end should comply with its customs , observe its directions , and obey its orders , without reluctancy ▪ and opposition . thus the apostle resolves the case , writing about publick order and the custom newly taken up of worshipping uncovered , if any man seem , or have a mind to be , contentious , we have no such custom , neither the churches of god ; looking upon that as sufficient to put an end to all contentions and debates ; that whatever might be plausibly urged against it , from the jewish practice , and the representation even of angels adoring after that manner ; and from the reason of the thing as a signification of shame and reverence ; or from the practice of idolators that did many of them worship uncovered ; yet he peremptorily concludes , we have no such custom , &c. the peace of the church is to a peaceable mind sufficient to put an end to all disputes about it ; and the peace of the church depending upon the observation of its customs , that is infinitely to be preferred before scrupulosity and niceness , or a meer inclination to a contrary practice . for in publick cases a man is not to go his own way , or to have his own mind , for that would bring in confusion ( one man having as much a right as another . ) there must be somewhat established , some common order and bond of union ; and if confusion is before such establishment , then to break that establishment , would bring in confusion ; and where that is likely to ensue it is not worth the while for the trial of a new experiment to decry and throw down what is already established or used in a church , because we think better of another ; for saith a grave author , and well skill'd in these matters , the very change of a custom though it may happen to profit , yet doth disturb by its novelty . publick peace is worth all new offers ( if the church is disquieted and its peace endangered by them ) though in themselves better ; and it is better to labour under the infirmity of publick order than the mischief of being without it , or , what is next to that , the trial of some form , seemingly of a better cast and mould that hath not yet been experimented . i say it again , infirmity in a church is better than confusion , or destruction which is the consequent of it : and i had rather choose that as i would a house , to have one with some faults , rather than to have none at all ; and if i cannot have them mended ( when tolerable ) i think my self bound not only to bear with them , but to do all i can for its preservation though with them , and to observe all things that are lawful for its suppore and encouragement . in doing thus i serve god , and his church , my own soul and the souls of others , promote religion and charity in the world ; for god is not the author of confusion but of peace in all the churches of the saints . in things which neither we nor the worship are the worse for , but the church the better for observing , peace and order is far to be prefer'd before niceties : and certainly neither we nor the service of god can be the worse for what god hath concluded nothing in . what the gospel looks at is the main and essential parts of religion in doctrine , worship and practice . and if these be secured , we are under no obligation to contend for or against the modes and circumstances of things further than the churches order and peace is concerned in them . so the apostle , let not your good be evil spoken of : for the kingdom of god is not meat and drink , but righteousness , peace , and joy in the holy-ghost ; the promoting love and charity , and substantiul righteousnes . he that in these things serveth christ is acceptable to god , and approved of men. the beauty of the kings daughter is within , saith st. austin , and all its observations are but its vesture , which though various in different churches , are no prejudice to the common faith , nor to him that useth them . and therefore what he and his mother received from st. ambrose , and looked upon as a divine oracle , is worthy to be recommended to all , that in all things not contrary to truth and good manners , it becometh a good and prudent christian to practise according to the custom of the church where he comes , if he will not be a scandal to them , nor have them to be a scandal to him . and if the custom and practice of a church should be thus taken into consideration by a good man , then certainly much more ought it so to be , when that is established , and is made a law , and is backed by authority : for then to stand in opposition is not only an offence but an affront ; and to insist upon the gratifying our own inclination against publick order , is to contend whether we or our superiours shall govern , whether our will or the publick good and order must take place and what can be the issue of such a temper but the distraction if not dissolution of government ; which as it cannot be without governed as well as governours , so cannot be preserved without the submission of the governed in all lawful things to the governours ; and the permitting them to choose and determine in things of that kind as they shall see meet . it s pleaded that there should be a liberty left to christians in things vndetermined in scripture , and such things indeed there are that christians may have a liberty in and yet hold communion , as in posture , &c. ( though decency would plead for uniformity in those things also ) but there are other things , which they must agree in , or else there can be no publick worship or christian communion , which yet they differ in as much as the other . as now whether worship is to be celebrated with or without a form ; whether the lord's supper is to be received in the morning or evening ; whether prayers should be long or short , &c. now unless one of these disagreeing parties doth yield to the other or there be a power in superiours and guides to determine for them , and they are to submit to them in it , there will be nothing but confusion . and why superiours may not then command and why inferiours are not to obey in all things of the like kind ; in posture or habit , as well as the time ( above specified ) and forms , i understand not . to conclude this , if we find any thing required or generally practised in a church , that is not forbidden in scripture ; or any thing omitted or forbidden in a church , that is not required in scripture ; we may and ought to act or to forbear as they that are of its communion do generally act or forbear , or the laws of that communion require ; and in such things are to be determined by the publick voice of the communion , that is , authority , custom , or the majority . but to this it will be said , if we are thus to be determined in our practice , then where is our christian liberty , which being only in different things , if we are restrained in the use of them , we are also restrained in our liberty , which yet the apostle exhorts christians to stand fast in . 1. this is no argument to those that say there is nothing indifferent in the worship of god ; for then there is nothing in it matter of christian liberty ; 2. a restraint of our liberty , or receding from it is , of it self , no violation of it . all persons grant this in the latter , and the most scrupulous are apt to plead that the strong ought to bear with the weak , and to give no offence to them by indulging themselves in that liberty which others are afraid to take . but now if a person may recede from his liberty , and is bound so to do in the case of scandal , and yet his liberty be not thereby infringed , why may it not be also little infringed , when restrained by others ? how can it be supposed , that there should be so vast a difference betwixt restraint and restraint , and that he that is restrained by authority should have his liberty prejudiced , and yet he that is restrained by anothers conscience ( as the apostle saith ) should keep it intire ? and if it should be said this is occasional , but the other is perpetuated by the order , perhaps , of a church . i answer , that all orders about indifferent things are but temporary , and are only intended to bind so long as they are for the good of the community . and if they are for continuance that alters not the case ; for though the apostle knew his own liberty and where there was just reason could insist upon it , yet he did not suppose that could be damnified , though for his whole life it was restrain'd . for thus he resolves , if meat make my brother to offend , i will eat no flesh while the world standeth , which certainly he would not have condescended to , if such a practice was not reconcileable to his exhortation of standing fast in that liberty , &c. 3. therefore to find out the tendency of his exhortation , its fit to understand what christian liberty is , and that is truly no other than the liberty which mankind naturally had , before it was restrain'd by particular institution ; and which is call'd christian liberty in opposition to the jews which had it not under their law , but were restrain'd from the practice and use of things , otherwise and in themselves lawful , by severe prohibitions . now as all the world was then divided into jews and gentiles , so the liberty which the jews were before denied , was call'd christian , because by the coming of christ , all these former restraints were taken off , and all the world , both jews and gentiles did enjoy it . and therefore when the apostle doth exhort them to stand fast in it , it was , as the scope of the epistle doth shew , to warn them against returning to that jewish state , and against those who held it necessary for both jew and gentile still to observe all the rites and orders of it . now if the usages of a church were of the same kind , or had the same tendency , or were alike necessarily impos'd as those of the mosaical law , then christians would be concerned in the apostles exhortation ; but where these reasons are not , our liberty is not at all prejudiced by compliance with them . as long i say , as they are neither peccant in their nature , nor end , nor number , they are not unlawful to us , nor is our liberty injured in the use of them . and so i am brought to the last general , which is , v. that there is nothing required in our church , which is not either a duty in it self , and so necessary to all christians , or else what is indifferent , and so may be lawfully used by them . by things required , i mean , such as are used in the communion and service of our church , and imposed upon the lay-members of it ( for these are the things my subject doth more especially respect . ) this is a subject too copious for me to follow through all the particulars of it ; and indeed it will be needless for me to enlarge upon it , if the foundation i have laid be good , and the rules before given are fit measures for us to judge of the lawfulness , or unlawfulness of things by ; for by these we shall soon bring the cause to an issue . i think there is nothing to be charged upon our church for being defective in any essential part of divine worship● ( as the church of rome is in its half-communion ) nor of any practice that is apparently inconsistent with , or that doth defeat the ends of any institution ( as the same church doth offend by having its service in an unknown tongue , and in the multitude of its ceremonies ) . i think it will be acknowledged , that the word of god is sincerely and freely preached , the sacraments intirely and truly administred , the prayers for matter inoffensive and good . and therefore the matter in dispute is about the ministration of our worship , and the manner of its performance ; and i think the things of that kind objected against , refer either to time , or forms , or gesture . to times , such are festivals , or days set apart for divine service ; to forms such are our prayers , and the administration of our sacraments ; to gestures , as standing up at the creed or gospels , and kneeling at the lords supper . but now all these are either natural or moral circumstances of action , and which , as i have shew'd , are inseparable from it . of the former kind are days and gestures ; of the latter are forms of administration , and so upon the reasons before given may be lawfully determined and used . again , these are not forbidden by any law , either expresly , or consequentially , and have nothing that is indecent , disorderly , or unedifying in them ; and which if any should engage his own opinion and experience in , he would be answered in the like kind , and have the opinions and experience of thousands that live in the practise of these , to contradict him . and if there be nothing of this kind apparent , or what can be plainly prov'd , ( as i am apt to believe there cannot ) then the proposition i have laid down needs no further proof . but if at last it must issue in things inexpedient to christians , or an unlawfulness in the imposure ; are either of these fit to be insisted upon , when the peace of one of the best churches in the world is broken by it , a lamentable schism kept up , and our religion brought into imminent hazard by both ? alas how near have we been to ruin , and i wish i had no reason to say , how near are we to it , considering the indefatigable industry , the united endeavours , the matchless policy of those that contrive and desire it ! can we think that we are safe , as long as there is such an abiding reason to make us suspect it , and that our divisions are both fomented , and made use of by them to destroy us ? and if this be our danger , and union as necessary as desirable , shall we yet make the breach wider , or irreparable by an obstinate contention ? god forbid ! o pray for the peace of jerusalem , they shall prosper that love thee : let peace be within thy walls , and prosperity within thy palaces . amen . the end . books printed by fincham gardiner . a continuation and vindication of the defence of dr. stillingfleet's unreasonableness of separation , in answer to mr. baxter , and mr. lob , &c. considerations of present use , considering the danger resulting from the change of our church-government . 1. a perswasive to communion with the church of england . 2. a resolution of some cases of conscience , which respect church-communion . 3. the case of indifferent things , used in the worship of god , proposed and stated by considering these questions , &c. 4. a discourse about edification . 5. the resolution of this case of conscience , whether the church of england's symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? 6. a letter to anonymus , in answer to his three letters to dr. sherlock about church-communion . 7. certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . 8. the case of mixt communion . whether it be lawful to separate from a church upon the account of promiscuous congregations , and mixt communions ? 9. an answer to the dissenters objections against the common prayers , and some other parts of divine service prescribed in the liturgy of the church of england . 10. the case of kneeling at the holy sacrament , stated and resolved , &c. the first part. notes, typically marginal, from the original text notes for div a66381-e130 a lightf . hor. hebr. in 1 cor. 11. 4. b plut. probl. rom. c macrob. saturn . l. 3. c. 6. chrysost. and theophyl . in 1 cor. 11. 17. tertul. apol. c. 39. de orat . l. 6. concil . laod. c. 28. &c. synod . petricov . conclus . 4. an. 1578. philo. de sacrif . able , &c. lightf . hor. matth. c. 26. 20. a ambros. tom. 4. l. 3. de sacrament . c. 1. b tertul. de orat . c. 1 ▪ 4. ames . fresh suit , l. 2. sect. 23. &c. p. 334. casaub. exercit . 16. c. 73. a buxtorf . exercit. hist. sacr. coenae b ames . ibid ▪ p. 342. n. xxx . a ames . ibid. l. 1. c. 3. p. 17. a aug. epis. 118. januar. b basil. de spir. s. c. 27. c aug. epis. 119. januar. d ambros. lib. 2. de sacrament . c. 7. a aug. epist. 118. b ambros. l. 3. de sacrament . c. 1. object . i. levit. 10. 1 , &c. answ. i. a esth. 9. 27. b 1 king. 12. 32 , 33. c isai. 65. 3. d act. 3. 1. exod. 30. ● . ver. 34. ch. 37. 29. jer. 8. 19. a lev. 9. 24. b ch. 6. 12. c lev. 16. 12. 46. lev. 9. 24. lev. 1. 7. 1 chron. 13. 7. 10. ch. 15. 2. deut. 17. 3. 4. jer. 7. 31. ch. 19. 5. ch. 32. 35. jer. 29. 22 , 23. isai. 66. 3. 4. ch. 65. 3 , 12. rom. 1. 28 , 29. object . ii. deut. 4. 2. matth. 15. 9. answer . deut. 4. 4 , 6. a deut. 12. 32. matth. 5. 19. 2 king. 16. 14 , 17. matth. 15. 3. con. trid. sess. 4. decr. 1. object . iii. answer . ames . fresh suit , part . 2. sect . 2. command . p. 228. object . iv. answer . rev. 22. 18. 1 cor. 11. 20 , 21. 1 cor. 14. 16 , 17. 26 , 27. chrys. in 1 cor. ch. 14. 40. 1 cor. 14. 26. epist. 118. epist. 118. epist. 86. casulano . 1 cor. 10. 2 1 cor. 9. 19. &c. rom. 15. 2. 1 pet. 2. 5. 2 cor. 10. 8. 1 cor. 14 26. 1 tim. 1. 4. rom. 14. 19. 1 thes. 5. 11. eph. 4. 12. 16. ● cor. 11. 16. aug. epist. 118. 1 cor. 14. 33. rom. 14. 16. aug. epist. 86. epist. 118. & 86. object . gal 5. ● . answer . 1 cor. 10. 29. 1 cor. 8. 13. the right way of seeking god a sermon preach'd at great yarmouth on the 11th of may, 1692, being the day of the monthly fast / by james hannott ... hannott, james. 1692 approx. 73 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a45500 wing h659a estc r40939 19537305 ocm 19537305 109049 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a45500) transcribed from: (early english books online ; image set 109049) images scanned from microfilm: (early english books, 1641-1700 ; 1689:6) the right way of seeking god a sermon preach'd at great yarmouth on the 11th of may, 1692, being the day of the monthly fast / by james hannott ... hannott, james. [4], 35 p. printed by tho. snowden for edward giles ..., london : 1692. imperfect: cropped. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -micah vi, 8 -sermons. fast-day sermons. god -worship and love -sermons. sermons, english -17th century. 2008-05 tcp assigned for keying and markup 2008-09 spi global keyed and coded from proquest page images 2008-11 john pas sampled and proofread 2008-11 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the right way of seeking god. a sermon preach'd at great yarmouth on the 11th of may , 1692. being the day of the monthly fast . by james hannott minister of the gospel there . 1 cor. xv. 10. — yet not i , but the grace of god. london , printed by tho. snowden for edward giles bookseller in norwich near the market-place . 1692. to my worthy friends , inhabitants of the town of great yarmouth , who frequent that religious assembly i relate unto . beloved in our lord ! the design of the following sermon is to give the true notion , ( tho not a perfect description , ) of a religious fast . the frequent return of these days , i have fear'd should occasion our degenerating into a formal and meet customary observance of the externals of them . to prevent this , and more fully to explicate and press the duty of a east-day , my thoughts were exercis'd upon this subject . and when the discourse had serv'd you in this , it was laid up among its fellows ; it being no part of my intention , in either the composing or preaching of it , that it should be more publick . and there it had still continued , if the joynt request of several of you , had not oblig'd me to deliver it into your hands . i question not but it was a holy zeal for the divine truths insisted on , your regard to the practice of righteousness , your love of mercy and desire to walk humbly with god , from whence your importunity did proceed , accompany'd with a hope that the same things might be promoted in others ; which is so good an end , that if it may in any measure be attained , i shall have no cause to repent of my compliance with you in it . the lord grant it may be so , to whose blessing for that purpose i now commit it . and for you , my heart's desire and prayer is , that ye , may stand perfect and compleat in all the will of god : walking in all the commandments and ordinances of the lord blameless . i am your obliged and affectionate servant in the gospel . j. h. yarmouth june 16. 1692. the right way of seeking god. micah vi. 8. he hath shewed thee , oh man , what is good : and what doth the lord require of thee , but to do justly , and to love mercy and to walk humbly with thy god ? these words are the prophet's answer to a sollicitous question that the jews did propound unto him . to understand the design and pertinency of the answer 't will be needful we reflect upon the question , and also the occasion of it . the lord had a controversie with his people , and said that he would plead with israel . and that that he charges them with , was their ingratitude and unthankfulness to him for his many favours and benefits bestowed upon them : two of which , as more signal , he does particularly recount ; his delivering them from the tyranny of pharaoh in egypt , and his defending them from the inchantments of balaam in moab . and having such evidence to produce in his cause , he might well challenge them , as he does , ver . 3. oh my people , what have i done unto thee , and wherein have i wearied thee ? q. d. what have i commanded you , that you should count my service a burden ? or wherein can you fault my conduct and providence towards you ? have i been unmindful of you or wanting to do you good ? if i have , come forth and plead it , and testifie against me . but on the contrary does not the whole of my proceedings with you testifie for me ? witness what i did for you in egypt , and what i did for you in the wilderness : you had to this day been a captive people , if i had not redeem'd you ; had not i defended you , the devil and his agents had prevail'd to scatter and break you in pieces . remember , oh my people these things , my ancient loving kindness to your fathers whose mercies you inherit ; and have you any cause then to complain of my service ? can you mend your selves by changing your lord ? oh house of israel , are not my ways equal ? are not your ways unequal ? this charge was so home and demonstrative that they had nothing to reply , were convicted in their conscience , and justifie god : they are made sensible that they had complain'd of him without cause , that they had falsely accus'd his providence , and by their unthankful and undutiful carriage towards god , had highly provok'd his anger against them ; and now that that they are most sollicitous about is , how they may have the lord pacify'd and reconcil'd to them . hereupon they move the prophet with this question , wherewithal shall i come before the lord , and bow my self before the high god ? the lord , ( as if they had said ) we see , is angry with us , as indeed he has just cause to be , and we are afraid that his judgments should break forth upon us , as we have deser'vd they should ; oh ! what shall we do to avert them ? how shall we make our appearance before this high god , or what shall we say unto him , or who shall direct us what to do , that we may get the lord to be at peace with us ? my text contains an answer to this question , only before the prophet comes to that , he represents this people as suggesting some methods to themselves which they thought might serve to attone the anger of god and to procure his favour towards them . they inquire whether a punctual observance of the outward institutions of god's worship might not avail to that end , and proffer to address themselves to him with burnt offerings and calves of a year old , as the law requir'd . and if more than the ordinary sacrifices were necessary in their case , they 'll spare no cost , but profess they were willing to do more than indeed it was either possible or lawful for them to do . thousands of rams they are ready to offer ; would ten thousand rivers of oil suffice , could so many be procur'd , they would pour them all out before him ; and whereas nothing could be dearer to them than their children , and amongst them the first born , yet if god would accept of the death of a child , they were willing to cause it to pass through the fire . provided that they might retain their sins , their injustice , unmercifulness and proud disobedience to the commands of god , they will be as bountiful , expensive and laborious in the externals of worship as god would have them to be . they will load his altar with their sacrifices , provided they may still go on to load god with their sins , they will devote all their substance to the temple if they may be excus'd the dedicating themselves to god as a living and holy sacrifice , which is the true reasonable service . they will pour out thousands of sighs and prayers to god , fast as often as he will , confess sin as much as he would have them , so that after they have confess'd it , they may be allowed to return to the practice of it . no , no the prophet tells them , it is not your offerings , your rams , your rivers , nor your children , that will serve this turn : these things , tho' some of them be such as god has appointed , yet these alone will not please god , there is something else god looks for from a people that would humble themselves aright before him , and meet god in his worship with acceptation ; and if you ask what that is ? he hath shewed thee , o man , what is good , and what doth the lord require of thee , but to do justly and to love mercy and to walk humbly with thy god ? q. d. you inquire how you may come before the lord , how you may humble your selves in a right manner , so as that the anger of the lord may be turned away from you , and you may escape his impendent judgments . you seem to be very desirous to have the lord still to be your god , and that he would continue you to be his people , that he would still go on to deliver and to defend you , as he has done in times past : then know that it is not sacrifices only that god desires , but that which in conjunction therewith he does principally and ultimately require , is , that you do justly , and love mercy , and walk humbly with your god : these things are good and acceptable to god , and indispensibly incumbent upon you , as the lord has shewed them to be his mind and will concerning you ; and tho' there are other things that god does require , which in their place and time are to be attended to , yet nothing comparatively with these , as to do justly , to love mercy and walk humbly with thy god. in which words we have these two general parts . 1. a tacit reprehension that the prophet gives this people , reproving that fleshly confidence they plac'd in the external duties of god's worship , and much more in those arbitrary ways of devotion which were of their own devising . 2. a positive direction that he lays before them how they might come before god in his own instituted worship with acceptation . and in that direction there are three particulars considerable . 1. a discovery of a divine rule which we are to attend to in all our addresses to god , and that is the revelation god has made of his mind and will to us , he hath shewed thee , oh man. 2. a specification of things that are conformable to that rule , and to be regarded by us , viz. justice that is to be done , mercy that is to be loved , and humility that is to be express'd in our walking with god. * the last of which , walking humbly with god , compriseth the whole of our covenant obedience , gen. 17.1 . as the two former are eminent instances of it in particular . 3. a rational enforcement of the forementioned duties by arguments ; one taken from the goodness of the things , he hath shewed thee , oh man , what is good , another from the will and command of god concerning these things , and what doth the lord require of thee ? these things are good , to do justly , to love mercy , and to walk humbly with god , and these are the things that god requires , and you must mind and attend unto , if you would so appear before god in his worship , as to have the lord pacified to you , and his anger turned away from you . the whole of which may be thus summ'd up . doct. that a people who would humble themselves aright before the lord , would have the difference between him and them comprimised , and would come before the lord so as to be accepted with him ; must not rest in and take up with the external duties of god's worship , but attend unto those things in their practice that are expressive of real holiness and obedience to the will of god in what he commands and requires of them . before i proceed to prove and improve this proposition it will be needful to premise this in the first place , namely , that the answer that the prophet in the text gives to this peoples question , and the conclusion i have now formed from it , does not respect the way of atonement or making satisfaction to the justice of god for sin . for as to that there is the same insufficiency in the highest acts of evangelical obedience as there is in the performing the duties of divine worship . the payment of one debt cannot discharge us of another : now we stand ingaged to god in a twofold debt ; a debt of punishment , that is the consequent of sin , whereby we become obnoxious to the curse of the law , the wages of sin is death : and a debt of duty which is our obligation to the precept of the law , and the payment of the debt of duty cannot discharge us from the debt of sin . when we do our duty we do but what we ought , and the doing what we ought cannot be a compensation for the doing of what we ought not to have done . if we come short in our duty that further increase the debt of sin , but tho' we perform our duty that does not , lessen the former debt . we are debters still to the justice of god , because we have violated his holy law ; the sanction of which was , the soul that sins shall die , and are utterly insolvent or uncapable to pay this debt by the most exact and continued obedience that we can yield to the commands of it , for by the works of the law shall no flesh be justified . if therefore the question be in what way is the justice of god satisfied for sin ? in what way and upon what account is god reconcil'd to sinners ? what is the meritorious and procuring cause of the grace and favour of god to a person or people that have provoked his anger against them by their sins ? he hath shewed thee , oh man , in his word , that it is not any obedience of thine , that thou dost or canst perform unto god , but the obedience , the sufferings , the righteousness of his own son our lord redeemer , that is the onely meritorious procuring cause of god's being reconciled to sinners . he is the surety of that better covenant that has paid the debt of sin for us and in our place ; that was made sin for us by offering himself to god , and did appear to put away sin by the sacrifice of himself . but if the question be , what it is that god requires of man according to the terms of the new covenant , that would have the benefit of christ's mediation , so as to have god actually reconcil'd to him , and the anger of god turned away from him ? he hath shewed thee , oh man , that it is not some slight external devotion : an outside fasting , or confessing of sin , and humbling your self for a day ; but that in conjunction with a serious and hearty performance of these duties , you do justly , and love mercy , and walk humbly with god. our prophet does suppose god's acceptance of the atonement for sin made by our lord jesus christ , but lets them know that without a performance of the necessary duties of the gospel , their claim to that atonement would be fruitless and ineffectual . as there was something that god required of christ when he substituted himself in our room to answer for our sins which was his dying for us , so there is something that god requires of us , if we would have the benefit of the death of christ . the gospel does not make void , but establish the law in its preceptive power . christ's dying for sin , and our doing the will of god do very well consist . for to this end he dyed , and rose , and revived , that he might be the lord both of the dead and living . that as he dyed for sin , so we should die to sin ; and have communion with him in his rising by our walking in newness of life . that which god required of christ was obedience in a way of merit , that which god requires of us is obedience in a way of duty . our obligation to obedience is not dissolved , but inforced and heightn'd by the mediatory obedience of our lord jesus . to. do justly , to love mercy , and to walk humbly with god ever were , and ever will be incumbent on the reasonable creature ; and are those things that the lord requires of them that would seek him with acceptation and success . this premis'd , i now proceed to confirm the truth of the proposition , and the proof of it will depend upon shewing these two things ; 1. the insufficiency that there is in a bare performance of the duties of religious worship separate from the duties of justice , mercy and humble walking with god , to procure the favour of god to a people . 2. the necessity that there is of such a people's attending to the practice of those things that are expressive of real holiness and obedience to god in conjunction with the duties of god s worship , in order to that end . and first let us consider the insufficiency that there is in a bare performance of the duties of religions worship separate from the duties of justice mercy , and humble walking with god , to procure the favour of god to a people , to comprimise the difference between god and them , to pacifie his anger and to avert his judgments . and because this people in the text talk'd so much of their burnt-offerings , their calves and their rams , i shall to make this branch of the demonstration more plain and convincing , present you with the judgment of god in his word concerning these things , whilst this way of worship was in use and shew you of how little account with god these sacrifices were , when separated from the duties of justice , mercy and humble obedience . the ancient sacrifices are to be considered two ways , 1. as they were typical representation of that real sacrifice which our lord jesus christ offered to god , to make reconciliation for the sins of his offered to when through the enternal spirit he offer'd himself to god. much of the gospel , as it was reveal'd in that time , was wrap'd up in those sacrifices . they did all refer to and prefigure him that was to come . for whereas the holy and righteous law of god had threatned sin with death , it could not be reasonably , supposed , that the blood of bulls and of goats should take away sin . and therefor , the heathens to supply that defect , having some natural , or rather traditional knowledge of the necessiry of sacrifices to make atonement for sin , did conclude that nothing less than the life of a man offered in sacrifice , was sufficient to appease god. but indeed this man , is no other than the man christ jesus , the psalmist is brought in speaking to his father to this purpose , heb. 10.5 . when he cometh into the world , he saith , acrifice and offering thou wouldst not , but a body hast thou prepared me . or , secondly , they are to be considered as acts of homage and worship performed by that people , to god , and in which they generally rested in a neglect of the weightier matters or the law. and however they though to please god thereby we 〈…〉 testimonies in their own scriptures , which shew how highly god was displeased with them , whilst they took up with these in the neglect of judgment mercy and humble walking with god. and i 'll begin with that reproof the prophet gave king saul , who bore himself much upon this business of sacrificing in the omission of a direct command of god wherein his obedience was concerned , 1 sam. 15.22 . samuel said , hath the lord as great delight in burnt offerings and sacrifices as in obeying the voice of the lord ? behold to obey is better than sacrifice : and to hearken than the fat of rams . it do's appear by the preceding part of this history , that god had sent samuel to saul with a command to destroy the amalekites , and that with a total destruction , man and woman , infant and suckling , ox and sheep , camel and ass . saul applies himself to this work , but did it negligently and in part only . agag the king he spares , supposing it might be for his honour to make him a prisoner of war to lead him in triumph . also the best of the sheep , and of the oxen , and of the fattlings and of the lambs he saves , and his pretence for that was , that these fat beasts would do well to serve god's altar ; 't was not fit to slay them any where else . what ? hath the lord as great delight in sacrifices as in obedience ? this was the command of god that all of amalek should be destroyed : what meaneth then the bleeting of the sheep , and the lowing of the oxen which i hear ? oh , says he , they are for sacrifices to worship god with . no , the prophet tells him , god will accept of no such worship , as is besides his command , and is founded in a contempt of that . to obey is better ( pleases god more ) than sacrifice . better thou hadst throughly obeyed the command of god , tho' there had not been a ram left in the universe to be offer'd in sacrifice . my second proof for this i take from the 50th psalm at the seventh verse we find the lord addressing himself to that people thus ; hear , oh my people , and i will speak ; oh israel , and i will testifie against thee . god had something to speak to them , and something to tesitifie against them . that which he had to say to them is at ver . 8. i will not reprove thee for thy sacrifices or thy burnt-offerings continually before me . it seems they were so punctual in their sacrifices , they would not rob god of a lamb , nor fail him of an hour ; their burnt offerings were continually before him . so that he would not tax them for any remissness or deficiency that way . but tho' he would not reprove them for their sacrifices , he would reprove them for their sins and that to purpose , asking them , what they had to do , to declare his statutes , or take his covenant in their mouth , seeing they hated instruction and cast his words behind them ? come , says god , you load my altar with your sacrifices , but at the same time you make me to serve with your sins . you are a sacrificing people , but you are also a wicked people . you hear , but you hate my word , and when my commands are set before you , you take them and cast them behind you . theft and whoredom , and evil speaking , you practise , or connive at in others , and you think your sacrificing should make amends for all no , says the lord , i testifie against you , that except you repent and reform , it is not all your sacrifices can help you , but you your selves will become a sacrifice to my justice , i will deal with you as with others that are mine enemies , and live in a total neglect of me . wherefore , consider this , ye that forget god , lest i tear you in pieces , and there be none to deliver . he numbers them with those that forget god , because they rejected his commands , when yet at the same time they were so exact in their sacrifices , that he had nothing to reprove them for in that matter . the prophet isaiah in his 1st chapter from the 11th . to the 21st verse , does at large represent the judgment of god concerning this ancient way of worship sever'd from judgment , mercy and faith. to what purpose is the multitude of your sacrifices unto me ? saith the lord ; i am full of burnt offerings , &c , to what purpose , lord ? hast thou not requir'd these things ? true , but there is something else too that i require of you , to do justly to love mercy and walk humbly with me ; and where are those offerings which i most delight in ? bring no more vain oblations . lord ! they are thy oblations , ay but they are vain , and altogether unprofitable to you as you do offer them , incense is an abomination to me , 't is iniquity even the solemn meeting . iniquity lord ! 't is thy worship , and is it iniquity to worship god ? no , not in it self , but as you order the matter it is so ; such worship as yours is , is no better than an open affront to me , whilst you think to put me off with this , and at the same time practise all manner of leudness and wickedness your hands are full of blood , you are unjust and unmerciful , and whilst that blood is in your hand , what matters to me all the blood of beasts that you shed from time to time before my altar ? indeed it seems to have been the great burden of the prophetical ministry , to convince that people of the sin and vanity of their trusting in these sacrifices , whilst they neglected the duties of practical obedience , ' i was a sharp reproof to this purpose which the lord by another prophet gave them , jer. 7. where having discover'd in the former part of the chapter their groundless confidence and trusting in the temple , which he threatens to do so as he had done to shilo , he lets them know that their sacrifices were of no more account with him at v. 21. thus saith the lord of hosts the god of israel put your burnt-offerings unto your sacrifices , and eat flesh . q.d. keep your sacrifices to your selves , & dispose of them as you will ; eat them , do with them what you please . the burnt-offerings were wholly to be consum'd in the fire : the people were not to partake of them , but of the peace-offerings and thank-offerings they might eat ; now , says god , you may take all for me ; eat your burnt-offerings as well as your peace-offerings , i care not for any of them . and the reason , upon which this conviction is grounded , is at the 22th v. for i spake not unto your fathers , nor commanded them in the day that i brought them out of the hand of egypt , concerning burnt-offerings or sacrifices , v. 23. but this thing commanded i them , saying , obey my voice , and i will be your god , and ye shall be my people : and walk ye in all the ways that i have commanded you , that it may be well unto you . the first word that god spake unto israel was this , obey my voice : this was that he commanded them , before he commanded them concerning burnt-offerings : the ten commandments which contain the rule of moral obedience , he delivered to them in the first place , and afterwards his statutes and ordinances that were to govern his publick worship . but , says he , that that was first commanded by me is last and least of all minded by you . you are for burnt-offerings and sacrifices , but not for obeying my voice . well! put your burnt-offerings to your sacrifices , and eat them , do with them what you will i will not be concerned in them . to all which we may add that express testimony that the lord gave them of his preference of moral duties to those that were only ritual and ceremonial , hose . 6. he tells them v. 5. that he had hewed them by the prophets , and every stroke was to cut down this fleshly confidence of theirs , that they plac'd in their sacrifices , whilst they neglected the other substantial duties of religion , v. 6. for i desired mercy and not sacrifice , ( or mercy rather than sacrifice ) and the knowledge of god ( an obediential knowledge ) more than burnt-offerings . i shall close this with that sentence of the scribe , mark 12. who having asked our lord , which is the first commandment of all ? our saviour answers , to love god with our whole soul , and the second to it , to love our neighbour as our selves . hereupon the scribe said unto him , well master , thou hast said the truth , this is more than all whole burnt-offerings and sacrifices . and that he apprehended christ aright , our lord 's approving him in what he said does manifest . when jesus saw that he answerd discreetly he said unto him , thou art not far from the kingdom of god. and now i proceed to the second branch of the demonstration , to shew the necessity of practical obedience in conjunction with the duties of divine worship for a people to attend unto that would have the anger of god appeas'd to them , and because the text furnishes us with sufficient matter for the proof of this , i shall present you with three considerations which it contains and proposes to this purpose . 1. that this is good , and therefore to be desir'd and pursu'd by us 2. that this the lord requires , which lays us under an indispensible obligation to attend thereunto . 3. that this god has been pleas'd to shew and reveal to us , and therefore we are inexcusable if we live in a neglect of it . 1. the necessity of practical obedience in conjunction with the duties of divine worship does appear from the consideration of the goodness of it . whatever the lord requires of man , to be done it is good : good in it self , good for him and good for others . 't is absolutely good , personally good and relatively good . to do justly is good , to love mercy is good , to walk humbly with god is good . and what an attractive is this to come up to our duty , that is so good in the whole and good in every part of it ▪ these things are good in themselves , not only because they are commanded , as all the positive institutions of worship are good , but they have an intrinsical goodness , and commend themselves to us from their very nature , they are such things as flow from the nature of god , as well as bear a conformity to the will of god. so that it is impossible they should be otherwise than good , or that what is contrary to them should be so . injustice , unmercifulness and disobedience to god cannot be good , they are evil , and altogether evil , and will be so for ever , deut. 30.15 . see , i have set before thee this day life and good , and death and evil . holiness is good , and sin is evil ; and it is impossible that either of them should be other than what they are . sin cannot become good , holiness cannot become evil : the difference betwixt holiness and sin is as great as betwixt good and evil ; that except good could become evil , and evil good , the nature of good and evil be alter'd and confounded , it is impossible that holiness thould be any otherwise than good , and sin any other thing than the worst and the purest evil . these things are also good for us , so that we cannot more directly seek and promote our own good and happiness than in the practising of them . is that good that is amiable and lovely ? what so lovely as ho liness ? that is the glory of the divine being , and the likeness of god in man. is that good that is pleasant and delightful ? the sweetest pleasures are to be found in the ways of god. none injoy such peace and tranquility in their mind , are so free from fears and offences as those who have the strictest regard to god's commands . or is that good that is profitable ? we are assur'd that godliness is profitable to all things , having a promise of the life that now is , and of that which is to come . oh how good is it to walk with god! to awake with god , and to be in the fear of the lord all the day ! whereas many say , who will shew us good ? would they seek it in the way of god's commands they would assuredly find it . and these things are good for others too ; how advantagious and beneficial to the world are justice and mercy ? how much do they conduce to the good order of it ? how sweet are the influences that they diffuse amongst all persons ? who is not the better for them ? the godly are refreshed with them , they adorn the gospel , and commend religion to others as a real substantial thing that is worthy their consideration and choice . the religion that lies only in forms and discourse is an airy , unaffecting thing , and gets no ground in the world , but that that is operative and powerful commends it self to the consciences of men ; these things are good for the bodies , and good for the souls of others , and that is one reason of the strict charge that is laid upon the ministers of the gospel to be frequent in the urging and pressing of them , tit. 2.8 . these things i will that thou affirm constantly , that they which have believed in god , might be careful to maintain good works : these things are good and profitable unto men . and this is further inforc'd by , 2. a consideration of the will of god , as being that which the lord requires of us . 't is his will concerning , and his command to us , who is the lord , who has an unquestionable right in us and a supream power over us , and whose will is a binding law as well as a sufficient reason to us ; so that it is no arbitrary or indifferent matter whether we will obey or no , but he that requires you to perform the duties of his solemn worship , and in obedience to whose command you ingage in them , does likewise require you to do justly , to love mercy , to walk humbly with your god. and as his willing of these things to be duties incumbent on man is that that is highly consentaneous and agreeable to his own glory , that the reasonable creature should be just and merciful as he is , and be always mindful of that infinite distance that there is between him and it , and the highest deference that upon that account is due to him ; so the regular subordination that there ought to be in our wills to his , the relation we stand in to him as the lord , and the intire subjection we owe to him in that relation ; lays us under the strictest obligation to observe and obey all his requirements . consider then . the lord , that is thy supream ruler and governour , he in whose hands is the disposal of all things , who doth according to his will in the army of heaven , and among the inhabitants of the earth ; he that is the one lawgiver who is able to save and to destroy , who has the power of life and death , and whose power reacheth to the soul as well as the body , can save or destroy both in hell. he whom the angels obey , and are his ministers hearkning to the voice of his word : he , whose law at first impress'd upon them , the inanimate creatures do every day fulfil : this soveraign lord who is king throughout the world , requires that you should be just and merciful and humble . every act of disobedience to his command is a high contempt of his authority . 't is the character of the wicked to say , who is lord over us ? and again , who is the lord , that i should obey his voice ? oh let us take heed of becoming guilty either in mind or practice of so great an impiety . moreover , the lord , that is thy redeemer , that has bought thee with the inestimable price of his own blood : that laid down his life to deliver thee from sin and death and hell , was willing to empty himself of his glory for a time , to be poor and mean , to be despised and persecuted and suffer the accursed death of the cross for your sake : rather than you should dye , he would dye in your place ; rather than you should become a sacrifice , he was willing to be made one himself : that out of obedience to the will of god , and from the greatness of his love to the children of men travelled with the greatest sorrows , drunk off the bitterest cup and underwent the curse for you , he also requires the most exact obedience at your hand . and ye are not your own , but ye are bought with a price : therefore glorifie god in your body and in your spirit which are god's . yea , the lord , that is thy bountifull benefactor , that does thee good continually , that loads thee with his benefits every day , that prevents thee with mercy , that supplies thee with good , that delivers thee in thy straits , succours thee in thy temptation , hears thy prayers , and is so ready to appear for thy help : the lord in whom them dost live and move and hast thy being , that is a sun and a shield , will give grace and glory , and with-hold no good thing ; that has given thee so many tasts of his love , such frequent experiences of his goodness , and yet has greater things in reserve to bestow , what is it that he requires of thee as a grateful return for all these benefits but that thou do justly and love mercy and walk humbly with thy god. consider then who it is that requires these things of you ; and how reasonable and equitable is it that we should answer his requirements in the most punctual manner ? especially if we add , 3. the last consideration that the lord who hath required these things hath shewed and made known the same , has promulg'd and declared his will very plainly and expressly , in these things , to the understanding and capacity of all persons . he hath shewed thee , oh man , what is good , and what the lord doth require of thee . he requires nothing of thee but what he has shewed thee . these things are common to man as man , and therefore requir'd of every man , he has spoke them to thy ear , he has made them visible to thy eye , they are such things as do approve themselves to thy rational faculties : these are not mysteries but plain discoveries of the mind and will of god , he has set thy duty in a clear light , which whosoever attends unto may attain to the understanding of it . he hath shewed thee , oh man. partly by the light of nature that some of these things , at least , as to do justly and to love mercy , are pleasing and acceptable to him . he has ingrav'd them upon thy very heart , so that reflecting upon the original principles of thy nature , and by conversing with thy self , asking thy conscience questions , and harkning to the answers and dictates of it , this thou mayst know and understand , that to do justly is good ; and injustice is evil ; to love mercy is pleasing to god , and the contrary to it as displeasing to him . did the heathens of old , and do they still at this day know it and art thou a stranger to it ? read what is said of them , rom. 2.14 , 15. the gentiles which have not the written law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shews the work of the law written in their hearts . but principally he hath shewed it thee by the light of his word that contains a more explicite and full revelation of man's duty . all the lines of it are there drawn at length , all the particulars of it clearly stated . if thou goest to the law and to the testimony , thou may'st have a sufficient direction how to act in all thy concerns , how to order thy steps in every path , what it is god requires of thee every day , in every place and in every condition : what thy duty towards god and what thy duty towards man is . and what cause have we to adore the goodness of god , that has furnish'd us with such a clear light to direct us in our walking with him , that we have not only a law light but a gospel-light that shines so brightly ? jesus christ is come a light into the world , he hath reveal'd god unto us , he is the way , the truth and the life , that both by his preaching and by his example has opened the mind of god to us , and he that followeth him shall not walk in darkness , but have the light of life . and because god hath shewed it unto thee , thou art inexcusable oh man ! who livest in the neglect or contempt of these requirements of his. thou canst not plead ignorance ; or say , when thou dost an unjust action , that thou didst not know better ; or be unmerciful and say thou didst not know it to be a fault ; or be proud and disobedient against god and ask what evil there is in 't ? oh take heed that thou dost not sin against light and knowledge , for to him that knoweth to do good and doth it not , to him it is sin , sin with an aggravation , that will be attended with a sorer punishment on them that are guilty of it , even to be beaten with many stripes . so much for the confirmation of the doctrine , that which follows is the application . 1. this doctrine yields , at all times a useful , but on this day a very seasonable caution to us , to take heed that we rest not in mere outward duties of worship , as if that were all that god required ; and as it is to be feared many persons do , to the deceiving of themselves . they are very exact , very frequent and very punctual in these things , but guilty of a woful neglect of the moral duties of religion , and so are but partial , and consequently unsincere in their obedience . let us take heed that we deceive not our selves in the same way . if we halve it with god in the matter of our duty , he will cut us short in the matter of his mercy . what if such a religion should obtain a temporal reward , 't is insufficient to evidence a real interest in the saving love of god. there is no doubt but god has requir'd these things of us . all the true methods , means and ways of worship are of god's appointment . praying and hearing and fasting are his ordinances ; but he never intended that we should rest in these and go no further : to do this and no more : to attend unto these and neglect other things , is a badge of loathsom hypocrisie in the sight of god , and branded in scripture as the guise of an unsound heart . hypocrites and unsound professors know they must do something in religion . something they would do to appease god when he is angry ; something , to continue his favour when providence is easie and comfortable to them ; something , to keep up a credit and reputation with others for religion ; and something to quiet the importunities of their own conscience ; but then they resolve to do as little as they can , and because a slight and heedless performance of the worship of god is the easiest part of religion , and most consistent with their unmortified lusts , they pitch upon this course . 't is indeed much easier to confess a hundred sins , than to forsake one : 't is easier to spend a whole day in publick worship , than to deny the enticement of a lust , or to withstand a temptation when it opportunely presents ; because the one is only the labour of the body , the other requires the exercise of the soul ; the one may be a weariness to the flesh , but the other is cross and opposite to the beloved interests of it ; and carnal hearts may make shift to brook the one , tho' they cannot bear the other . a little outward pennance and mortification of the body they can undergo , but a true repentance of sin , that consists in deserting the practice and mortifying the principle of sin is utterly distasteful to them . oh then as we would acquit our selves of the charge and guilt of hypocrisie , let us take heed of resting in the outward duties of worship . tho' your eyes be lifted up to heaven , if your affections be fix'd upon earthly objects ; tho you bow your knee before god , if your hearts do rebel against him : if you acknowledge your transgression , but do still retain and practise it ; if you make many prayers but don't endeavour to live answerably to 'em ; if you vow and promise to lead a new life , but as soon as you go from this place forget what you have been doing : what is all this but a mere mockery ? and be not deceived , god is not mocked . this part of the worship of god that we are now ingaged in is no doubt a very necessary duty incumbent upon us . god has commanded it , and special providences call us to it . who does not see what need there is of fasting , of prayer and humbling our selves before the lord ? but remember this is but one part of what god requires of you . the true fast does not consist in a bare observance of those things that outwardly relate to such a day . a man may be very formal in them , forbear all servile work , put on meaner apparel , attend the publick duties of god's house , and outwardly seem to be very submiss and serious therein , and yet if this be all , god does disown such a fast from being the day that he has chosen and appointed , isa . 58.5 . is it such a fast that i have chosen ? a day for a man to afflict his soul ! is it to how down his head as a bulrush , and to spread sackcloth and ashes under him ? wilt thou call this a fast , and an acceptable day unto the lord ? no , this is not the day that god has chosen : and yet this is the only fast that many keep , that is fill'd up with corporal gestures and performances . what then is the fast that god has chosen ? he himself describes it in the following verses , to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , — to deal thy bread to the hungry , to bring the poor that are cast out to thy house , to cover the naked , and hide not thy self from thy own flesh , i. e. turn not away from relieving thy poor brother : this is the true fast , the fast that god has chosen , to break off from our sins , and to do justly , and to love mercy . and , oh that this may be the fast that we may keep , a day that god may accept , and accept us in it ! we seem to be sensible that the just and righteous god has a controversy with this nation , that he is come forth to plead with england . we have like the jews , been unthankful for mercies , do soon forget our wonderful deliverances and refuse to be reform'd by the various methods god has us'd with us to that end , and now we think god is angry with us , and we fly to these duties of fasting and prayer , and hope these will appease god ; and is this all that we will do ? god will upbraid us with such fasts , soon grow weary of them , and break in through such fasts with his judgments upon us . he looks for more , he requires more , and more than this we must do , if we would prevail with god , and obtain a blessing from him , and that now leads me to the 2d use . i would make of this truth , to exhort and ers uad e you to come up to the full duty of this day in the several branches that grow upon the text , to do justly , to love mercy , and to walk humbly with god ; which are all of them such things as all that profess the name of our lord jesus should labour to be very exact in . 1. do justly : let justice and righteousness regulate your dealings with men , and be expressed in all your concerns with them . the best description of of justice , ( that branch of it that is called commutative , ) is that which our lord and saviour has ven of it , mat. 7.12 . whatsoever things ye would that men should do to you , do ye even so to them . i. e. so deal with others , as you would have them to deal with you , if they were in your place , and you in in theirs . no man would have another to deal fraudulently and deceitfully with him , to cheat and wrong and oppress him ; do you to others as you would have them to do to you . be as just in your word , as true to your promise , as exact in your dealings as you would have others to be ? this is the thing that is just , and that this justice god does require of you , appears by the reproof the prophet gives the violaters of it in the words that follow the text , are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ? shall i count them pure with the wicked balances and with the bag of deceitful weights ? these uneven balances , deceitful weights and scant measures , that are the instruments of unrighteousness , are hateful to god , and tho' for a time they may serve a covetous humour , and men may heap up treasures to themselves thereby , yet there is a curse that attends such persons , and a moth that will consume their riches ; those treasures of wickedness will not always continue in the house of the wicked . to do justly is a thing that most persons know , but too few make conscience of , but justice is a thing that must be done . 't is not enough to have the notion of it in our mind , but the practice of it must be in our hand . to be just and not to do justly in our particular actions is a contradiction . he that doth righteousness is righteous . and that we may do so , let us consider , how pleasing and acceptable this is to god , prov. 21.3 . to do justice and judgment is more acceptable to the lord than sacrifice . let us also consider what an ornament it is to christianity ; to do justly is to adorn the doctrine of god our saviour , tit. 3.10 . which does so strictly and frequently injoin the practice of righteousness betwixt man and man. and indeed what does religion teach you if it does not teach you this piece of morality ? further consider how necessary the practice of this divine vertue is to fit and qualifie you for converse and communion with god in his ordinances ; so that when the question was put of old , lord who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? 't is answered , he that walketh uprightly , and worketh righteousness , and speaketh the truth in his heart . he that back-biteth not with his tongue , nor doth evil to his neighbour , nor taketh up a reproach against his neighbour , psal . 15.1 , 2 , 3. and if this does not move some of us , let such consider , that the just god , to whom vengeance does belong , does very often execute his righteous judgments upon notorious and impenitent violaters of justice , 1 thes . 4.6 . that no man go beyond and defraud his brother in any matter : because that the lord is the avenger of all such . you are a trading people that i speak to , and have dealings in the world , i beseech you to consider these things and have a strict regard to justice and righteousness in all you do . and so doing , 2. love mercy , labour to be of a merciful disposition : shew mercy , and do it from a principle of love , love to god and love to man. the object of mercy are the miserable , and the exercise of this grace consists in doing what in us lies to relieve those that are in necessity , to comfort those that are cast down , to counsel those to whom our advice may be helpful , to sympathize with those that are afflicted , to assist those that are tempted , and to help them to bear their burden : in one word , to do all the good that we can to the souls and bodies of all men , and especially to those that are of the houshold of faith. be ready to give to them that ask , to lend to them that would borrow of you , and to forgive those that have offended against you . a merciful man is such a one as job , who was eyes to the blind , and feet to the lame , and a father to the poor , job 29.15 . the all-wise god has so order'd it in his providence that we should always have objects and occasions for the exercise of this grace . some are poor , some are sick , some are carried into captivity , some are bereav'd of their relations , that others that are healthful and rich and prosperous in the world might succour them in their distresses : and some left to fall into sin , that those that stand by grace , might restore such with a spirit of meekness . think it not enough that you are strictly just , but remember that you must be merciful too . yea you cannot be truly just except you be merciful , to deny to others some part of our own , when the providence of god calls us to give it , is injustice , as well as not to give them what is their own , and the highest injustice , injustice to god , in not using the goods of this world , to the end for which he has intrusted us with them . 7. and as divine love is the general principle of all good actions , so it is the immediate fountain from whence all the streams of mercy do issue . they that love mercy , will be ready to shew mercy , and think it no cost , no burden , no weariness to do it . that that proceeds from love we do freely and chearfully , and that puts a lustre upon every act of mercy . and to excite this principle in you , consider , that shewing mercy to others does assimilate and make you like unto god himself , who delights in mercy ; who when he does proclaim his name , does it especially by the display of his goodness and mercy ; and should we not affect the nearest union with god , and the highest resemblance of him ? luke 6.36 . be ye therefore merciful , as your heavenly father is merciful . also consider that the love of mercy is a special evidence of the sincerity of your love to god , to be merciful for god's sake does proceed from the love of god : but , whoso hath this worlds goods and seeth his brother hath need , and shutteth up his bowels of compassion how dwelleth the love of god in him ? 1 john 3.17 . and let us often seriously think of the great day of the lord , when nothing but divine mercy can stead and befriend us , and that they are merciful men who are particularly describ'd in scripture that shall have the benefit of the divine mercy . the apostle's prayer for onesiphorus , 2 tim. 1. does import so much , v. 16. the lord give mercy unto the house of onesiphorus for he oft refreshed me , — the lord grant that he may find mercy of the lord in that day . and it is expresly said on the contrary , that he shall have judgment without mercy that hath shewed no mercy , jam. 2.13 . how ready and willing then should we be to embrace all opportunities of shewing mercy . in which , as well as in the former duty of doing justly , we should have respect unto god , his glory as the end , and his command as the reason of all that we do , which is the fumm of the last duty , that you 3. walk humbly with your god ; endeavouring to approve your selves to him in all that you do , which is that that puts an excellency into and a beauty upon your due tyes to men , and makes them acceptable with god through jesus christ , as being ultimately done to him . endeavour that your whole life may be as much as possibly you can a continued walk with god. set him always before your face , have your eye constantly to him : keep up your hearts with god , in a frame fit for communion with god at all times . observe his providence , follow the guidance of it , receive the instructions of it , and comply with all the calls of it . be led by the spirit of god , and be obsequious to all his holy motions : let your conversation be in heaven . be followers of the lord jesus , and walk as you have him for an example . and be very humble in your walking with god , depend upon him for divine assistance and strength in all that you do for his name . be humble and reverent in your worshiping of god. ascribe all the glory to him of all the good you receive and do . be low , be vile in your own sight , and exalt the lord in your soul : let him be your first and your last : begin all your works with god , and end them in him. remember to this purpose , how god has declar'd himself as to this part of your duty , that he resisteth the proud , but giveth grace to the humble . and has promis'd to dwell with the humble . therefore nip and check all the buddings of pride when it first begins to shoot . be not proud of your cloathing , but be cloathed with humility . be not proud of your parts and gifts but use them to edifie one another in love. be not proud of your riches and estate , for you must shortly leave them , and give an account , to him that lends them you , how you have improved them for him. indeed we do very much forget our selves what we were , and do yet continue to be sinful dust , when our hearts do swell with this vanity . this is the worst , because ( as it is probable , ) it was the first sin . and is still the first that lives , and the last that dies in the heart . labour therefore thro' the spirit of god to mortifie it in all the k●nds of it both corporal and spiritual . and indeed what way soever we look , we may see enough to make and to keep us humble . if we look up to god how should his majesty abase us ! if we look to our selves , how low should our sins lay us ! if we look to saints , it may humble us to see how short we come of many of them in grace and holiness ; and if to sinners , to consider that such we were , and such we should have continued to be , had not the free and effectual grace of god made the difference . you that have most , have nothing but what you have received . and for your direction , as to the whole ; 1. be convinced that your duty lies in these things ; that they are not things indifferent , but indispensibly incumbent upon you : if any thing be necessary for us to attend unto , the things here propos'd to us are so . to make light and little account of them , is to cashier all practical obedience , for what remains to be done by you , if doing justly , and shewing mercy , and walking humbly with god , be not your duty ? yea these are the great and weighty duties of the gospel , that claim our primary regard and attendance to them . and yet how many professing the christian religion , act as if christianity were nothing at all concern'd therein ; which is and ought to be for a lamentation ? persons that are unjust and unmerciful to men , and disobedient to god , and that oftentimes without finding any remorse or regret in themselves , whose religion has nothing of substance in it , but lies in some speculative notions only , which they have taken up ; these have a form of godliness , but deny the power thereof ; from such , they that would walk with god in a course of obedience , must turn away . 2. make sure of a being in christ by faith , that in him you may hear and bring forth this fruit unto god. such an interest in , and union with the lord jesus by a faith that is of the operation of god , is absolutely necessary to a right discharge of any and every duty . for tho' some of the things that god requires , may be done as to the external part , and what is so done may be materially good , without any such special grace received and exerted in the doing of them , yet are they formally defective , as not proceeding from a pure heart , and a good conscience , and faith unfeigned , which are the declared principles , necessary to constitute and denominate an action evangelically good . humane nature indeed , refin'd from the more dreggy and sensual part of it , by precepts of morality , may raise it self to a practice of that that is purely moral in these things . so some of the heathens have not only been strictly just , but largely beneficent , and have done much good both in their publick capacities and private stations . but in as much as our evangelical walking and conversing with god is concern'd in these actions , that they be done thro' a divine strength , and directed to the glory of god , this the mind of man is altogether ignorant of , whilst estranged from the light and power of that faith , whereby we come to be in christ , and to be one with him : for as it is thro his mediation only , that we are , and can be accepted in any good we do ; so there is a divine grace communicated from him to us , that alone can strengthen us to do , and persevere in the doing these things , and also direct our hearts to intend the glory of god therein : and which is that qualification that specificates duties of evangelical obedience from acts of moral virtue . thus the fruit ever answers the species and kind of the tree it grows upon , is corrupt or good according as that is ; and nothing less than such a supernatural grace receiv'd in union with christ , is sufficient to make this evil tree good , so to alter the corrupt nature of man , to dethrone the dominion of sin , and to bring the soul under the power of a principle of righteousness and holiness whereby it becomes disposed , sanctified and meet for the master's use , and prepared unto every good work . then think it not enough that you are christians by name , by an outward baptism , and visible profession , but make sure of a real spiritual in-being in jesus christ , in whom only it is that we can do any thing that is good , so as to be accepted with god in it ; and without whom we can do nothing , that is a bringing forth fruit unto god. 3. possess your selves with as lively apprehensions as you can get of the worth and excellency of the things god requires of you . and these , to do justly , to love mercy , and to walk humbly with god , are all of them things that have a real and transcendent worth in them ; such things as do approve themselves to be good and excellent to an enlightened mind , and a well-disposed heart . they are such things , wherein the perfection of our nature , as it lies in a conformity to god , and subjection to him , does consist ; they are also lovely in the eyes of others , and things of good report , that cause religion to be well spoken of . none but the debaucht , and such whose consciences are sear'd as with a hot iron , will open their mouths against them ; to all others , that have any sense of humanity , and conscience left , they commend themselves , as things that are good and excellent , worthy to be practis'd and imitated by others . having such a lively apprehension of the worth of these things , we shall not look upon them as a task and imposition upon us , but do them with delight as things that are most suitable and agreeable to us . 4. read , study and in all things consult the word of god , to regulate your doings to god , and dealings with men. this written word is the revealed will of god. this shews us all things we are commanded , and all we are forbidden . this word is able to make the man of god perfect , throughly furnish'd unto all good works . and what can more commend it to us to be the book of our daily converse and meditation ? i don't wonder that david speaks so much in the praise and commendation of it , when he declares it was a lamp unto his feet , and a light unto his path . whether it were night or day with him , whatever state of life he pass'd through , the word of god was his rule , his counsellor , that never fail'd him , and never misled him . how much is it then our wisdom to have a constant regard to this word , to see that warranting our actions , guiding us in our difficulties , and reclaiming us when we go astray . such is the promise for our direction , consulting with the word , and seeking god to enable us by his spirit to understand it , isa . 30.21 . thine ears shall hear a word behind thee , saying , this is the way walk ye in it , when ye turn to the right hand , and when ye turn to the left . 5. awe your hearts with the authority of god in his commands , when temptations would bribe your affections to turn out of the path of duty . we need something to check those inclinations there are in us to comply with temptations , which those that are ingag'd in a course of obedience are wont to meet with : and nothing so effectual to that purpose , as to consider that the lord who hath shewed us where our duty lies , has also requir'd that we should walk therein . that his precepts are not only counsels , but commands , which we cannot violate , without being guilty of a high contempt of god , and exposing our selves to his displeasure . if the charge of an earthly superiour has so mnch force , as to restrain men from those things that their natural appetites incline them to , ( as the rechabites , who would not drink wine , because their father had commanded them to forbear ; ) how much more should the command of the great god of heaven and earth influence us to a vigorous resistance of all those temptations , that would divert us from our duty to him ? 't is enough to oppose and silence any temptation when we are in the way of our duty , to charge our selves with this , that god has commanded us to keep his precepts diligently . 6. and lastly ; take heed and beware of covetousness , which is that evil in the heart , from whence temptations ordinarily do proceed , or which they strive to work upon , to turn us aside from doing justly , loving mercy , and walking humbly with god. whosoever indulges this evil in himself , and is govern'd more by a worldly interest , than the concernments of god's glory , his own present peace , and eternal happiness , will often halt in the practice of these things . opportunities to be unjust and unmerciful , when they present , will inflame his lust , and cause him to break with god. pray that god would mortifie this evil in your heart . arm your self with all the considerations of the vanity and insufficiency that there is in the greatest worldly affluence to make you happy , and especially think often of that mortifying question that our lord and saviour has put to us ; matth. 16.26 . what is a man profited if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? no gains of unrighteousness can countervail the loss of the soul. wherefore knowing the terrour of the lord , let us take heed that we be not overcome by this secret evil in our own bosom . mortifie the love of the world in you ; and set up the love of god as the ruling and governing principle in all your actions . the end . notes, typically marginal, from the original text notes for div a45500-e380 ver 2. ver . 4. ver . 5. ●●ek . 18.29 . ●●r . 6. ver . 7. jer. 32.35 . rom. 12.1 . * owen on the spirit . p. 331. rom. 6.23 . gal. 2.16 . heb. 7 22. 1 cor. 5.21 . heb. 9.26 . ●om 14.9 heb. 10.4 quod pro vitâ bominis nisrvitd bominis reddatur , nonposse aliter deorum inmortalium numen plat● arbitrantur . ●erse 3. ● 〈…〉 . 〈…〉 4. ver . 16 , 77. ver . 18 , 19 20. 2● . 〈…〉 11. 〈…〉 3. there are in these ver . 14. ●xpressions a●ainst formality . burr . on hose . ver . 14 assem . a●not . patrick's epit. pag. 527. ver . 28 〈…〉 30. 〈…〉 31. 〈…〉 32 〈…〉 34. 〈…〉 11. ps . 119.165 . 1. tim. 4.8 . ps . 4.6 . jam. 4.12 ●s . 12.4 . exod. 5.2 . cor. 6.9.20 . ●●s . 84.11 . ●ohn 8.12 . jam. 5.17 . luk. 12.47 gal. 6.7 . ver . 6.7 v. 10. v. 11. 1 joh. 3.7 . luk. 20.25 rom. 13.7 . exod. 34. mat. 25.24 . ad sin . jam. 4.6 . isa . 57.19 . 1 per. 5.5 . 1 cor. 4.7 . 1 tim. 3.5 . 1 tim. 1.5 . mat. 7.17 . 2 tim. 2.21 . joh. 15.5 . 1 tim. 4.2 . 2 tim. 3.17 . psal . 119.105 . ●er . 35.14 . ●●l . 119.5 . 2 cor. 5.11 mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1638 approx. 79 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09984 stc 20238 estc s115085 99850304 99850304 15495 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09984) transcribed from: (early english books online ; image set 15495) images scanned from microfilm: (early english books, 1475-1640 ; 1252:17) mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. [4], 51, [1] p. : port. (metal cut) printed by m[armaduke] p[arsons] for iohn stafford, and are to be sold at his house in black horse alley in fleet-street, london : 1638. the words "equity and necessity" and "motives meanes markes" are each enclosed in double brackets on title page. printer's name from stc. running title reads: a heavenly treatise of divine love. variant: imprint has "safford". reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion movnt ebal , or a heavenly treatise of divine love . shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him . by that late faithfull and worthy divine , john preston , doctor in divinitie , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . psal. 31. 26. love the lord , o all yee his saints , &c. psal. 145. 20. the lord preserveth all them that love him , and scattereth abroad all the ungodly . london , printed by m. p for iohn safford , and are to be sold at his house in black horse alley in fleet-street . 1638. a heavenly treatise of divine love. 1 corinth . 16. 22. if any man love not the lord iesus christ , let him be accursed ; yea let him be had in execration even to the death , or let him be anathema maranatha . these words have little or no dependance on the words before going , which are these ; the salutation of me paul by mine owne hand : and the reason why he thus writes is , because there were many false apostles , and counterfeit epistles went abroad in the world , if not under his name ; but hereby ( saith he ) you shall know me from them all , even by this my salutation , and subscription , as by mine owne hand ; for in all my epistles so i write , the grace of our lord iesus christ be with you all , amen . wherefore to consider them in themselves , st. paul hating those ( as we use to doe ) who speake evill of them we love , doth here pronounce a curse against them that love not the lord iesus christ ; and the reason why he doth so , is , because he cannot endure to heare him evill spoken of by any blasphemous tongue . so that this then is the scope and drift of the apostle in this place , namely , to commend love unto us , and above all other , the love of the lord iesus christ , and to exhort us by all meanes thereunto ; in which exhortation , let me desire you to observe with me these two reasons why we should thus love him . whereof the first is taken from the necessity of it , he is accursed that loves him not . second is taken from the equity , or object of his love , the lord iesus christ. if any man love not the lord iesus christ , let him be &c. there is not much difficulty in the words , yet fome there is ; for clearing whereof , i will shew you what is meant by these two termes , anathema , maranatha , and so proceede : for the first ( anathema ) it is a greeke word , and it is as much as elevari , & suspendi , to be lift up , or be hanged , and it signifies accursed , by way of allusion to that opprobrious and cursed kinde of death , which was inflicted upon notorious and hainous malefactors , who for their offence were hanged up upon a tree , gibbet , or any such engine , according as it is said , cursed is every one that hangeth * &c. which place is againe alledged by this our apostle st. paul , to prove that christ hath redeemed us from the curse of the law , being made a curse for us , for it is written , cursed is * &c. secondly , for the word ( maranatha ) it is an assyrian word taken from an hebrew root , which signifies execration or cursing , ( and therefore i so rendered it in the reading of it unto you ) now in that the apostle useth two words of diverse languages , for the fuller expression of this his so fearefull a malediction and curse , as if one word were not enough , or that out of his zealous affection he could not so content himselfe with it , we may note that by how much the more the curse is greater , by so much the more grievous is the duty omitted , from which premisses we may make this conclusion , or draw this point of doctrine . viz. that he is worthy to be curst , ( yea to bee curst ●ith all execration ) that loves not the lord iesus ●●rist . for the further unfolding and opening whereof , consider with me these three things following , to wit. first , what love is in generall . secondly , what love to the lord iesus christ is . thirdly , some reasons why he is worthy to be accursed that loves him not : of each of these in their order ; and first of the first . what love is in generall , and for that take this briefe description of it , viz. love is an inclination of the will , whereby it inclines to some good thing agreable to it selfe . first , ( i say ) its an inclination of the will ] where we may take notice of two things , both of the subject or seate , which is not any inferior part or faculty of the soule , but the will , one of the most supreme and potentest of all the rest . and what is the nature and property , the quality and condition of it ? it is elicita , non coacta , not forced , but free ; inclined , not constrained , for voluntas ( as say the phylosophers ) est libera , the will is of a most absolute and free power , so that though a man may be compelled to doe something against his liking , yet he can never be forced to doe any thing against his will , at lest his will cannot be forced , that like a queene in her throwne is alwayes free . secondly , i say its an inclination of the will unto good ; aut verum , aut apparens , either for that it is so indeede , or at least ( for the present ) appeare● and seemes so to be unto it , according to 〈◊〉 trite and true axiome of the schooles too , bonum est objectum voluntatis , the adequate object of the will is onely good , yet not every good neither , but bonum sibi conveniens , such a good as is agreeable to it selfe , that onely is the object of love . now by this you conceive the second thing , what love to the lord iesus christ is : and it is nothing else but an intensive bending of the mind unto christ , as the most necessary and suitablest thing for it that may be , the summum bonum , the chiefest good of all that it can desire , so that it desires and loves nothing like him . now the properties whereby we shall know , whether our love to the lord iesus christ be such or not , are especially these three . first , it alwayes desires to have the thing it loves , cannot be contented with any thing else but him , as being the proper center of the soule , which is never at quiet so long as it is out of his place ; agreeable to that of a father , fecistinos domine ad te , & inquietum est cor nostrum donec requiescit in te , thou hast made us o lord , and our heart is never at rest till it rest in thee , it is his fruition that gives it satisfaction : againe , as it desires the fruition of him , so it desires as much , secondly , the conjunction and union with him , to be one with him and he with us ; and therefore it hates whatsoever may hinder it , and seekes whatsoever may helpe it therein : and being thus once conjoyned , and enjoying it , it finally thirdly , seekes and endeavours the protection and preservation of the thing it loves , as it on the other side shunnes and avoids ought that might endanger the destruction thereof ; and if notwithstanding it meete with it , interposeth it selfe betwixt it and that to defend it , as the arme wards the blow from the head , albeit it be to the wounding of it selfe . and when these three concurre together , when our love hath these three concommitants , and is attended with these fruits and effects , as you heard before , that it thus desires the fruition conjunction preservation of christ. then may we distinguish it from all sensuall and carnall love ; for there be many sorts of love in the world , but it is all but worldly love , not spirituall and heavenly love . first , ther 's a love of pitty , as when we bewaile a mans case , but hate his deeds , so are malefactors beloved . secondly , ther 's a love of desire , as when the stomacke desires sweete meates , the eare delightsome sounds , and the eye fine sights , &c. thirdly , ther 's a love of complusment , when one lusts or longs after a thing with the whole heart or soule , so as he cannot subsist without it ; as a woman with child lusteth and longeth after a thing she hath a minde to , which she cannot fafely goe without . fourthly , ther 's love of friendship , when one man loves another for some courtesie or kindenesse he hath received from him . fiftly and lastly , ther 's a love of dependance , when a man loves god more then himselfe , more then his life , and depends upon him for all good things belonging to body or soule . or to be more briefe ther 's a naturall sinfull spirituall love. the first , is betwixt parents and children , and in it selfe is neither good nor evill . the second , ariseth from evill habits bred in the soule , and it is most hatefull to god , and makes us worse then the brute beasts . the third , is that divine gift and grace of god which the holy ghost puts into our hearts , whereby we are more then men , and desire holy things for themselves ; and this is that love which the apostle here calls for in this place . now if our love to the lord iesus christ be such , we shall further know it by these two things which alwayes proceede and goe before it , as the former followed after it . viz. humiliation for sinne past , and faith in christ for the time to come . first humiliation for sinne past ; for till a man come to have a sight and sense of himselfe by reason of his sinnes , he will never care for christ ; and when he hath beene thus cast downe , yet secondly , without faith in christ , whereby he applies him to himselfe , and is perswaded that he is reconciled unto him , he will not yet love him , but rather hate him of the twaine . now the manner or meanes of getting of both these , and so consequently of love into our hearts , is by the preaching of the word of god , by prayer , and taking him when he is offered and given unto us in the same for that end . but now we must take christ as an husband takes a wife , or a wife an husband , out of love to their persons , not to their portions , and then shall we be the better subject unto him ; but except we be first humbled ( as was before said ) for our sinnes , and consider in what neede thou standest of him , how that without him thou must perish ; till then ( i say ) thou canst not sufficiently set by him , nor love him aright : but when thou knowest how necessary he is for thee , how alsufficient , and affectionate he is towards thee , then thou beginnest to looke at christ as a condemned person doth at him that brings a pardon for him whom he loves and longs after , joyes and rejoyceth in . and yet all this is but a preparative to our love of him ; it is faith , that is the first fountaine , whereby we so love him , as that we can cleave unto him , with purpose of heart to serve and please him in all things , and this love which thus ariseth from faith , doth not onely beleeve that christ is mercifull , and will forgive thee thy sinnes upon thy supplication and repentance unto him for the same , but also that he is most fit and conformable for thee , so that thou couldst finde in thy heart to be anathaematized for his sake , and to be divorced from all things in the world for love of him : and so much for the second thing also , i come now to the last ; to wit , thirdly , to the reasons , why he is worthy to be had in execration , and to be cursed even to the death that loves not the lord iesus christ ? and they are chiefly these five . first , because when christ shall come and be a sutor unto us to love him , and we refuse to doe it , and to be reconciled unto him and receive him , then he growes angry to the death ; you may see this in the parable of the marriage of the kings sonne , how wroth he was when he heard they had abused and beaten his servants which he sent to call them to the * wedding : and therefore the prophet david bids us kisse the sonne lest he bee angry , * and so &c. that is , as if he should say , when he offers himselfe to kisse you with the kisses of his mouth , be not too coy and curious , but imbrace his offer , returne his curtesie with the like kindnesse , and kisse him againe , lest he take it in great indignation at your hands ; and be so angry with you , that you die for it . indeede when we knew not the gospell , he was content , though we were froward and fruitlesse ; but now that he sends his desciples to preach unto all nations , then if they bring not forth fruits worthy amendment of life , he tells them , the axe is laid unto the rootes , &c. secondly , because he that in old time brake the law , was accursed ; now this was the lords commandement , that we love him . but you will say , we are not able to fulfill the law of our selves ; and how then shall we doe it ? i answer , ther 's a two-fold obedience , legall , and evangelicall , that requires exact obedience in our owne persons ; but this requires no more but onely our endeavour , and faith in christ. thirdly , because he loves something else more then god , and so commits adultery ; now shee that in the old law did commit adultery , had a drinke of bitter water given her , which made her belly swell &c. * so that shee died ; how much more worthy of death is he then that thus deales with god , and going a whoring after it , commits spirituall fornication . fourthly , because that commonly belongs to hypocrites , they are a cursed crew , to whom christ shall say at the last day , goe ye cursed &c. now all such as love him not , are , no better nor worse , but wretched and damnable hypocrites . fiftly , because love governes the whole man , it s as the rudder of a ship , which turnes it any wayes ; and so which way soever this affection of love goes , it carries the whole man along with it , and makes him leade his life accordingly . thus much then for the proofe of the point , before propounded . now for the application of it to our selves , that so we may the better make some use of it , for the direction and reformation of our lives and conversations therein : if it be so ( as so you have heard it is ) that it is such a sinne not to love the lord iesus christ , that he is worthy to be accursed that loves him not ; yea , to be had in execration &c. then first it may teach us to looke to our selves , and be sure that we love him ; and so looke at others , as that out of a godly zeale thou canst sincerely and truely say with saint paul here , let him be accursed , for this is an infallible and sure signe of this love which proceeds from faith , that when we see christ trampled under feete , our hearts burne within us , as his did : there are some ( saith he ) of which i told you before , and now tell you againe with teares or weeping , that they goe about to pervert and turne others from the wayes of god : so that we may here see saint pauls disposition , he doth not say , cursed be he , but cursed is hee ; from whence we may also note the difference betwixt the curses of the law , and ●f the gospell : for the law faith , cursed is he that continueth not in all &c. but the gospell saith , cursed is he that loves not the lord , &c. now if we love him , we will desire ( as was said but a little before ) to be joyned unto him , and to have his company , for how can that woman be said to love her husband that cares not for his company ; so how canst thou say thou lovest the lord iesus christ when thou lovest not his society ? againe , if we love him , we will be content to have him upon any condition ; for love is impulsive , the love of christ constraines us ( as the apostle speakes ) to doe what it desires ; yet , so as not against , but with our wills , which it inclines thereunto : now if we doe not finde these things in us , we doe not love the , &c. and therefore this doctrine that he that loves him not is &c. it should teach us to consider our owne conditions , how we stand affected towards him , and whether we love him or not ; and wee shall know it for certaine whether we doe , or doe not , by examining our selves by these quaeries . first vvhether vvhatsoever good things vve have done , vve have done them out of love to god , and desire of his glory , more then of our ovvne profit , or out of custome ; for othervvise all that vve doe is nothing vvorth ; christ respects nothing but vvhat comes from love , and that love from faith , if that be not the primum mobile , the first moover that sets us on vvorke , if vve goe not upon this ground , vve vvere as good doe ●othing , for all the good vve shall get by it : ô that thou , that most of all despisest religion , and scoffest at the zealous professors thereof , vvouldest but throughly consider of this one thing , that he is accursed that loves not the lord iesus christ , and that all the good duties of piety , or charity which thou performest , if thou dost them not out of love , but more for custome then conscience sake , are rather abominable then any whit pleasing unto god ; for then wouldst thou no longer content thy selfe with the forme of godlinesse , but labour for the power thereof . but thou wilt say , how shall i know whether this that i doe , i doe it out of love to his name , rather then out of any hypocrisie , or love to my selfe ? i answer . you shall feele it , for love is of a stirring nature , and moves all the rest of the affections , as desire and longing after him , with hope that thou shalt obtaine him , and feare least thou shouldst faile of it ; but yet still let me give thee this caveat , beware thou love him not more in regard of his kingdome , then of his person , for then i tell thee true , thou lovest him not aright . secondly , consider whether ( as was said ) thou love his company , and delight in his presence , to have communion with him , to be talking to him by prayer , or to have him speaking unto thee by his word ; so then dost thou pray not by constraint , but willingly ; dost thou heare , reade , receive the sacrament &c. not for fashion sake , but of faith unfained , in obedince to his commandement , then dost thou love him , but otherwise thou dost not . thirdly , dost thou love his appearing at the last day , canst thou say in the uprightnesse of thy soule , come lord iesus , come quickly ? dost thou thinke it long first ? and art not afraid when thou hearest of it , as felix was , who trembled when he heard paul discourse of temperance , righteousnesse , and iudgment to come ; but dost rather desire it , and wouldst be glad of it , and the sooner , the better ? then ( i say ) also mayst thou resolve upon it , that thou dost assuredly love him , and that when he shall so come , he shall come without sinne unto thy salvation . fourthly , whether thou lovest him as well in health as in sicknesse , and in sicknesse as in health , as well in poverty as in aboundance , and in adversity as in prosperity , for so thou wilt , if thou love him truely for himselfe , and not for these . fiftly , marke this with thy selfe too , whether thy love be bountifull , as was that womans that had the box of oyntment , which shee powred on jesus head , and as abrahams was , who would have offered his sonne , his onely sonne isaac for his sake ; so ( i say ) examine thy selfe hereby , whether thou be content to part with the best things for his sake , as thy living , thy lusts , thy life ; for he that loves any thing truely , will forgoe and give all he hath to purchase it . sixthly , looke whether thou seeke to doe the lords will , and what may please him best ; for love seekes not her owne , we see it in men who will take any paines , be at any cost , to get that thing for them whom they love , which they love to have , and so will we doe for christ , if we love him , we will keepe his commandements , and they will not be grievous unto us ; yea rather it will be our meate and drinke to doe his will , and the dearer it costs us , the dearer will it be unto us . seventhly , examine thy selfe by this rule also , whether thou be content to doe much for him , not some things , and not othersome , but whether thou have an eye to all his commandements , and all false wayes thou utterly abhorre ; for faith ( you know ) workes by love , and love that proceeds from faith is not idle but operative , so that what is spoken of faith , may as truely be said of love , that its dead without workes , and therefore saint paul professeth of himselfe , that he laboured more then they all , which was an argument , that he loved much because he was in labour much ; and so when our saviour asked peter whether he loved him , he puts him to worke , and sets him his taske saying , feede my sheepe ; and last of all , eighthly , whether thou wouldest not onely doe , but suffer much for his sake , as david , when his wife michal laughed at him for dancing before the arke , he was contented to beare it , because he did it to the lord ; and so the apostles rejoyced because they wer● counted worthy to suffer for his name * . and saint paul likewise when the people intreated him with teares , not to goe up to ierusalem , because he should be bound , as agabus had signified by the spirit unto him , answered them , why doe yee rent my heart , i am ready not onely to be bound , but also to dye for &c. * but thou wilt say , i have no such occasions now adayes , if i had , i know not what i should doe . but i answer , is it so ? hast thou no such occasions ? yes , thou hast occasions enough , as when he takes away thy wife , thy child , thy friends , thy goods , thy good name &c. if then ( i say ) thou canst beare it patiently with iob , and say , it is the lord giveth , and the lord &c. or with ely , it is the lord , let him doe what seemeth him good : then thou lovest him , and yet thou must doe more then that , thou must not onely beare it patiently , but ioyfully too , as you heard before the apostles did ; lay thy selfe to these rules then , and try impartially whether thou love the lord iesus christ or not ; and forthy further helpe and more infallible notice thereof , to know whether thy love to him be pure and unfained , or whether it be false and counterfeit , take these more particular proofes of it ; for assure thy selfe if thou love him aright ( as we touched before ) that then , first thou wilt be content with nothing but love againe , so that as absolon ( though in hypocrisie ) said , when as david had fetch'd him out of banishment , and confined him to his owne house that he might not see the kings face , what doe i here , seeing i may not see the kings face * ? so wouldest thou say out of love to the love of god ; what doe i here , since i cannot behold the faire beauty of the lord ? lord lift thou up the light of thy countenance upon mee , or else what good will my life doe me ; but if thou doe so , then thou shalt make my heart more joyfull and more glad , then they that have had their corne and wine and oyle increased * . secondly , thou wilt love the brethren , for they are like him , though he exceede them in the degrees and measures of goodnesse , as the ocean doth a drop of a bucket , this is a pregnant proofe hereof , and therefore deale squarely with thy selfe herein . and the reason why thou canst not love the lord if thou love not the brethren , is because its an easier matter to love man whom thou hast seene , then it is to love god whom thou hast not seene ; for use ( we know ) makes them comlier and hansomer ; wherefore saint iohn saith , if any man say he loves god , and yet hates his brother , he is a lyer , he deceives himselfe , and there is no truth in him * . but thou wilt say , thou lovest them well enough . dost thou so ? then thou wilt love their company ; for what we love and delight in , we are never well without it , nor cannot endure it out of our sight ; and therefore when the psalmist had said that all his delight was in the saints , and upon such as excell in vertue * , if you would know , how to know it was so , he afterwards tells us , that he was a companion of them that feare him , &c. psal. 119. but thou wilt say againe , though thou dost not love them , yet god forbid thou shouldst be so bad but that thou shouldst love the lord iesus christ. but i answer thee againe to that too ; if thou dost so , then thou wilt love his appearing , for if thou wish in thy heart there were no generall iudgement , thou lovest him not , say what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but shee will reioyce at his comming home when he is abroad , and the neerer the time approacheth , by so much the more ioyfull and glad will shee be . thirdly , if thou love him thou wilt speake well of him upon all occasions , and in every place where thou commest , for out of the abundance of the heart the mouth speaketh ; so that if thou speake well of god , but for fashion sake , not out of any true affection , but of feare , thou lovest him not ; for he that loves him will be much in his praise , as we have an instance in david , so that if the heart be inflamed , the mouth will be open , thou wilt not be tongue-tied , nor ashamed of him , no not before princes . but thou wilt say , i am no scholler , i cannot speake eloquently ; if i could , then indeede i should not be so afraid , nor ashamed to doe it , as now i am , because i can doe it no better , nor rhetorically then now i can . but let me tell thee for thy comfort , let that never trouble thee , speake as well as thou canst , and thou needst care for no more , for that will beget more and more love in thee , and love that will make thee eloquent ; we have a notable presedent for this in the spouse , who because shee loved christ , see how shee sets him forth , my beloved is all beautifull & c* . and it is most sure , it will be so with thee ; if thou love the lord , thou wilt shew it by thy speeches , for thou canst not well speake well of him whom thou lovest not ; but if thou hast no good thought of him , thy words will bewray thee ; yea thou wilt not onely speake well of him , and of his wayes , but thou wilt also walke in the same , nor wilt thou stand pausing upon it , to consider whether thou wert best doe it , or no ; but if it be about a good duty , as suppose keeping of the lords day , hearing of the word &c. thou wilt doe it without any more adoe , yea though there were no promise nor profit to be got by it , for else thou dost no more but as a servant , not as sonne , in hope of wages , and not out of love , looking for nothing for thy paines : so did saint paul , he would preach the gospell , though he had nothing but chaines and imprisonment for his labour ; and why will he so ? why ? because god commands it , and its a good duty ; so that if thou make a question of it , whether thou wert best to doe this or that good duty , or wilt doe no more then thou must needs , thou lovest not the lord , for he that loves him , will doe whatsoever he can for him , and yet thinke all too little when he hath done too . fourthly , as thou wilt speake well of him thy selfe , so thou wilt not endure to heare others speake ill of him , but thy heart will be mooved within thee at them , and at any thing that might impeach and hurt his glory ; as to see his church lye wast , his word corrupted &c. so ely was not mooved so much with the death of his sonnes , as to heare that the arke of god was taken* . and indeede they are bastards and not sons that can heare their father reviled , and railed on , and never be affected , nor offended at it . fiftly , if thy love to the lord iesus christ be sincere and sound , thou wilt be loath to lose him , for we will rather lose all we have , then lose the favour and affection of a friend , whom we love intirely ; and as thou wouldst be loath to lose him , so thou wouldst be as loath to offend him , or doe any thing whereby thou mightest be like so to doe ; or if so be thou hast , thou wilt never be at quiet till thou hast gained his good will againe , whatsoever it cost thee to get it . sixtly , thou wilt linger and hang after him , as we may see in the woman of canaan , she would not be said nay , but let him say or doe what he would , she would not leave him , but she still staid by him till he had granted her suite . examine thy selfe then narrowly by these signes likewise , and when thou hast done so , and findest thy selfe guilty in any , or all of these particulars , then confesse thy sinne unto the lord , and beg the pardon of it at his hands , leave him not till he hath heard thee , and granted thee the request of thy lips , by saying unto thy soule , i am thy salvation ; and witnessing with thy spirit , that thou art his child by adoption and grace . and so as i have hitherto shewed you some reasons , why he is accursed that loves not the lord iesus christ , ought to love him , and whereby thou mayst be incited and stirred up thereunto ; for as david said in another case , the lord is worthy to be praised , so may i say , the lord is worthy to be beloved , and that in many respects ; as first , because he hath all the glory and beauty in himselfe that ever thou sawest in any creature , it is in its full perfection in him ; whereas it is but in part in any creature , as the light is in its full lustre and strength in the sunne ; whereas the starres and planets have but a glimpse or beame of it , and tha by participation , and not in it selfe , as in a fountaine ; and therefore the spouse in the canticles saith , that he is all glorious , or that all glory is in him ; and this is the reason why some love him , and others love him not , because he hath manifested and revealed himselfe and his glory to some , and not to others , as unto moses , abraham , &c. secondly , he is unchangeable , ther 's no man but that thou shalt at some time or other , see that in him , which might make thee not to love him , but in god we cannot finde any such matter , for he is iehovah , semper idem , yesterday , to day , &c. there 's no variablenesse nor shadow , &c. thirdly , because he is almighty , he can doe whatsover he will ; there is nothing impossible to him ; and as he is able to doe all he will , so he will doe all that he is able , so farre forth as it may make for his owne glory and thy good . but thou wilt say , why ? is this such a loadstone of love ? yes verily that it is , for by his omnipotency are understood all the excellency and glory , all the grace and vertues that are in god. but thou wilt say , i have often offended him , will he then yet heare me , or accept of my love for all that ? yes that he will , for he is gracious and mercifull . oh , but i have nothing in me , but am ready to offend him againe . what if thou be , yet he is long suffering , so that he will not cast thee off , if so be thou wilt cleave to him ? oh , but how shall i know that ? i answer , thou shalt know it by his word ; and that is truth it selfe ; search the scriptures therefore , and there thou shalt heare him say asmuch in plaine termes , he that commeth to me , i will in no wise &c. oh , but my sinnes are such strange ones , as no bodies are . suppose they were , yet his mercy is infinite , and farre more then thy sinnes are , or can be : but yet that is not so as thou sayst , for there have bin as great sinners as thou , whatsoever thou art , which yet neverthelesse upon their faith and repentance , have beene received into grace and favour againe ; as were , mary magdalen , peter , david , and diverse others besides them . oh , but for all that i am not worthy of his love , and it will be a disparagement for him to set his love upon such a one as i am . but what is that to thee ? if he thinke thee worthy ; as so he doth , for he sues unto thee , what needst thou stand upon that , why shouldst thou care for any more ? now this is all the dowry and duty he askes of thee , for what doth the lord thy god require of thee , ô israel , but that thou love him* ? and moreover , besides this , consider that it is he that first gave thee this affection , that thou shouldst love him ; and that ther 's none other on whom thou canst better bestow it , or who more deserves it at thy hands , then he doth . and finally , consider that thou hast engaged thy selfe unto him by vow in baptisme , so that as ioshua said unto the children of israel , yee are witnesses against your selves , that you have chosen the lord , to serve him ; so are yee against your selves , and every time that ye receive the sacrament of the lords supper , you renew your covenant ; so that if you love and serve not the lord , you are so many times witnesses against your selves . and here let us make some little stand to reckon up the severall circumstances that doe engage us to love him ; as , first , that he is our lord , and hath bought us at a very high rate ; now if a condemned person , or a man taken by the turkes , should bee repleeved or ransomed by another , we would all thinke it his duty that he should love him as long as hee lives for it : and so stands the case with us , we all sate in darkenesse and in the shadow of death , and were taken captive by satan , at his pleasure ; and christ hath redeemed us from that his more then aegyptian bondage , and that not with corruptible things , as silver or gold , but with his precious blood , as of a lambe without , &c. and doth not he then deserve thy love ? canst thou deny him such a small thing as that is ? againe consider secondly , what he hath done for thee , even from thy youth up , how he hath fed thee , forgiven thee thine offences , and paid the debt for thee , when thou wast ready to goe to prison for it , so that now the lord begins to grow angry with thee , if thou wilt not yet love him for all this ; and yet this is not all , and therefore thirdly , consider also that he loves thee ; now as fire begets fire , so doth love beget love , therefore saith saint iohn , we love him , because he loved us first ; that is , his love to us should make us love him againe : but especially we cannot but love him , if we consider in the last place , fourthly , what his love is , for its unspeakeable , and passing knowledge ; we can never conceive the height and length &c. all which , what should it teach us , but these two things ? first , that if we will not love the lord , he will shew his wrath , and make his power knowne upon us , that we are but vessells of wrath , fitted for destruction , as it is said . againe , secondly , it should exhort us to love the lord iesus christ ; and therefore to provoke us thereunto , we should often consider , and thinke in these things , what right and title he hath to us , how much he hath done for us , and how greatly he loves : yea and more then all this , wee shall thereby also have these and these things , wee shall by this meanes reape these and these benefits . first , we shall have his spirit , the spirit of truth , the comforter which shall leade us into all truth , and enable us to fullfill his commandements , and with facility and ease , whereas else they would be grievous unto us ; as for example , saint paul would soone have beene weary of preaching and suffering so much as he did , if he had not had this love in him ; and why doe parents thinke nothing too much for their children , but because they love them ? therefore it is that though they bee froward and untoward , yet still they beare with them : if then we cannot finde in our hearts to be quiet , untill they looke to the lord , like as the needle of a compasse which is toucht with a loadstone , will never stand still till it comes to the north-pole ; then may this be a testimony unto us , that may distinguish us from hypocrites , and witnesse to our soules that we love the lord iesus christ ; for they keepe the commandements of god in some sort , and abstaine from some one kinde of sinne , but not out of love to him , nor in any obedience and conscience of his word , but in love to themselves . secondly , this is a marke of thy resurrection from the death of sinne , to the life of righteousnesse , hereby shall yee knew that yee are translated from death to life , because yee love the brethren , now yee cannot love them , but you must love the father that begot them . thirdly , thou shalt get by this thy love to him , for when thou givest him thy heart , he will give it thee againe , he will onely alter the object , but let thee keepe the affection still , onely it shall be better then it was before , he will purifie it from all its corruptions , and cleanse it from all its sins : nor shall this be any thing out of thy way , it shall be as much for thy profit as ever it was before , for when thy heart is set to keepe his commandements , when it inclines to his statutes , ( as so hee will incline it ) then whatsoever thou dost , it shall prosper : so that as it s said of the sabbath , that it was made for man ; that is , for mans good ; so may we say the same of all the rest of the commandements , that it is made for man ; that is , for his good and benefit , and therefore the promise of life and happinesse is made to all alike . and here by the way take this difference along with thee , to distinguish thy love from selfe love , for that is all for it selfe , but this is all for him whom thou lovest ; if then thou love the lord for thine owne good , it is selfe love , but if thou love him for himselfe , simply without any respect to the recompence of reward , then is it true love indeede . fourthly , wee shall receive much comfort by loving the lord : now what is that keepes us from loving of him but our pleasures ? we are loath to part with them , and yet alas we shall receive much more , and they farre more substantiall , sollider , and sounder comfort by loving of him , then ever we should by loving of the world , or the things of the world . now doe but thinke how good a thing it is to love one that is but like thee ? much rather shouldst thou love one that died for thee ; wherefore if thou wouldst have thy heart filled with joy and comfort , love him ; for so thou shalt have joy unspeakeable and glorious . and last of all , if thou wouldst indeede unfainedly love the lord iesus christ ; consider , fiftly , that it makes thee a more excellent man then thou wast before ; for every man is better or worse according to his love , as it is set on things better or worse ; now christ is the summum bonum , the chiefest good , and if thou love him , thou art united unto him , and to his god-head , for love is of a uniting nature . thou wilt say , these are indeede good motives to make us to love him , but how shall i come by this love ? or by what meanes shall i get this love into my heart ? for answer whereunto , i tell thee , first of all , that if thou canst but unfeinedly desire to love him , thou hast halfe done this worke already ; and that thou mayst have such a desire , meditate often upon those motives before . this is the answer christ himselfe gave to his disciples , when they asked him , how they should get faith ; why , saith he , if you have faith but as a graine of mustard feed , you should say to this mountaine , be thou removed , and be thou throwne into the midst of the sea , &c. thereby shewing them the excellency of it , that so he might the more enamour them with the love of it , and make them desire it above all that they could imagine and thinke of besides , in comparison thereof : but if thou wouldst ( as thou sayst thou desirest to ) love the lord iesus christ indeede , with all thy heart , with all thy soule , and with &c. i answer , and add againe , thou canst not use a better meanes to attaine thereunto , and get the love of him into thy heart then these . first , pray unto god for it , for all graces are his gifts , they are meere donatives , and hee hath promised to heare them that aske in his sonnes name , and to give the spirit to them that aske it , that is , to give the gifts and graces thereof unto them ; nor is he any niggard , for he giveth liberally , and obraideth not . but thou wilt say , how doth prayer beget love ? i answer , it begets it two wayes . first , by prevailing with god. secondly , by familiarity with him . first , i say , by prevailing with god ; so did iaacob , and the woman of canaan , for considering that he hath condescended to their request ; that he hath granted their suite , and heard their petition , and that in such a matter , as they are never able to make him any part of amends ; as the forgivenesse of their sinnes ; why , then they thinke that to love him , is one of the least things they can doe for him , so mary magdalen loved much , because much was forgiven her . secondly , by familiarity with him , we have a saying , that nimium familiaritatis contemptum parit , that too much familiarity breeds contempt ; and however amongst some men it may sometimes fall out so , yet it s seldome seene amongst those that are intimate friends indeede ; or say it should , yet i say , it never so comes to passe betwixt god and the faithfull soule ; but by how much the more familiar and frequent they are together , by so much the more fervent and indissoluble is their love : and this is most certaine , that a man that is a stranger may with thee well , but cannot truely love thee , till he be acquainted with thee ; so neither canst thou love the lord as thou shouldst , so long as you are strangers one to another ; and what brings us and the lord better acquainted together , then prayer ? wherein ( as it were ) thou talkest familiarly with god ; even as a man talketh with his friend face to face : this is the first meanes . secondly , desire the lord to shew himselfe unto thee , as moses did , for this is a strong motive and meanes to make thee love him ; therefore ( saith our saviour to his disciples that ) him* , which is , as if he had said , if you would know how you shall come to love me , or my father , it shall be by this way or meanes ; i will manifest my selfe unto you , i will shew you my glory , and then you cannot choose but love mee , though you loved me not before . now the ordinary way and meanes whereby he reveales himselfe unto any one , is by the preaching of the word , which though it be but a dead letter in it selfe , yet when hee puts life and spirit into it , and opens our hearts , as he did open liddeahs thereby , then we see and conceive his mercy and our owne wretched vilenesse , whereupon we cannot but love him , knowing how hee hath loved us , and gave himselfe for us : and therefore the apostle prayeth , that the god of our lord iesus christ would give the ephesians the spirit of knowledge , wisdome , and revelation , that the eyes of their understanding being enlightened , they may know what is the hope of his calling , and the riches of the glory of his inheritance in his saints* ; as if he had said , if you know but these things , then there is no doubt to be made of it but that you will love him , as well as one would desire : for this is one sure ground why we love him not , or love him no better then we doe , because wee know him no better ; we are ignorant of him , and ignoti nulla cupido ( as it is said ) there is no love , no longing desire after that which we know not , or know not the worth and necessity of it : as a sicke man hath no thought after the soveraigne druggs in the apothecaries shop , because hee is ignorant of any such matter ; whereas the skilfull physitian seekes out and sends for them : and as an ordinary rusticke , cares not for a precious pearle , but casts it away when he findes it ; which if an expert lapidary had it , hee would set much by it , because he knowes the price and worth of it well enough : and thence it is , that when the prophet david had professed his love to god , saying , i will love thee ô lord my strength ; hee afterwards addes ( as it were ) the reason or ground of that his love towards him ; because hee bowed the heavens and came downe . what 's that ? why that he had made himselfe knowne unto him : he had declared his power and might in his deliverance , and that was it that made him love him ; if therefore thou wilt but desire ( i say ) to love him , he will inflame thy heart with the love of him ; yea he will open the heavens , and thou shalt see him sitting on the right hand of god ; as saint steven did . but thou wilt say , all these are the workes of god , and they extraordinary ones too ; but what must i doe for my part , to have the love of god in my heart ? to which i answer . first , no ; it is no such extraordinary thing for god to reveale himselfe to his saints ; it is an usuall manner with him ; but yet , secondly , thou must doe these things thy selfe : first , thou must looke how he hath revealed himselfe in the scriptures , to be a most glorious and gracious god , a mercifull father in iesus christ , slow to anger , and of much mercy ; and now when we perceive him to be such a one , we cannot but love him , and long after him with all our hearts . secondly , we must consider our owne misery ; this made mary to seeke after him , and were it not but that we stand in neede of him , but that wee know wee are undone and damned without christ , wee should never care so much for him , for the whole have no neede of the physitian , that is , they care not for his skill , nor his helpe ; but they that are sicke , they that know their owne wants and weakenesses , they know how to value and esteeme of him : and so we , when we see we are wounded by sinne , and sicke unto death , then will we enquire and seeke out for the spirituall physitian of our soules , christ iesus . thirdly , we must humble our selves before him confessing our sinnes , and that in particular , as many as we can , by the omission of such and such good duties , and the commission of these and these sinnes : especially we must confesse our beloved bosome-raigning sinnes ; so the prodigall sonne confessed , that he had sinned especially against heaven , and before his father , by ryotous living , whereby he was unworthy to be called his sonne , and did desire onely to be as one of his hired servants : and now when he saw his father notwithstanding make him so welcome , who had so meane a conceit of himselfe , that he put a ring upon his finger , and shooes on his feete , &c. then he loved him much more : and so it is with christ and us , when we are once out of love with our selves , and yet perceive that he loves us , who are not worthy to be beloved , then that makes us love him againe , and the more lowly we are in our owne eyes , the more highly doe we esteeme christ , and christ us . fourthly , and lastly , thou must first of all get faith , for as thy faith is stronger or weaker , so is thy love more or lesse ; if thou hast but a little faith , thou hast but a little love , for faith is the ground of love , as the promises are the ground of faith . now so long as thou dost not beleeve that he hath satisfied the divine wrath and justice of god for thee , and that god hath accepted the attonement for thee in him , thou canst never love him as a brother or friend , but rather feare him as an enemy or judge ; pray therefore with the desciples , lord encrease our faith , and therefore ply the ministery of the word , one* ; else ( i say ) againe , thou canst never truely love him , but as thou dost another man which thou knowest not whether hee love thee againe , or no ; and so thou mayst hate him againe at some time or other for all that : but labour for faith , and that will breede love ; and then if thou love him he will surely love thee ; yea , indeede , thou couldst neither love nor beleeve in him , were it not but hee loves thee first . but thou wilt say , how shall i know that ? i answer . it is the apostle saint iohns owne words , or rather his words by that his apostle ; wee love him , because hee loved us first . and besides his word ( though that were enough ) thou hast his seale , he hath given thee his sonne , who hath given his life for thee , and shed his most precious blood for thy salvation ; and would he have done this for thee ( thinkest thou ) if he had not loved thee ? no , but herein is love , not that wee loved god , but that god loved us , and sent his sonne to die for us , us* ; and even yet by his spirit , hee still sues unto us for our love , as a further testimony thereof . oh but ( thou wilt say ) , i am not worthy of so great love , for i am a sinner , disobedient , and rebellious . but i answer , what dost thou tell him of that ? what if thou wert the chiefe of sinners ; he knew that before he gave thee his sonne ; and he gave him unto thee the rather , because he knew thou wast so , for he justifies the ungodly ; that is , those that condemne and judge themselves to be so ; so that if thou wilt but beleeve in him , and imbrace him , it is as much as he desires of thee . but thou wilt say , it may be he is affected to this or that person , and not to me : to which i answer againe . that his commission is generall ; goe preach unto all nations , baptizing them &c. and so is his invitation too ; come unto mee all you that labour &c. so that if thou wilt but beleeve and come in unto him , thou shalt be saved ; for he casts out none that come in unto him ( as you heard before ) ioh. 6. 37. and when thou hast considered this , then begin to argue and reason thus with thy selfe ; sith the promise is made to all , i know i am one of that number , and then thou wilt begin to love him for all thou art a sinner , yea thou wilt love him so much the more for that , to consider that for all that he loved thee . oh but ( thou wilt say ) i see i sinne dayly and hourely , and that againe and againe , against many vowes and promises , against many mercies and meanes of better obedience but i answer ; what though thou dost ? remember that as there 's a spring of sinne and corruption in thee , so there 's a spring of mercy and compassion in god ; and that spring is set open for sinne and for uncleanesse , to wash and purge thee from the same , so that still ( i say ) if thou wilt but love and beleeve in him , he will love thee ; for notwithstanding all this , hee still woes and sues unto thee for thy love , and therefore stand no longer out with him , but come in with all the speede thou canst make , which that thou mayst the better doe , thou must remove these two hinderances out of the way strangenesse , worldly mindednesse . first , strangenesse ] for strangenesse begets coldnesse of love , whereas familiarity ( as i told you ) procures boldnesse in the day of judgment . but ( thou wilt say ) how shall i come to be acquainted with god ? how ? why be much in his praise , in hearing of the word , and receiving of the sacrament , there is a communion of saints ( you know ) and so there 's a communion of god with the saints ; let us therefore be carefull to maintaine this communion betwixt us ; by having recourse unto him in his ordinances , and seeking unto him for comfort in all our troubles and adversities . secondly , worldly mindednesse ] that also begets coldnesse of affection , and want of love to the lord christ , and therefore hee circumcises the heart ; that is , he puts off all carnall and worldly affections from it , that so thou mayst not love the world , nor the things of the world , but may love him with all the heart , and with all &c. for the love of the world is enmity with god , so that if any man love the world , the love of the father is not in him , for you cannot serve god and mammon ; and therefore our saviour saith , that we must not onely forsake , but hate father , and mother , and wife , and children , and house , and lands for his sake and the gospells ; or else we cannot be his disciples : so did the apostles , we have forsaken all and followed thee . wherefore let us not set these things too neere our hearts , but considering what it is that keepes us asunder ; as vaine hopes , worldly feares , fantasticke pride , pleasures , profits , and the like , let us cashiere them , and cast them from us ; for what are all these , and all such as these are ? but vaine things that cannot profit in the evill day . and therefore as samuel exhorts the people of israel , turne not aside from the lord unto them , either to the right hand or to the left ; for they cannot profit , because they are vaine . but ( thou wilt say ) will god then be content with any love ? i answer , no truely that he will not neither ; what then ? answer . first , thou must love him withall thy strength , and with all thy power , with all the parts and faculties of soule and body . now it may be thou art a magistrate , a master of a family , a minister , a tutor , or any other governour , and then thou must doe god more service then another private and inferiour person ; thou mayst compell them that are under thee , to love the lord by thy authority and example ; god lookes for this ( i say ) at thy hands ; for to whom much is given , of them much shall be required ; thou art but as a servant sent to market , which must give an account for what hee hath received , and the more money hee hath given him to bestow and lay out , the more commodities his master lookes he should bring home with him for it ; so the more wit or understanding , or learning , or knowledge , or authority , and power thou hast , the more love must thou beare unto christ , and shew it by thy bringing forth more fruits thereof unto him , then others that have none of all these oportunities , or not in so great a measure as thou hast , this is the first thing . secondly , thou must love him above all things in the world besides , whether it be pleasure , or honour , or pride , or profit , or what else thou wilt , or canst name besides ; yea thou must love him above thy selfe and thine owne salvation ; so that if his glory , and any , or all of these come in competition together , thou canst be content to be accursed for his sake , to have thy name razed out of the booke of life , and to be anathema for christ ; then is thy love such as god will accept of , for this is that selfe-deniall which christ himselfe speakes of , and calls for of us . but thou wilt say , durus est hic sermo , this is an hard saying , how shall i be able to doe this ? to which i answer . thou shalt doe it the better , by considering that he is better then all things , and that the whole world is not to be compared with him ; i count that all the afflictions of this life , are not worthy the glory that shall be revealed ( saith the apostle ) and that made him endure such persecutions for the gospell as he did , with joy and patience ; and so if thou be once come to that passe as to know and be perswaded in thy conscience , of the incomparable worth and excellency of christ , thou wilt make more reckoning of him , then of all the world besides ; for as he himselfe said of himselfe , he that will not deny himselfe , and take up his crosse , and follow mee , is not worthy of mee ; so he that loves any thing else above , or equall with christ , is not worthy of him ; no , thou must be wholly his as he is , as he is wholly thine , and hath betroathed thee unto himselfe ; so that as a virgin that hath betaken her selfe to an husband , must forsake all other , and cleave or keepe her constantly unto him , so long as they both shall live ; so wee , being married unto christ , must not play the harlot , and goe a whooring after other gods , but must be wholly his , as he is wholly thine . but thou wilt say , he is not wholly mine , for he is the saints too . to which i answer ; he is indivisible , hee is not divided , but is wholly thine as wel as theirs , so then if thou wilt love the lord christ truely and purely , as he would thou shouldst , thou must love him so , as that all that is within thee be set upon him . but ( thou wilt say againe yet further ) what , must wee love nothing else but him then ? to which i answer . yes that thou mayst , so as it be with a subordinate , and not with an adulterous love , as a woman may love another man besides her husband , but it must not be with such a love as she loves her husband withall , she may not love his bed ; it must be onely with a neighbourly and civill , but not with a conjugall or matrimoniall love , and so thou mayst love thy lands , thy life , thy friends , &c. but so as thou art ready to part with all for love of christ : so that hereby shalt thou know whether thy love be an adulterous love or not , if when he bids us follow the duties of our callings , and we suffer our selves to be drawne away by vaine delights , and doe not therein abide with god ( as the apostle speakes ; ) that is , use it not to the glory of god , and the good of the church and common-wealth wherein we live ; and so for any other matter , if we cannot be content it should give place to christ , then is our love unlawfull and adulterous , yea if our lives lay upon it , if we doe not yet preferre him before them , wee are not worthy of him , we love our selves more then him , it is no true love of christ. but thou wilt say , this is impossible , that a man should thus love god more then himselfe , more then his soule . i answer , i deny not but that it may seeme so to flesh and blood ; but yet thou must know , that to a man truely regenerate it is not so ; for ( as saint paul saith ) i am able to doe all things through christ that strengthens me : those things that to the eyes of carnall reason seeme hard and difficult , to them that are spiritually enlightened , are facile and easie to be done , and so is this . thirdly , if thou wouldst have thy love pleasing to god ; thou must have it grounded on him , and that requires two things . first , it must be grounded on faith in his promises , revealed unto thee in his word ; for without faith , it is impossible to please god , neither is it so much love , as presumption that hath not this foundation . secondly , it must be grounded on his person , not on his prerogatives or priviledges which thou shalt get thereby , for if we love him onely for his kingdome , and not for his person ( as we doe when we cannot be content to suffer temptation and persecution for his sake ) then he cares not for thy love , because it is selfe love , and not love of the lord iesus christ , for then if it were , thou wouldst respect nothing else but him . fourthly , thy love must be a diligent love , ready to reforme any thing that is amisse in thee , or which may dislike him ; which whether it be so or no , thou mayst try it by these three markes or tokens following . first , it will cause thee to put on new apparrell ; a woman that loves her husband , will attire her selfe according as she thinkes it will please him best , and give him most content , especially when shee is to be married unto him , then she will have a wedding garment that may set her forth , so as he may take the better liking in her : so thou , if thou hast put off the old man which is corrupt , according to the deceiveable lusts of the flesh , and hast put on the new man , which after god is created in knowledge , righteousnesse , and true holinesse ; if thou be cloathed with the wedding garment of christs righteousnesse , and givest diligence thereunto , to make thy calling and election sure , then mayst thou be sure thou lovest him , and that he accepts of that thy love from thee . secondly , it will open and enlarge thy heart towards him , so as thou wilt dayly love him more and more , ( so saith the apostle saint paul ) my heart is enlarged towards you ô yee corintheans ; it is not any scanty or niggardly kinde of love that hee will like of , but a full , free , and liberall one ; so that if thou canst not be content to be at some cost and charges for the maintenance of the gospell , and the enjoyment of his love , thou lovest him not , or at least he regards not thy love whosoever thou art . thirdly , it cleanseth thy heart , what is said of hope , is as true of love ; he that hath this love in him , purifies himselfe as he is pure , and of faith it purifies the heart , and so doth love ; therefore saith the apostle againe , ye were thus and thus , but yee are washed , but yee are sanctified , but yee are justified , &c. so that if you would not lose your labour , if you would have christ accept of your love , and you would know that he doth so ; suffer not any sluttishnesse , any sinne and filthinesse to rest in your hearts , but sweepe and cleanse them with the beesome of repentance , from all such things . and so hitherto of the necessity of your loving the lord iesus christ , together with the meanes , motives , and markes thereof , and in all these , the equity and justice of god , how worthy hee is to bee accursed that loves him not ; now secondly , followes the object of this our love , which is ( the lord iesus christ ) who may be considered three wayes . as being our lord , saviour , messiah . first , as our lord ] to whom of due , we doe owe our love and obedience : now as he that runnes away from his earthly lord is worthy to be hanged for it , so he that runnes away from the lord christ , and will not love and serve him , is most worthy to be accursed : but i have spoken of this sufficiently in the former part of our text , and therefore because i have beene so large therein , i will now be more briefe in this , and therefore so much for the first consideration we must love him also . secondly , as our saviour , or jesus , and redeemer , who hath bought and chosen us unto himselfe , a peculiar people , zealous of good workes ; and therefore let us not deferre it , for now are the last times , the end of all things is at hand , so that if yee doe not love him now , it will bee too late hereafter to doe it , if we would never so faine , and its a fearefull thing to fall into the hands of the living god. thirdly , he is the messiah , the annoynted of the lord , the light that should come into the world , the high priest of the new covenant , ordained and consecrated of god to offer sacrifice for us , even a peace offering of his precious body and blood , to bee a reconciliation for us unto the father , and to set us at one againe with him , who before were utter enemies one to the other , haters of god , and hated of him , therefore is he also called our peace , our mediator , and advocate , and the like : but yet he is not onely made and appointed to be a priest unto us , to reconcile us unto his father ; but withall a king too , to rule over us and subdue us , if so bee wee will not bee reconciled and come in unto him ; therefore these two words , lord , and iesus , are here , ( and in diverse other places elsewhere ) joyned together . and so saint peter gives him two the like titles , saying that he is a prince , and a saviour ; not a saviour onely , but also a prince to them that would not that hee should raigne over them . so that wee must marke this then , wee doe not preach christ in the gospell a saviour onely , but a prince , and a lord also ; and they that love him must be content to take him as both , aswell a lord and king , as a iesus and saviour ; as a wife takes her husband , to honour and obey him aswell as to love him , or have him keepe and cherish her in sicknesse and in health : and thus if wee bee content to take christ upon these conditions , then wee shall have him with all his influences , all the fruits and benefits of his passion : but otherwise thou hast no part nor portion therein , christ shall profit thee nothing , but thou art and shalt bee accursed to the death notwithstanding hee died . it may be thou wilt say , thou carest not for that . but let me aske thee one question ; dost thou know what it is to bee so accursed ? if thou dost , consider more seriously of it , if thou dost not , know it is this ; first , he curseth thy soule , and that in a double respect of grace , glory . first , hee curseth it from the excellency of grace ; that is , from the effectuall and powerfull working of it , so that thou shalt bee never the better , but rather the worse for all the meanes of grace and salvation ; and shalt goe on in thine impenitency and hardnesse of heart , which cannot repent &c. but thou wilt still say , that 's nothing ; is it not so , then secondly , hee curseth thee from his presence , in whose presence is the fullnesse of joyes , and at whose right hand , &c. so hee did caine , the text saith , hee went out from the presence of the lord* , that hee cast off all care of him ( as it were in this life ) so as let what would befall him , hee would never pitty , nor protect him . but it may be , thou wilt say , that is nothing neither . is it not so ? is it not a great griefe for a man to be confind to his house , so that hee must never come to the court , nor see the kings face any more ? much more griefe then is it , and a farre greater judgment must it bee for any poore soule to be excluded from the presence of the king of kings . and however ( for the present ) thou dost not now thinke it so much , yet the time will come thou shalt finde it to bee one of the most fearefullest things that can bee ; when thou shalt behold abraham , isaac , and iacob in the kingdome of god , and thou thy selfe out , to have thy portion with the devill and his angels ; and therefore the schoolemen are not afraid to say , that the punishment of losse is greater then the punishment of sense . but thou wilt say , these are all spirituall things , wee feele not these curses ; and so as wee have no crosses nor curses in our outward man , our estates , our goods , and good name , wee care not a straw for these , wee neither feele nor feare them . to this therefore i answer , that you shall not escape so , but even in your outward man , in your body and goods shall you be cursed also , for the earth shall not yeild her increase unto thee , but the heavens shall bee as brasse , and the earth as iron ; thou shalt sow much and reape little ; and thou shalt bee a vagabond and a runnagate upon the face of the earth all the dayes of thy life ; and whosoever meeteth thee shall slay thee , as the lord also said to caine. but thou wilt say yet againe ; wee see no such matter as i speake of , for you know them that love him as little as your selves , and yet they thrive and doe well enough , yea better then many other that love him a great deale better . to which i answer , it is true , it may bee so , they may proser a while , but they shall be plagued at the last ; either here , or hereafter in hell fire for evermore . and now doe but consider seriously of eternity , what a lamentable thing it is , that when thou hast beene there ten thousand times , ten thousand yeares , thou shalt yet be as farre from ever comming out , or having of any end of thy torments as thou wast at the very first moment thou wentest thither : and therefore remember for this purpose these two places of scripture , which here i desire thee to looke and reade with mee ; the one is , where the wise man saith , that though a man live many dayes , and rejoyce in them all , yet hee shall remember the dayes of darkenesse , for they are many , and all that commeth is vanity* ; that is , all his delights shall have an end , but his damnation shall bee eternall , it shall never have either ease or end . the other place is this ; where the apostle , with such as thus despised the bountifulnesse , and patience , and long suffering , and forbearance of god , not knowing that his mercy , &c. he tells them that they did but treasure up wrath against the day of wrath , &c. for god will render unto every man according to his workes , to them that through patience in well doing seeke glory and honour &c. and to them that are contentious , and disobey the truth , and obey unrighteousnesse , tribulation , and anguish , and wrath , &c. that is , as if hee should say , let men please themselves in sinne as long as they list , yet they shall pay deere for it at the last upshot ; for , for all these things . god will bring them to judgment , and reward them according to their workes , whether they bee good or evill : so that however some drops of his mercy may light upon them here in this world , yet then the greate deepe of his judgements , and the vast gulfe of his justice shall bee broken up , and hee shall raine upon them fire and brimstone , storme , and tempest , this shall bee their portion to drinke . this then may reach thee not to deceive thy selfe any longer , but to know for certaine that hee that will not now take the lord jesus , and love christ whilst hee is offered unto thee , shall undoubtedly be accursed , and that with such a curse as is here described ; for god will not have his sonne mocked and derided by us , there is nothing that angers him more ; and therefore it s said ( as i said before in the beginning ) kisse the sonne least he be angry . and let us not dreame that it will bee soone enough then to receive him when his wrath is once kindled : for if we will not take him now , then we shall not be able to doe it , but shall bee afraid to come in unto him , for then will his wrath burne like fire , and scoarch like a flame , and therefore saint iohn saith , that his feete are of burning brasse , and his eyes of flaming fire , as if from top to toe he were all on a raging flame . but thou wilt say ; what though i doe not receive him now , i may receive him hereafter , before hee be so throughly mooved , and angry with mee , as that he will not be pacified . to which i answer , indeede i cannot deny it , but that the time of this life is the time of grace , & offering of reconciliation , and that so long as there is life , there is hope ; but yet i tell thee withall , that there is a time set downe and decreed of god , beyond which thou shalt not receive christ ; for then it may be he hath sworne in his wrath thou &c. he doth never reject , till they reject him , and then when they will not imbrace his offer but refuse him , it is just with god to refuse them ; so that afterwards though they would receive him , yet they shall not doe it ; thus when the jewes had once reiected and refused his sonne , then he left them ; and so when the israelites refused the good land , then he refused them ; and swore in his wrath that they should never &c. and here , for a conclusion , let us note that the gospell bringeth a swifter and severer curse then the law doth ; so that ( as saint paul to the hebrewes hath it ) if hee that despised moses law died without mercy , under two or three witnesses , of how much soarer punishment shall hee be thought worthy that trampleth under feete &c. wherefore as it is there also said in that epistle ; whilst it is time , whilst hee stands at the dore and knockes , open unto him and receive him , even now whilst it s called to day , harden not your hearts as in the provocation , &c. least hereafter he sweare in his wrath &c. and so to say no more , consider what i have said , and the lord give you understanding in all things . amen . finis . november , 30. 1637. imprimatur tho : vvykes . notes, typically marginal, from the original text notes for div a09984-e240 * deut. 21. 23. * gal. 3. 13. doct. deut. 21. 23. gal. 3. 13. doct. reas. * mat. 22. 1. 2. * psal. 2. 12. matth. 22. 37. object . sol. * numb . 5. 15. vse . quest. answ. * act. 5. 41. * act. 21. 13. object . answ. * 2 sam. 14. 32. * psal. 4. * 1 ioh. 4. 20. * psal. 16. object . sol. object . sol. cant. 5. 1 sam. 13. iames 1. 17. object . object . solu . object . sol. object . sol. ioh. 6. 37. obiect . sol. obiect . sol. deut. 10. 12. 1 pet. 1. 18. 19. ephes. 3. 19 rom. 9. 22. esay 58. 14. deut. 5. 33. quest. answ. quest. answ. ioh. 14. 21. ephes 1. 17 , 18. psal. 18. 1. ver . 9. act. 7. 56. quest. answ. luke 15. 19. psal. 4. rom. 10. 17. quest. ans. 1 ioh. 4. 19. 1 ioh. 4. 10. object . answ. object . solu . matth. 28. 19. matth. 11. 28. obiect . sol. quest. answ. deut. 30. 6. quest. answ. object . sol. rom. 8. 18. hos. 2. 19. object . solu . quest. ans. 1 cor. 7. 24. object . sol. 1 thes. 1. 3. 1 ioh. 3. 3. 1 cor. 6. 11. 1 pet . 4. 7. acts 5. 31. object . sol. rom. ● . 5. object . gen. 4. 16. object . sol. object . solu . object . sol. eccles. 11. 8. rom. 2. 7 , 8. 9. psal. 11. ● . obiect . sol. revel . 1. 14. 1● . obiect . sol. heb. 10. 28 , 29. a caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of god's vvrath; as you may hear by the sequel. very necessary to be placed up in the houses of every good christian, that they may avoid the like crimes. written by that reverend divine, mr. r.b. caveat for sinners. r. b. 1683 approx. 10 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a27200 wing b161 estc r213163 99825657 99825657 30043 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27200) transcribed from: (early english books online ; image set 30043) images scanned from microfilm: (early english books, 1641-1700 ; 1772:17) a caveat for sinners, or, a warning for swearers, blasphemers, and adulterers. shewing, the vengeance of the almighty, inflicted upon several, whose habital custom to the afore-mentioned and horrid sins, rendred them the objects of god's vvrath; as you may hear by the sequel. very necessary to be placed up in the houses of every good christian, that they may avoid the like crimes. written by that reverend divine, mr. r.b. caveat for sinners. r. b. 1 sheet ([1] p.) : ill. (woodcuts) printed for j. deacon, at the sign of the rainbow, a little above st. andrews church in holborn, london : 1683. verse. "thou that these lines do either read or hear,". verse in three columns, each headed by a woodcut illustration. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -wrath -early works to 1800. swearing -early works to 1800. blasphemy -early works to 1800. adultery -early works to 1800. 2003-12 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 jonathan blaney sampled and proofread 2004-02 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion a caveat for sinners , or , a warning for swearers , blasphemers , and adulterers . shewing , the vengeance of the almighty , inflicted upon several , whose habital custom to the afore-mentioned and horrid sins , rendred them the objects of god's vvrath ; as you may hear by the sequel , very necessary to be placed up in the houses of every good christian , that they may avoid the like crimes . written by that reverend divine , mr. r. b. the sin of swearing forbidden by our saviour . our saviour commandeth to bless them that curse , luke 28. accustom not thy mouth to swearing , for in it many falls ; neither take up for a custom , the naming of the holy one , for thou shalt not go unpunished for such things : the plague shall never depart from the house of the swearer . thou that these lines do either read or hear , let judgements fill thy heart with dread & fear ; for god is just , do not thy self deceive , the fiends of hell do all this truth believe : then tremble when thou think'st upon the rod of great iehovah , thine offended god , who doth forbear , yet will not quite forgive , those who in these transgressions daily live . the soul of man is precious in god's sight , in man's well doing god doth take delight ; and it doth grieve his spirit for to see man so delighting in iniquity : vain man , why wilt thou that great god offend , who only can make happy in the end , and let thee live , where saints and angels dwell , or cast thee down into the lake of hell ; in scorching flames for ever for to fry , where thou in vain shalt often wish to dye ? but wishes are in vain , for there shall be no end of this thy endless misery . if men believe the words that god hath spoke , they would believe that oaths do god provoke ; for by his laws divine he did decree , that swearers for their crimes should punish'd be ; and he that doth in swearing spends his breath , is accessary to eternal death ; and evil tongues that boldly dare adventure , to curse and swear , with satan do indenture , and wrap their souls into such misery , without gods mercy , ne'r will ended be . lewis , the king of france , he did declare , severe imprisonments for those that swear ; but if the second time again they swore , their tongues with irons hot they through did bore ; and who the third time in that fault did fall , was bor'd through tongue , through under-lip and all . henry the fifth of england , that good king , did in this land a godly custom bring ; for ev'ry oath a duke was known to use , he pay'd a fine , and none could him excuse : the barrons also , after their degree , did pay their fine , the poor could not go free : and blessed sure , were all those princely peers , who made such laws , to punish such as swears . gods judgement shewed upon blasphemers . two ruffians in italy , blaspheming the name of our saviour , were suddenly surprized by divine iustice , and immediately both their eyes dropt out of their heads . also , in rome a child of five years old , that swore bitterly , was suddenly and strangely fetched away by the devil , and never after seen . blasphemy is a crying gross offence , detestable to god's omnipotence ; the very heathens did this crime abhor , which christians here are seldom grieved for : their god 's they worshipt , ours we do blaspheme , that heathens us excell , it strange doth seem . we that god's laws pretend for to maintain , if we blaspheme his everlasting name , are worse then infidels , who nothing know , for if they did , they never would do so . a gracious god poor mortal men have found , yet ev'ry moment they his sides do wound : oh! is it not a sad and dreadful case , that men should him blaspheme unto his face ? who give us all things here that we enjoy , whilst daily we our souls seek to destroy . oh! the supernal patience of our god! that still forbears to scourge us with his rod ; who in iniquity do take delight , which is so hateful in his blessed sight ! consider man , thou hast not long to stay , then make thy peace before thou go away ; for if death comes before your peace is made , your blossom's cropt , your glories are decay'd ; into the grave you must , your bed of clay , and there remain until the judgement-day ; but when before god's bar you do appear , how will your hearts surprized be with fear ! then all your former joys will torments seem , then will you mourn that e're you did blaspheme ; then will you wish your tongue had silent been , that so profusely us'd to boast of sin : but how can you expect god will you spare , who took delight to curse , to ban , and swear ? how can you think that he will you forgive , who so blasphem'd his name while you did live ? no , no , you will your selves condemn , and say , your selves have cast your precious souls away : then while you are in health your sins repent , before a judgement be from heaven sent ; for god's commandements do tell you plain , he guilty is that takes his name in vain ; and unto me it doth more plainly seem , he is more guilty that doth him blaspheme . the sin of adultery justly punished . a turkish history makes mention of one garella mulchassa , living in adultery with amulla , at last poysons him , and commits adultery with leonardo , whom she endeavoured to stiffle , but he escaped and staps her ; she is strangled by the command of her husband , and he fley'd alive . adultery it is a crying sin , that rich and poor too many wallow in ; and though they know god doth this crime forbid , yet do 't they will , and strive to keep it hid : but his all-seeing eye can plain discover , the sweet imbraces of the wanton lover , who when the doors are fast as fast can be , he thinks himself secure in secresie : but 't is in vain for man to think to hide his fault from him who doth in heaven abide , who sees and knows the secrets of the heart , better than he who acts the sinners part ; and blushing at the thoughts of what he did , endeavours what he can to keep it hid : but all in vain , for the all-seeing eye , can all your chamber-sins plainly descry , and bring to punishment for his offence , those that offend his great omnipotence . how many hundreds for this very sin , of god's just wrath have sad examples been ! what strange prodigious deaths this sin hath wrought ! and unto misery great persons brought ! yet this beloved sin too much is us'd , man's soul is wrong'd , and god himself abus'd ; while the poor sinner little thinks upon the pains that follow , if they will run on till judgements overtake , and then too late perhaps they may repent their wretched state ; and when they 'r overwhelm'd with fear and pain , of time mispent , perhaps they may complain : their consciences in their faces then will flye , horrour surprize them when they come to dye ; their charming kisses turn to deadly frights , and change to fearful pains , their chief delights : oh then ! what would they give for to be free ? and pardon gain for their adultery . well then 't is so , that all are born to dye , endeavour by all means from sin to flye : abandon wantonness immediately ; repent you of your sins while you have space , else are your souls in a most dreadful case ; repent , i say , lest sin do you surprize , and e're you are prepar'd , doth close your eyes . finis . a short exhortation to all those who wilfully commit the above-mentioned crimes . alas ! what will become of poor sinners , that will boldly and audaciously persist in their iniquities ! what can you expect from a god so justly offended as yours is , but everlasting misery ! a heap of unquenchable torments ! the noysome smells of fire and brimstone ! the unwelcome company of fiends and devils ? oh! consider , poor sinners , are momentary pleasures , or present sinful delights , to be prized at such a rate , as that you will run the hazard of an eternal overthrow , for an invalu'd injoyment ? will you not believe what god hath said , that swearers , blasphemers , adulterers , vvhoremongers , drunkards , and many others , shall not enter into the kingdom of heaven ? , this is a dreadful sentence , to be banisht from gods presence into utter darkness ; where is nothing but fearful fiends to torment you for ever : but in heaven , there you shall be blessed with saints and angels singing hallelujahs for ever ; and that we may partake of these eternal joys , shall be the wish of your friend r. b. london , printed for i. deacon , at the sign of the rainbow , a little above st. andrews church , in holborn : 1683. gods goodness vindicated for the help of such (especially in melancholy) as are tempted to deny it, and think him cruel, because of the present and future misery of mankind, with respect to the doctrine of reprobation and damnation / by richard baxter ... ; published and prefaced by a friend at whose desire it was written, and to whom it was committed. baxter, richard, 1615-1691. 1671 approx. 65 kb of xml-encoded text transcribed from 55 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a26935 wing b1278 estc r5256 12318712 ocm 12318712 59428 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26935) transcribed from: (early english books online ; image set 59428) images scanned from microfilm: (early english books, 1641-1700 ; 201:4) gods goodness vindicated for the help of such (especially in melancholy) as are tempted to deny it, and think him cruel, because of the present and future misery of mankind, with respect to the doctrine of reprobation and damnation / by richard baxter ... ; published and prefaced by a friend at whose desire it was written, and to whom it was committed. baxter, richard, 1615-1691. [7], 99 p. printed for n. simmons ..., london : 1671. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -love. 2005-07 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-11 elspeth healey sampled and proofread 2005-11 elspeth healey text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion gods goodness , vindicated for the help of such ( especially in melancholy ) as are tempted to deny it , and think him cruel , because of the present and future misery of mankind ; with respect to the doctrine of reprobation and damnation . by richard baxter . published and prefaced by a friend at whose desire it was written , and to whom it was committed . 1 joh. 4.16 . god is love , and he that dwelleth in love , dwelleth in god , and god in him. london , printed for n. simmons , at the three crowns near holborn conduit . 1671. the publisher to the reader . how much the glory of god and the salvation of men is concerned in the right understanding of his goodness in all his wayes and counsels towards them , is evidently seen by all that have any true notion of the divine excellency and mans felicity . gods goodness is his most solemnly proclaimed name and glory . it is his goodness duly known that leads sinners to repentance , and unites their hearts to fear his name , and excites and for ever terminates that love which is our holiness and happiness to eternity . it is also too well known how much this amiable divine goodness is denyed or doubted of . what cavils are raised against it by men of corrupt minds ! what secret prejudice lyes against it and how deeply rooted in our depraved nature ! yea with how fearful suggestions and apprehensions are some godly christians ( especially those that lye in the darkness of melancholy ) sometimes perplexed about it ! and even such as are grounded and setled in it , are liable to be assaulted , and may sometimes stagger and stumble at it . and indeed though the kindness of god towards men hath appeared in the world as visible as the sun in the firmament ; yet mans darkned understanding and his connate sensuality and selfishness taking occasion from the more mysterious parts of providence , and those especially that most contradict the wisdom and interest of the flesh , hath caused disputes and raised doubts against the truth of that which is in it self as clear and sure as that there is a god or a world , or anything existent . whereupon this author was earnestly desired by a friend to collect some principles in a narrow compass , that might silence cavillers , succour the tempted , and confirm the sound mind . and for these ends they are with his permission by his friend made publike . hos . 14.9 . who is wise ? and he shall understand these things ; prudent ? and he shall know them . for the wayes of the lord are right and the just shall walk in them , but the transgressors shall fall therein . april . 27. 1671. gods goodness vindicated , for the help of such , ( especially in melancholy ) as are tempted to deny it , and think him cruel , because of the present and future misery of mankind with respect to the doctrine of reprobation and damnation . to help all such persons out of the snare of this dangerous and troublesome temptation , as are described in the propounded case , we must have respect . i. to the special case of the melancholy , who are more lyable than others to such disturbances ▪ ii. to the common cause of their trouble and perplexity , as it consisteth in such opinions as you describe . i. with the melancholy , the greatest difficulty lyeth , in making them capable to receive plain truths . for it will work , not as it is , but as it i● received . and melancholy doth breed and seed such kind of thoughts , as naturally as a dead carkass feedeth vermine : of forty or fifty melancholy persons that i have to deal with , there is scarce four that are not burried with suggestions to blasphemous thoughts , against god or the sacred scriptures ; and scarce two that are not under dismal apprehensions that they are miserable , undone creatures , ( except only some that are all carryed to conceits of prophecies , revelations , and some rare exalting communications of light unto themselves . ) this unhappy disease of melancholy is first seated in the organs of imagination and passion both , that is in the spirits , and thereby in the very imagining faculty it self : though the natural parts being without pain or sickness , they will not believe that it is a disease at all . it inclineth them usually to solitariness , to musing and to dismal thoughts , that they are undone , graceless , hopeless , &c. which because they passionately seem to feel , no words , which silence them , will satisfie them ; or if you seem a little to satisfie them to day , it s all gone to morrow : for a melancholy man is like the eye that looketh on all things through a coloured glass , or in an ophthalmie , and seeth them according to the medium . the disease in some few beginneth with overstretching thoughts and troubles about things spiritual ; but in most that i have met with ( ten to one ) it beginneth with some worldly cross , loss or trouble , which grieveth them and casteth them into troublesome anxieties and cares ; and then when by these the spirits are diseased , it presently turneth upon conscience ; first against themselves aggravating sin and misery , apprehending calamity from every thing which they see , hear , or think of , and next against god and scripture ; perplexed in every thing that cometh before them , and quarrelling with all ; and offended in all ; and usually they are importuned , as if it were by something else within them , to say some blasphemous word against god , or do some mischief against themselves . no doubt through satans special instigation , who can work on men according to the advantage of their bodily and sensitive distempers , and can do that on a melancholy●man ( though a godly man ) which he cannot do on another ; as he can also work on the chollerick , flegmatick , &c. according to their temper . 1. the cure of this must be by these means , ( 1. ) you must not suffer them to be much alone . ( 2. ) you must divert them from all musing , and turn it to discourse . ( 3. ) you must keep from them displeasing things and persons , and help them to suitable pleasing company and converse . ( 4. ) you must change their aire and company sometimes , that strange objects may change their imagination . ( 5. ) above all , if they have strength , you must not suffer them to be idle , to lie in bed longer than they sleep in the day ; nor to sit musing , but must get them upon the work of a lawful calling , and drive them on to so much diligence , that body and mind may be closely employed . this will be more than all other ordinary means . ( 6. ) in most , meet physick also will do very much , which must be ordered by an experienced physician that is with them , or well knoweth them . ( 7. ) lastly , their false thoughts also must be confuted , and their minds have due satisfaction . and if you cannot have all , or most of these done , you can hardly expect a cure , unless time wear it off , which is doubtful . ii. the falshood and vexation of such mens thoughts , whether the melancholy or others are brought to pass , 1. by a false method of reasoning , 2. by false opinions which they have before received : ( i. ) it is a grosly deluding and subverting way of reasoning , to begin at dark and doubtful consequents , thence to argue against certain , clear fundamental principles : as if from some doubts about the position and motion of the starrs , or of the nature of light heat and motion , men should argue that there is no sun , or moon , or starrs at all : or that they have no power of light , heat or motion : or as if from the many difficulties in anatomy , about the circulation of the blood , the oleum nervosum , the lympha , and its vessels , the passages and succus of the panereas and gall , the transcolation through the intestines into the venae lacteae , the chylie glandules , and such like , one should arise to a conclusion that there is no blood , no chyle , no veines , no glandules , no head no body : or from the controversie , whether the heart be a meer muscle without any proper paronchymae , one should grow to conclude that there is no heart : so such persons from points beyond mans reach , about gods decrees and intentions and the mysteries of providence , conclude or doubt against gods goodness ; that is , whether indeed there be a god : i have spoken so fully to this case in my reasons of the christ . rel. p. 95. and in that whole chapter , that i would desire you to peruse it . i shall now only give you twenty questions which the tempted person may challenge all the subtilty and malice of hell to answer ; for it is easie to justifie the goodness of god. quest . 1. is it not certain that there is a world , in which is abundance of created goodness ? the earth is but a point as to all the world : there is a sun , and moon , and multitudes of glorious starrs , which are many of them manifold greater than the earth . there are angels , there are men , there are variety of creatures in this low part of the creation , which have all their excellency ; all the men on earth cannot by any contribution of their counsels , discern the ten thousandth part of the excellency of this little parcel of gods works : and as to the whole , it is next to nothing which we comprehend : every worme , every plant , excelleth the highest human apprehension : is there no physical goodness in all this unmeasurable , this harmonious , this glorious frame ? look about you , look upwards , and deny it if you can : and is there no moral goodness in holy men and angels : and is there no felicity and glorious goodness in all the heavens ? what mind can be so black , as to deny all created goodness ? quest . 2. is not all the goodness of the whole creation communicated from god ? did it make it self ? or who else made it ? are not all effects from their causes ? and is he not the first cause ? see what i have said to prove this fully in the aforesaid treatise . quest . 3. hath god made a world that is better than himself ? could he give more goodness than he had to give ? must not he needs be better than all his works ? quest . 4. is he fit to be quarrelled with for want of goodness , who hath infinitely , more goodness than the whole world besides : more than sun and starrs , heaven and earth , angels and men , all set together in all their single and their united , harmonious worth ? if he be better than all , is he not most beyond accusation or exception ? quest . 5. must not god necessarily excell his works ? must he needs make every worm a god ? or must he make any god , or equal to himself ? is not that a contradiction ? and is there not necessarily an imperfection in all that is not god ? nothing can be so great , so wise , so good , so holy , so immutable , so self-sufficient , so blessed , as god. quest . 6. is not gods creation a harmonious vniverse , of which individuals are but the parts : are not the parts for the whole , and their worth to be valued for the whole , or for the common ends ; must every pin in a watch or every stitch in your garment or every part of your house , or every member of your body and every humour or excrement in it , have that excellency which may simply dignifie it self in a compared or separated sense ? or rather must it not have that excellency with belongeth to it as a part of the whole , for the common end of all together ? is not that best , that is best to the order , beauty , and usefulness of the universal frame ? quest . 7. is it necessary to ●his end , or to prove gods goodness that all individuals , or species of creatures must be of the highest rank or excellency ? is god wanting in goodness , if every man be not an angel , or every angel made unchangeable , or every unlearned man a doctor , or every star a sun , or every cloud or clod a star , or every beast a man , or every worm an elephant , or every weed a rose , or every member a heart or head , or every excrement , blood and spirits : will you think that a man doth reason like a man who thus disputeth , [ he that doth not do that which is best when he can do it , is not perfectly good , and therefor● is not god. but he tha● maketh toads and serpents and maketh the guts the passage of filthy excrement when he could have mad● them equal with the heart doth not do that which i● best when he can do it therefore he is not perfectly good , therefore he is no● god : therefore there is no god : therefore there i● no creator , therefore th● world hath no cause , o● made it self and preserveth it self : therefore i made my self , and must rule and preserve my self ▪ ] conclude next , [ therefore i will never suffer , nor die , ●nd thus prove the wisdom of such reasoning , if you can . quest . 8. if god made man and all things , did he not make them for himself , for the pleasure of his own will ? must be not needs in reason be the end of all , who is the beginning and cause of all ? and is not that means the best , which is aptest to the end ? and doth not the proper goodness of a means consist in its aptitude to promote the end ? and then is not that the goodness of all creatures , ( partly to be what the creatour efficiently maketh them , and partly ) to fulfil his will , and what creature hath not this goodness a●… to the absolute will of his decrees which all fulfill . quest . 10. are not now both these conclusions of infallible certainty , and therefore not at all contradictory , 1. that god is most good , because he is the cause of all the good in the whole creation , 2. and yet that there are toads , serpents , darkness , death , sickness , pains , &c. which therefore are no whit inconsistent with his goodness ? neither of them being capable of a denyal , or of a sober doubt . quest . 10. is not an angel , and man , endued with reason and free-will , and left to choose or refuse his own rectitude and felicity ( or misery , ) capable of knowing , loving , serving and enjoying god , if he will ; and instructed by a perfect holy law ( with rewards and punishments ) to choose aright , i say , is not such a creature as noble and as meet for god to make as a stone or a toad or worm , or serpent ? if god choose to please his own holy will , by making a world of such intellectual free agents , whom he will ( ordinarily ) rule by the way of moral lawes and motives , is this any disparagement to his wisdome and goodness ? it is true , that such a mutable free-will is below a confirmed immutable will. but it is as true , that a toad is below a man. and that infinite wisdome thought not meet to make all his creatures of one rank or size , not to make all faces alike , nor all the stones in the street alike , but in wonderful variety . it is not then unbeseeming god to make a world of rational free agents ; under such a moral government by laws . quest . 11. if all these free agents have abused their liberty and undone themselves , if he so far shew mercy to them all , as that they may be all happy if they will , and none of them shall perish but for wilfull and final refusing of the saving means and mercy which is offered to them ; and if they will , they may live with god himself , and christ and angels in endless glory ; and none shall lose this free-given felicity but for final refusal and contempt , preferring certain vanity and dung before it , and if officers be commissioned and means provided , to acquaint all , in several measures with the reasons why they should choose heaven and holiness before the dirty pleasures of sin , and to importune them daily to such a choice ; and if a life of mercies be granted to allure them , and afflictions to drive them , and examples to invite them to choose aright . i say after all this , have any of these persons cause to complain , that god dealeth not mercifully with them ? shall they , that will not accept of life and mercy offered them , accuse him as cruel that importuneth them to accept it ? quest . 12. is the goodness of a king to be judged of by the interest of murderers in the goal ? when he restrained them by laws , when he warned them by legal penalties , when he encourageth and protecteth all the good , when the lives of the innocent need this severity against the wicked ; when the common wealth would take him to be bad , that would not restrain thieves and murderers by penalties : yea though this king could if he would , have set a constant guard on these men to have kept these men from murdering , but he thinketh meet only to govern them by laws : will you rather argue , ( that the goal is a place of misery , therefore the king is cruel ) then ( the rest of the kingdom flourish in prosperity and peace : therefore the king is wise and gratious . ) and is not this little dirty spot of earth , the next door to hell , a place defiled by wilful sin , and unfit to be the index of gods benignity , from whence we should take an estimate of it ? quest . 13. do not all men in the world confess gods goodness first or last ? do not all true believers ( that are themselves ) acknowledge , that he is infinitely good , and good to them , and that his mercy is over all his works , and endureth for ever ? and do not the consciences of the damned grind and tear them for the contempt of goodness , and setting against mercy , even mercy to themselves ? this is the fewel that feedeth hell not by way of delusion , but experimental conviction . if the man that doubteth of gods goodness and mercy to him , do despair , or fear damnation , he foolishly contradicteth himself . for hell and damnation is a state of misery and torment , in the loss , and in the conscience and sense of refused and abused mercy . if therefore god be not merciful to you , then you need not fear being damned , for sinning against and refusing mercy : for that which is not , cannot be sinned against , or abused : if god be merciful , you may be saved if you will accept this mercy : if he be not , you cannot in justice be damned for rejecting that mercy which was none . and if god be not merciful and just , he is not god. and if there be no god , there is none to damn you . but all confess in heaven and in hell , some with joy and some with self-tormenting anguish that god was unconceiveably good and merciful . quest . 14. what if it were but one or two in a whole kingdom that were damned , and that only for obstinate unperswadable final refusal of grace and salvation , and all the rest of the world should be saved ; tell me , would you then still suspect god of cruelty , or deny his goodness ? if not , i further ask you ; quest . 15. have you so good acquaintance with the extent of the universe , the superiour world ▪ the number of angels and blessed spirits , as that you are sure that it is proportionably more in the whole universe , that are miserable ? though some pievish men have wrangled at what i have said of this in my forecited books , i am so far from flattering their self conceited wisdom that i will say it over again , that it is agreed on by philosophers that the earth as to the universe , is no bigger than a point or inch is to the whole earth ; we see over our heads , a wonderful sun , a multitude of fixed and unfixed stars , of wonderful magnitude , divers of them many times bigger than all the earth ; besides the vast ethereal interspaces ; we see in a tube or telescope a marvellous likeness of the moon to this earth , with shades , inequalities , &c. multitudes of starrs in the galaxie and elsewhere , are discernable in the telescope , which without it no eye can see ; little know we how far the world extendeth it self , beyond all these starrs and sun which we can see : or whether there be millions of the like beyond our sight : the scripture telleth us of innumerable angels , holy and glorious spirits that attend christ in the service of this lower world. no scripture telleth us whether all the glorious or blessed spirits be thus imployed as angels for mankind , or whether ten thousand thousand fold more be otherwise employed . no scripture or reason telleth us whether sun or moon , starrs and intermediate aether , be inhabited or not ? it is temerity to affirm that they are . and it is as great temerity to say that they are not : it is lawful to doubt : and it is lawful to conjecture that it is most probable they are , considering , 1. that l●fe is the excellency of the creation , and the deadest parts are the basest , 2. that the earth , and water , and aire are full of men , beasts , fishes , birds , worms , flies , &c. 3. that it is incredible to him that looketh upward , that sun , moon , starrs and aether , are baser regions than this dirty earth ; and consequently that they are baser as to their use and inhabitants : these thoughts of an uncertain thing , are lawful , to him that will go no further than he hath evidence , and not make an uncertain thing seem certain ; and certain it is , that spirits are innumerable . and though some of these are fallen to be devils , god hath not told us how many : nor can we know that it is one to a million of happier creatures . and can that man then , who is offended with god , not for damning a very few , but for the proportion of the damned in comparison of others , tell what he saith : can he say , if god had cast off all this earth ; that it had been more than one of a million of millions as to the whole creation . it s true i cannot tell the number : but it is as true that when our foundation is sure ; that god is infinitely wise and good , it is madness to accuse him as unwise , or evil , or cruel , for that which we must confess we do not know ; and to talk against him in the dark . stay till you see who dwelleth in all the superiour regions and then take your selves for fitter discerners of your makers wayes . quest . 16. are you well acquainted with the nature and degrees of the future miseries which tempt you to think that god is cruel ? they are not all of one degree ; what if much of them be still voluntary to the miserable souls ? the devils who are now tormented in hell , are yet inhabitants of the air , and exercised in voluntary acts of malice . i take it to be no small degree of hell which the ungodly choose and love and possess among us here on earth , and will not be disswaded from ; they are without all holy communion with god , and they would be so , they are out of heaven and they would be so ; they are debased and confined to sensual pleasures , and wordly vanities and they will be so ; they are the drudges of the devil and the servants of the flesh , and the slaves of men , and they would be so ; they are defiled with sin , and imprisoned in their own concupiscence and they would be so : they are corrupted and tantalized , and vexed , and tossed up and down by their irregular desires ; in a word , they have the plague of sin and have neither holiness nor true happiness , and so they will have it to be and will not be cured ; now these tempted persons can see a misery in pain ; but can see no such evil in sin , for which such pain should be inflicted : when as sin it self and that which they are willing of , is so great a part of their misery , as that in this life , the rest is as nothing to it . and though , no doubt , much will be involuntary hereafter , we know not what the proportion will be between the voluntary and involuntary part . and what makes these men that they do not pitty a drunkard , a fornicator , a worldling , a sensual lord or gentleman that hath no better than the shadows which he chooseth ? neither the tempted , nor they themselves would call god cruel if he would let them so live in health for ever ; even a healthful beggar would call god merciful if he might never die , nor be more miserable . but princes or lords would call him cruel if he should put them into the beggars or labourers case : you accuse not god as cruel for making toads and serpents , worms and vermine , because they are not troubled with their own condition ; but if you could imagine them to have the knowledge how much happier man is , the case would alter : or if god should change men into toads and serpents , you would call him unmerciful ; when yet he is no more bound antecedently ●o man than unto them : thus because these tempted persons have as adam , when his eyes were opened , 〈◊〉 disquieting knowledge , to know good and evil penally ; their own apprehensions ( as adams of his nakedness ) maketh that seem cruelty , which seemed a fruit of goodness before . the summ is , when you come into another world , and see what manner of punishment it is that god exerciseth on the damned , ( as well as on how many ) you will then be perfectly satisfied , that there is nothing but that amiable justice , which is the fruit of holiness , goodness and wisdom in it all ; and you shall see nothing in the punishment of the miserable which you shall either blame or wish were otherwise , if you come to heaven . to which let me adde , when you come to see the heavenly glory and how the god of infinite goodness hath advanced such innumerable hosts ( if not worlds ) of men and angels into such wonderful felicity , and compare this with the sufferings of the devils and of his damned followers , instead then of quarrelling with the goodness of god , you will be wrapt up in the admirations and praises of it with ful● delights , to all eternity . quest . 17. and tell me , is he fit to entertain suspicions and quarrels with god ▪ who knoweth god to be god ▪ and knoweth himself to be but a man ; i speak not only in respect of our inferiority , as the potsheard should not quarrel with the potter : but in respect of our great and certain ignorance : are we not puzzled about the poorest worm and pile of grass ( whose manifold mysteries no mortal man can yet discover ) are we not grosly ignorant about every thing ( even visible and palpable ) which we see , and touch and have to do with : do we not know that we know but little , even of our selves , or of any thing about us in the world ? and shall the darkened soul , while it must operate in such a puddle of brains and humours , be so madly proud , as to presume of a knowledge , which findeth out errours and badness in god , who is infinitely wise and good ? nothing is more sure than that god is most wise and good ; and nothing should be easilier known to us , than that we are very blind and bad : and if such wretches then cannot reconcile their thoughts about gods works , should they not rather suspect themselves than him ? suspect , did i say ? should they not take it as the surest verity , that it is , god , that is not only justifiable , but infinitely amiable and laudable , and that it is worse than bruitishness , for such moles to be his accusers ? quest . 18. yea is this accusing god , a fit employment for that person , who liveth in a land of mercies ; who hath been bred up in mercy , preserved by mercy , 〈◊〉 differenced by saving mercy from the ungodly ; who hath been called from blindness , carnality and prophaneness , and entertained many a time in holy worship with god ; who hath been washed in christs blood and justified from so many and grievous sins , and made of an enemy an adopted child , and of an heir of hell , an heir of heaven , and all this by the tender mercies of a provoked god , a gratious redeemer , and a holy sanctifier ? shall this person ? i say , this , be one that instead of praising god with the raptures of continual joy , shall turn his accuser ? o let the guilty that readeth this , stop here , and fall down on his knees to god , and melt into tears in the sense of such unkindness . quest . but can a child of god be possibly guilty of so great a sin as this ? answ . i speak not now of the malignant atheist : but of the melancholy tempted person : alas , it is the melancholy disease , and the devil , more than he : god pittyeth his childrens frowardness , especially when necessitated naturally by diseases : and he that pardoned pievish jonas , that said , i do well to be angry to the death ; and complaining job ; and excused his sleepy disciples with [ the spirit is willing but the flesh is weak , ] will not condemn an upright soul , for the effect of a feaverish deliration , or a melancholy that overcomes his natural power of resistance . quest . 19. would you thus argue or quarrel against gods greatness and wisdom , as you do against his goodness ? you suspect him to be unmerciful , because he cureth not mens sins , and preventeth not their damnation . and have you not the like occasion to argue against his other perfections ? do you think he reasoneth soberly that saith , [ he that maketh asses when he might have made them men , or maketh ideots , or maketh stones that know nothing ; he that is the governour of such a foolish , distracted , confused world as mankind is , is foolish himself or unskilful in government or wanteth wisdome : but god doth thus ] is he not worse than a fool that will accuse his god of folly ? doth not the admirable harmony of all the world , and his wonderful work in every creature , prove his incomprehensible wisdom ? and what would you say to him that should thus reason [ he that maketh impotent wormes , that suffereth the good to die , that suffereth the tyrants of the earth to persecute his church and cause , is impotent , and not almighty : but so doth god ] would you not say , [ i have the wonderful frame of heaven , and earth , the sun and staars , the sea and land to prove to me that he is almighty . this therefore is a proved foundation truth , to which all doubts must be reduced : ] and if you dare not be so impudent as to deny his omniscience or omnipotence , when you think there is errour or impotency in his works : why will you any more deny his goodness , when you dream that there is badness in his works ? do you not know that power , wisdom and goodness are gods three essential principles of operation , virtues , or properties ? and that they are none of them greater or less than other ? and that his goodness ( though not as to be measured by humane interest ) is equal to his wisdom and his greatness ? and do you not know that to deny any one of the three , yea to deny the perfection of any one of them , is to deny that there is any god ? and is he sober that will argue [ there are frogs and toads there are wormes and asses there are fools and miserable sinners , therefore there is no god. ] when as there could neither be any of these , nor any world or being , if there were no god ? quest . 20. lastly , now consider , whether evidently , the root of all this sin be not ( besides melancholy and satan ) the power of selfishness and sensual or fleshly interest . alas , poor men , that were made for their god , to rejoyce wholly in pleasing him and to shew forth the lustre of his glory , are fallen unto themselves and flesh ; and now they that should wholly devote and referr themselves to god , do strive to make god a servant to themselves , and measure his goodness by the standard of their fleshly sence and interest ; and god shall be with them no longer good , that is no longer god , than he will give them their wills , and serve their flesh , and keep them from crosses , and losses , and pains , and govern the world according to their fancies ; and when they are committing this odious self-exalting idolatry , and abasing god , even then will they judge themselves both wiser , and more merciful than he : yea , when a melancholy man despaireth in the sense of his own sin and badness , at that very time he thinketh himself more merciful than the god of infinite goodness , and accuseth his god for being crueller than he himself . o man into what distraction and confusion art thou faln , when thou departest from thy god and sinkest into that blind and wretched self ? and tell me , what if but the wills of all the poor , the pained , the dying , &c. were but reconciled to their suffering-state ? would that which pleaseth the will be matter of any complaint ? you may see then that it is not gods providence , &c. but the wills and waies of sinners that are the diseased causes of all their wranglings . and if our wills were cured and reduced to gods will , we should find no fault with him ; if i can but be truly willing of imprisonment , poverty , or death , how can i feel any thing in it to complain of ? when even sinners ( as aforesaid ) do obstinately here take their misery for their happiness , and are contented with it so farr as it is voluntary . by that time these twenty questions are answered , the accusations of god as wanting goodness , will all turn to the accusers shame . ii. i am next briefly to detect the false opinions , which do ordinarily cause these persons errours , 1. it is false doctrine to affirm that god condemneth the greater part of his intectual creatures ( as i have shewed ) though he condemn never so many of this ungodly world . 2. it is not true that god decreeth to condemn any man but for sin ( for sin , i say , as the cause of his damnation . ) 3. god decreeth to condemn none at age ( which i add but to exclude foolish cavils ) for adam 's sin only ; nor for any other sin only that is not conjoyned with an obstinate final impenitencie , and rejecting offered mercy , and neglecting means appointed for their salvation . 4. gods decrees do cause no mans sin , ( nor his damnation any further than as as supposing sin : ) for dr. twisse himself still professeth , 1. that reprobation is an immanent act , and nihil ponit in objecto , putteth nothing at all into the person . 2. and that reprobation inferreth no necessity of sin or misery , but that which is called necessitas consequentiae , and not any necessitas consequentis ; and arminius and all confess that gods bare foreknowledge causeth or inferreth a necessity consequentiae ; which truly is but a logical necessity in order of argumentation , when one thing is proved by another ; and not by physical necessity in order of causation , as one thing is caused by another . and whereas they say [ then man might have frustrated gods decree ] i ask them , whether man can frustrate gods fore-knowledge ; suppose god to foreknow sin without decreeing it ( of which more anon ) is not this a good argument ( all that god foreknoweth will certainly come to pass . but god foreknoweth , e. g. judas sin , therefore it will certainly come to pass ) and what of all this ? it doth not come to pass because god foreknoweth it , no more than the sun will rise to morrow , because you foreknow it . and if you say , that no power can frustrate gods foreknowledge , i answer , they are delusory words of one that knoweth not what he saith : for it is one thing to have power to make god ignorant , and another thing to have power to do otherwise than that which he foreknoweth you will do . no man hath power to make god ignorant : but all sinners may have power to do otherwise than that which god foreknoweth we will do . for god doth not foreknow that e. g. gehezi , shall not have power to forbear a lye ; but only that he will not forbear it : yea more , gods foreknowledge doth prove that sinners have power to do otherwise ; for that which god foreknoweth will be . but god foreknoweth that men will abuse their power to sin , or will sin when they had power to do otherwise , therefore it will be so in the event . now if you will call their power to do otherwise , a power to frustrate gods foreknowledge , you will but speak foolishly : for the power it self is foreknown : and the object of knowledge in esse cognito , is not after the act of knowledge : and if the person will not actually sin , god could not foreknow that he will sin : so that foreknowledge is here ( when it is not causal ) but a medium in a syllogisme , and inferreth only the necessity of the consequence in arguing and doth not cause the thing foreknown . now when dr. twisse saith that all the schoolmen agree that no necessity consequentis or of causation , but only consequentiae , doth follow the decree of reprobation , see how far he and arminius are in this agreed , ( though i know some give another fence of necessitas consequentiae : ) but i come closer to the matter yet . 4. god decreeth no mans sin : neither adams nor any others . he may decree the effect which sinners accomplish ( as the death of christ ) and he may over-rule men in their sin , and bring good out of it , &c. but sin is not a thing that he can will or cause , and so not decree , which signifieth a volition . 5. god cannot be proved to decree , or will the permission of mans sin : for to permit is nothing . it is but , not to hinder ; which is no act : and to decree and will is a positive act : and if you fain god to have a positive volition or nolition , of every nothing , or negative ; then he must have positive decrees of every meer possible atome , sand , worm , name , word , thought of man , &c. that such and such a nothing shall never be : whereas there needeth no more to keep any thing from being ( in this case ) than gods not causing it , not willing it , not decreeing it . the creatures active nature , disposition , objects , and circumstances , are here presupposed : and the impedition necessary , is by act , ( or substraction of these aforesaid ) and gods non-agere needs no positive decree ; i must tell the learned reader that this room will not serve to answer his foreseen objections : but i hope i have done it sufficiently elsewhere . 6. god hath not only decreed to give , but actually given a great deal of mercy to them that perish , which had a natural tendency to their salvation . christ hath so far dyed for all , as that none shall perish for want of a sufficiency in the satisfaction made ; he hath purchased and given for all , a grant or gift of himself , with pardon , justification , adoption and right to glory , on condition of acceptance ( where the gospel cometh . ) in a word , so that none of them shall perish , that do not finally refuse the grace and salvation offered them . 7. men are not impenitent and vnbelievers for want of that called natural faculty , or power to choose and refuse aright ; but for want of a right disposition of their own wills : and by such a moral impotency which is indeed their viciousness , and the wickedness of their wills , and doth not excuse but aggravate the sin ( see mr. truman of natural and moral impotency . ) 8. to rectifie mens wicked wills and dispositions , god giveth them a world of means ; the whole creation , and documents of providence ; all the precepts , promises , threats , of scripture ; preaching , example , mercies , judgements , patience , and inward motions of the spirit : all which might do much to mens conversion and salvation , if they would but do what they could on their own part . 9. adam could have stood when he fell , without any more grace than that which he abused and neglected . gods grace which was not effectual to him , was as much as was necessary to his standing , if he would have done his best : and it was left to his free-will , to have made that help effectual by improvement : he fell ; not because he could not stand , but because he would not . 10. for ought any can prove , multitudes that believe not , now , but perish , may have rejected a help as sufficient to their believing , as adams was to his standing . 11. all men have power to do more good , and avoid more evil than they do ; and he that will not do what he can do , justly suffereth . 12. heathens and infidels are not left unredeemed under the remediless curse , and covenant of innocency which we broke in adam ; but are all brought by the redemption wrought by christ , under a law or termes of grace . 1. god made a covenant of grace with all mankind in adam , gen. 3.15 . who was by tradition to acquaint his posterity with it , as he did to cain and abel the ordinances of oblation and sacrifice . 2. this covenant was renewed with all mankind in noah . 3. this covenant is not repealed , otherwise than by a perfecter edition to them that have the plenary gospel . 4. the full gospel covenant is made for all , as to the tenor of it , and the command of preaching and offering it to all . 5. they that have not this edition may yet be under the first edition . 6. the jewes under the first edition were saved without believing in this determinate person of jesus , or that he should die for sin , and rise again , and send down the spirit : for the apostles believed it not before hand , luk. 18.34 . joh. 12.16 . luke 9.45 . mark 9.34 . luk. 24.21 , 25 , 26. act. 1.6 , 7 , 8. yet were they then in a state of saving grace as appeareth by joh. 14. & 15. & 16. & 17. throughout . 7. the rest of the world that had not the same supernatural revelation were not then bound to believe so much as the jewes were , about the messiah . 8. god himself told them all , that they were not under the unremedyed curse of the covenant of innocency , by giving them a life full of those mercies which they had forfeited , which all did tend to lead them to repentance , and to seek after god , rom. 2.4 act. 17.27 . and find him yea the left not himself without witness , for that which may be known of him , and his invisible things are manifested and clearly seen in his works , so that the wicked are without excuse , rom. 1.19.20 . act. 14.17 . so that all heathens are bound to believe that god is , and that he is the rewarder of them that diligently seek him , heb. 11.6 . and are all under the duty of using certain means in order to their own recovery and salvation , and to believe that they are not commanded to do this in vain : so that gods own providence by a course of such mercies , which cannot stand with the execution of the unremedyed violated law of innocency , together with his obliging all men to repentance , and to the use of a certain course of means , in order to their salvation , is a promulgation of a law of grace , according to the first edition , and distinguisheth man from unredeemed devils . and they that say that all the infidel world have all this mercy , duty , means , and hope , without any redemption or satisfaction of christ as the procureing cause , are in the way to say next , that the churches mercies too , might have been given without christ . 9. of a truth , god is no respecter of persons , but in every nation he that feareth god and worketh righteousness is accepted with him ; act. 10.34 , 35. for god will render to every man according to his deeds : to them who by patient continuance in well-doing seek for glory , and honour and incorruptibility , eternal life , rom. 2.6 , 7. glory , honour and peace to every man that worketh good , to the jew first and also to the greek , v. 10. for there is no respect of persons with god. v. 11. for when the gentiles which have not the law , do by nature the things conained in the law , these having not the law are a law unto themselves . which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts the mean while accusing or else excusing one another , v. 14 , 15. and they shall be judged according to that law which they were under , ( natural or mosaical , ) even by jesus christ , v. 12.16 . ( and it is the work of the spirit promised , to believers , to write the law of god in their hearts . ) 10. though a special promise was made to abraham , as an eminent believer , and the jewish nation were the peculiar people of god , advanced to greater priviledges than any others in the world ; yet were they not the whole kingdom of god the redeemer , nor the only people that were in a covenant of grace , or in a state of salvation : for sem was alive after abrahams death , who was not like to be less than a king , and to have a kingdom or people governed according to his fidelity . and melchizedock was a king of righteousness and peace ( not like to be sem by the scituation of his countrey . ) and a righteous king would govern in righteousness : job and his friends are evidences of the same truth . and we have no proof or probability that all abrahams seed by ishmael and esau , and keturah , were apostates ( for they continued circumcision . ) and what all the rest of the world was , we know not save that in general most grew idolatrous , and the canaanites in special . but that they all apostatized from the covenant of grace made with adam and noah there is no proof : we have not the history of any of their countreys fully , so as to determine of such cases . in nineve god ruled by that law of grace , which called them to repent , and spared them upon their belief and repentance ; because he was a gracious god and merciful , slow to anger , and of great kindness , and repenteth of the evil , jonah . 4.2 . and that god dealeth not with mankind now as the meer judge of the violated law of innocency , he declareth not only by the full testimony of his providence or mercies given to the sinful world , but also by the very name which he proclaimeth unto moses ( which signifieth his nature , and his mind towards others , and not what he is to the jewes alone , ] exod. 34.6 , 7. [ the lord , the lord god , merciful and gracious , long suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin , ] ( all which is inconsistent with the relation of god as a judge of a people only under the curse of an unremedied violated law , and unredeemed , though he add , [ and that will by no means clear the guilty , &c. ] that is , will neither judge them innocent that are guilty of the crime , nor judge them to life , that are guilty of death , according to the tenour of the law which they are under ; [ purificando non purificabit ] as the literal version ; that is , will not judge unjustly by acquitting him that is to be condemned , or , as the chaldee paraphrase hath it , [ not justifying those that are not converted . ] it is enough for us therefore to know that the visible chruch hath manifold priviledges above all others , rom. 3.1 , 2 , 3. &c. and that salvation is more easie , sure and plenteous where the gospel cometh than with any others , and that we have therefore great cause to rejoice with thankfulness for our lot , and that the poor world lyeth in wickedness and must be pittyed , prayed for , and helped to our power , and that god is the saviour of all men , but especially of them that believe , and that he is good to all and his mercies are over all his works , and that he will never damn one soul , that loveth him as god. but what is in the hearts of all men in the world , and consequently how they shall be used at last , he only that searcheth the heart can tell , and it is neither our duty nor our interest nor possible to us , to know it of all particulars ; much less to conclude that none among them have such love , who believe him to be infinitely good , and to be to them a merciful pardoning god. and we know withall , that all they that know not jesus christ as this determinate person that was born of the virgin mary , suffered under pontius pilate , was crucified , dead , bu●ied , rose again , &c. do yet receive all the foresaid mercies by him , and not by any other name or mediation , nor yet without his purchasing mediation . 13. and if besides all the mercy that god sheweth to others , he do antecedently and positively elect certain persons , by an absolute decree , to overcome all their resistances of his spirit , and to draw them to christ , and by christ to himself , by such a power and way as shall infallibly convert and save them , and not leave the success of his mercy , and his sons preparations to the bare uncertainty of the mutable will of depraved man , what is there in this that is injurious to any others ? or that representeth god unmerciful to any , but such whose eye is evil , because he is good , and as a free benefactour may give more mercy to some than others of equal demerits ? if they that hold no grace but what is universal , and left , as to the success , to the will of man , as the determining cause , do think that this is well consistent with the mercifulness of god ; surely they that hold as much universal grace as the former ; and that indeed all have so much as bringeth and leaveth the success to mans will , and deny to no man any thing which the other give , do make god no less merciful tha● they , but more , if they moreover assert a special decree and grace of god , which with a chosen number shall antecedently infallibly secure his ends in their repentance , faith , perseverance and salvation ; is this any detraction from , or diminution of , his universal grace ? or rather a higher demonstration of his godness ? as it is no wrong to man that god maketh angels , more holy immutable and happy . 14. and what if men cannot here tell how to resolve the question , whether any , or how many are ever converted and saved , by that meer grace which we call sufficient , or rather necessary , and common to those that are not converted ; and whether mans will ever make a saving determining improvement of it ; must plain truth be denyed , because difficulties cannot easily be solved ? and yet in due place i doubt not but i have shewed , that this question it self is formed upon false suppositions , and is capable of a satisfactory solution . 15. i conclude in general , that nothing is more sure than that god is most powerful , wise and good , and that , all his works , to those that truly know them , do manifest all these in conjunction , and perfect harmony , and that as to his decrees and providences , he is the cause of all good , and of no sin in act or habit , and that our sin and destruction is of our selves , and of him is our holiness and salvation : and that he attaineth all his ends as certainly as if mans will had no liberty , but were acted by physical necessitation : and yet that mans will hath as much natural liberty , as if god had not gone before it with any decree of the event , and as much moral liberty as we have moral virtue or holiness . and these principles i have laid down in a little room that tempted persons may see , that it is our dark and puzzled braines , and our selfish diseased hearts that are the cause of our quarreling with god , his decrees , and providences , and as soon as we come to our selves and are cured , these odious apprehensions vanish , and god appeareth , as the unclouded sun , in the lustre of his amiable goodness ; and when we come to heaven we shall see to our joy and his glory , that heaven , earth , and hell declare him to be all perfectly good , without any mixture of evil in himself , or in any of his word or works . and we shall find all our sinful suspicions and murmurings turned into a joyful consent to the angelical praises ; psal . 136.1.2 , 26 , &c. o give thanks unto the lord for he is good , for his mercy is for ever . o give thanks unto the god of heaven , for his mercy is for ever . rom. 4.8 , 11. holy , holy , holy lord god almighty , which was , and is , and is to come — thou art worthy o lord to receive glory , and honour , and power : for thou hast created all things ; and for thy pleasure they are , and were created . — rev. 7.12 . amen , blessing and glory and wisdome and thanksgiving , and honour , and power , and might , unto our god for ever and ever amen . the lord is good to all , and his tender mercies are over all his works . the lord is gracious and full of compassion , slow to anger and of great mercy . psal . 145.8 , 9. the word of the lord is right , and all his works are done in truth : he loveth righteousness and judgements ; the earth is full of the goodness of the lord. psal . 33.4.5 . o how great is thy goodness which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the sons of men . psal . 31.19 . o therefore that men ( instead of quarrelling with his unknown mysteries ) would praise the lord for his goodness , and for his wonderful works to the children of men , psal . 107.8 , 15 , 21 , 31. in the conclusion , i take it to be wholsome advise to those that are under this temptation : 1. that they will oft read over the psalms of praise ; and think when they read them , whether david and the ancient church , were not like to know what they said , than a self-conceited , or a melancholy tempted sinner ? 2. that they would consider who it is that is the grand enemy of the glory of gods goodness ; and they shall soon find that it is no other than the devil : none but he that is most evil , can most envy infinite goodness his honour : and is the devil fit to be believed against god ? and that after the warning of our first parents ruine , which befell them for believing satan when he slandered , both gods wisdome , truth and goodness to them ? 3. that they would bethink them to what end it is that the tempter and the enemy of god doth thus deny his goodness . is it not a plain act of malice against god and us ? is it not that he may disgrace god as evil , and rob him of his glory ; and also that he may hinder man from loving him , and so destroy all piety , and virtue , and goodness in the world ? who can love him whom he believeth to be bad , and so unlovely ? and what grace or happiness can there be without the love of god ? 4. that they would think what horrid wickedness this sin containeth ( where melancholy and involuntariness doth not extenuate it . ) is it any better than a denying that there is any god ? as is said before ; to be god is to be perfectly powerful , wise and good : and if be none such , there can be no god : and then who made the world , and all that is good in it by derivative goodness ? yea is it not to represent the most amiable blessed god , in satans image ( who is most evil and a murderer from the beginning joh. 8.44 . ) that so men may hate him and fly from him as they do from devils ? and can you tell how great a crime this is ? 5. that they would consider , how this impious conceit is calculated for the licensing of all manner of villany in the world , and to root out all the relicts of goodness from among mankind . for who can expect that any man should be better than his maker ; and that he should have any good , which denyeth god to be good ? 6. that they would labour hard to be better themselves . for he that hath a true created goodness , is thereby prepared to relish and admire gods primitive uncreated goodness . whereas a wicked or a guilty sinner , cannot much value that which he is so unsuitable to , and which he thinks will be to him a consuming fire . truly god is good to israel , and to such as are of a clean heart , psal . 73.1 . but he that liveth in the love of sin , will be doubting of the love of god , and fearful of his wrath , and unfit to relish and delightfully perceive his goodness . psal . 34.8 . taste and see that the lord is good ▪ blessed is the man that trusteth in him . 7. study gods love as manifested in christ : then you shall see what man on earth may see . but think not falsly , narrowly , basely of his office , his performance or his covenant . 8. dwell in the believing foresight of the celestial glory : the reflections of which may wrap up a believing soul on earth , into extasies of gratitude and delight . 9. remember what goodness there is in the holiness of god , which is demonstrated in his severest justice ; yea what mercy it is to forewarn men of the punishment of sin , that they may want no necessary means to scape it . 10. remember how unfit the selfish interest of obstinate despisers of grace and salvation , is , to be the measure or index of the goodness of god : and how much more credible the concordant testimony of the heavenly host is , who live in the love of love it self , and are everlastingly delighted in the praises of the infinite , greatness , wisdom and goodness of the most perfect , blessed , glorious god. finis . good council and advice unto all professors in vvhom there is any tenderness and breathings after the lord, and the knowledge of his way. by one that hath in the light of the lord seen through them all, into the resting-place that is prepared for them that truly fear the lord. green, william, 17th cent. 1661 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a41978 wing g1812a estc r219893 99831340 99831340 35803 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41978) transcribed from: (early english books online ; image set 35803) images scanned from microfilm: (early english books, 1641-1700 ; 2049:26) good council and advice unto all professors in vvhom there is any tenderness and breathings after the lord, and the knowledge of his way. by one that hath in the light of the lord seen through them all, into the resting-place that is prepared for them that truly fear the lord. green, william, 17th cent. 1 sheet ([1] p.) printed for robert wilson, at the black-spread eagle .., london : [1661] imprint date from wing. signed at end: william green. marston-trussel, the 9th of the third month 1661. imperfect; cropped at head and foot with some loss of text. reproduction of the original in the friends' library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -early works to 1800. quakers -early works to 1800. god -attributes -early works to 1800. 2007-11 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion good council and advice unto all professors in whom there is any tenderness and breathings after the lord , and the knowledge of his way . by one that hath in the light of the lord seen through them all , into the resting-place that is prepared for them that truly fear the lord. hear all you professors of the towns of northampton and hardingstone , you whose profesion is waxed old as a garment ; hearken you that border about them , and are thereunto adjoining , listen as you that are inhabitants , for unto you it doth belong . the onely true god that framed the heavens , and laid the foundations of the earth , that created and made mankind in his own likeness , hath looked down from heaven , and hath beheld and seen how mankind is degenerated and fallen from that estate in the which he was made & brought forth , and hath committed the two great abominations in forsaking the living fountain and well-spring of life , and digged to themselves broken cisterns that will hold no water : and now the only wise god hath decreed a decree , and determined a determination , and purposed a purpose that must stand ; which is to try all sorts of people and professors under what name or title soever they may be known or called , that the bearer may be known from the hearer , and the sayer from the doer . and now awake , awake , awake , arise all you professors , come forth , and lay aside all your fig-leafed garments , and all your high notions of words , and come to the word that is ingrafted , which is able to save the soul that is immortal , that hath lain low , and hath been oppressed under all this profession , which hath not enjoyed the invisible life , which onely this could satisfie : and now it slandeth every one in hand , diligently to search , and truly to try and examine themselves whether they be in the faith that giveth victory over the world , the which slandeth in the power of god , christ jesus the light of the world , who is the rock of ages , the sure foundation upon which the holy men of god ( in ages and generations past ) were built , and their faith , hope and confidence was in him onely ; and so every one is to come to him which was the rock of ages and generations past , and is the rock of this present age ; and blessed are they that are built thereupon : for verily professors , you that have built , and are yet building with hey , straw and stubble , which wil not abide the fire , but with it are to be burned up , and there shall be none found to quench it ; therefore every one before you again begin to build , try what you build upon ; for in vain , and to no purpose will it be for you to build upon that which hath not been tryed : and come out of these changeable things , and out of all those noises , and crying up one thing for truth one while , and then for another time throw it down again , and say it was erroneous , superstition and popery , and such like , and was to be abolished and disannulled , and now cry the same up for truth again : but now come and wait upon the lord , and come into that in which there is no variableness nor shadow of turning , that when you are turning to the right hand , or to the left , the stil small voice you may come to hear , saying , this is the way , walk in it ; the voice that calleth for purity , and ( out of prophaneness ) for equity , and to do unto all men as you would that they should do unto you : and though for a long time the light hath shone in your dark hearts , and hath often times reproved you in secret when you did do , or speak that which you ought not to have acted or spoken ; yet this i say , turn , turn to that which reproves you ; for that which maketh manifest is light , and the reproof of instruction is the way to life ; and as it is written in the scriptures of truth , this is the condemnation of the world , that light is come into the world , and men love darkness rather than light , because their deeds are evil ; but they that love the light , and thereunto are turned , bring their works and deeds to the light , that with it they may be proved whether they be wrought in god , yea or nay : but they that love their evil deeds more then the light , will not bring them to the light , because it wil reprove them . so now , flee from the mountains , and escape from the hills , and none any longer seek to hide your selves in the clists of the raggy rocks ; for now the lord is risen from amongst all these sects , and various opinions , and diversities of judgements , and changeable forms of worship that are not come ( neither will be perswaded ) to forsake their evil deeds , and come to that which changeth not , but liveth and abideth for euer . and now dear people this is the day of the lord , and none of you put it afar off ; verily the bowels of my love flow forth unto you , and my heart is even broken in the remembrance of you : oh , how have you pierced the jus ; t one , and grieved the good spirit of god in you from day to day , and would have none of his counsel , neither hearken to his reproof , but have cast his righteous law behind your backs , and done despight to the spirit of grace ! and now it would be just from the lord , that the day of your visitation should pass over your heads , which cannot again be recalled , but for the seeds sake , and those in whom there is any tenderness yet remains , and true breathings after the lord , which are not yet gathered unto the lord , and to his living witness in them ; in this their day there is a little dramm more of time added unto it , that they may be tryed unto the full , whether they will return to the lord that they may be preserved out of the mouths of the lyons , and out of the paw of the bear , and escape the wrath of the almighty , and the overflowing scourge that is coming upon the heads of the wicked and ungodly , that hate the lord , and desires not the knowledge of his way ; the which , neither hills nor mountains can stop or hinder , but it will them overtake unavoidably . written by the movings of the spirit of the lord ; and in love unto all that have desires after him , and are seeking of him where he is not to be found ; by one whose natural birth-right was , and outward being is , in the town of hardingstone in north-hampton-shire ; who am known to many people by the name of , william green . unto you priests and professors of the towns above mentioned , in particular is this chiefly written and given forth ; and by the author thereof you are desired to communicate is one to another ; but the service thereof reacheth unto all which in these things mentioned , are concerned , where ever this may come . marston-trussel , the 9th , of the third month 1661. london , printed for robert wilson , at the black-spread-eagle and wind mill in m●●●●● 〈◊〉 〈◊〉 〈…〉 of the high veneration man's intellect owes to god, peculiarly for his wisedom and power by a fellow of the royal society. boyle, robert, 1627-1691. 1685 approx. 127 kb of xml-encoded text transcribed from 60 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a29013 wing b4009 estc r10996 11683391 ocm 11683391 48133 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29013) transcribed from: (early english books online ; image set 48133) images scanned from microfilm: (early english books, 1641-1700 ; 15:12) of the high veneration man's intellect owes to god, peculiarly for his wisedom and power by a fellow of the royal society. boyle, robert, 1627-1691. [4], 115 p. printed by m.f. for richard davis ..., london : 1685. attributed to robert boyle. cf. bm. reproduction of original in cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -attributes -early works to 1800. god -worship and love -early works to 1800. 2006-05 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2006-07 jonathan blaney sampled and proofread 2006-07 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion of the high veneration man's intellect owes to god ; peculiarly for his wisedom and power . by a fellow of the royal society . london , printed by m. f. for richard davis , bookseller in oxford . 1685. advertisements . the abrupt beginning of the following paper will not ( 't is hop'd ) be wonder'd at , when 't is declar'd , that the whole excursion is to be look'd upon as a fragment of a discourse , from which , for certain reasons , it has been separated in its present form. in which it ought to pass but for a rough draught , the nobleness , sublimity and sacredness of the subject , not allowing the authour to presume , that the first thoughts he committed to paper about it , might be for good and all parted with by him , till he shall have heedfully revis'd and corrected them ; and left in them as few faults , as the disproportion of so vast and sublime a subject to his slender abilities , will permit . the loose sheets this paper consists of , having been written at somewhat distant times and places , and hastily tack'd together ; so that when the latter sheets were penning the former were often not at hand : 't is hop'd that if some few things should chance to be either misplaced or repeated , the fault will be thought venial , and be more easily excused than it could in the authour's circumstances be avoided . and lastly ; notice is to be given , that those other long passages that are included in * paratheses , may with the authour's consent ( or rather by his desire ) be skip'd over ; being but conjectural thoughts , written and inserted for the sake of a virtuoso , that is a great friend to such kind of adventurous speculations . of the high veneration man's intellect owes to god. 1. upon this occasion i shall take leave to declare , that 't is not without some indignation , as well as wonder , that i see many men , and some of them divines too , who little considering what god is , and what themselves are , presume to talk of him and his attributes as freely and as unpremeditately , as if they were talking of a geometrical figure , or a mechanical engine . so that even the less presumptuous discourse , as if the nature and perfections of that unparalleled being , were objects that their intellects can grasp ; and scruple not to dogmatize about those abstruse subjects , as freely as about other things , that are confessedly within the reach of humane reason , or perhaps are to be found among the more familiar objects of sense . 2. the presumption and inconsiderateness of these men might be manifested by divers considerations , if i had leasure to insist on them ; but at present i shall employ but these two ; 1. that 't is probable god may have divers attributes , and consequently perfections , that are as yet unknown to us ; and 2ly , that of those attributes that we have already some knowledge of , there are effects and properties whose sublimity or abstruseness surpassing our comprehension , makes the divine cause or atuhour of them deserve our highest wonder and veneration . 3. to begin with the first of these ; whereas there are two chief ways to arrive at the knowledge of god's attributes ; the contemplation of his works , and the study of his word ; i think it may be doubted whether either or both of these , will suffice to acquaint us with all his perfections . 4. for , first , though philosophers have rationally deduc'd , the power , wisdom and goodness of god from those impresses of them that he hath stampt upon divers of his visible works ; yet since the divine attributes which the creatures point at , are those whereof themselves have some , though but imperfect , participation , or resemblance : and since the foecundity ( if i may so speak ) of the divine nature is such , that its excellencies may be participated or represented in i know not how many ways ; how can we be sure that so perfect and exuberant a being may not have excellencies , that it hath not expressed or adumbrated in the visible world , or any parts of it that are known to us ? 5. this will be the more easily granted if we consider , that there are some of those divine attributes we do know ; which being relative to the creatures , could scarce , if at all , be discovered by such imperfect intellects as ours , save by the consideration of some things actually done by god. as , supposing that just before the foundations of the visible world were laid , the angels were not more knowing than men now are , they could scarce think that there was in god a power of creating matter ( which few , if any at all of the peripateticks , epicureans , to omit others of the ancient philosophers , seem ever to have dreamt of ) and of producing in it local motion , especially considering the puzzleing difficulties that attend the conception of the very nature and being of the one , and of the other . and much less ( as far as we can conjecture ) could the angels spoken of , have known how the rational soul and humane body act upon one another . whence it seems probable , that if god have made other worlds , or rather vortices , than that which we live in , and are surrounded by , ( as who can assure us that he hath not ? ) he may have displayed in some of the creatures that compose them , divers attributes that we have not discover'd by the help of those works of his that we are acquainted with . but of this more hereafter . 6. i readily grant , ( that i may proceed now to the second help to acquire the knowledge of the divine attributes ) that the revelations god hath vouchsafed us in the holy scripture ( which we owe to that spirit which searcheth all things even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths of god ) have clearly taught us divers things concerning their adorable authour , which the mere light of nature either would not have shewn us at all , or would have but very dimly discovered to us . but the scripture tells us indeed , that the promulgators of the gospel declared to men the whole counsel of god ( as far as was necessary for their salvation ) but never says , that they disclosed to them , the whole nature of god ; who is said to inhabite an unapproachable light , which humane speculations cannot penetrate . upon which score perhaps it was , that the jews would have the proper name of god to be ineffable , to signify , that his nature is incomprehensible . and , though i will not adopt their opinion , yet i cannot but take notice , that 't is at least no mere talmudical tradition , since we find not , that either our saviour himself , or his apostles ( who are introduced so frequently making mention of god in the new testament ) expressed in speaking either to him , or of him , the nomen tetragrammaton ( or four-letter'd name ! ) but not to insist on conjectures ; the scripture it self that brings so much light to things divine , that the gospel is called light in the abstract , the scripture , i say , informs us , that in this life we know but in part , and see things but darkly as in a glass ; and that we are so far from being able to find out god to perfection , as to his nature and attributes , that even the ways of his providence are to us untraceable . 7. these are some of the considerations that inclined me to think that god may have attributes that are not known to us . and this opinion perhaps will appear the more allowable , because of what i am going to add in answer to a weighty objection . for i know it may be alledged , that besides the two ways i have mentioned of attaining to the knowledge of god's attributes , there may be a third way preferable to both the others , and that is , by considering the idea of a being supremely or infintiely perfect ; in which idea it may be alledg'd , that all possible perfections are contained ; so that no new one can be added to it . but though i readily grant , that this idea is the most genuine that i am able to frame of the deity ; yet there may be divers attributes which though they are indeed in a general way contained in this idea , are not in particular discovered to us by it . 't is true that when , by any means whatsoever , any divine perfection comes to our knowledge , we may well conclude , that 't is in a sense comprized in the comprehensive notion we have of a being absolutely perfect ; but 't is possible that that perfection would never have come to our knowledge , by the bare contemplation of that general idea , but was suggested by particularities ; so that such discoveries are not so much deriv'd from , as refer'd to , the notion we are speaking of . the past considerations have , i presume , persuaded you , that god may have , as divers attributes , so divers excellencies and perfections , that are not known to us . it will therefore now be seasonable to indeavour to shew you , that of divers of the attributes we do know that he hath , we men have but an imperfect knowledge ; especially in comparison of that he has of them . which is not to be wondred at : since he possesses them in a manner or a degree peculiar to himself , and far transcending that wherein we men possess them , or rather some saint resemblances of them . it would be very unsutable to my intended brevity , and more disproportionate to my small abilities , to attempt the making this good by insisting particularly on all the divine excellencies that we are in some measure acquainted with . i therefore hope it may suffise to instance in a couple of the most known ones ; god's power , and his wisedom . which two i pitch upon , as being those that men are wont to look on as the principal , and for which they have the greatest admiration and respect , because we are not able to confer them on our selves ; as we think we can divers other vertues and perfections . for every man easily believes that he may be as chaste , as temperate , as just , and in a word , as good , as he pleases ; those vertues depending on his own will ; but he is sensible that he cannot be as knowing , as wise , and as powerfull , as he would . and thence he not irrationally concludes , that power and wisedom slow from , and argue , an excellency and superiority of nature or condition . the power and wisedom of god display themselves by what he does in reference both to his corporeal , and his incorporeal creatures . among the manifold effects of the divine power , my intended brevity will allow me to mention onely two or three , which , though to discerning eyes they be very manifest , are not wont to be very attentively reflected on . the immense quantity of corporeal substance that the divine power provided for the framing of the universe ; and the great force of the local motion that was imparted to it , and is regulated in it . and first ; the vastness of that huge mass of matter that the corporeal world consists of , cannot but appear stupendious to those that skilfully contemplate it . that part of the universe which has been already discovered by humane eyes , assisted with dioptrical glasses , is almost unconceiveably vast : as will be easily granted , if we assent to what the best astronomers , as well modern as ancient , scruple not to deliver . the sixt stars of the first magnitude , that to vulgar eyes look but like shining spangles , are by artists affirmed to exceed , each of them , above a hundred times in bigness the whole globe of the earth : and as little as these twinkling stars appear to our naked eyes , they do ( which probably you will think strange ) appear much lesser through our telescopes ; which taking off those false lights that make them look to our maimed sight as they are wont to be painted , shew them little otherwise than as speeks or physical points of light . and the sun , which is granted to be some millions of miles nearer to us than the other sixt stars are , though it seem at this lesser distance not to be half a foot broad ; is by the generality of mathematicians believ'd to be above a hundred and threescore times bigger than the earth . nay , according to the more recent calculations of some more accurate modern artists , 't is estimated to be eight or ten thousand times as big as the terraqueous globe , and by farther observation may perhaps be found yet much vaster . and it plainly appears by the parallaxes and other proofs , that this globe of earth and water that we inhabit , and often call the world ; though it be divided into so many great empires , and kingdoms , and seas , and though according to the received opinion it be 5400 german leagues in circuit , and consequently contain 10 , 882 , 080 , 000. cubick miles in solid measure , and according to the more modern observations have a greater circumference ( amounting to above 26000 miles : ) yet this globe , i say , is so far from being for its bulk , a considerable part of the universe , that without much hyperbole we may say that 't is in comparison thereof but a physical point . nay those far greater globes , of the sun and other fixt stars , and all the solid masses of the world to boot , if they were reduced into one , would perhaps bear a less proportion to the fluid part of the universe , than a nut to the ocean . which brings into my mind the sentence of an excellent modern astronomer , that the stars of the skie , if they were crouded into one body and placed where the earth is , would , if that globe were placed at a fit distance , appear to us no bigger than a star of the first magnitude now does . and after all this i must remind you , that i have been hitherto speaking but of that part of the corporeal universe that has been already seen by us . and therefore i must add that as vast as this is , yet all that the eye , even when powerfully promoted by prospective tubes , hath discovered to us , is far from representing the world of so great an extent , as i doubt not but more perfect telescopes hereafter will do . and even then the visible part of the world will be far enough from reaching to the bounds of the vniverse : to which the cartesians and some other modern philosophers will not allow men to set any ; holding the corporeal world to be ( as they love to speak ) indefinite , and beyond any bounds assignable by us men . 8. from the vast extent of the universe , i now proceed to consider the stupendious quantity of local motion , that the divine power has given the parts of it , and continually maintains in it . of this we may make some estimate by considering with what velocity some of the greater bodies themselves are mov'd , and how great a part of the remaining bodies of the universe , is also , though in a somewhat differing way , indow'd with motion . as for the first of these ; the least velocity that i shall mention , is that which is afforded by the copernican hypothesis : since according to that 't is the earth that moves from west to east about its own axis ; ( for it s other motions concern not this discourse ) in four and twenty hours . and yet this terraqueous globe which we think so great that we commonly call it the world , and which , as was lately noted , by the recenter computations of mathematicians is concluded to contain six or seven and twenty thousand miles in circuit ; some part of this globe , i say , moves at such a rate , that the learned gassendus confesses , that a point or place , situated in the aequator of the earth , does in a second minute move about two hundred toises or fathoms ; that is , twelve hundred feet : so that a bullet when shot out of a cannon , scarce slies with so great a celerity . 9. but , as i was saying , the motion of the earth is the least swift that i had to mention ; being indeed scarce comparable to the velocity of the fixt stars ; if , with the generality of astronomers , we suppose them to move in four and twenty hours about the earth . for supposing the distance assign'd by the famous tycho ( a more accurate observer than his predecessours ) between us and the firmament to be fourteen thousand semediameters of the earth , a fixt star in the aequator , does , as mullerius calculates it , move 3153333 miles in an hour , and consequently in a minute of an hour , fifty two thousand five hundred fifty five miles , and a second ( which is reckon'd to be near about a single pulsation or stroke of the artery of a healthy man ) 875 miles : which is about , if not above , three thousand times faster than a cannon bullet moves in the air. 't is true that according to the ptolomean hypothesis , a fixt star in the aequinoctial doth in a second move at most but three semediamiters of the earth ; but according to the learned and diligent ricciolus , this velocity ( of our fixt stars ) is fifty times greater than in the ptolomean hypothesis ; and threescore and ten times greater than in the tichonian hypothesis . for according to ricciolus , such a fixt star as we speak of , moves in a second minute ( or one beating of the pulse ) 157282 german leagues which amount to six hundred twenty nine thousand one hundred twenty eight english miles . and now i shall add ( what possibly you have not observ'd ) that that portion of the universe which commonly passes for quiescent , and yet has motion put into it ; is so great , that for ought i know , the quantity of motion distributed among these seemingly quiescent bodies , may equall if not exceed the quantity of motion the first mover has communicated to the fixt stars themselves , though we suppose them whirl'd about the earth with that stupendious swiftness that the ptolemeans and tychonians attribute to them . for i reckon that the fixt stars and planets , or if you please , all the mundane globes , whether lucid or opacous , of which last sort is the earth , do all of them together bear but a small proportion to the interstellar part of the vniverse . and though i should allow all these globes to be solid , notwithstanding that it can scarce be prov'd of any of them ; and the cartesians think the sun ( which they take to be a fixt star , and therefore probably of the same nature with the rest ) to be extremely fluid : though i should , i say , grant this ; yet it must be confess'd , that each of these solid globes swims in an ambient fluid of very much greater extent than it self is . so that the fluid portion of the universe will in bulk almost incomparably exceed the solid . and if we consider what is the nature of a fluid body , as such we shall find that it consists in having it's minute parts perpetually and variously mov'd , some this way and some that way ; so that though the whole body of a liquor seems to be at rest , yet the minute parts that compose that liquor , are in a restless motion ; continually shifting places amongst themselves , as has been amply shewn in a late tract intituled , the history of fluidity and firmness . 10. and because the quantity of motion shar'd by the corpuscles that compose fluid bodies is not usually reflected on even by philosophers ; 't will not be here amiss to add that how great and vehement a motion the parts of fluid bodies ( perhaps when the aggregates of those particles appear quiescent ) may be endowed with , we may be assisted to guess , by observing them when their ordinary motions happen to be disturb'd , or to be extraordinarily excited by fit conjunctures of circumstances . this may be observed in the strange force and effects of boisterous winds and whirlewinds , which yet are but streams and whirlepools of the invisible air , whose singly insensible parts are by accidental causes determined to have their motion made either in a streight or almost streight-line , or as it were about a common centre . but an instance much more conspicuous may be afforded by a mine charged with gunpowder ; where the flame or some subtile aethereal substance that is always at hand in the air , though both one and the other of them be a fluid body , and the powder perhaps be kindled but by one spark of fire , exerts a motion so rapid and furious , as in a trice is able to toss up into the air , whole houses and thick walls ; together with the firm soil , or perchance solid rocks , they were built upon . 11. but since the velocity of these discharged flames may be guess'd at , by that which the flame of gunpowder impresses on a bullet shot out of a well charg'd gun , which the diligent mersennus , who made several trials to measure it , defines to be about 75 toises , or fathoms ( that is , 450 foot ) in a second , being the 60th part of a minute : if we admit the probable opinion of the cartesians , that the earth and divers other mundane globes , as the planets , are turn'd about their own axes by the motion of the respective aethereal vortices or whirlepools , in which they swim , we shall easily grant that the motion of the celestial matter that moves , for instance , upon the remote confines of the earths vortex , is by a vast excess more rapid than that of the surface of the earth . and yet we formerly observ'd , that a place situated under the aequator does ( if the earth turns about its own axis ) move as swiftly as a bullet shot out of a cannon . but if we chuse rather the tychonian hypothesis , which makes the firmament with all the vast globes of light that adorn it to move about their common centre in 24 hours , the motions of the celestial matter must be allowed a far greater , and indeed a scarce imaginable rapidity . these things are mention'd , that we may have the more enlarg'd conceptions of the power as well as wisedom of the great creator , who has both put so wonderfull a quantity of motion into the universal matter and maintains it therein , and is able , not onely to set bounds to the raging sea , and effectually say to it , hitherto shalt thou come , and no farther , and here shall thy proud waves be stay'd , but , ( what is far more ) so to curb and moderate those stupendiously rapid motions of the mundane globes and intercurrent fluids , that neither the unwealdiness of their bulk , nor celerity of their motions , have made them exorbitate or fly out , and this for many ages ; during which no watch for a few hours , has gone so regularly . the sun , for instance , moving without swerving , under the same circular line that is call'd the ecliptick . and if the firmament it self , whose motion in the vulgar hypothesis is by much the most rapid in the world , do fail of exactly completing its revolution in 24 hours , that retardation is so regulated that since hipparchus's time , who liv'd 2000 years ago , the first star in aries , which was then near the beginning of it , is not yet come to the last degree of that sign . 12. after what hath been discoursed of the power of god , it remains , that i say something about his wisedom , that being the attribute to which those that have elevated understandings , are wont to pay the highest veneration , when they meet it even in men , where yet 't is still but very imperfect . the wisedom of god which saint paul somewhere justly styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifold or multifarious , is express'd in two differing manners or degrees . for sometimes it is so manifestly display'd in familiar objects , that even superficial and almost careless spectators may take notice of it . but there are many other things wherein the treasures of wisedom and knowledge may be said to be hid ; lying so deep that they require an intelligent and attentive considerer to discover them . but though i think i may be allowed , to make this distinction , yet i shall not solicitously confine my self to it ; because in several things both these expressions of the divine wisedom , may be clearly observ'd . those objects of this wisedom that we shall at this time consider are of two sorts , the material and visible , and the invisible and immaterial creatures of god. in the first of these , whose aggregate , or collection makes up the corporeal world , commonly , call'd vniverse , i shall briefly take notice , of the excellent contrivance of particular bodies ; of the great variety , and consequently number , of them ; of their symmetry , as they are parts of the world ; and of the connexion and dependance they have in relation to one another . and though under the two first of these heads , i might as well as under the other two , take notice of many inanimate bodies , as well as of those that are endowed with vegetative and sensitive souls ( as naturalists commonly call them ; ) yet for brevities sake i shall here take notice onely , of that more perfect sort of living creatures that we call animals . 13. i. the contrivance of every animal , and especially of a humane body , is so curious and exquisite , that 't is almost impossible for any body , that has not seen a dissection well made and anatomically considered , to imagine or conceive how much excellent workmanship is display'd in that admirable engine . but of this having discours'd elsewhere more fully , i shall here onely tell you in a word ( and 't is no hyperbole ) that as st. paul said on another occasion . that the foolish things of god are wiser than men , and the weak things of god stronger than men. so we may say , that the meanest living creatures of god's making , are far more wisely contrived , than the most excellent pieces of workmanship that humane heads and hands can boast of . and no watch nor clock in the world , is any way comparable for exquisiteness of mechanism , to the body of even an ass or a frog . 14. ii. but god's wisedom is recommended as well by the variety , and consequently the number of the kinds of living creatures , as by the fabrick of each of them in particular . for the skill of humane architects and other artists is very narrow , and for the most part limited to one or to a few sorts of contrivements . thus many an architect can build a house well , that cannot build a ship : and ( as we daily see ) a man may be an excellent clock-maker , that could not make a good watch , and much less contrive well a fouling-piece , or a wind-mill . 15. but now the great author of nature has not onely created four principal sorts of living engins , namely beasts , birds , fishes and reptiles ; which differ exceedingly from one another , as the several regions or stages where they were to act their parts , required they should do ; but under each of these comprehensive genders are compriz'd i know not how many subordinate species of animals , that differ exceedingly from others of the same kind , according to the exigency of their particular natures . for not onely the fabrick of a beast ( as a lion ) is very differing from that of a bird , or a fish , ( as an eagle or a whale ; ) but in the same species the structure or mechanism of particular animals is very unlike . witness the difference between the parts of those beasts that chew the cud , and those that do not ; and between the hog and the hare , especially in their entrals ; and so between a parrot and a batt , and likewise between a whale , a star-fish , a lobster , and an oyster , ( to mention now no other instances . ) and if with divers philosophers both ancient and modern , we admit vegetables , into the rank of living creatures ; the number of these being so great , that above six thousand kinds of vegetables were many years ago reckon'd up ; the manifold displays of the divine mechanism , and so of its wisedom , will by that great variety of living engins , be so much the more conspicuous . 16. iii. that which much enhances the excellent contrivances to be met with in these automata , is the symmetry of all the various parts that each of them consists of . for an animal , though consider'd in his state of intireness , he is justly look'd upon as one engine ; yet really this total machine ( if i may so call it ) is a complex thing made up of several parts , which consider'd separately may pass each of them for a subordinate engine excellently sitted for this or that particular use . as an eye is an admirable optical instrument to enable a man to see ; and the hand is so well fram'd for a multitude of mechanical uses , that aristotle thought sit to call it the organ of organs , ( or instrument of instruments . ) it ought therefore highly to recommend the wisedom of the great yotser hakkol former of all things ( as the scripture styles him , ) that he has so fram'd each particular part of a man ( or other animal , ) as not to let the skill bestowed on that , hinder him from making that part or member it self , and every other , neither bigger nor less , nor ( in a word ) otherwise constituted , than was most expedient for the completeness and welfare of the whole animal . which manifests that this great artist had the whole fabrick under his eye at once ; and did at one view behold all that was best to be done , in order to the completeness of the whole animal , as well as to that of each member and other part , and admirably provided for them both at once . whereas many an excellent artificer , that is able to make a single engine very complete , may not be able to make it a commodious part of a complex or aggregate of engins . as 't is not every one that can make a good pump , that can make a good ship pump ; nor every chymist that can build an oven for a bake house , that can make one fit to be set up in a ship : and we see that our pendulum clocks , that are moved with weights , and go very regularly a-shore , cannot yet be brought to perform their office ( of constantly measuring of time ) when set up in a sayling ship. 17. iv. the fourth way by which god manifests his wisedom in his corporeal creatures , is , their mutual usefulness to one another , in a relation either of dependency or of coordination . this serviceableness may be considered , either as the parts of the animal have a relation to one another , and to the whole body they make up ; or as intire and distinct bodies have reference to or dependency on each other . to the first sort of utility belong the uses of the parts of the humane body , for instance ; which are so fram'd , that besides these publick offices or functions that some of them exercise for the good of the whole , as the stomach for concocting aliments , the brain for supplying animal spirits to move the limbs , and other parts , the kidneys to separate the superfluous serum of the bloud ; there are many other particular parts that have that subserviency to one another , that no despicable portion of the books of anatomy is employ'd in the mention of them . and divers consents of parts , and utilities that accrue from one to the other , are farther discovered by diseases , which primarily affecting one part or member of the body , discover that this or that other part has a dependance on it , or a particular relation to it , though perhaps not formerly taken notice of . to the second part of utility belong those parts that discriminate the sexes of animals , which ( parts ) have such a relation one to another in the male and the female , that 't is obvious they were made for the conjunction of both in order to the propagation of the species . i cannot here spend time to consider the fitness of the distance and situation of the sun , the obliquity of its motion under the ecliptick , and ( especially ) the compensations that nature makes by one thing for another , the excess of whose qualities would else be noxious to men , as the great heats and dryness that reign in many parts of the torrid zone and some neighbouring climates , would render those countries barren and uninhabitable , as the ancients thought them , if they were not kept from being so , by the etesians and the trade-winds , which blow regularly ( though not always the same way ) for a great part of the hottest seasons of the year , and are assisted by the length of the nights , by the copious and lasting rains that fall at set times , by the greatness of the rivers , ( some of them periodically overflowing their banks to great distances ) and by the winds that in many places blow in the night from the land seaward , and in the morning from the sea towards the land ; for these , and some other such things , do so moisten and refresh the ground , and contemperate the air , that in many of those climates which the ancients thought parch'd up and uninhabitable , there are large kingdoms and provinces that are both fruitfull and populous , and divers of them very pleasant too . but as i was saying , i cannot stay to prosecute what might be represented to shew the usefulness of many of god's other sensible works to the noblest kind of them men. but i shall rather content my self by adding a few lines , to point farther at the reference that god has been pleas'd to make many other things have to the welfare of men and other animals ; as we see that according to the usual course of nature , lambs , kids , and many other living creatures , are brought into the world at the spring of the year ; when tender grass and other nutritive plants are provided for their food . and the like may be observ'd in the production of silk-worms , whose eggs according to natures institution , are hatch'd when mulbury trees begin to bud , and put forth those leaves whereon these pretious insects are to feed ; the aliments being tender whilst the worms themselves are so , and growing more strong and substantial , as the insects increase in vigour and bulk . 18. there is one thing , which though it might perhaps have been more properly brought in before , must not here be pretermitted . for besides what was lately said of the excellent fabrick of the bodies of men and other animals , we may deservedly take notice how much more wonderfull than the structure of the grown body must be the contrivance of a semen animatum : since all the future parts , ( solid as well as soft , ) and the functions , and many of the actions ( and those to be variable pro re nata ) of the animal to be produc'd , must be durably delineated , and as it were couch'd in a little portion of matter , that seems homogeneous , and is unquastionably sluid . and that which much increases the wonder , is , that one of these latent impressions or powers , namely the plastick , or prolifick , is to lye dormant perhaps above thirty or forty years , and then to be able to produce many more such engins as is the animal it self . [ i have hitherto , among the corporeal works of god , taken notice onely of those productions of his power and wisedom that may be observ'd in the visible world. so that i may be allowed to consider farther , that not onely the peripateticks , but the generality of other philosophers , believe the world to be finite : and , though the cartesians will not say it is so , but chuse rather to call it indefinite , yet as it is elsewhere shewn , their opinion is rather a well meant piece of modesty , than a strict truth . for in reality , the world must every way have bounds , and consequently be finite , or it must not have bounds , and so be truely boundless , or , ( which is the same thing in other terms ) infinite . and if the world be bounded , then those that believe a deity , to whose nature it belongs to be of infinite power , must not deny that god is , and still was , able to make other worlds than this of ours . and the epicureans , who admitted no omnipotent maker of the world , but substituted chance and atomes in his stead , taught that by reason the causes sufficient to make a world , that is atomes and space , were not wanting ; chance has actually made many worlds , of which ours is but one ; and the cartesians must , according to their doctrine of the indefiniteness of corporeal substance , admit that our visible world , or if they please , vortex , by which i mean the greatest extent our eyes can reach to , is but a part , and comparatively but a very small one too , of the whole vniverse : which may extend beyond the utmost stars we can see , incomparably farther than those remotest visible bounds are distant from our earth . now if we grant with some modern philosophers , that god has made other worlds besides this of ours , it will be highly probable that he has there display'd his manifold wisedom , in productions very differing from those wherein we here admire it . and even without supposing any more than one universe : as all that portion of it that is visible to us , makes but a part of that vastly extended aggregate of bodies : so if we but suppose , that some of the celestial globes , whether visible to us , or plac'd beyond the reach of our sight , are peculiar systemes , the consideration will not be very different . for since the fix'd stars are many of them incomparably more remote than the planets , 't is not absurd to suppose that as the sun , who is the fix'd star nearest to us , has a whole systeme of planets that move about him , so some of the other fix'd stars may be each of them the centre , as it were , of another systeme of celestial globes : since we see that some planets themselves , that are determined by astronomers to be much inferiour in bigness to those fix'd stars i was speaking of , have other globes that do as it were depend on them , and move about them ; as , not to mention the earth that has the moon for its attendant , nor saturn that is not altogether unaccompanied , 't is plain that jupiter has no less than four satellites that run their courses about him. and 't is not to be pretermitted , that none of these lesser and secondary planets , ( if i may so call them ) that moves about saturn and jupiter is visible to the naked eye , and therefore they were all unknown to the ancient astronomers , who liv'd before the invention of telescopes . now , in case there be other mundane systemes ( if i may so speak ) besides this visible one of ours , i think it may be probably suppos'd that god may have given peculiar and admirable instances of his inexhausted wisedom in the contrivance and government of systemes , that for ought we know may be fram'd and manag'd in a manner quite differing , from what is observ'd in that part of the universe that is known to us . for besides that here on earth the loadstone is a mineral so differing in divers affections , not onely from all other stones , but from all other bodies , that are not magnetical , that this heteroclite mineral scarce seems to be originary of this world of ours , but to have come into it , by a remove from some other world or systeme ; i remember that some of the navigators that discovered america , took notice that at their first coming into some parts of it , though they found great store of animals and plants , yet they met with few of the latter , and scarce any of the former , of the same species with the living creatures of europe . 19. now in these other worlds ; besides that we may suppose that the original fabrick , or that frame into which the omniscient architect at first contriv'd the parts of their matter , was very differing from the structure of our systeme ; besides this , i say , we may conceive that there may be a vast difference betwixt the subsequent phoenomena , and productions observable in one of those systemes , from what regularly happens in ours , though we should suppose no more , than that two or three laws of local motion may be differing in those unknown worlds , from the laws that obtain in ours . for if we suppose , for instance , that every entire body , whether simple or compounded , great or small , retains always a motive power , ( as philosophers commonly think that the soul does , when it has mov'd the humane body ; and as the epicureans and many other philosophers think all atomes do , after they have impell'd one aonther ) this power of exciting motion in another body , without the movents loosing its own , will appear of such moment to those that duely consider , that local motion is the first and chiefest of the second causes that produce the phoenomena of nature : that they will easily grant that these phoenomena must be strangely diversifyed , by springing from principal causes so very differingly qualifyed . nor ( to add another way of varying motion ) is it absurd to conceive , that god may have created some parts of matter to be of themselves quiescent , ( as the cartesians and divers other philosophers suppose all matter to be in its own nature , ) and determin'd to continue at rest till some outward agent force it into motion : and yet that he may have endow'd other parts of the matter , with a power like that which the atomists , ascribe to their principles , of restlesly moving themselves , without loosing that power by the motion they excite in quiescent bodies . and the laws of this propagation of motion among bodies , may be not the same with those that are established in our world : so that but one half , or some lesser part , ( as a third , ) of the motion that is here communicated from a body of such a bulk and velocity , to another it finds at rest , or slowlier mov'd than it self , shall there pass from a movent to the body it impells ; though all circumstances , except the laws of motion , be suppos'd to be the same . nor is it so extravagant a thing , as at first it may seem , to entertain such suspicions as these . for in the common philosophy , besides that the notion and theory of local motion are but very imperfectly propos'd , there are laws or rules of it well , not to say at all , establish'd . 20. and as for the cartesian laws of motion , though i know they are received by many learned men , yet i suspect that it is rather upon the authority of so famous a mathematician as des-cartes , than any convictive evidence , that accompanies the rules themselves : since to me ( for reasons that belong not to this discourse , ) some of them appear not to be befriended either by clear experience , or any cogent reason . and for the rule that is the most usefull , namely that which asserts , that there is always the same quantity of motion in the world ; every body that moves another , loosing just as much of its own as it produces in the other : the proof he offers , being drawn from the immutability of god , seems very metaphysical , and not very cogent to me ; who fear that the properties and extent of the divine immutability , are not so well known to us mortals , as to allow cartesius to make it in our present case , an argument à priori . and à posteriori i see not how the rule will be demonstrated : since , besides that it may be questioned whether 't is agreeable to experience in divers instances that might be given of communicated motions here below ; i know not what experience we have of the rules by which motion is propagated in the heavenly regions of the world , among all the bodies , that make up the aetherial , ( which is incomparably the greatest ) part of the universe . so that the truth of the cartesian rules being evinc'd neither à priori , nor à posteriori ; it appears not why it should be thought unreasonable to imagine , that other systemes may have some peculiar laws of motion ; onely because they differ from those cartesian rules , whereof the greatest part are , at least undemonstrated . ] 21. but though , if we allow of suppositions and conjectures , such as those lately mention'd , that are at least not absurd ; they may conduce to amplify some of our idea's of divine things ; yet we need not fly to imaginary ultra mundane spaces , to be convinc'd that the effects of the power and wisedom of god , are worthy of their causes , and not near adequately understood by us ; if with sufficient attention we consider that innumerable multitude , and unspeakable variety of bodies , that make up this vast universe . for , there being among these a stupendious number , that may justly be look'd upon as so many distinct engins , and many of them very complicated ones too , as containing sundry subordinate ones : to know that all these , as well as the rest of the mundane matter , are every moment sustain'd , guided and govern'd , according to their respective natures , and with an exact regard to the catholick laws of the universe ; to know , i say , that there is a being that doeth this every where and every moment , and that manages all things without either aberration or intermission ; is a thing , that if we attentively reflect on , ought to produce in us , for that supreme being that can doe this , the highest wonder , and the lowliest adoration . the epicureans of old did with some colour of reason , as well as with much confidence , urge against the belief of a divine providence , that 't is unconceivable , and therefore incredible ; that the gods should be sufficient for such differing and distracting employments , as , according to the exigencies of natures works , to make the sun shine in one place , the rain shower down in another , the winds to blow in a third , the lightening to flash in a fourth , the thunderbolts to fall in a fifth ; and in short , other bodies to act and suffer according to their respective natures . wherefore we , that upon good grounds believe that god really does , what these philosophers thought impossible to be done , by any agents whatsoever , are much wanting in our duty if we do not admire an al-pervading wisedom , that reaches to the utmost extent of the universe , and actually performing what philosophers profess'd they could not so much as conceive , highly merits that those difficulties which they thought insuperable , and so , a sufficient excuse for their unbelief , should be a powerfull motive to our veneration , of that transcendent wisedom , that without any trouble surmounts them . 22. we have seen some displays of god's wisedom as well as power , by what we have observ'd in his corporeal works . but 't will be easily granted , that some of the divine perfections , could not be so well express'd or copied upon corporeal creatures , as upon the rational and immaterial soul of man , and other intellectual beings : as the picture of an apple or a cherry , or the character of a number , is not capable of receiving or containing so much of an excellent painter's skill , as he may exhibite in a piece wherein the passions of the mind , and the laws of opticks , and of decency , may be fully express'd . and it may well be presum'd , that if we were as familiarly acquainted with god's incorporeal creatures as we are with his visible ones , we should perceive , that as spirits are incomparably more noble than bodies ; so the divine wisedom employ'd in the government and conduct of them , is more glorious than that which we justly admire in the frame and management of his corporeal works . and indeed let a portion of matter be never so fine , and never so well contriv'd , it will not be any more than an engine devoid of intellect and will , truely so call'd , and whose excellency , as well as its distinction from other bodies even the grossest and imperfectest , can consist but in mechanical affections , such as the size , shape , motion and connexion of its parts : which can neither excite themselves into motion , nor regulate and stop the motion they once are in . whereas true spirits , ( by which i here mean immaterial substances , ) have by god's appointment belonging to their nature , understanding , will , and an internal principle , both of acting so and so , and of arbitrarily ceasing from action . and though god , as the sole creator of all substances , has , and if he please may exercise , an absolute dominion over all his creatures , as well immaterial as corporeal ; yet since he has thought fit to govern spirits according to the nature he has given them , ( which comprehends both understanding and will ; ) to create such intelligent free , and powerfull beings , as good and bad angels , ( to say nothing now of men ) and to govern them on those terms so as effectually to make them ( however they behave themselves , ) instruments of his glory , which multitudes of them do as subtily , as obstinately oppose ; to doe these things , i say , requires a wisedom and providence , transcending any that can be display'd in the formation and management of merely corporeal beings . for inanimate engins may be so contriv'd , as to act but as we please , whereas angels and humane souls are endow'd with a freedom of acting , in most cases , as themselves please . and 't is far easier for a skilfull watch-maker , to regulate the motions of his watch than the affections and actions of his son. 23. and here give me leave to consider , that angels whether good or bad , are very intelligent and active beings ; and that each of them is endowed with an intellect capable of almost innumerable notions , and degrees , or variations of knowledge , and also with a will , capable of no less numerous exertions or acts ; and of having various influences upon the understanding , as ( on the other side ) it is variously affected by the dictates of it . so that , ( to apply this consideration to my present purpose ) each particular angel being successively capable of so many differing moral states ; may be look'd upon , as , in a manner , a distinct species of the intellectual kind . and the government of one daemon , may be as difficult a work , and consequently may as much declare the wisedom and power of god , as the government of a whole species of inanimate bodies , such as stones or metals : whose nature determines them to a strict conformity to those primordial laws of motion , which were once settled by the great creatour , and from which , they have no wills of their own to make them swerve . the scripture tells us , that in the oeconomy of man's salvation , there is so much of the manifold wisedom of god express'd , that the angels themselves desire to pry into those mysteries . when our saviour , having told his apostles that the day and hour of his future coming to judgment ( whether of the jewish nation or the world , i now enquire not ) was not then known to any ; subjoyns , no , not to the angels of heaven , but to his father onely : he sufficiently intimates them to be endowed with excellent knowledge , superiour to that of men : and that perhaps may be one of the reasons why the scripture styles them angels of light. it also teaches us that the good angels are vastly numerous , and that as they are of differing orders ▪ some of them being arch-angels , and some princes of particular empires or nations : so that god assigns them very differing and important employments both in heaven and in earth ; and sometimes such as oblige them , in discharge of their respective trusts , to endeavour the carrying on of interfering designs . the same scripture by speaking of the devil and his angels , and of the great dragon that drew down with his tail the third part of the stars from heaven to earth , and by mentioning a whole legion of devils that possessed a single man ; and by divers other passages that i shall not now insist on , giving us ground to conclude , that there is a political government in the kingdom of darkness ; that the monarch of it is exceeding powerfull , whence he is styl'd the prince of this world , and some of his officers have the titles of principalities , powers , rulers of the darkness of this world , &c. that the subjects of it are exceeding numerous ; that they are desperate enemies to god and men , whence the devil is styl'd the adversary , the tempter , and a murtherer from the beginning ; that they are very false and crafty , whence the devil is call'd the father of lies , the old serpent ; and his strategems are styl'd the wiles , and depths of satan ; that their malice is as active and restless , as 't is great , whence , we are told that our adversary the devil walks about like a roaring lion , seeking whom he may devour . these things being taught us in the scripture it self , though i shall not now add any of the inferences that may be drawn from them to my present purpose , we may rationally suppose , that if we were quick-sighted enough to discern the methods of the divine wisedom in the government of the angelical and of the diabolical worlds , or great communities , if i may so call them ; we should be ravish'd into admiration how such intelligent , free , powerfull , and immortal agents ▪ should be without violence offer'd to their nature , made in various manners to conspire to fulfill the laws , or at least accomplish the ends , of that great theocracy , that does not alone reach to all kinds of bodies , to men , and to this or that rank of spirits , but comprises the whole creation , or the great aggregate of all the creatures of god. and indeed to make the voluntary , and perhaps the most crafty actions of evil men , and of evil spirits themselves , subservient to his wise and just ends ; does no less recommend the wisedom of god , than it would the skill of a shipwright and pilot , if he was able to contrive and steer his ship , so , as to sail to his designed port , not onely with a side-wind , or very near a wind , as many doe ; but with a quite contrary wind , and that a tempestuous one too . 24. perhaps you will think it allowable , that on this occasion i antedate what in due time will infallibly come to pass ; and now briefly take some notice , as if it were present , of the diffused and illustrious manifestation of the divine wisedom , ( as well as justice and mercy , ) that will gloriously appear at the day of the general judgment , when every good christians eyes shall be vouchsafed a much larger prospect than that which his saviour himself had , when he survey'd in a trice , and as it were at one view , all the kingdoms of the world ; and shall behold a much more numerous ( not to say numberless ) assembly , than that which is said to have consisted of all people , nations and languages , that flock'd in to the dedication of nebuchadnezar's golden image . at that great decretory day , when the whole off-spring of adam , shall by the loud voice and trumpet of the arch-angel be call'd together , from the remotest ages and the distantest climates in the world : when , i say , besides the faln angels , all the humane actours that ever liv'd , shall appear upon the stage at once : when the dead shall be rais'd , and the books shall be open'd : ( that is , the records of heaven and of conscience ) then the wisedom of god will shine forth in its meridian lustre , and its full splendour . not onely the occurrences that relate to the lives and actions of particular persons , or of private families , and other lesser societies of men ; will be there found not to have been overlook'd by the divine providence ; but the fates of kingdoms and commonwealths , and the revolutions of nations and of empires , will appear to have been order'd and over-rul'd by an incomparable wisedom . and those great politicians , that thought to out-wit providence , by their refin'd subtilties , shall find themselves taken in their own craftiness ; shall have their deepest counsels turn'd into foolishness ; and shall not be able to keep the amaz'd world from discovering , that whilst they thought they most craftily pursu'd their own ends , they really accomplish'd god's . and those subtile hypocrites that thought to make pretended religion the instrument of their secular designs , shall find those designs both defeated , and made truly subservient to that advancement of religion , which they really never aim'd at . 25. to employ and keep in order a very complicated engine , such as the famous strasburg's clock , or a man of war , though all the parts of it be inanimate and devoid of purposes and ends of their own , is justly counted a piece of skill . and this task is more difficult , and consequently does recommend the conduct of the performer , in proportion to the intricate structure , and the number of pieces whereof the engine consists . at which rate how astonishing and ravishing will appear that wisedom and providence that is able to guide and over-rule many thousand milions of engins endow'd with wills , so as to make them all be found in the final issues of things , subservient to purposes worthy of divine providence , holiness , justice and goodness . in short , when all the actours that had their parts in this world , shall appear at once upon the stage ; when all disguises shall be stript off , all intrigues discover'd , all hearts and designs laid open , then to find that this whole amazing opera , that has been acting upon the face of the earth , from the beginning to the end of time , has been so contrived and carried on by the great authour of the world and of men , that their innumerably various actions , and cross designs are brought , ( commonly without , and often against their wills , ) to conspire to the accomplishment of a plot worthy of god ; will appear an effect of so vast and so allpervading a wisedom , as humane intellects will admiringly confess , that nothing but a divine and omniscient one could compass . 26. 't is like you may have taken notice , that among the several instances i have given of the wisedom of god , i have not , ( unless perhaps incidentally and transiently , ) mention'd the oeconomy of man's salvation by jesus christ . and therefore i think my self oblig'd to advertise you , that though , for reasons to be given you ▪ if you desire it , by word of mouth , i have thought fit , that subject , which has been already handled by so many profess'd divines , should be left untreated of by me , who am a layman ; yet i did not pretermit it , upon the score of thinking it at all inferiour to those other manifestations of god's wisedom , that i expresly discourse of . for i think that in the redemption of mankind , more of the divine attributes than are commonly taken notice of , have their distinct agencies ; and that their co-operation is so admirably directed by the divine wisedom , that an apostle may very justly call it the great mystery of godliness ; and that it no less deserves our wonder , than our gratitude . 27. i am not ignorant that many learned divines , have largely , and some of them laudably , treated of this subject . but i confess i doubt whether most of them have not been more happy in their care to avoid errours about it , than skilfull in their attempts , to unveil the mysteries couch'd in it . there are in the great work of man's redemption , some characters and footsteps of the divine wisedom , so conspicuous , not to say so refulgent , that a believer endow'd but with a mediocrity of parts , may easily enough discern them . but there are also in this sublime and comprehensive work , some depths of god , ( to use a scripture phrase ) and so much of the wisedom of god in a mystery , ( that is , of the mysterious wisedom of god ) that i cannot think it an easie matter to have a mental eye , so inlightned and so piercing , as to treat largely and worthily of so vast and abstruse a subject . and indeed when i consider , that a man must know much of the nature of spirits in general , and even of the father of them , god himself , of the intellect , will , &c. of the soul of man , of the state of adam in paradise , and after his fall , of the influence of his fall upon his posterity , of the natural or arbitrary vindictive justice of god , of the grounds and ends of god's inflicting punishments as a creditour , a ruler , or both ; of the admirable and unparallel'd person of christ the mediatour ; of those qualifications and offices that are required to fit him , for being lapsed man's redeemer , of the nature of covenants , and the conditions of those god vouchsaf'd to make with man , whether of works , or grace ; of the divine decrees , in reference to man's final state ; of the secret and powerfull operations of grace upon the mind , and the manner by which the spirit of god works upon the souls of men , that he converts , and brings by sanctification to glory . to be short , there are so many points ( for i have left divers unnam'd ) most of them of difficult speculation , that are fit to be discuss'd by him that would solidly and fully treat of the worlds redemption by jesus christ , that when i reflect on them , i am ready to exclaim with st. paul , who is sufficient for these things ; and i am so far from wondering , that the generality of divines and other writers on this subject , have not fully display'd the wisedom that god has express'd in this great work , that to have been able to accomplish it in so admirable a way , as god has actually contriv'd and made choice of , is one of the chief reasons of my admiration of the wisedom it self . and i am persuaded , that for god to reconcile his inflexible justice , his exuberant mercy , and all those other things that seem'd to clash inevitably about the design'd salvation of men , and make them co-operate to it ; is a stupendious manifestation of wisedom : there being no probleme in diophantus , alexandrinus , or apollonius pergaeus , in algebra , or in geometry , near so difficult to be solv'd , or that requires , that a greater number of proportions and congruities should be attended to at once , and made subservient to the same ends ; as that great probleme propounded by god's infinite goodness to his divine wisedom ; the redemption of lost and perverse mankind , upon the terms declar'd in the gospel , which are admirably fitted to promote at once , god's glory , and man's felicity . 28. though what has been said of the greatness of god's power and wisedom , may justly persuade us that those attributes are divine and adorable ; yet i must not deny that the representation that i have made of them , is upon several accounts , very disadvantageous . for first , there has not been said of them in this paper all that even i could have mention'd , to set forth their excellency ; because i had elsewhere treated of that subject , and was more willing to present you with some things i had not said before , than trouble you with many repetitions . but if instead of so unfit a person as i , the manifestation of the divine wisedom had been undertaken by the knowingest man in the world , or perhaps even by an angel , he would find himself unable fully to make out the matchless excellency of it . for how much wisedom has been exercis'd by an omniscient being , cannot be fully comprehended or , consequently , describ'd , but by an infinite understanding . besides , i have considered the wisedom display'd by god in the works of his creation and providence , with respect to them not to us . for they are excellent , absolutely , and in their own nature , and would simply upon that account deserve the wonder and the praises of rational beings , as they are rational : as zeuxis justly celebrated the skill of appelles , and modern geometers and mechanitians admire archimedes . but in this irrelative contemplation of god's works , a man's mind being intent onely upon the excellencies he discovers in them , he is not near so much affected with a just sense of the inferiority of his to the divine intellect , as he would be if he heedfully consider how much of the vast subjects he contemplates , are undiscovered by him , and how dimm and imperfect the knowledge is , which he has of that little he does discover . and now , ( lastly ) to the other disadvantages with which i have been reduc'd to represent ( and so to blemish . ) the divine attributes ; i must add , that i have insisted but upon two of them , god's power and his wisedom , whereas we know that he has divers other perfections , as ( besides those incommunicable ones , his , self-experience , self-sufficiency , and independency ) his goodness to all his creatures , his mercy to sinfull men , his justice , his veracity , &c. and as i long since noted , we may rationally conceive , that he may have divers attributes and consequently divers perfections , whereof we have at present no knowledge , or perhaps so much as particular conjecture , the inexhaustible fecundity of the divine nature being such , that for ought we know , we are acquainted with but a small part of the productions of an almighty power , accompanied with an infinite wisedom , and excited to communicate it self by an exuberant goodness . and indeed i see not why we may not say that by the notion or idea we have of him , and by the help of some attributes we already know he has , we may in general conceive , that he has other perfections , that we yet know not in particular : since of those attributes that we do already know , though the irrelative ones ( if i may so call them ) such as his self-existence , eternity , simplicity and independency ; may be known by mere speculation , and as it were all at once , by appearing to us as comprehended in the notion of a being absolutely perfect ; yet there are divers relative attributes or perfections , that come to be known but successively , and as it were by experience of what he has actually done in relation to some of his creatures . as , the mercy of god was not known by adam himself before his fall ; and god's fidelity or faithfulness to his promises , as particularly that of sending the messias in the fulness of time was not , ( not to say could not be ) known but in process of time , when some of them came to be fulfill'd . and therefore , since some of god's perfections require or suppose the respective natures and conditions of his creatures , and the actings of some of them towards him , as well as some of his towards them ; we , that cannot be at all sure that he may not have made many sorts of creatures , and have had divers relations to them according to their several states and conditions , that we are altogether unacquainted with ; cannot know but that some of the attributes of god exercis'd towards these creatures , may remain unknown to us . 29. but whether the attributes , known and unknown , be thought to be more or fewer ; it will not be denyed , but that the natural and genuine result of all these divine perfections , ( which we conceive under distinct notions , because we are not able to see them at one view , united in god's most simple essence ) must be a most glorious majesty ; that requires the most lowly and prostrate venerations of all the great creatour's intelligent works . and accordingly we may observe ( from some of the formerly cited texts ) that the angels , who of all his mere creatures are the most excellent and knowing , are represented in the scripture as assiduously employing themselves , not onely in obeying and serving , but in praising , and adoring the divine majesty . the very name of angel in the original languages of the old and new testament , is a name of ministery : the hebrew malach and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying properly a messenger . and our saviour intimates in his most excellent pattern of prayer , that the will of god is done most obsequiously and chearfully in heaven ; since christians are directed to wish , that their obedience there pay'd him might be imitated upon earth . and as they style themselves the apostles fellow-servants ; so these celestial envoyes ( if i may so call them ) make no scruple of going upon the meanest errands , as we would think them ; considering rather by whom , than to whom , or about what , they are sent . so the first angel that we reade of , to have been sent to a particular person , was employed to hagar , a wandering and fugitive female slave , ready to perish for thirst in a wilderness ; to direct her to a well of water , and tell her somewhat that concerned her child . and another angel is represented as taking the part of an ass against a false prophet . nay of this glorious order of creatures in general , the scripture tells us , that they are all ministring spirits , sent forth to minister for them who shall be heirs of salvation . though the angels are creatures so glorious in their apparitions here below , that they use to strike amazement and veneration , if not terrour , even into the excellent persons they appear to , ( as we may learn from divers passages of the scripture , where we are told that their presence was accompanied with a surprizing splendour , and one of them is represented in the apocalypse , as inlightening the earth with his glory : and though their multitude be so great that sometimes the myriades of them , and sometimes the legions , are mention'd ; and elsewhere we are told of thousand thousands , and ten thousand times ten thousand of them : yet these celestial courtiers , that in comparison of us men , are so glorious , as well as intelligent and spotless , when they appear in multitudes about the throne of god , ( according to that vision of the prophet , who told the two kings of judah and israel , that he saw the lord sitting on his throne ; and all the host of heaven standing by him on his right hand and on his left , ) they stand not to gaze , but as the prophet daniel expresly says , to minister . and in isaiah's vision , the seraphims themselves are represented as covering their faces before their great maker , seated on his elevated throne . and we may easily guess that their employment is most humbly to adore and celebrate such dazelling majesty ; by what we are told of their crying one to another holy , holy , holy , is the lord of hosts , the whole earth is full of his glory . this profound respect of the angels is not to be marvel'd at : since , where esteem springs not from ignorance but knowledge , the greater the ability and opportunities are of having the knowledge clear and heighten'd , the greater veneration must be produc'd in an intelligent being , for the admired object : whose perfections are such , that even an angelical intellect cannot fully reach them ; since as a line by ●eing never so much extended in leng●● cannot grow a surface ; so neither ca● created perfections , be by any idea's so stretch'd as to be amplifyed into divine ones ; ( or idea's equal to them . ) and indeed speaking in general , the creatures are but umbratile ( if i may so speak ) and arbitrary pictures of the great creatour : of divers of whose perfections though they have some signatures ; yet they are but such , as rather give the intellect rises and occasions to take notice of and contemplate the divine originals , than they afford it true images of them : as a picture of a watch or man , or the name of either of them written with pen and ink , does not exhibite a true and perfect idea of a thing ( whose internal constitution a surface cannot fully represent ) but onely gives occasion to the mind to think of it , and to frame one . and what i have said of the creatures in general , holds true of the angels themselves : who by several prerogatives do indeed much surpass the rest of their fellow creatures , but yet are but creatures , and therefore of a nature infinitely inferiour to god's ; as , though a thousand is a far greater number than ten , and a million than a thousand , yet the latter as well as the two former is beyond computation distant from a number suppos'd to be infinite ; since otherwise a finite number ( that by which the lesser differs from the greater ) would be able by its accession to make a finite number become infinite . but to return to what i was saying of the angels . i thought fit to mention both the nobleness of their nature , the splendidness of their apparitions , and the profound veneration and ardent ▪ devotion which they pay'd to their creatour ; because we are wont to estimate remote things by comparison , as modern philosophers tell us , that we judge the rising or setting sun and moon , to be greater and more distant from us than when they are nearer the meridian , because when they are in the horizon we consider them as placed beyond mountains , or long tracts of land or sea , that we know to be great objects , and look upon as remote ones ; and yet see them interpos'd and consequently nearer than the celestial globes . for thus since the scripture proposes the angels to our imitation , the awefull reverence pay'd to the supreme being by those excellent spirits , who , as st. peter tells us , are greater in power and might than we , ought to admonish us of the ecstatick respect we mortals owe him ; and teach us that whensoever we speak either to god or of him , we ought to be inwardly affected ( and in our outward expressions appear to be so ) with the unmeasurable distance there is between a most perfect and omnipotent creatour , and a mere impotent creature ; as well as between a most holy god , and a most sinfull man. [ 30. if the conjectures formerly propos'd about worlds differing from ours may pass for probable , then it will be so too , that god in these other systemes may have fram'd a multitude of creatures , whose fabrick and motions , and consequently whose properties and operations , must be very differing from what is usually met with in our world. and the various contrivances wherein those differences consist will be so many peculiar instances , as well as productions , of the manifold wisedom of the great former of all things ; or ( as the original expression yotser hackol will bear , ) maker of the whole ( universe . ) but to add something now of nearer affinity to what was last said about god's government of spirits ; how much will this architecktonick wisedom ( if i may so call it ) exerted in framing and regulating an innumerable company of differing creatures , be recommended ; if the other worlds or vortexes we not long since spake of , and the invisible part of ours , ( as we may call the air and aether ) be peopled with intelligent , though no tvisible , inhabitants ? for , though the scripture seems not to speak expresly of any more sorts of spirits , than those good ones that retain the name of ( the whole genus ) angels , and the apostates that are commonly call'd devils , because these are the two sorts of spirits that it most concerns us men , to be inform'd of : yet the scripture , that in the history of the creation does not clearly so much as mention the production of angels , and elsewhere represents them , as well the bad as the good , of very differing orders , ( as far as we can guess by the several names it gives them ; ) the scripture , i say , does not deny that there are any other sorts of spirits than those it expresly takes notice of . so that without any affront to it , we may admit there are such , if any probable arguments of it , be suggested to us , either by reason or experience . and it seems not very likely , that while our terraqueous globe , and our air , are frequented by multitudes of spirits , all the celestial globes , ( very many of which do vastly exceed ours in bulk ) and all the aetherial or fluid part of the world , ( in comparison of which , all the globes , the celestial and terrestrial , put together , are inconsiderable for bulk ) should be quite destitute of inhabitants . i have not time to set down the opinions of the ancient as well eastern as grecian writers , especially the pythagoreans and platonists , to whose master this sentence is ascribed concerning the multitudes of daemons , ( a name by them not confin'd to evil spirits ) that liv'd in the superiour part of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will not presume to be positive in declaring the sense of those two expressions which the scripture employs , where speaking of the head of the satanical kingdom , it calls him the prince of the power of the air , ( and the word air , is among the hebrews taken in a great latitude , and several times us'd for the word heaven ) and where speaking of the grand adversaries of the gospel , it styles the spiritual wickednesses , or rather ( as the syriac reades it , spirits of wickedness , that is , ) wicked spirits not in high places , as our translatours have it , but in heavenly . but though , as i was saying , i will not be positive in giving these two texts such a sense , as may make them direct arguments for my conjecture , yet it seems that if they do not require , at least they may well bear , an interpretation suitable to my present purpose . and whatever become of the assertions of heathen philosophers and poets , 't is very considerable what is noted by the excellent grotius , ( who quotes several hebrew authorus for it ) that 't was the opinion of the jews , that all places from earth to heaven , even the starry heaven , are full of spirits . if this be so , the wisedom and power of god must reach much farther than we are commonly aware of ; since he has created , and does govern , such an inestimable multitude of spiritual beings , of various kinds , each of them endowed with an intellect and will of its own ; especially since , for ought we know , many or most of them , and perhaps some whole orders of them , are yet in a probational state , wherein they have free-will allow'd them ; as adam and eve were in eden , and all the angels were , before some of them ( as the scripture speaks ) left their first estate and their own mansion . and if to these angelical communities we add those others of children , idiots and madmen ; of whom , though all be in a sense rational creatures , yet the first community have not attain'd the full use of reason , for want of age ; and the two others cannot exercise that faculty for want of rightly dispos'd organs ; the wisedom and power of god in the divine government of such various and numerous communities of intellectual creatures , will to a considering man appear the more illustrious and wonderfull . ] 31. the distance betwixt the infinite creatour and the creatures , which are but the limitted and arbitrary productions of his power and will , is so vast , that all the divine attributes or perfections do by unmeasurable intervals transcend those faint resemblances of them , that he has been pleas'd to impress , either upon other creatures , or upon us men. god's nature is so peculiar and excellent , that there are qualities , which though high vertues in men , cannot belong to god , or be ascrib'd to him without derogation : such as are temperance , valour , humility , and divers others ; which is the less to be wonder'd at , because there are some vertues ( as chastity , faith , patience , liberality ) that belong to man himself , onely in his mortal and infirm condition . but whatever excellencies there be that are simply and absolutely such , and so may without disparagement to his matchless nature , be ascrib'd to god , such as are eternity , independency , life , understanding , will , &c. we may be sure that he possesses them ; since he is the original authour of all the degrees or resemblances we men have of any of them . and the psalmist's ratiocination is good . he that planted the ear , shall he not hear ? he that formed the eye , shall not he see ? he that teacheth man knowledge , shall not he know ? since all the perfections communicated to , or to be found in the creatures , ( whether men , angels , or any other ) being emanations of the divine excellencies , do as much belong to god , as in a bright day , all the luminous beams , that are to be found in the air , belong to the sun ; ( in whom they are united , and from whom they all proceeded . ) the vast difference then between the perfections of the great creatour , and those that are analogous to them in the creatures ; reaches to all the perfections that are though in very differing manners , to be found in both ; but yet the humane vnderstanding , as it values it self upon nothing more than wisedom , and knowledge ; so there is nothing that it esteems and reverences more in other beings , and is less willing to acknowledge it self surpass'd in . for which reason as i have in the soregoing part of this paper inculcated by more than one way ; the great superiority of god's intellect to man's ; so i think it not improper to prosecute the same design ; by mentioning to you some few particulars , whereby that superiority may manifestly appear . we may then consider , that besides that god knows an innumerable company of things that we are altogether unacquainted with , since he cannot but know all the creatures he has made , whether visible or invisible , corporeal or immaterial ; and what he has enabled them to doe ; according to that of st. james , known unto god are all his works from the beginning of the world. nay , since he cannot but know the extent of his own infinite power , he cannot but know numberless things as possible , that he has not yet made nor perhaps ever will please to make . but to confine my self to things actually existent ; besides his corporeal and immaterial creatures and their faculties or powers whereof we have some kind of notice , and besides perhaps multitudes of other things whereof we have no particular idea or conjecture ; he knows those things whereof we men have also some knowledge , in a manner or degree peculiar to himself . as what we know but in part , he knows fully , what we know but dimly , he knows clearly , and what we know but by fallible mediums , he knows most certainly . 32. but the great prerogative of god's knowledge , is , that he perfectly knows himself : that knowledge being not onely too wonderfull for a man ( as even an inspir'd person confesses touching himself ) but beyond the reach of an angelical intellect : since fully to comprehend the infinite nature of god , no less than an infinite understanding is requisite . and for the works of god , even those that are purely corporeal , ( which are therefore the meanest ) our knowledge of these is incomparably inferiour to his. for though some modern philosophers have made ingenious attempts to explain the nature of things corporeal , yet their explications generally suppose the present fabrick of the world , and the laws of motion that are settled in it . but god knows particularly both why and how the universal matter was first contriv'd into this admirable universe , rather than a world of any other of the numberless constructions he could have given it ; and both why those laws of motion rather than others were establish'd : and how senseless matter , to whose nature motion does not at all belong , comes to be both put into motion , and qualifyed to transfer it according to determinate rules , which it self cannot understand . but when we come to consider the particular and more elaborate works of nature ; such as the seeds or eggs of living creatures , or the texture of quicksilver , poysons , antidotes , &c. the ingenious confess their ignorance , ( about the manner of their production and operations ) and the confident betray theirs . but 't is like we men know our selves better than what is without us ; but how ignorant we are at home ; if the endless disputes of aristotle and his commentatours and other philosophers about the humane soul , and of physicians and anatomists about the mechanism and theory of the humane body , were not sufficient to manifest it ; 't were easie to be shewn ( as it is in another paper ) by the very conditions of the vnion of the soul and body ; which being setled at first by god's arbitrary institution , and having nothing in all nature parallel to them , the manner and terms of that strange union , is a riddle to philosophers , but must needs be clearly known to him , that alone did institute it , and , ( all the while it lasts ) does preserve it . and there are several advantages of the divine knowledge , above that of man , that are not here to be pretermitted . for first , we men can perceive and sufficiently attend , but to few things at once ; according to the known saying , pluribus intentus , minor est , ad singula sensus . and 't is recorded as a wonder of some great men among the ancients , that they could dictate to two or three secretaries at once . but god's knowledge reaches at once to all that he can know ; his penetrating eyes pierce quite thorough the whole creation , at one look ; and as an inspir'd pen-man declares , there is no creature that is not manifest in his sight , but all things are naked , and ( if i may so render the greek word ) extraverted , to his eyes . he always sees incomparably more objects at one view , than the sun himself endued with sight could do . for god beholds at once all that every one of his creatures , ( whether visible or invisible to us ) in the vast universe , either does or thinks . next , the knowledge of god is not a progressive or discursive thing , like that acquir'd by our ratiocinations ; but an intuitive knowledge : since , though we men by reason of the limitedness and imperfections of our understandings , are fain to make the notice we have of one thing , a step and help to acquire that of another , which to us is less known ; as may easily be observ'd even in the forms of syllogisms : yet god , whose knowledge as well as his other attributes are infinitely perfect , needs not know any one thing by the help of another : but knows every thing in it self ( as being the authour of it : ) and all things being equally known to him , he can by looking , if i may so speak , into himself ; see there , as in a divine and universal looking-glass , every thing that is knowable most distinctly and yet all at once . thirdly , god knows mens most secret thoughts and intentions . whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the searcher of all hearts , that understandeth all the imaginations of the thoughts . nay , he knows mens thoughts , afar off , and even never vented thoughts , which the man himself may not know . for not onely st. john says , that if our heart condemns us , god is greater than our heart and knows all things ; but god enabled daniel to declare to nebuchadnezzar , the whole series of the prophetick dream , whereof that monarch's own memory could not retrieve any part . and here give me leave to observe , ( what perchance you have not minded ) that even of a thing that happens to a man's self , and is of a nature capable to make the most vivid impressions on him ; god's knowledge may surpass his : since st. paul speaking of his being caught up into paradise , after having twice said , whether in the body i cannot tell , or whether out of the body , i cannot tell , he both times subjoyns , that god knows . our knowledge of our selves , as well as that of those other creatures that are without us , being so defective , the confidence of some that dare pretend to know god fully , by the light of their natural reason , will not hinder me from taking hence a rise to ask this short question ; how imperfect must mere philosophers knowledge of god's nature be since they know him but by his works ; and know his works themselves but very imperfectly ! the other and fourth conspicuous prerogative of the divine knowledge , is the prescience of future contingents , that depend upon the determinations and actions of free agents . for we men are so far from being able to stretch our knowledge to the discovery of that sort of events , that the greatest clerks have try'd their wits in vain to discover how god himself can foreknow them ; and therefore too many , even among christians , deny that he can ; though by divers accomplish'd predictions recorded in scripture , it manifestly appears , that he does . 33. when i consider the transcendent excellency , and the numerous prerogatives of the deity , i cannot without wonder , as well as trouble , observe , that rational men professing christanity , and many of them studious too , should wilfully and perhaps contemptuously , neglect to acquire or reflect on , those notices that are apt to increase their knowledge of god , and consequently their veneration for him. to aspire to a farther knowledge of god , that we may the better adore him , is a great part both of man's duty and his happiness . god who has put into men an innate desire of knowledge , and a faculty to distinguish the degrees of excellency in differing notices , and to relish those most , that best deserve it , and has made it his duty to search and enquire after god , and to love him above all things , would not have done this , if he had not known that those that make a right use of their faculties , must find him to be the noblest object of the understanding , and that which most merits their wonder and veneration . and indeed what can be more sutable to a rational creature , than to employ reason to contemplate that divine being , which is both the authour of its reason , and the noblest object , about which it can possibly be employ'd ? the knowledge of some dead language , or some old rusty medal , or the opinions and customs of some nations or sects , that did not perhaps reason nor live any better than we doe now , are thought worthy of curiosity , and even of the laborious industry of learned men ; and the study of things merely corporeal , gains men the honourable title of philosophers . but whatever these objects of inquiry be in themselves , 't is certain the greatest discoveries we can make of them are but trifles , in comparison of the excellency of the knowledge of god , which does as much surpass that of his works , as he himself does them. and 't is the prerogative of his nature , to be infinitely above all that he has made ; whether we contemplate the works of nature , or those of art , whereof the former are under another name , his more immediate works ; and the others the effects of one of his works ; and by consequence are originally his , though produc'd by the intervention of man. and though it be most true , that on the corporeal world , god has been pleas'd to stamp such impresses of his power , wisedom and goodness , as have justly exacted the admiration even of philosophers , yet the great authour of the world is himself incomparably superiour to all his workmanship , insomuch that , though he could have made , and always will be able to make , creatures more perfect than those he has made , by incomputable degrees of perfection ; yet the prerogative of his nature will keep him necessarily superiour to the excellentest creatures he can make , since the very condition of a creature hinders it from being ( to name now no other of the divine attributes ) self existent and independent . 't is therefore methinks a sad thing , that we men should grudge to spend now and then a few hours in the contemplation and internal worship of that most . glorious and perfect being , that continually employs the devotion of angels themselves . this i judge probable from hence , that those blessed spirits are represented in the scripture as celebrating with joyfull songs and acclamations , the nativity of the world , and i think they may well be supposed , to have an ardent desire to obtain a farther knowledge of god himself . since , as an apostle assures us , they earnestly desire to look into the truths contain'd in the gospel , and the dispensations of god towards frail and mortal men. 34. i know i may be told that scrutator majestatis , &c. and that 't is a dangerous thing to be inquisitive about the nature of god. but , not to urge that the latin sentence is taken but out of an apocryphal book ; i answer that the secret things of god that are to be left to himself , seem to be his unrevealed purposes and decrees and his most abstruse essence or substance , the scrutiny whereof i readily acknowledge not to belong to us . but i think there is a great difference between contemplating god out of a saucy curiosity , merely to know somewhat that is not common of him , and doing it out of an humble desire by a farther knowledge of him to heighten our reverence and devotion towards him. 't is an effect of arrogance to endeavour , or so much as hope , to comprehend the divine perfections so as to leave nothing in them unknown to the enquirer , but to aspire to know them farther and farther , that they may proportionably appear more and more admirable and lovely in our eyes , is not onely an excusable but a laudable curiosity . the scripture in one place exhorts us to grow not onely in grace , but in the knowledge of christ ; and in another to add to our vertue knowledge ; and when moses beg'd to be bless'd with a nearer and more particular view of god , though part of his request was refus'd , because the grant of it was unsutable to his mortal state , and perhaps must have prov'd fatal to him whilst he was in it ; yet god vouchsafed so gratious a return to his petition , as shews he was not displeas'd with the supplicant . no action or suffering of his having procured for him so glorious a view , as was then vouchsafed to his holy curiosity . and that we may aspire to great degrees of knowledge , even at those supernatural objects that we cannot adequately know , we may learn from st. paul , who prays that his ephesians , as all true christians , may be able to comprehend what is the breadth and length and depth and height , and to know the love of christ , which , says he in the very next words , passeth knowledge . supposing it then lawfull to contemplate god , not with design to pry into his decrees and purposes , nor to dogmatize in points controverted among the learned about his nature and attributes , but to excite in our selves the sentiments which his indisputable perfections , are by a more attentive view qualified to produce : i consider that the devout contemplation of god , besides other great advantages that it brings the mind , insomuch that the humane understanding , like moses in the mount , does by an assiduous converse with god acquire a lasting luminousness . besides this , i say , and the improving influence that this happy conversation may have upon the graces and vertues of the mind , i take it to be one of the most delightfull exercises , that the soul is capable of , on this side heaven . 't is generally acknowledg'd that admiration is one of the most pleasing affections of the mind , which sometimes when the object deserves it , is so possest thereby , as to forget all other things , or leave them unregarded as it often happens in masks and other pompous and surprizing shews or spectacles ; and as upon a better ground it happen'd to st. peter , when being ravish'd with the glorious transfiguration of his and our master upon mount tabor , he exclaim'd that 't was good for them to be there , and talk'd of building tabernacles for those that had heavenly mansions ; being so transported with the ravishing sight , that the evangelist expresly notes that he knew not what he said . now ; the pleasure that admiration gives , being usually proportionate to the uncommon nature and indearing circumstances of the thing admired , how can any admiration afford such a contentment , as that which has god himself for its object , and in him the most singular and the most excellent of all beings . the wonder produc'd in us by an humble and attentive contemplation of god , has two main advantages , above the admiration we have for any of his works , or of our own . for first when we admire corporeal things , how noble and pretious soever they be , as stars and gemms , the contentment that accompanies our wonder is allay'd by a kind of secret reproach grounded on that very wonder ; since it argues a great imperfection in our understandings , to be pos'd by things that are but creatures , as well as we , and which is worse , of a nature very much inferiour to ours . whereas 't is no disparagement at all for a humane , and consequently a finite intellect to be possessed with wonder , though it were heightened to amazement , or astonishment , by the contemplation of that most glorious and infinitely perfect being , which must necessarily exceed the adequate comprehension of any created intellect . but i consider that there is a farther and much greater ( which is the second ) advantage of the admiration of god , above that of other things , for other objects having but a bounded nature and commonly but some one thing fit to be wondred at , our admiration of them is seldom lasting , but after a little familiarity with them , first languishes and then seases . but god is an object , whose nature is so very singular , and whose perfections are so immense , that no assiduity of considering him , can make him cease to be admirable , but the more knowledge we obtain of him , the more reason we find to admire him. so that there may be a perpetual vicissitude of our happy acquests of farther degrees of knowledge , and our eager desires of new ones . because we give him but one name , we are apt to look upon him as but one object of speculation ; but , though god be indeed but one in essence or nature , yet such is his immensity , and if i may so speak , fecundity , that he is unspeakably various in the capacity of an object . thus heaven goes under one name , but contains so many sixt stars and planets , and they by their diversity of motions exhibit so many phaenomena , that though they have employed the curiosity of astronomers for many ages , yet our times have in the celestial part of the world , made discoveries as considerable , if not as numerous , as all those of the ancients ; and as our optick glasses have detected many sixt stars , and divers planets that were unknown to former times , so our navigatours , by their voyages beyond the line , have discovered divers whole constellations in the southern hemisphere . so that though heaven be an object , that has been perpetually and conspicuously exposed to mens view and curiosity , for some thousands of years , yet it still affords new subjects for their wonder : and i scarce doubt but by the farther improvement of telescopes , posterity will have its curiosity gratified by the discovery both of new constellations , and of new stars , in those that are known to us already . we need not therefore fear our admiration of god should expire , for want of objects fit to keep it up . that boundless ocean contains a variety of excellent objects , that is as little to be exhausted as the creatures that live in our sublunary ocean or lie on the shores that limit it , can be numbred . to the wonderfull excellency of god , may be justly apply'd that notion , which aristotle lays down as a kind of definition of infinite , namely that 't is that of which how much soever one takes , there still remains more to be taken . if the intellect should for ever make a farther and farther progress in the knowledge of the wonders of the divine nature , attributes and dispensations ; yet it may still make discoveries of fresh things worthy to be admired ; as in an infinite series or row of ascending numbers , though you may still advance to greater and greater numbers ; yet all that you can doe by that progress , is to go farther and farther from the first and least term of the progression , ( which in our case answers to the smallest degree of our knowledge of god ) without ever reaching , or which may seem strange , but is true , so much as approaching to an infinite number , ( in case there were any such ) or even to the greatest of all numbers : as will be acknowledged by those that have look'd into the properties of progressions in infinitum . 35. the two advantages i come from mentioning which the admiration of god has in point of delightfulness joyn'd to the other advantages of our contemplation of him , have i hope persuaded you that they are very much wanting to themselves , as well as to the duty they owe their maker , that refuse or neglect to give their thoughts so pleasing , as well as noble , an employment . and i am apt to think upon this account in particular , that reason is a greater blessing to other men , than to atheists , who whilst they are such cannot employ it about god , but with disbelief or terrour ; and that on this very score , epicurus was far less happy than plato , since whereas the latter was oftentimes as it were swallowed up in the contemplation of the deity ; the former had no such glorious object , to possess him with an equally rational and delightfull admiration . 36. but now , ( to apply this to the scope of this whole discourse ) though so pure and spiritual a pleasure is a very allowable attractive ; to elevate our thoughts , to the most glorious and amiable of objects , yet it ought to be both the design and the effect of our admiration of god , to produce in us less unworthy idea's , and more honourable and reverent thoughts , of that wonderfull and unparallel'd being . of whom the more we discover , the more we discern him to be superiour to all his works , and particularly to our selves , who are not of the highest order of them , and who , as mere men , are scarce in any thing more noble , than in the capacity and permission of knowing , admiring and adoring god. which he that thinks a mean and melancholy employment , might be to seek for happiness in heaven it self , if so unqualified a soul could be admitted there . the genuine effect of a nearer or more attentive view of infinite excellency , is a deep sense of our own great inferiority , to it , and of the great inferiority , to it , and of the great veneration and fear we owe ( to speak in a scripture phrase ) to this glorious and fearfull name , ( that is , object ) the lord our god. and accordingly when god had spoken to job out of the whirlewind , and declared somewhat to him of the divine greatness ; this holy philosopher much alters his style , and confesses that in his former discourses of god , he had uttered what he understood not , things two wonderfull for him , which he knew not . and having thereupon implored instruction from god , he declares how fit a nearer knowledge of him is to make a man have low thoughts of himself ; i have heard of thee , ( says he to his maker ) by the hearing of the ear ; but now mine eye seeth thee : wherefore ( infers he ) i abhor my self , and repent in dust and ashes . i know you may look upon a good part of this excursion as a digression ; but if it be , 't will quickly be forgiven , if you will pardon me for it , as easily as i can pardon my self , for finding my self in david's case , when he said , my heart was hot within me , while i was musing the fire burn'd , as he said , then spake i with my tongue . so i was content to let my pen run on in so pleasant and noble a theme , and endeavour to excite , at least in my self , such a well grounded admiration of god , as may perhaps be a part of my reasonable service to him , or rational worship of him. god is pleas'd to declare that he that offers ( or as 't is in the original sacrifices ) praise , glorifies him , and the scripture expresly styles our devotion sacrifices of praise . and we may well suppose that if the calves of our lips , as our celebrations of god are somewhere call'd , are incouraged by god , those mental offerings that consist in high and honourable thoughts of him , and in lowly humble sentiments of our selves in the view of his excellency , will not be less acceptable to him : such reverence and devout fear ( to speak with the inspired writer to the hebrews ) being indeed a kind of adoring god in spirit and in truth . and he that is so employed , may with contentment compare his condition to that of zacharias , when it was said of him that his lot was to burn incense , to offer up to god the noblest and purest sort of the legal sacrifices . but that i may not too far digress , i shall onely add , that i think my self very worthily , as well as delightfully employed , when i am seeking after and bringing together what helps i can , to greaten as much as i am able , those sentiments of wonder and veneration for god , that i am sure can never be great enough . especially since the more we know and adore that infinite excellency and exuberant fountain of goodness , the more influence and advantages we derive from it : agreeably to which god , is introduced in the scripture , saying of one of his adorers , to whom in the same psalm many other blessings are also promised , because he has set his love upon me , therefore will i deliver him : i will set him on high because he has known my name . we have generally , through incogitancy , or vice , or prejudices , or the majesty and abstruseness of the subject , so great an indisposition to excite and cherish in our selves an awfull veneration for god , and a studious contemplation of his adorable attributes ; that it seemed no more than needfull to employ variety of arguments , drawn from different topicks , to engage our own and other mens minds , and repeated inculcations to press them , to an exercise , which they neither are , nor are willing to be , acquainted with . this consideration will , i hope , be my apology , if in the present tract i lay hold on several occasions , and make use of diversities of discourse , to recommend a duty , that does very much both merit and need to be not onely proposed but inculcated . and yet i will not any farther lengthen this foregoing excursion , ( as i hope you will think it , rather than a mere digression , ) nor any longer forget , that when i begun it , i was discoursing of the great caution and profound respect , with which we ought to speak of god. 37. 't were tedious to insist on all the arguments that may be brought of the immense inferiority of man's intellect to god's . and therefore i shall here content my self to illustrate some part of it , by a simile borrow'd from the superiour and inferiour luminaries of heaven : humane reason , in comparison of the divine intellect , being but like the moon in reference to the sun. for as the moon at best is but a small star in comparison of the sun , and has but a dim light , and that too , but borrow'd ; and has her wane , as well as her full , and is often subject to eclipses , and always blemished with dark spots : so the light of humane reason is but very small and dim , in comparison of his knowledge , that is truely called in scripture the fountain , as well as the father , of light ; and this light it self which shines in the humane intellect , is derived from the irradiation it receives from god , in whose light 't is that we see light . and this , as 't is but a communicated light , is subject to be encreas'd , impair'd , and oftentimes to be almost totally eclipsed ; either by the darkning fumes of lusts or passions , or the suspension of the provok'd donor's beams ; and in its best estate , is always blemished with imperfections , that make it uncapable of an entire and uniform illumination . upon these and divers other considerations , i , for my part , think it becomes us men , to use an awfull circumspection ; not onely when we make philosophical inquiries or scholastick disputes about god , that is , when we presume to discourse of him ; but when we solemnly design to praise him , for 't is one thing to say true things of god , and another to say things worthy of god : our idea's of him may be the best we are able to frame , and yet may far better express the greatness of our veneration for him , than the immensity of his perfection : and even those notions of them that may be worthy of the most intelligent of men , will fall extremely short of being worthy of the incomprehensible god. the brightest and least unlike idea we can frame of god , is infinitely more inferiour in reference to him , than a parhelion is in reference to the sun. for , though that meteor appear a splendid and sublime thing , and have so much resemblance to the sun ( without whose own beams it is not produced ) as to be readily perceived to be his image , exclusively to that of any other : yet residing in a cloud , whose station is near the earth , 't is by an immense distance beneath the sun ; and is no less inferiour to him in bigness and in splendour ; as well as in many other attributes . he has in my opinion the truest veneration for god , not who can set forth his excellencies and prerogatives in the most high and pompous expressions : but he who willingly has a deep and real sense of the unmeasurable inferiority of himself and his best idea's , to the unbounded and unparallel'd perfections of his maker . and here indignation prompts me to this reflexion , that if [ since ] even our hymns and praises of god the supreme being deserve our blushes and need his pardon , what confusion will one day cover the faces of those , that do not onely speak slightly and carlesly , but oftentimes contemptuously , and perhaps drollingly , of that supreme and infinitely perfect being , to whom they owe those very faculties and that witt which they so ungratefully , as well as impiously misemploy ? and indeed , such transcendent excellencies as the divine ones must be , might justly discourage us from offering so much as to celebrate them , if infinite goodness were not one of them . i shall not therefore allow my self the presumption of pretending to make as it were a panegyrick of god , of whom 't is very easie to speak too much , though it be not possible to say enough : contenting my self with an humble adoration of perfections whereof my utmost praises would rather express my own weakness than their excellency : since of this ineffable object the highest things that can be expressed in words , must therefore fall short because words cannot express them . which assertion , though it be a paradox , yet i think it is not truely an hyperbole . for we are not able to determine and reach , so much as in our thoughts , the greatest of all possible numbers : since we may conceive that any one ( whatsoever it be ) that can be pitched upon or assigned , may be doubl'd , trebl'd , or multiply'd by some other number ; or may be but the root of a square or cubical number . by which instance ( that perhaps you have not met with ) you may perceive that any determinate conception that we can have ( for example ) of god's immensity ( to specifie now no other of his attributes ) must therefore be short of it , because it is a determined or bounded conception . 't is fit therefore that i should at length put limits to my discourse , since none can be put to the extent or perfections of my subject . the conclusion . the result of what hath been said in the past excursion , will , i hope , amount to a sufficient justification of what hath been said at the beginning of this discourse , about the high veneration our intellects owe to god. for since we may well think in general , that he hath divers attributes and perfections of which we have no knowledge or suspicion in particular ; and since of those attributes of his that are the most manifest to us , as his power and wisedom , we have but a very dim and narrow knowledge ; and may clearly perceive that there is in these an unbounded extent of perfection , beyond all that we can evidently and distinctly discern of them : how unfit must such imperfect creatures , as we are , be to talk hastily and confidently of god , as of an object that our contracted understandings grasp , as they are able ( or pretend to be so ) to do other objects ! and how deep a sense ought we to have of our inestimable inferiority , to a being , in reference to whom , both our ignorance and our knowledge ought to be the parents of devotion ! since our necessary ignorance proceeds from the numerousness , and incomprehensibleness of his ( many of them undiscovered ) excellencies , and our knowledge qualifies us but to be the more intelligent admirers of his conspicuous perfections . if we duly and impartially consider these and the like things , we may clearly perceive , how great an effect and mark of ignorance , as well as presumption , it is , for us mortals to talk of god's nature and the extent of his knowledge , as of things that we are able to look through , and to measure . whereas we ought whenever we speak of god , and of his attributes , to stand in great awe , lest we be guilty of any misapprehension or misrepresentation of him , that we might by any wariness and humility of ours have avoided ; and lest by an over-weening opinion of our selves , we presume that we have a perfect , or at least a sufficient , knowledge of every thing in god , whereof we have some knowledge ; since this at the least consists in such notions , as are rather suited to our limited faculties , than any way equal to his boundless perfections . that higher order of intellectual beings the angels ; though their minds be so illuminated , and their knowledge so extensive , the angels themselves , i say , are in the scripture affirmed to be desirous to pry into the mysteries of the gospel : whence we may guess , how far they are from penetrating to the bottom of what the scripture calls the depths of god ; and how much farther they are from comprehending the infinite nature of god. and accordingly when in the ( formerly mentioned ) majestick vision , that appeared to the prophet isaich , they are set forth as attendants about the throne of god , they are represented covering their faces with their wings , as not able to support , or not presuming to gaze on , the dazling brightness of the divine majesty . and shall we poor sinfull mortals , who are infinitely beneath him , not onely by the degeneracy and sinfulness of our lives , but even by the imperfection and inferiority of our nature ; presume to talk forwardly or irreverently of the divine essence and perfections , without considering the immense distance betwixt god and us ; and how unable , as well as unworthy , we are to penetrate the recesses of that inscrutable as well as adorable nature , and how much better it would become us , when we speak of objects so much above us , to imitate the just humility of that inspired poet , that said * such knowledge is too wonderfull for me ; it is high i cannot attain unto it : and joyn in that seemingly , and yet but seemingly , lofty celebration of god , † that his glorious name is exalted above all blessing and praise . the end . notes, typically marginal, from the original text notes for div a29013-e120 * such figures as these . [ ] . notes for div a29013-e220 1 cor. ii. 10. act. xx. 27. 1 tim. vi. 16. 1 cor. xiii . 12. job xi . 7. rom. xi . 33. see ricciol . almag . nov . lib. ix . sect. iv. cap. vi. eph. iii. 10. col. ii. 3. 1 cor. 1. 25. jer. x. 16. what is included in this parathesis may be skip'd . matt. 24. 36. eph. vi. 12. 1 pet. v. 8. luk. iv. 5. dan. iii. rev. xx. 12. 1 tim. iii. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor. ii. 10. ii. 7. rev. xix . 10. gen. xxi . 17 , &c. nu. xxii . 33. heb. i. 14. dan. x. 9 , 11 , 17. luk. i. 29. revel . xviii . ● ▪ 1 king. xxii . 19. dan. vii . 10. isa . vi. 2. jud. ix . 2 pet. xi . 11. jer. 11. 19. eph. vi. and xii . compar'd with col. i. & xvi . eph. ii. 2. grot. on eph. ii. 2. on eph. vi. 12. ep. jud. 6. psal . 94. 9. 10. act. xv. 18. the title of this paper is , the imperfection of humane knowledge manifested by its own light . heb. iv. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 chr. 28. 9. psal . 139. 2. 1 joh. 3. 20. dan. ii. 5 , 31. 2 cor. 12. 2 , 3 , 4. 2 pet. iii. 18. 2 pet. i. 5. exod. 33. 18. exod. 34 , 5 , 6 , &c. eph. 3. 18. exod. 34. 29 , 30 , &c. lu. 9. 23. deut. 28. 58. job . 42. 3 , 4 , 5 , 6. psal . 39. 3. rom. 12. 2. psal . 50. 25. heb. 13. 15. heb 12. 28. joh. 41. 23. luk. 1. 9. psal . 91. 14 , 15 , 16. psal . 36. 9. jam. 1. 17. psal . 36. 9. 1 cor. 13. 10. isa . 6. isa . 6. 2. * psal . 136. 6. † nehe. 9. 5. an alarum to england sounding the most fearefull and terrible example of gods vengeance, that euer was inflicted in this world vpon mankind for sinne: seruing generally as a warning for all people to eschew sinne, lest they partake of the like vengeance. by robert gray, preacher of the word of god. gray, robert, 16th/17th cent. 1609 approx. 156 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a02058 stc 12203 estc s120400 99855599 99855599 21099 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a02058) transcribed from: (early english books online ; image set 21099) images scanned from microfilm: (early english books, 1475-1640 ; 1519:8) an alarum to england sounding the most fearefull and terrible example of gods vengeance, that euer was inflicted in this world vpon mankind for sinne: seruing generally as a warning for all people to eschew sinne, lest they partake of the like vengeance. by robert gray, preacher of the word of god. gray, robert, 16th/17th cent. 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global keyed and coded from proquest page images 2007-04 ali jakobson sampled and proofread 2007-04 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an alarvm to england , sounding the most fearefull and terrible example of gods vengeance , that euer was inflicted in this world vpon mankind for sinne : seruing generally as a warning for all people to eschew sinne , lest they partake of the like vengeance . by robert gray , preacher of the word of god. luke 13.3 . except ye amend your liues , ye shall all likewise perish . london . printed by s. s. for iohn budge , and are to bee sold at his shop , at the great south dore of s. paules church . 1609. bookplate to the right vvorshipfull sir william crauen , knight , one of the aldermen of the honorable and famous city of london , grace , health , and pr●speritie in this world , and the perpetuall fauour and presence of god in the world to come . right worshipfull , it seemeth by the words of our sauiour christ in the gospell , that those actions do chiefly continue our name and memory in the world , which are performed vpon christ and his seruice : and that it is an iniurious and malicious practise , to conceale and smoother the bounty of those , who haue beene liberall in contributing to christian and religious exercises . forasmuch therefore as you haue powred your costly oyntment vpō christs head , more aboundantly than many other of your place and order , you may perswade your selfe , vpon the ground of christs owne rule , which is infallible , that you haue layd a sure foundation for your name and memory , as long as the world endureth : and you haue also giuen iust occasion to those that haue tasted your large benignity , to giue the world knowledge thereof , to the end that others may bee mooued by your commendable example , to practise the like godly actions & they that are not able to imitate you in performance , may yet prayse god for you , and pray vnto god long to preserue you , for the further good of his church , and the benefit of this gouernment wherein you are a magistrate . to imitate you in performance , is neither the will nor power of many : yet i freely professe my selfe to bee one of those , which both praise god , and pray vnto god for you , being obliged thereunto , by receyuing some porcion of my maintenance , from your large contribution to the lecture at saint antholines , where i am one of the morning lecturers . in which regard , i haue presumed to present to your worships patronage , these my poore labours sometimes preached there . if they may carry acceptation from you , and bring profit to any soule , i shall be abundantly satisfied . howsoeuer , i commend their successe to god , their patronage to you , their vse to the world , desiring euery one , into whose hands this booke shall come , as to take knowledge of your goodnesse , so to pray for your euerlasting happinesse . amen . your worships in all respectiuenesse , robert gray , one of the morning lectures at s. antholins . to the vvorshipfull master boothby , master iay , m. venn , m. moody , m. dorington , m. sprot , m. moore , m. washborne , m. white , m. smith , of the parish of s. antholins london , and to all the deuout and zealous hearers of the morning lectures there , grace , mercy and peace bee multiplied with god the father , through iesvs christ . salomon sayth , that there is a time for all things . the wisdome of man therefore , is , to know his time , & for all such actions as hee vndertakes , to make choyce of the fittest , & most commodious time , to effect and bring them to passe . in worldly things which are most agreeable to our nature , we account the morning the best & most conuenient time of all the day besides : for reason & experience do teach vs , that in the morning our memory is the quickest , our sences the readiest , our natural powers the ablest , being reuiued , as it were , & hauing recouered fresh strength & liberty , by reason of that sweet sleepe , and comfortable rest , wherewith they were reposed the night past . and therfore the student for his study , the traueller for his iourney , the labourer for his worke , and euery man in his place and calling , for such proiects as hee hath , chuseth the morning , as the fittest time , not onely to beginne , but also to further their enterprises . if therefore in things which are agreeable to nature , wee vse the morning , as an helpe to further vs in our actions , much more should wee make choyce of the morning , for those things which are lesse agreeable to nature , or rather contrary to nature , yea indeed , aboue nature , of which kind is praier , & hearing of the word of god : for nature doth not stirre vs vp to prayer , neyther doth nature waken vs early in the morning to heare the word of god. prayer , and hearing of the word , go with our nature , as against the streame : and therefore it is very necessary , that the first thing that comes to our eyes in the morning , should be the temple , the first thing that comes to our eares , should be the word of god , and the first thing that comes to our minde , should be prayer and thankesgiuing , that so we may walke with eliah , al the day after , in the strength of those things which wee haue heard out of the word of god : and so wee shall vse our callings more carefully & conscionably , we shall be directed what to doe , and what to leaue vndone , and whatsoeuer we doe , we shall do all things the better to gods glory , and the possessing of our owne soules continually in peace and patience . and truly , if wee consider the practise of the saints of god , wee shall find , that they haue obserued the morning , as the fittest time for the exercises of their piety & deuotion . abraham rose very early to sacrifice his sonne . dauid preuented the morning light , & cryed : his eyes also preuented the night watches , to meditate in gods word . elkanah and his houshold arose vp early , and worshipped before the lord in shiloh . and the prophet esay in the person of the faithfull , saying , with my spirit within me will i seeke thee in the morning . mary magdalene came to visit the sepulchre of our sauiour christ very early , while it was yet darke . and as this hath bin the time , which the saints of god haue chiefly chosen for the practise of their piety & deuotion : so wee read in the scriptures , that god hath powred his blessings vpō men , more vsually at this time than at any other time of the day . manna , that heauenly food , was by god giuen to the children of israel in the morning . when the three kings of israel , iudah , and edom made warre vpon the king of moab , and were greatly distressed for water , in so much as the king of israel cryed out for feare of the present danger , it pleased god in the morning , when the meate offering was offered , to send the three kings plenty of water , both for the army and for all their cattel . the holy ghost came downe on the apostles in the morning : for it was the third houre , which was between 7. and 8. of the clocke : so that it may be truly gathered , that they were before that houre exercised in hearing the word of god & prayer . vpon which grounds , you that are of the parish of s. antholins in london , & you y t are the hearers of the morning lectures there , are worthily to be cōmended : the one , because you haue founded a lecture in that place , at the fittest time of the day , which , as hath bin prooued , is the morning ; wherein appeares your godly wisdome . the other , for repayring to heare the said lecture ; wherin appeares your zeale and deuotion . many cōgregations haue done religiously in this kinde , but you surmount them all : for howsoeuer the word is to be preached in season , and out of season , ( and no time or season is vnfit for the hearing of the same ) yet they are to bee commended aboue the rest , which make choyce of the fittest time for this purpose . there bee some , which dare deride and slander this morning exercise ; but this ought not to derogate from the worthines & excellency of it ; for i neuer heard of any action , were it neuer so holy and vertuous , but it alwayes had aduersaries to impeach it . and this is a sure argument vnto me , that it is a seruice acceptable vnto god , aboue other of the same nature , because it is more depraued & slandered than any other : for the more diuine that any action is , the more enuy hath the deuil at it . let none therfore be discouraged , or take offēce at this lecture , if they heare it any way euil spoken of : but let this be my exhortation both to you that mayntayne it , & to you that repayre to heare it ▪ that you be not weary of well doing : for so is the will of god , that by continuing in well doing , you may put to silence the ignorance and malice of foolish men . yours in the lord , robert gray . an alarum to england . gen. 19.23 , 24 , 25. 23. the sunne did rise vpon the earth , when lot entred into zoar. 24. then the lord rayned vpon sodom and gomorra brimstone and fire from the lord out of heauen , 25. and ouerthrew those cities , and all the plaine , and all the inhabitants of those cities , and all that grew vpon the earth . many and fearefull haue bene the iudgements , which almighty god from time to time hath executed vpon man for sinne : but of all the examples of gods vengeance , this which he shewed vpon sodom and gomorrha for their impiety is most horrible and dreadfull : for whose eares do not tingle , whose flesh doth not tremble , whose hart doth not melt , to heare of such a sudden , strange , and mercilesse fire as this was , which like a showre of raine fell vpon these cities and destroyed them ? wée read of the torments of hell , that they are vnspeakeable , and as the heart of man cannot imagine the ioyes which are prepared for the godly , no more can the heart of man imagine the miseries which are reserued in hell for the wicked and vngodly . now of all the iudgements which god hath inflicted vpon man in this world , there is none which doth more resemble the paines of hell , then this wherewith sodom and gomorrha were ouerthrowne . esay . 30.33 . it is sayd , that in tophet there is burning fire , and a riuer of brimstone is there sayd to kindle it : and reuel . 20.21 . it is sayd , that the diuell was cast into a lake of fire and brimstone ; and reuel . 21.8 . all the wicked and vngodly are threatned to haue their portion in the lake that burneth with fire and brimstone , which is the second death . so that the torments of hel , and the iudgement wherewith sodom and gomorrha were destroyed , are fire and brimstone . as therfore the torments of hell are vnspeakable , and passe all other torments : so this vengeance which the lord inflicted vpon sodom and gomorrha , resembling hell torments , is the most grieuous and fearefull vengeance , which euer was executed vpon any people in this world , & for this cause ought we more duly and seriously to consider it , to the end that the horrour and dread thereof might strike and imprint a feare and trembling in our hearts , to offend so great and mighty a god , which is able to punish and destroy the vngodly , euen in this world , with such horrible and fearefull punishments . and surely , if euer we stood in néed of precepts to admonish vs , of counsell to forewarne vs , or of examples to terrify vs , we now stand in néede of them in this hard and flinty-hearted age of the world , wherein neyther precepts nor counsell , nor examples of other folkes harmes can any thing preuayle with vs to make vs beware : what things soeuer were written before , were all written for our learning : all people before vs haue bene made examples for vs , yet nothing can moue vs or make vs wise , but wée are as inrespectiue of gods iudgements , and as carelesse of his displeasure , as though we had neuer read or heard any thing , and so resolute are we in our impenitency , that if we should see sodom and gomorrah burning before our faces , the fearefull beholding of so strange an obiect might happely breede admiration and wonderment in vs , but repentance and amendement of life it would not . but sodom lyes in the ashes of her destruction , and wée haue raked by the remembrance of her in the ashes of obliuion : sodom is not so much as heard of by report in the day of our pride : her destruction was a wonder indéed : but we confirme the old prouerb , the greatest wōder lasts but nine dayes . and as the smoke of her and of her land sometimes ascended into the clouds , and so vanished : in like maner , the remembrance of her and of her destruction is perished like smoke , and forgotten as though it had neuer bene : yet wée practise her sinnes , and are corrupted more then shée in all her abominations : shée is a younger sister to vs in iniquity , and we iustify her in all our transgressions . what a madnes is this to forget the iudgement wherewith she was destroyed , and to practise her sinnes , which was the cause shée was destroyed ? this is to be penny wise & pound foolish ; for we may be well assured , that if we practise her sinnes , we shall taste of her iudgements . therefore in her name i haue vndertaken to giue an alarum to this city and this land , to eschew the sinns of sodom , lest they burne in the iudgements of sodom , and for the same purpose i haue made choise of this parcel of scripture , contayning a true , plaine , and perfit relation of that feareful ouerthrow , which almighty god brought vpon sodom and her cities for their abominations . in which ouerthrow we haue foure things especially to consider . 1. the suddennes of it : it was by sun-rise . 2. the author of it , which was the lord from the lord out of heauen . 3. the maner of it , which was with fire & brimstone . 4. the generality of it , all the plaine , and all the inhabitants of the cities , & all that grew vpon the earth , were destroyed in this ouerthrow . lastly , the cause of this sudden , fearefull , generall ouerthrow , which was sinne and iniquity . the suddennesse of sodoms destruction appeares , in that the history reporteth , that it happened by the sunne-rise in the morning : so that their destruction came vpon them vnawares . ouer-night , they were all gathered together about lots house , to breake open his dores ; and in the morning their owne houses crackle about their eares , & are burnt ouer their heads , and they themselues consumed in the same fire : they made lot and his ghests haue an ill night ; but now they themselues haue a worse morning : for in their sinfull beds did the fire take them , or if they were risen from their beds , a showre of fire and brimstone gaue them a wofull good morrow : and though this fire and brimstone came downe in a showre of rayne , yet it was such a showre , as was not discerned , before it came : the skye was not ouercast , the sunne was not ouershaddowed with clouds , nor the firmament with gloomy and thicke darkenesse , as vsually it is before other showres : but the sunne did rise as fayre and bright vpon the earth , as at other times , so that there was no cause to expect or feare such a showre , and by reason it hapned so soone in the morning , it took some of them in their beds , some asléep some not throughly wakened , some apparrelling themselues , others preparing themselues to go about their sundry occasions , but none of them dreaming of such an hot seruice , as to haue fire and brimstone to their breakefast . when almighty god brought that vniuersall floud vpon the old world , noah was a preacher vnto them of that age , and by preparing the arke , he gaue them warning what was intended towards them . in like maner , when iericho was layd leuell with the ground , the ruines of that city were in a maner made manifest vnto the inhabitants thereof , by the seuen dayes compassing of it about , and the sound of the trumpets did , as it were , sound foorth their destruction vnto them : and euen vnto pharaoh was moses sent still the day before , to forewarne him , and giue him knowledge of the plagues which should ensue the day after : but in this destruction of the sodomites , there was no man to forewarne them of it , no prediction to foretell it , no signe to demonstrate it ; so suddenly doeth vengeance take them , euen vnawares , and when they little thought of any such matter . from whence growes this instruction vnto vs , that such as continue and goe on still in their wickednes without repentance , shall suddenly be destroyed , before they be aware . god sendeth downe his vengeance suddenly vpon the wicked , euen when they cry , peace , peace , and all is well , then doth vengeance come suddenly vpon them , as sorrow commeth vpon a woman trauayling with child . this elihu noted in his experience . they dye suddenly ( sayth he ) meaning the wicked , and the people shal be troubled at midnight , that is , when they looke not for it , and they shall passe foorth , meaning , the iudgements of god , and take away the mighty without hand , that is , quickly , or contrary to all expectation . many and fearefull are the examples which we haue in the scriptures concerning this matter : lots wife turning her head awry , was her selfe at that very instant turned into a pillar of salt . zimry and cozby were both slaine amidst their filthines . belshazzar in the height of his feasting , reuelling , and banquetting , had his iudgement laid vpon him . dauid being astonied at the sudden destruction of the wicked , maketh an exclamation by way of admiration concerning this matter , psalm . 73.19 . oh how suddenly ( sayth he ) are they destroyed , perished , & horribly consumed ! and surely , the sudden destruction of the wicked is not onely terrible to them y t are striken with it , but it causeth as many to wonder , as eyther heare of it , or behold it : when the earth opened & swallowed vp corah , dathan and abiram with their wiues and children , they themselues did not onely send foorth pittifull and rufull outcryes at the suddennes of their owne destruction , but all israel that were about them , fled at the cry of them : death , come it neuer so gently , yet it is most terrible & dreadfull to nature , because it destroys nature : but sudden death is a degrée more fearefull then death , because death is the way of all flesh , and it is appoynted for all men once to dye : and therefore it is wisedome patiently to beare , and not to feare , that which cannot be auoyded : but sudden death is neyther common to all , nor necessary for any , but it is like a kains marke , set vpon some few for examples sake , to warne others to feare and liue preparedly . in all worldly reason , it is better to dye in a moment , then of a long languishing sickenes . therefore caesar was wont to say , repentinus & inopinatus finis vitae est commodissimus . but howsoeuer a long languishing sickenes is grieuous to nature , and tedious to flesh and blood , yet therein a man hath time to compose and set himself in order , to dispose and set his house in order , to yeld back his spirit to god which gaue it , with old simeon to sing that swanlike song : lord , now lettest thou thy seruant depart in peace according to thy word : to giue testimony to the world , that he dyes in the true faith of christ , and in loue and charity with all men ; so that he leaues a good report behind him , which as salomon sayth , is better then a precious oyntment : but as for him that dyes suddenly , he can do none of these things , and therefore he leaues a suspition behind him , neyther can the iudging nature of man hardly beléeue charitably of him : for indéed , to say the truth , where god will haue mercy , he commonly giues time to craue mercy : but when he strikes suddenly , it is a fearefull signe that he meanes to haue no mercy ; for so he threatens to the vngodly : his destruction shall come suddenly , he shal be destroyed speedily without recouery . these things being duly considered , we haue iust cause to pray with the church in her liturgy , from sudden death , good lord , deliuer vs. but you will say , that we ought continually to liue so prepared and prouided for death , that we should be ready at all times , steale it neuer so suddenly vpon vs. true it is , such in déed should be our readines and preparation ; but yet this is no good argument , that therefore we should not pray against sudden death : for thus i will instance against it : euery man is bound to prouide for his family , things honest and necessary for their reliefe and mainetenance , and he that doth not so , is worse then an infidell : yet euery man notwithstanding must pray giue vs this day our dayly bread . our prouision for bread must not hinder our prayer for bread , neyther must our preparation for death hinder our praying against sudden death . but you will say vnto me , doe you condemne all that dye suddenly ? or doe you thinke that sudden death is alwayes a spirituall iudgement ? what say you to good king iosias , so much lamented by ieremy , and commended by the testimony of gods spirit in the scriptures ? what say you to many good men , some drownd at sea ? some kild in fight ? some going well to bed , and found dead in their beds ? do you affirme , that sudden death to all these is a spiritual iudgement ? surely , concerning iosias , i answere , that he dyed not a sudden death : for he was wounded at megiddo , and after he was wounded , he complayned to his seruants , that he was very sicke : wherevpon his seruants remoued him out of his owne charret , into an other , and afterward carryed him to ierusalem , and there he dyed . can iosias be sayd to dye of a sudden death ? they doe but f●atter the world , which countenance the sudden death of their friends , with the example of iosias : for where it is sayd , that he was taken in there nets , the prophet doth not meane by nets , the suddennes of his destruction , but rather the cunning deuices and stratagems which his enemies vsed to worke his ouerthrow : and so is net taken , iob. 18.8 . and in diuers other places besides . and as for such as perish at sea , they cannot be sayd to dye suddenly : for when a man sets his foote into a ship , he well knows , that there is but halfe a foots breadth at the most betwéene him & death ; so that a mans entrance into a ship to goe to sea , is , as it were , an entrance into some dangerous sickenes : and commonly there is some storme before a shipwracke , which is a good premonition of ensuing danger ; & when a man is vnder water , he is not presently depriued of life , but there is some reluctation of nature , in which time of reluctation , there may be many a déep sigh sent vnto god for mercy and forgiuenes ; and as it is with those that goe to sea , so it is with those that goe to fight : who knoweth not , that the chance of warre is vncertaine ? & therfore when a man goes into the field to fight , he should make account that he lies him downe vpon his sick-bed . the drums and trumpets are to him as so many bells , that sound forth his dolefull knell : the arrowes , the pikes , the shot of all sort , are messengers of death vnto him , so that he cannot be said to die suddenly : but that man dyes suddenly , who being in perfect health , and frée from all imminent danger , is so depriued of life , that there is no reluctation of nature to bée perceiued . and what are we to iudge of such ? surely , concerning such , we are not onely to consider the present condition of their death , but also to looke backe to their liues formerly past ; and if we find them to haue liued in al good conscience before god and men , and to haue béene busied in some holy or charitable action at the howre of their death , these men , doubtlesse , dye in the fauor of god ; & sudden death is but a temporall iudgement vnto them ; & it were against the rule of charitie & piety , to iudge otherwise of them : for of what kind of death soeuer a iust man dyes , it shal be wel with him , & his soule shal be at rest : but if a man hath all his life time liued wickedly & vnconscionably , and be also taken by death in some vngodly & vncharitable action , out of al question , suddē death is a spiritual iudgment to such a man , as it was to the sodomites here in this place , whom the apostle s. iude doth definitiuely condemne , saying , that they suffer the vengeance of eternal fire . let this therefore be the vse of all that hath bin said , euen to pray against sudden death , & yet to liue alwaies so prepared for death , that we may be ready at all times with the fiue wise virgins in the gospel , to go in with the bridegrome , & be partakers with him of al his pleasures which indure for euermore . now we are in the 2. place to consider the author of this fearefull ouerthrow , wherewith sodō & gomorra were destroyed ; & that was the lord : for the text saith , the lord rayned vpon sodom & gomorrha brimstone & fire frō the lord out of heauen . the phrase of spéech here vsed , séemeth somwhat strange , & therefore diuers men haue diuersly interpreted it ; some haue thought it to be nothing els but a speach proper to the hebrew tongue : others haue thought it a redundancy of speach : some againe haue thought , that the holy ghost would , by this forme of speach , note vnto vs a miraculous and extraordinary action , aboue and beyond the course of nature : but in reading the ancient fathers , we may finde , that they did vrge this place against certaine hereticks of their time , to proue the eternity of christ . so marcus arethusus in the sirinian counsell alledged these words against photinus , expounding them thus , the lord christ , to whom y e father hath committed all iudgement , did rayne from the lord iehouah his father , brimstone and fire out of heauen . so that almighty god by his sonne , did execute this fearefull vengeance vpon sodom and her cityes . there was neuer any thing which hapned in the world , eyther so miraculous or extraordinary , but there haue bene euer some , which haue eyther douted of the truth of it , or disputed about the true cause of it . some haue doubted vpon the truth of noahs floud : others haue attributed the cause thereof to the constellation of the starrs , or to fatall necessity . concerning the destruction of sodom and gomorrha , there be that do attribute it to the nature of the soyle : for the country ( say they ) being full of pitch & slime , and other combustible matter , the fire that destroyed these cities , did burst forth of the earth . which assertion of theirs is cleane contrary to the scripture here in this place , which sayth , that it came from heauen . and amongst vs at this day , if any strange accidents do happen eyther in the ayre or in the earth , or in the waters , we referre them to some naturall cause or other , being vnwilling ( as it were ) to acknowledge god to haue a hand in them . and why should we be so willing to séeke out causes in nature for such things as fall foorth strangely in the world , and so vnwilling to intitle the god of nature in them ? god made the starres , and the planets , and the rest of the celestial bodies of that kind , to be for signes , and seasons , & dayes , and yéeres : and this is the right and lawfull vse of them by their creation . let them be for signes , saith almighty god , but not for causes . astra demonstrant , non necessitant : the starrs doe sometimes foreshew such things as happen , but they are not the inforcing causes of such things as happen . most impious therefore and blasphemous it is , to ascribe these things to the influence and operation of the stars : for it is to rob god of his honour , to derogate from his power , to ouerthrow his prouidence , and to tye god to secondary and subordinate causes , and in respect of our selues , it extinguisheth the feare of god in vs , it hinders our repentance and conuersion vnto god , it drawes vs to atheisme , and to a flat contempt both of god and his iudgements . pharaoh was not mooued with all the miracles that moses & aaron could doe , so long as hée saw his sorcerers could doe the same ; because he attributed , whatsoeuer was in those miracles to art and nature , and not to the power of god. the beasts of the field doe not tremble at the braying of an asse : but they are horrible afraid at the roaring of a lyon. so we tremble not , we are nothing afraid , we are not mooued with any thing , be it neuer so strange , so long as we are perswaded it comes from naturall causes : but when we acknowledge the hand of god in such things as befall vs , this bréeds in vs a feare of his maiestie , and we are the sooner mooued to repentance and amendment of life . origen is very bitter against these starre-gazing naturalists , and sayth of them , that dum alias stellas beneficas , alias maleficas faciunt , os suum in coelum aperiuno : whiles they make some planets beneuolent , and some maleuolent , they open their mouth against heauen it selfe . and that ancient counsell of toledo , holden in the foure hundreth yéere after christ , decréed thus against them , si quis mathesi aut astrologiae existimat credendum , anathema sit : let him be accursed , y t thinks there is any credit to be giuen to astrology , or mathematisme . what comfort , i pray you , can any man haue , to thinke y t the planets are the causes of such things as happen in the world ? admit the planets could hurt vs : can they heale vs , when they haue hurt vs ? can they relieue vs , when they haue plagued vs ? can they helpe vs , when they haue crost vs ? that man therefore must néeds be comfortles in his afflictions , that attributes the cause of them to the influence of the starres , or to fortune , or to necessity , or to any other secondary cause whatsoeuer . but as the lord iehouah did execute this terrible iudgement vpon sodom and gomorrha by the lord christ : so we must confesse and acknowledge , that it is god , and not nature , the almighty , and not the planets , the lord of heauen and earth , and not lady fortune , that is the cause of all such things as happen here in the world , whether they be particular or generall , whether they be cursings or blessings , safety or destruction , losse or gaine , iudgements or mercies , prosperity or aduersity . this doth the almighty himselfe witnes of himselfe , esay . 45.7 . i make peace , and i make euill . and the prophet amos affirmeth the same thing of god , is there any euill in the city , and the lord hath not done it , sayth the prophet ? both which places do pregnantly proue vnto vs , that whether it be good or euill that happeneth vnto vs , god is the author of it , and it commeth from him , as the true and onely cause thereof . therefore the prophet ieremy demaunds this question of these that do so curiously obserue the rules of nature , can the heauens giue showres ? is it not thou , o lord our god , saith the prophet ? god being the god of nature , ouer-rules nature , he calleth the starres by their names , and therefore disposeth them at his pleasure , & guides the planets after his will. let vs not therefore employ our studyes in such vaine arts , which haue no certainty in them : let vs not beléeue , nor consent , nor consult with the rules therof : for as hierome well saith , such arts and the professours , practisers and inquirers after the same , doe more harme in a citie , then fire . and therefore the councell of venice , holden in the foure hundred and sixtieth yéere after christ , decréed , that if any man did study astrologie , or gaue credit to any such as did studie that art , if he were a minister , he should be depriued , & whatsoeuer he were , he should be excommunicate : for indéede , these inferiour , though celestiall creatures , were made to serue man , and not to rule man. let vs not therefore obserue them , attribute any thing vnto them , feare them , nor consult with them ; for thereby we prooue both iniurious to god , to our selues , & to the creatures . but this is our wisdome , to follow the counsel of the prophet , which is , acknowledge the rod , & who hath appointed it : when any crosse , affliction , iudgement , losse , or tribulation doth befall vs , we must confesse & acknowledge , that by our sins we haue iustly deserued the same : & in the second place we must confesse & acknowledge , that god hath appointed , ordeined , inflicted & laid the same vpon vs , & not the starres , nor fortune , nor planets , nor destiny , nor the diuell , nor man , nor any other creature in heauen or earth ; but as the lord rayned fire and brimstone from the lord out of heauen vpon these cities , & this countrey of sodom & gomorrah , so al our crosses , losses , afflictions , and tribulations come from the lord out of heauen . this iob wel vnderstood , & acknowledged : for although the chaldeans and shabeans spoyled him of his oxen , asses , and camells , yet iob ascribes it all to god. the lord hath taken it away , sayth he . so likewise sathan is said to haue smitten iob with sore biles , from the crowne of the head , to the sole of his foote , & yet he lays it vpon god : the hand of god hath touched me , sayth iob. when shemei cursed dauid , & threw stones at him , and rayled vpon him , howsoeuer the sonnes of zaruiah tooke it to be the cursing of a dead dog , yet dauid ascribed it to god. the lord , sayth he , hath bidden shemei to curse dauid . whereby it is apparant , that there is no euill that happens vnto vs , i mean the euill of punishment , or affliction , but god is the author of it , and layes the same vpon vs ; and to know and acknowledge this , is great comfort vnto vs : for as god woundeth vs , so he is able to heale vs ; as he afflicteth vs , so he can remoue our afflictions from vs : and therefore this bréedeth in vs a feruency in prayer , according to the counsell of the apostle , is any man afflicted amongst you , let him pray ? but to whom should he pray in his afflictions ? to the starres and planets ? to fortune and chance ? to fate & destiny ? none of these can relieue vs , they cannot heale vs , they cannot helpe vs. but heere is our comfort , that god afflicting vs , he can also comfort vs ; therefore this prouoketh vs to be instant with god by prayer . againe , to acknowledge god to bée the authour of our afflictions , it bréedeth patience in vs : euery one of vs by nature are wonderfull impatient , euen in the least crosses which can befall vs : and the reason is , because we do not acknowledge from whence our crosses come ; for it we did , we would neuer be found to striue against god. dauid confessing his infirmity in this case , teacheth euery man his duety , and how to carry himselfe in his afflictions , i should haue bene dumbe , and not haue opened my mouth , saith he , because thou didst it . séeing his troubles came from god , he confesseth , he should haue indured them patiently . let vs therefore learne what to doe in the same case , euen to be patient in our greatest troubles , because god inflicts them and layes them vpon vs. the bird being caught in the lime-bush , and not knowing the true cause of her calamitie , striueth and struggleth to inlarge her selfe , but the more she applieth her selfe to procure her fréedome , the more she plungeth her selfe into thraldome , the more feathers she loseth , and the more vnable she makes her selfe to make her escape , if she were at libertie . euen so the partie afflicted , not knowing , or acknowledging from whence his afflictions come , the more he laboreth to recouer and rid himselfe out of his troubles , the more hee inwrappeth himselfe into troubles ; the more meanes he vseth of his owne deuising , to relieue himselfe , the lesse comfort doth he féele , and the heauier are his crosses vnto him . but as the ship , which by the violent course of a spring-tide is driuen vpon the maine , doth patiently abide , til the next spring-tide come and fetch her off , knowing that as she was driuen vpon the ground by the tide , so she must be brought off with a tide : so that person which is crossed or afflicted , knowing that his afflictions come from god , doth patiently indure them , knowing that he which laid his afflictions vpon him , can also in his good time remooue them from him . lastly , to acknowlege god to be the author of our afflictions , stirreth vs vp more duly & seriously to serue & please him according to his wil. if there could haue bin found , but 10. righteous men in sodom , the lord would haue spared the whole citie for those tens sake . so if the lord finde any thing in vs , that is agréeable to his will , or acceptable in his sight , he will not punish vs , nor afflict vs , nor crosse vs further then may be for his glory , and our good : none can promise to himselfe , though he be neuer so righteous , that he shal be frée from afflictions : but the afflictions of gods children are gentle chastisments , they come from the loue of a father , and not from the rigour of a iudge . we neuer read , that euer he rayned downe fire & brimstone vpon the godly : but if at any time he do correct them , his corrections are milde , fatherly , and tending to amendment , and not to their destruction . if therefore thou wilt haue god fauourable , and kind , and good vnto thée , serue him , feare him , & please him : so if he do chastise thée , it shal be for thy good , and not for thy destruction . now in the third place , according to my first obseruations , let vs consider the maner of this destruction which the lord brought vpon sodom and gomorrha , and that was fire and brimstone ; fire , which as we say , hath no mercy , fire from heauen , which is more fierce & fearefull then other fire , fire mingled with brimstone ; whereby the fire became more furious , and terrible , and the whole land made barren and fruitlesse for euer . and this mercylesse , fierce , & terrible fire mingled with brimstone , came from heauen in a showre of rayne ; but neuer was there such a showre of rayne fell vpon the earth . this was a rayne , not to coole and refresh the earth , but to burne and consume the earth , and the inhabitants thereof . this was a raine , not to make the earth fruitfull , but to make it fruitlesse for euermore . this was a raine , not to moysten the earth , nor to make it spring , and bring foorth things necessary for mans vse , but it was a rayne , to skorch and parch the earth , and to destroy both man and beast , from the face of the earth ; for it rayned fire and brimstone from heauen . in the destruction of the old world , we read , that it rayned vpon the earth forty dayes and fortynights : but it was water simply , without any other mixture . amongst the rest of the plagues of egypt , raine was one , but it rayned hailes●ones & fire mingled with the haile , and that raine hurt nothing but what was in the field : but this raine which fell vpon sodom , was not water , but fire , nor hayle mingled with fire , but fire mingled with brimstone , and it did not onely destroy that which was in the field , but whatsoeuer was either in field , or citie , within the house , or without , at home , or abroad , was destroyed with this raine , man , woman , and child , beast , and cattell , trées , and herbes , all perished with this raine . and the more strange was y e maner of this iudgemēt , because it is sayd , that brimstone came from heauen . we often read of brimstone in hell ; but it is very strange , that a thing of so stinking and odious a smell as brimstone is , should come from such a swéete and pleasant place as heauen is . lamentable and rufull hath béene the diuastation & ouerthrow of diuers cities in the world , as of troy , carthage , ierusalem , thebes , and such like , insomuch as the very relation of their ruines hath mooued mens hearts to pittie the perplexed estate of all degrées , distressed with such desolation . but the maner of this destruction , wherewith sodom and gomorrha were ouerthrowne , is without comparison : neuer was there people so distressed . if the rude and barbarous souldier had entred these cities by force , and had put man , woman , & child to the swoord , imbruing their hands in the reuerend bloud of the old men , ripping vp the bodies of women great with child , taking the infants & sucking babes out of their cradles vpon the points of their speares , deflowring wiues , rauishing maides , spoyling the widdowes and fatherlesse , sparing no age , sexe or degrée , but destroying all before them with fire & sword : this had bene lamentable ; but yet such is the condition of warre , and no strange thing had happened to these cityes , but such as had bene common to other cityes in their ouerthrow . if the lord had sent a famine vpon the people of these cities of sodom & gomorrha , & broken their staffe of bread , and diminished the oyle in the cruze , and the meale in the barrell , and had dryed vp all their springs & fountaines , so that they had bene inforced to haue eaten and drunke their owne excrements , euery man to haue eaten the flesh of his owne arme , and euery mother the childe of her owne wombe , this had bene very miserable , yet such as diuers other people besides haue tasted of . but this people were otherwise surprised . it was no mortall enimy , but the immortall god , that fought against this people . the heauens sent downe their forces against this people ; and therefore in vaine was it to lift vp hands , head , or eyes towards heauen , because from thence came their destruction . if an enemy of the same mould that this people were of , had besieged them , there might haue béene some treaty , some parley , some conditions of peace , of departing with bagge and baggage , of ransome , or tribute hoped for : but when they saw the heauens open aboue their heads , and sending downe fire and brimstone vpon them , whē they saw their houses on fire about their eares , no place of refuge or safegard to flye vnto , no meanes to escape , when they felt the fire fall vpon their soft and tender bodyes , as thick as rayne , when they felt it scorche their flesh , when they saw one another lye sprawling vpon the ground , drawne to , like a scrowle of parchment , with y e scalding heat of the fire , none able to help another , none able to cōfort another , what a miserable face of a citie was there , thinke you ? — quis talia fando temperet a lachrymis ? for the lord rayned vpō these cities brimstone & fire from the lord out of heauen . now the reasons which moued the lord to send this strange and terrible iudgement vpon these cities and people , were especially 3. this god so wonderfull in power & might , and so feareful in his punishment , had before this time drownd the world , for sin ; but the people of sodō & gomorrha were nothing terrified with that iudgemēt , but were as wreched & wicked in their courses , as if they had heard of no exāple of gods wrath against sin ; & therefore now god sends fire to destroy them , to let all the vngodly of the earth know , that all the elements and all creatures in heauen , earth and hell , are readie , and prest to take vengeance vpon man for his sin , when it pleaseth god to command & enioyne them : the lord is not so bare of iudgements , that he hath but one kinde to reuenge himselfe vpon y e vngodly , he hath more thē one arrow of vengeance to the bow of his wrath , he hath water to drawn thée , fire to consume thée , plague & pestilence to destroy thée , dearth & famine to pine thée , a thousand grieuous diseases to bring thée to thine end . the earth is at his beck , to open and swallow thée vp quick : the angels are at his commandment , to strike 〈…〉 sudden death : the deuils wayt vpon his will , and if he bid them goe , they haue power to tempt thée to bee thine owne butcher and executioner , as to hang thy selfe , to throw thy selfe downe headlong and break thy neck , to cut thine own throat . this god would haue y e sinner know . and therefore let all the vngodly of the world feare this god , trēble at his iudgmēts , be careful & cōscionable to serue & please him , & take héed how they offend him ; for if they prouoke him , he wil not spare them . they haue not so many wayes to anger him withall , as hée hath plagues & punishments to destroy them withall . and from hence an impenitent sinner may gather , that there is no place of safety nor security for him ; a walled citie is no place of defence for a sinner , his house is no castle vnto him , his bed is no place of safegard for him ; for in al these places god hath messengers of death and destruction to attach him . the second 〈◊〉 , why the lord brought this kind of iudgement vpon these cities , & people , was , y t the maner of their punishmēt might be suteable & correspondēt to the maner of their sin : for wheras they burned in the filthy lust of concupiscence one towards another , against the order & course of nature , the lord , to punish this vnnatural heat of lust in thē , brought a supernatural fire vpon them : & as they delighted in the filthy & odious pleasure of sin , & defiled themselues with the hellish contagion of impietie : so the lord punished them with brimstone mingled with fire , that as their sins made them stinke in the nosethrills of almighty god : so they might be choked & stifled with the detestable stinking smell of brimstone : & as the lord made the punishment of this people suteable to their sinne : so he would haue al sinners know , y t wherewith a mā sinneth , by the same also shal he be punished : for it was not vnpossible to the almighty hand of god , which made all the world of nought , to haue drowned this people & their land with the ouerflowing streames of iordan , or to haue deliuered them into the hands of y e foure kings , as once before , or to haue sent the infectious & noysom pestilence among them : but god chose rather to destroy thē with fire & brimstone from heauen , to giue notice to all posterities , y t as they sin , so shal they be punished . aarōs sonnes offred strange fire vpon the altar : & therfore a strange fire from heauen destroyed them . samson suffering the eyes of his mind , and the light of his reason to be extinguished , was for his punishment depriued of his bodily eyes , and lost the comfortable sight of this world . and as he suffered himselfe to be captiuated and inthralled to the wil of a woman , so was he made a slaue to the will of his vncircumcised enemies , & compelled by them to grinde in a mill like an horse , then which there could not be a more seruile seruitude . and it séemeth by the example of diues , that in hel there shal be some thing in the torments of the damned , which shall haue some correspondency with their sinnes : for diues being vnmerciful in the world while he liued , can finde no mercy nor compassion when he is dead , either in hell or heauen : he that would not giue a crum of bread to lazarus in his life time , cānot now get a drop of water to coole the typ of his tongue . howsoeuer therfore there be generall torments in hell for the damned , yet it should séeme that there shall be some particular thing in their torments , which shall haue some semblance with their sins ; & the reason is , because they might , to their greater griefe , be put in minde of their sinnes , which were the cause of those tormēts . the third & last reason , why the lord from heauen sent downe this strange & feareful iudgement vpon these cities & people , was , because their sinnes cryed vp to heauen , therefore god answered the cry of their sins , with a punishmēt from heauen . and this god doth , to let vs sée how sin turneth heauen into hell , and maketh the mercifull sauiour of mākind , to be an vnmerciful destroyer of mankind . god is by nature a preseruer of men , the shepherd of israel , a refuge for men to fly vnto for safegard & succour : but such is the strong effects of sin , and so strangely worketh it with god y t of a preseruer of men , it makes him a destroyer of men ▪ of a shepheard , it makes him a leopard , & of a lambe a lyon . the heauēs by nature giue rayne vnto the earth in due season , to make it fruitefull and fertile , to bring forth things necessary for the vse of man : but sinne makes the heauens to bée brasse vnto vs , & causeth them to send downe fire & brimstone , storme & tempest , to make the earth barren & fruitles , & destroy both man & beast from off the earth . most miserable then is the estate and condition of a people or a land , when the sinnes of that people or land become to be crying sinnes : for in vaine is it for a people or a land to cry for mercy vnto god , whē their sins cry for vengeance . in vaine doest thou hold vp thine hands , or lift vp thine eyes to y e heauens for fauor , when thy sins with their cry haue sollicited against thée for iudgement . when ziba hath once accused mephibosheth vnto dauid , it is in vaine for mephibosheth to excuse himselfe : so if thou hast practised sin so long , that it now beginnes to cry vnto heauen , god that is in heauē wil heare the cry thereof , & he will send downe some strange punishment or other vpon thée to destroy thée . as abigail therfore preuented the wrath of dauid , by méeting him before he came at her husband : so preuent thou the cry of thy sins , & méete god with thy repentance , before the cry of thy sinnes bring him downe to take vengeance vpō thée : cry thou for mercy , before thy sins cry for iudgement : stop the mouth of thy sins with contrition & sorrow ; stil their cry with repentance & amendment of life ; & as pharaoh dealt w t the children of the israelites in egypt , so deale thou with thy sins ; kil them in the birth , neuer let thē trouble the house with their cry : so shalt y u find god mercifull vnto thée , & the heauens fauorable vnto thée : otherwise , if thy sins send their cryes before thée into heauen , look for some fearefull iudgemēt frō heauen to light vpō thée . the fourth thing we are to obserue in the destruction of sodom and gomorrah , is the generality of the destruction . wherein we are to consider 3. things : first , that the whole countrey was destroyed . secondly , the whole people , man , woman and child , old and young , were all taken away in this iudgement . thirdly , all that grew vpon the earth , which tremelius calls foetum terrae , the brood of the earth , whatsoeuer the earth brought foorth or nourished , was all destroyed in the destruction of these cities . concerning the countrey , we are to consider it in two respects . first , in regard of the largenesse and greatnesse of the countrey : and secondly , in regard of the excellency of the countrey . the largenesse of the countrey may be considered , either in the number of cities which it contained , or in respect of the scite and circuite of the soyle , within the compasse and territories whereof it was bounded . concerning the greatnes of this country , in respect of y e cities thereof ; moses describeth them to be fiue , sodom , gomorrha , admah , zeboim , zoar , which was also called bela : of these fiue cities , foure were ouerthrowne in this iudgement of fire and brimstone , as you may read , deut. 29.23 . for zoar was preserued at the entreaty of lot. and the cause why sodom & gomorrha are onely named in this place which we haue now in hand , is , because these were the chiefe cities of this countrey , more populous then the rest , more abounding in wealth , and more abominable in their sinnes . the first thing then which we are to consider concerning the generality of this destructiō , is , that not villages , but cities , not one or 2. cities , but 4. cities , not 4. poore , base , beggerly cities , but foure great , populous , rich cities , were ouerthrowne in this fearefull ouerthrow , executed w t fire & brimstone . the second thing to be considered in the largenesse of this countrey , is the scite and circuite of it , which was , as pliny reporteth , one hundred miles in length , & 25. miles in bredth . but iosephus , whose report is thought more true and certaine , describeth this countrey to bée but thréescore and twelue miles long , & ninetéene miles broad . whereby we gather , that not a fewe fields or acres of ground , not a small parcel or quantity of ground , but a large country was ouerthrowne in this destruction . concerning the excellency of this countrey , moses sets it foorth vnto vs , gen. 13.10 . by comparing it to the garden of god , or to that part of the land of egypt , which is watered with the ouerflowing streames of the riuer nilus : so that out of all question , this countrey of sodom & gomorrah was a most goodly countrey , fertil , pleasant , & delightfull ; for as paradise was watered with the swéete , fresh , wholsome waters of euphrates , & egypt with y e faire , soft , sliding streames of nilus : so this land of sodom , lying alōgst the ouerflowing banks of iordē , might wel be compared to either of them for all ●ind of riches , pleasures and delights . and surely , the sins of this countrey declare , that it was a goodly , rich , pleasant countrey ; for as it is in the prophecy of ezechiel , the sins of this country were pride , fulnes of bread , and abundance of idlenes . the pride of this people shewed their riches ; their fulnesse of bread , the fruitfulnesse and fertilitie of the soyle ; and the abundance of idlenes in this people , shewed the pleasures and delights of the countrey : but how populous soeuer this countrey was , by reason of the cities that were in it , how large and great soeuer this countrey was , in respect of the soyle and circuit of it , how rich , fruitfull , and pleasant soeuer this countrey was , the lord ouerthrew those cities , and al the plaine , euen the whole countrey , with fire and brimstone , so that it is now as vnpleasant as euer it was pleasant : for there arise such filthy , and foggy vapours and mists out of the ground , as none is able to abide the smell of them , and as borchardus reporteth , the neighbour mountaines are made barren with the contagion thereof : and how fruitfull soeuer it was before the desolation of it , vndoubtedly , it is now as fruitles and barren ; the waters are so bitter and vnsauoury , that nothing liues in them : for if any fish doe happen to fal into the waters of this country , out of the riuer iordan , by reason of the inundation of y e said ryuer , they dye presently : no grasse growes in the countrey : trées there be , which beare fruite , which outwardly séemeth very faire , but within y e rine there is nothing but dust & ashes . and lastly , this countrey is now as desolate , as euer it was beautiful and goodly , for there is not a man inhabiting there , no creature abiding there , not a cottage or a houell standing in all the countrey : for the lord destroyed all the cities , and al the whole countrey , with fire and brimstone . frō whence we for our instruction may learne and know , that when almighty god takes vengeance vpon any land or countrey for sinne , he respects neither greatnesse , nor excellency , nor goodlinesse , nor beauty , nor any other outward thing whatsoeuer : a fruitfull land maketh hée barren , a populous countrey makes he waste , a beautifull countrey makes he desolate : and all this he doth , for the sinne of the people that dwell therein . though babylon sit as a quéene , and saith she is no widow , neither shall sée any mourning , yet her plagues shall come vpon her in one day , death , sorrow , and famine , and she shall bee burnt with fire . the disciples woonder at the faire and goodly building of the temple : but our sauiour christ tells them , that there should a time come , euen the time when god should visit that people for their sinnes , at which time there should not one stone be left vpon another of all that beautifull building , that should not bée throwne downe . we therefore of this land and citie ought to take this alarum , for a warning giuen vs by sodom & other places , most excellent & eminent in their times , yet al destroyed & ouerthrowne for their sins and impieties : for though england be a paradise for pleasure , a storehouse of wealth , and a rich exchequer of all plenty and delights ; and though london be the kings chamber , the seat of the nobles , the mart of rich and worthy marchants , & indéede the beauty of the whole land , yet if god once visit this land and citie , for the sinnes of the inhabitants thereof , neither this nor that , neither the largenes of their territories , nor their beauty , excellencie , riches , or multitude of people , shall excuse them , but he will make them as sodom , and like vnto gomorrha . if god would haue spared any place for the outward worthinesse of it , he would haue spared zion , in which place the lord appeared in perfit beautie , and of which place god gaue this testimony , that he loued the gates of syon more then all the habitations of iacob . and in another place the lord hath chosen syon , saying , this is my rest for euer , here wil i dwell : for i haue a delight therein . and yet this place is so defaced , spoyled , and ruinated at this day , that it lyes abhorred & desolate , being a cage of most vncleane birds , and a filthy denne of turkes , miscreants , and infidels . and how can england or london secure themselues , or promise any immunity of gods iudgements vnto themselues , by reason of any outward worthinesse or excellency , wherewith they séeme to be blest aboue other nations ? for whensoeuer god shall visit this land & city for their sinnes , nothing shall exempt vs frō his iudgements , except we preuent them by repentance . concerning the generality of this iudgement which the lord brought vpon sodom and gomorrha , it is furthermore said , that he destroyed all the inhabitants of those cities , the whole people of the land , not men onely , but women too , not men & women onely , but men , women and children , euen all the inhabitants of those cities perished in this ouerthrow , not the poore onely , but poore and rich ; not the base and inglorious pezant , but the noble and honorable amongst them ; not the subiect , but their kings and rulers ; not those which were in the field , but all that were in the cities , euen all the inhabitants of those cities were ouerthrowne in this destruction : so that as god spares no place , for any respect of outward excellency , no more doth he spare any person , for his owne worthinesse or eminency : but when he brings his iudgements vpon man for sinne , the wise and the foole perish both together , the king that sits vpon the throne , and the begger that sits vpon the ground , they beare both a part , and drinke of the same cup , when he is angry . this the spirit of god doth testify vnto vs by the prophet dauid , you shall dye like men , and ye princes shall fall like others . and the prophet ieremy tells ieconiah king of iuda , that though he were the signet of the lords right hād , yet he should be pluckt from thence . no title of honour , eminency or excellency , can frée a man from gods iudgements . the plagues of egypt were vpon pharaoh , as well as vpon the people . and therefore kings and princes , and the honorable and renowmed personages of the world , must not flatter themselues , nor suffer the pompe of y e world to deceiue them : for whether their honour and dignity consist in authority , or in wealth and riches , or in the voluptuousnes and pleasure of life , none of these can frée them from gods iudgements : nay , if we marke the procéedings of god in the execution of his iudgements , we shall often sée , that the mē in chiefest place , do soonest taste of his iudgements . ahab , king of israel , was first slaine in the battell at ramoth gilead . among all the people that met iehu as he went to izreel , we read of none that was slaine , but the 2. kings , iehoram king of israel , & ahaziah king of iudah .1000 . princes did profane the golden and siluer vessels , which were brought out of the temple at ierusalem , together with belshazzar king of the chaldeans , as also did his wiues and concubines ; yet the scripture makes mention of none that was slayne that night , but onely the king. this should teach kings and rulers , and such as are of note and place , to take no more liberty of sinning vnto themselues , then those of the vulgar sort and condition : for they are as subiect to gods iudgements , as the meanest among the people . but now wonder all ye that read this history , let your hearts melt with griefe , and your eyes be resolued into teares of sorrow , when you heare , that not onely those of discretion & yéeres , but euen children , infants , and sucking babes , that hangd vpon their mothers brests , which knew not their right hand from their left , which neuer cōmitted sinne actually , were also destroyed in this ouerthrow : the tendernesse of their age might haue pleaded for them , they stucke to their mothers brests , as apples to their trées , they could not speake , stand , nor helpe themselues : their innocency & harmelesse simplicity might haue pleaded for them , they knew not their right hand from their left , they could not distinguish betwéene good & euill , right & wrong , straight and crooked . those of elder yéeres had iudgement , & will in themselues , & therfore they were iustly punished for their transgressions : but what had these infants done , which had not as yet attayned to yéeres of discretion ? but so fierce is the wrath of god against sinne , that nothing could excuse these silly infants : for the lord destroyed all the inhabitants of these cities , he reserued neyther man , womā , nor child aliue . neyther was there any cruelty or iniustice in god , in destroying the childrē of sodom , together with those that were of elder yéeres & discretion : for foure reasons may be yéelded of this action . the first reason why the infants and sucking babes in sodom were destroied aswell as those of elder yéers was , because they were the branches of such cursed trées , & children of such vngodly parents : for howsoeuer it be true , that the lord speakes by the prophet ezechiel , that the child shall not beare the fathers sin , it is true also that the lord himselfe speaketh in the second commandement , he will visit the sinne of the fathers vpon the children : so that if a wicked and vngodly man beget a child , that child shal not beare the sinne of the parents spiritually , and eternally , if it walke in good wayes , and betake it selfe to holy and vertuous courses : but if the childe of vngodly parents liue neuer so carefully and conscionably according to gods will , yet the lord will visit the sinnes of the parents vpon it corporally & temporally , and if it walke in the wayes of the parents , it shall beare the sinnes of the parents eternally also . but admit that a childe of vngodly parents neuer come to commit sinne actually , the lord in his iustice may visit the sinnes of the parents vpon that childe both temporally and eternally , because it is of the same nature that the parēts are : euen as the hunts-man finding a litter of some noysome & obnoxious beastes , killes them , though they neuer did harme , because their nature is to doe harme if they liue : euen so , god in his iustice may destroy the very infants and sucking babes both temporally and eternally , though they neuer committed sinne actually , because their nature is corrupt and tainted by propagation from their parents . but you will say vnto mée , the like may bée sayd of the children of godly parents . no : for the godly haue a promise , that god will not onely bée their god , but the god of their séede also : so that if the children of the godly dye while they hang vpon the brest , or in the wombe , yet there is hope of mercy , by reason of the promise : but if the children of the wicked dye before they be of power to commit sinne actually , there is no hope of mercy , but a fearful expectatiō of iustice , because there is no promise of mercy belōging vnto them . you sée then the reason , why god destroied those infants & sucking babes of sodom , with this temporall iudgement of fire & brimstone , euen because they were children of vngodly parēts . and if he hath destroyed them eternally , he hath done no more then in his iustice he might , because he neuer made promise of mercy vnto them . the second reason why god destroyed these children , was to increase the griefe and sorrow of their parents : for commonly the miseries of our children are more grieuous vnto vs , then our owne miseries . dauid tooke the death of his sonne absalō so heauily , that hée wisht hée had dyed for him . and out of question , when this people saw their children lie sprawling in the fire , scorcht and burnt with the heate thereof , when they heard them scréeke and cry , and could not helpe them , it was as grieuous vnto them , as their owne miserie ; and therefore the lord did it , euen to increase and inlarge their sorrow . the third reason why the lord destroyed these children , was , because they should not walke in the wicked & abominable waies of their parents ; for if they had liued , the nature which they drew from their parents , would haue drawne them to the sinnes of their parents : lest therefore these children should haue traced the sinfull steps of their parents , the lord takes them away in the same destruction with their parents . the last reason why these children were destroyed , was , because god would leaue none of that wicked brood to remaine vpon the earth ; there were ouer-many of that ranke already : and therefore the lord , to the end he might roote out the memorie of this people , he destroyed children and all . whereby man is taught to liue holily , iustly , and soberly in this world , forasmuch as a man is not wicked onely to himselfe , but to his posteritie also . the wickednesse of the parents lyes heauily vpon the children : and therefore if thou hast no regard of thine owne soule , yet haue a respect of thy children , and for their sakes cease to doe euill . the prophet esay summons the children of witches , the séed of the adulterer and of the whore , and the children of the rebellious , hée summons them all before god , and he layes this heauie iudgement vpon them ; there is no peace to the wicked , saith my god. it is a fearefull thing to be the child of an usurer , of an adulterer , or whore , of a drunkard , of a murtherer , of a blasphemer , or of any other notorious wicked person whatsoeuer : for surely god will visit the sinnes of the parents vpon the children , as he hath threatned in the commandement , temporally , liue the children neuer so well , but temporally and spiritually both , if the children doe walke in the wayes of their parents . last of all , concerning the generalitie of that destruction , which the lord brought vpon this countrey and people , it is said , that hee destroyed all that grew vpon the earth : or as tremelius hath learnedly translated the same wordes thus , all that the earth brought forth , and nourished , all cattell and beasts of the field , all creeping things , and whatsoeuer was vpon the face of the earth , was destroyed in this ouerthrow . and here we may iustly wonder at the iudgements of god , which he extendeth not only vnto man , which hath iudgements & will , nor vnto babes and sucklings which are tainted with corruption by the propagation of nature from their parents , but also to vnreasonable creatures , which neuer sinned , but are subiect to vanitie against their willes , which doe not offend their creator , but follow the law of their creation , and shall neuer come into iudgement ; yet these creatures , as void of sinne as of reason , are oftentimes plagued and destroyed for the sinne of man. thus was the earth cursed for the sinne of adam : thus were al these creatures destroyed with the floud , for the sinne of that age ; and yet we may say of them , as pithagoras sometimes said : quid meruistis oues , placidum pecus ? quid meruere boues , animal sine fraude ? what haue these poore sillie creatures deserued , that they should bée punished ? nay , destroyed , hauing neuer offended ? wée are the sinfull wretches of the world , workers of all iniquitie , deseruing not to be scourged with rods , but with scorpions : we ( i say ) being onely nocent , cause innocencie it selfe to be punished for our transgressions . behold then , o sinfull man , thine owne vngraciousnesse , thou doest not only procure vengeance to thy selfe by thy sinne , but to euery thing else that doth serue thy sinfull vse . man by his creation is a lord , and a high commander vpon the earth ; for as it is in the psalme , he hath dominion ouer all the workes of god , all things are put in subiection vnder his feet , all sheepe and oxen , yea and the beastes of the field , the birdes of the ayre , the fishes of the sea , and whatsoeuer walketh thorow the pathes of the seas : so that man in reason should content himselfe with this dominion and lordship which he hath ouer the creatures , and not séeke and procure the destruction of them : man should satisfie himselfe with the vse and commoditie of these creatures , and not seeke the ruine and wracke of these poore bond-seruants , both by ill intreating them himselfe , and by prouoking god with his sinne , to plague , punish , and destroy them . and surely , but that the prouidence of god doth restraine these silly dumbe creatures , it is a maruell , that they doe not break their league with man , and shake off the yoke of obedience toward him : it is a maruell that y e earth doth not rent in sunder vnder man , as he walkes vpon it , séeing it is so plagued with barrennesse for the sinne of man : it is a maruell , that our oxen and our horses , with their hornes and hooues , doe not make warre against vs , séeing we are such vnrighteous & tyrannicall lords ouer them , not content to haue their vse and seruice , except wée plague them besides into such vndeserued vengeance of gods wrath by our sinnes and transgressions . let vs therefore forbeare and eschew sinne , and flye from it , as from a serpent , séeing by it wée doe not onely draw downe gods heauy iudgements vpon our heads , but also wée plague our posteritie , and the very dumbe and vnreasonable creatures into the wrath of gods vengeance , by our sinnes and transgressions . and let vs further learne the perfect hatred of god against sinne , who doth not onely punish it in mā which committeth it , but in all things which any way serue man in his sinfull courses : and let vs estéeme no sinne small , séeing the infinite maiestie of god is offended by it , infinite torments are prepared for it , and nothing can satisfie for it , but the inestimable price of christes blood , applyed to the conscience by a true and liuely faith . now it remaines , that in the last place we examine the cause , why the lord brought such a fearefull destruction vpon this land and people . there must néeds be some great cause , that did exasperate the lord to execute such a fierce & strange iudgemēt vpon them . the cause is not hard to be found out : for nothing doth separate man from god , but sinne ; nothing doth prouoke god to punish , plague and destroy man , but sin ; nothing doth draw downe the iudgements of god vpon man , but sinne ; and sinne it was , that mooued the lord to reuenge himselfe thus seuerely vpon this land and people , as it appeares by the wordes of almightie god to abraham , because the cry of sodom and gomorrah is great , and because their sin is exceeding grieuous , i will go downe now , saith the lord. sin brought death into the world , they are twinnes , bred and borne in one day ; sinne and destruction are relatiues ; admit the one , and the other followes ; death and destruction growes foorth of sinne , as fruite from the tree : and therefore if we sin , we may surely expect to be punished ; and if we be punished , we need not doubt of the cause , but we may safely thinke with our selues , it is for our sinnes . therefore as we haue considered the punishment of sodom , so let vs consider the sins of sodom , which were the cause of her ouerthrow and destruction . the prophet ezechiel doth make knowne vnto vs the sinnes of this people to be foure ; pride , fulnesse of bread , idlenesse , and vnmercifulnesse towardes the poore . but these were not all the sins of sodō : for the scripture layes downe another sinne practised amongst this people , which because it did either beginne amongst them , or was more practise● amongst them then amongst any other people beside , deriued the name from them , and so holds it to this day : but the prophet doth reckō the forenamed sinnes , to be the sinnes of this people , because they were the principall causes of that vnnaturall sin , which wi●h the cry thereof brought such a fearefull vengeance vpon them . in speaking of the sinnes of sodom , i will kéepe the same order , that the prophet obserueth in the place before cited , placing pride in the first ranke , as though it were the ring-leader to the rest , and the roote from whence all other vices doe follow : and so it is indéed , and therefore it is called the center in the sphere of mans life , from whence are drawne lines to the circumference of iniquitie . if a man haue any good gifts or qualities in him , pride doth expell and abandon them : if a man haue none , pride will not giue place for any to enter : and the first thing that pride works in mā , is an irrespectiue care and an incurious respect of god ; hee cares not for god , he séekes not for god , hée doth not trust and relye vpon god , nay , he thinkes alwayes there is no god ; for the obiect of his pride is his god , and in it he doth trust , vpon it he doth relye , and he sets it vp as an idoll , not onely in his owne heart , but in the eyes and view of the world , to the end all men may applaud , admire , honour and magnifie it : as if a man be proude of his nobilitie , of his dignitie and greatnesse , of his wealth and riches , of his credit and estimation , of his learning and wisdome , of his apparel , of his costly and goodly buildings , or whatsoeuer else is the obiect of his pride , he doth not onely set his heart vpon it himselfe , séeking all meanes to vphold and maintaine it , deriuing all his ioy and contentment from it , depending vpon it as vpon the staffe and stay of his strength , but he must haue all other men likewise to commit idolatry with it : and as the finger is alwayes where the paine is , and the eye where the affectiō is : so is the heart of a proud man alwayes setled & fixed vpon y e thing whereof he is proud . and therefore it is true that dauid speaks of him ; he cares not for god , he séekes not for god , & he thinks alwayes there is no god : & as he is thus careles & inrespectiue of god , so is he most iniurious to his neighbor , in scorning , disdaining , despising , & vildly estéeming him . superbus nes●at esse socius : a proud man acknowledgeth none to be his equall . a proud man is alwayes contentious , and by reason he is wholy possest with selfe-loue , a man shall neuer haue iustice at his hāds : for which cause , moses gaue warning to the israelites , not to chuse a king , that should lift vp his heart aboue his brethren : for when the chiefe magistrate is proud and haughty , all iustice and iudgement is peruerted , & he gouerns all things after the rule of his owne proud conceyts : and euen as when a man winnoweth wheate , the chaffe mounts aloft , though it be light and vnprofitable , but the wheate falls downe vnto the groūd , though it be more precious and excellent then the chaffe : euē so , when a proud man sits in gouernment , vanity is preferred , but iustice and iudgement are depressed . dauid complayneth of the proud , that they had him excéedingly in derision : and in another place , that they imagined a lye against him : noting vnto vs thereby , that in the first place , they scorne and disdayne all men ; and in the second place , that they wrong , maligne , and deale vniustly with euery man. thus is a proud man foūd impious towards god , iniurious to his neighbour , not capable to receyue any good gifts or graces , as a certain philosopher told alexander , perceyuing his pride , god ( sayd he ) is able to giue wisdome vnto men , but alexander is so proud , that there is no place for wisdome to take place in him . and lastly , a proud man is in danger to lose those good gifts and qualities which hée already hath , according to that old prouerbe , inficit egregios adiuncta superbia mores . where pride is , there all excellent conditions are infected and poysoned , so that they eyther dye , or grow so weake , that they are not able to performe any good office or duety . this made dauid pray , let not the foot of pride come against mee : for well he was assured , that if pride set in a foot against him , hee should haue extreme wrong offered him . pride then being one of the sins of sodom , it is manifest , that there was no religion there , no séeking after god , nor any care of his worship or seruice , neither was there any iustice , iudgement , or equitie in the land , but all kinde of oppression and wrong , all grace & goodnesse was exiled thence , neither was there any place for vertue & godlinesse in that place : and therefore no maruel it was , if god brought such a fearefull destruction vpon such a proude place and people ; for pride brings alwayes destruction with it , as salomon saith , pride goes before destructiō , and an high minde before a fall . so that a man is neuer néere a mischiefe , till hée grow proud : for thē he procures gods hatred towards him , as it is in y e prophet , the lord hath sworne by himselfe , i hate the excellency of iacob . and this hatred that god beares against pride , prouoketh him to resist the proud , to crosse them , and by sundry meanes to reuenge himselfe vpon them . this shall they haue for their pride , sayth the prophet . the lord will be terrible vnto them , as he hath threatned by the prophet ieremy , saying , behold , i come vnto thee , o proud man : and , the proud shall stumble and fall , and none shall raise him vp , and i will kindle a fire in his cityes , and it shall deuoure all about him . all these threatnings against pride , did the lord bring vpon sodom and her cityes , in such sort as they are héere remembred , for an example vnto all posterityes : the same threatnings he will likewise bring vpon all those that are infected with it . the second sinne of sodom , was fulnes of bread . by bread is signified all such meats & drinks as are vsed for the nutriment of the body , which this people of sodom did vse with such saturity , and ingurgitation , as did not relieue nature , but destroy grace : nature is content with a little , grace with lesse ; but where this fulnesse and repletion of bread is , there nature is depraued , and grace destroyed . this sinne is the baite which the diuell vseth , to prouoke men to yéeld vnto all his temptations ; for as the faulconer , when he would call his hawke to his fist , doth not hold out his bare fist vnto her , but sheweth her a piece of flesh , vnto which shee willingly comes , and so is taken : so the deuill , when he would tempt a man to any sinne , he offers him the baite of deliciousnesse , knowing that the more the body is repleate , the more emptie is the soule of all grace and goodnesse . one cause why diues was so vnmercifull towards poore lazarus was , because he fared deliciously euery day ; for a full belly is neuer touched with the féeling of others miseries . the cause why the israelites were not sorry for the affliction of ioseph , nor pitied the distressed estate of their brethren , was , because they ate the lambs of the flocke , and the calues of the stall , and drunke their wine in bowles . the cause why euery man among them neyed after his neighbours wife , was , because they did rise in the morning like fed horses . and the cause why they committed idolatry , and worshipped the golden calues which aaron made them , was , because they cram'd themselues excessiuely with meat & drinke , and that made them forget god , which had done so great things for them . whereby it is euident , that the repletion of the belly is the confusion of the soule , and that the deuill hath the greatest aduantage against vs to tempt vs , and wee the least strength to withstand him in this repletion and fulnesse of bread : therefore dauid calleth the table of delicious féeders , a snare : for euen as birds are caught in that place where they come to féed : euen so are they that fare deliciously , caught in the deuils net , whiles they féed . for this cause , the wise man forbids vs to bée companions with those which cramme themselues with flesh , lest by eating and drinking excessiuely , we giue the deuil aduantage to tempt vs to some grieuous sinne . and in like maner did almighty god forbid the prophet to go into y e house of feasting , to sit there to eate and drinke : for as he saith in another place , when men are filled , their hearts are exalted , and then they forget god. and as this fulnesse of bread plungeth the soule into many inexplicable dangers , & makes it subiect to diuers temptations : so is this vnmeasurable féeding hurtfull & obnoxious to the body : for when the stomake receiueth such aboundance , & so many kindes of meat and drink , it is oppressed rather then relieued . therefore saith salomon , that the saciety of the rich will not suffer him to sleepe : his body is so distempered by his féeding , that his quiet rest departeth from him . we estéem the goodnes of a medicine , not by the pleasantnes , nor by y e great quantity , but by the wholesome & good operation of it : so ought we to estéeme of meat , not by the deliciousnesse of it , nor by the abundance of it , but by the health it bringeth to our bodyes . nothing bréeds a surfet sooner , then this fulnesse of bread ; & out of all doubt , this vnmeasureable féeding hath brought many to an vntimely death . if therefore thou wilt kéepe thy body in health , vse thy meat and drinke as thou vsest medicines ; that is , seldome and in small measure : for in fiue things doe wée especially offend in eating and drinking . first , when wee make it our first worke in the morning , being no sooner out of our beds , but our minde is vpon our meat ; for which cause salomon denounceth a wo vnto that land , whose princes eat in the morning : for such as eate in the morning , are fit for nothing all the day after . secondly , wée offend in eating and drinking , when we are too curious and nice in our dyet , not contenting our selues with ordinary and common meates and drinkes , but longing after strange and vnusuall things , and those must be most costly and curiously drest : this was the sinne of the israelites , which loathing manna , desired flesh for their lust : for which curiositie of theirs , god destroyed them , euen whiles the meat was in their mouthes . and the emperour augustus did cause one erotes , a lieutenant in egypt , to bée naild to the mast of a ship , because hée bought a partridge and ate it . and our sauiour christ noteth curious féeding , as a fault in the rich glutton , euen because he fared deliciously . the third sinne in eating & drinking , is , when we eate and drinke without measure , not respecting what will suffice nature . our tables are called mensae , as some thinke , a mensura , to teach vs to measure our appetite , and not to eat & drinke vnmeasurably ; for euen as that raine , which comes downe méekely and gently vpon the earth , doth most good , and makes the earth most fruitfull : so that meate which is taken in measure , doth most benefit the body and soule : and this is the measure wée must obserue , wée must not eat much , but rather for necessitie then for lust ; then we must not eate nor drinke often : and lastly , wee must not eate nor drinke of diuers and sundry sorts : for all these things doe make our eating and drinking sinfull and hurtfull . fourthly , we offend in this kinde , when we study and deuise what to eate or drinke . these persons are compared to those beasts , which are alwayes either eating or chewing the cud : so these persons are either alwayes eating , or deuising what to eate . this was the sinne of the sonnes of hely ; they were not content with those parts of the sacrifice which the law had prouided for them , but they found out new deuices , and sometimes they would haue sodden flesh , & sometime they would haue raw , sometime without fat , and sometime fat and all . these deuisers are they , that make their belly their god. lastly , we offend in eating & drinking , when wee gréedily deuoure the creatures like dogs , which haue it no sooner in their mouthes , but it is down their throats . this was y e sin of esau , who comming hungry from hunting , desired his brother to féed him quickly , or to suffer him to deuoure those red pottage . but he had better haue taken more leysure , and eaten more aduisedly : for he lost the prerogatiue of his birth-right by his gréedinesse . and because man should not deuoure his meat and drinke with gréedinesse , nature hath giuen man a lesse mouth , then many creatures which are lesse then he ; to teach man by so small a receptacle , to receiue his meate & drinke with time and leysure . thus haue we heard the fiue things , wherein wee offend in eating and drinking . now this fulnesse of bread is such a grieuous sinne in the sight of god , that hee hath sworne hee will neuer purge it . and the reason is , because we are called to other duties . non nati sumus ad libidinem , hoc possimus facere , sed non est opus nostrum : wée are not borne into the world , neither do we liue in the world , to giue our selues to delicious & full féeding , to feasting and banquetting , nor to fulfill our owne lusts and desires ; wée may doe these things , if wee will runne head-long into our owne mischiefe : but this is not our calling , it is not that wee are bound to doe , it is not the worke which we are commanded and inioyned to performe : and therefore , as it is crimen laesae maiestatis , a capitall and treasonable crime for an embassadour , to execute his charge contrarie to the limitation of his profession : euen so it is most displeasing vnto almightie god , when we walke contrary to our calling , crossing the end of our creation . no maruell then , if almightie god tooke such a fearefull vengeance vpon this people , which walkt so contrary vnto him , filling themselues with bread , and cramming themselues with flesh , when indéed the lord calles men to wéeping and mourning , to baldnesse and girding about with sackcloth . the third sinne of sodom and her people , was idlenesse , which was twofold in this people . first , they gaue themselues to their ease , to vnthriftinesse and sluggishnesse , not following their callings laboriously and industriously , but liuing loosely and remissely , giuing themselues to all dissolute and vnthriftie courses : this may be gathered out of the 19 chapter of genesis , the 4. verse , where it is said , that all the men of the citie , euen from the yong to the olde , all people out of all quarters compassed lots house about , to haue the mē brought out vnto them , that they might know them . from whence it may be gathered , that they were an idle and vnthrifty company , giuing themselues to no good employment , but rather to vaine & dissolute exercises . the second kinde of idlenes in this people was , a careles security , & a certaine respectles regard , wherewith they were so possessed , that they neuer thought vpon dangers , they feared nothing . abraham had slaine y e fiue kings , which would haue made them tributarie , hee recouered all the spoyle , and gaue it to the king of sodom , so that now they had no enemie to be afraid of ; they had peace & plenty , and therefore they liued idly , that is , securely & carelesly , fearing no dangers , preuenting no mischiefes . as the pride of this people prouoked god to resist them , and as their fulnes of bread gaue the deuill a greater aduantage to ouercome them by his manifold temptations , so their idlenes made them a burthen to the earth : they were a coomber and a surcharging trouble to y e place of their abode , liuing vnthriftily & vnprofitably both to themselues , and to the land where they dwelt . the figge trée in the gospell being barren and vnfruitfull , is sayd to trouble the ground ; so those persons which liue idly , do but trouble the world , & ouercharge the earth : for which cause the bée driueth from the hiue the drone , which takes no paines , but deuoures the hony , which others by their great labour do get & bring in ; teaching the magistrates of the earth their duty , which is , to correct , with all sharpnes of discipline , those vnthrifty and vnseruiceable drones , which liue idly in the common wealth , trifling out their time in continuall lazines , as though there neuer had a law bin giuen to the sonnes of adam to labour , nor to the daughters of eue , with the sweat of their browes to get their liuing . salomon sendeth the sluggard to the pismire , to consider her wayes , and to learne wisdome : for she hauing no guide , gouernor , or ruler , prouideth meat in summer , & gathereth food in haruest . man therfore may be much ashamed of himselfe , that hauing reason to guide him , nature to direct him , law to gouerne him , grace to rule him , lims strong & able for performance , yet prouideth not , gathereth not , laboureth not , but like a drone consumes his dayes in idlenes , liuing vnprofitably and vnseruiceably both to himselfe and others . god sanctified not his rest , before he had finished his labour . the angels in heauen attend in their places , and stand before their creatour , and with all alacrity , readinesse , and industry fulfill his will. the deuill himselfe is said to compasse the earth , and to walke about , séeking whom he may deuoure . séeing therefore god , angels , bees , pismires , and the despised wormes of the earth , do all of them in their kindes & places giue themselues to labour : nay , séeing the deuill himselfe spends not his time idly , they are worse then the deuill , which suffer the dayes of worke to slide away , without labouring in the workes of their vocation . idlenes , as barnard saith , is a sink of all lustfull and lawlesse temptations . what was the cause that aegisthus became an adulterer ? in promptu causa est , desidiosus erat . idlenesse was the cause that prouoked him thereunto . and if you will know the cause of so many robberies in the fields , ryots in the stréets , disorders in euery place : in a word , all these & many more inconueniences procéed and grow from idlenesse ; for euen as that water that hath no currēt , doth in short time corrupt , & become offensiue : so that body or mind which exerciseth it selfe about no imployment , becomes a very sinke of all lewdnesse & disorder . salomon went by the field of the sluggard , and lo , it was all growne ouer with thornes , and nettles had couered the face thereof . and as the field of the slouthfull is couered with nettles and thornes ; so his body is ouer-growne with infirmities , his minde corrupted with the infection of sinne , his conscience destitute of a good testimony to it selfe , and his soule voyd of all hope of eternall happinesse . god hath placed vs in this world , as labourers in his vineyard , as souldiers in his campe , as trauellers to séeke a countrey to rest our selues in , as cursitors or runners in a race : whereby wee may gather , that idlenesse is not our profession : for we cannot obtaine , except we run the race : we cannot ouercome , except wée fight manfully : we cannot haue that pennie , except we labour in the vineyard : the fruitles trée must be cast into the fire . the vnprofitable seruant must be bound hand and foote , and cast into vtter darknes . therefore whosoeuer rests here in this world , where he should labour , shal labour in the world to come , where he thinks to rest . our sauiour christ promiseth his disciples , that when he should rest , they should rest also . but when did our sauiour christ rest , sayth barnard ? not in this world : for he went about , doing good , and reioyced as a mighty giant to runne his course : therefore his disciples must not looke to sit , and rest them in this world . it is a shame , sayth augustine , that the sunne , whose going out is from the end of the heauen , and whose compasse is to the ends of the same , should take any man in his bed : for may not the sunne rightly say to such a sluggard , i trauelled a greater iourney yesterday , then thou didst , and art thou in bed after me this morning ? it should séeme , that in iobs time , there was very straight order taken for such as liued idly , and vnthriftily : for they were chased foorth from among men , and euery one showted at them as at a théefe . and the apostle saint paul maketh a strict decrée against them , that such as would not labour , should not eate . so much hath idlenes bene alwayes detested among good men : & therefore no maruell if god brought such a fearefull destruction vpon sodom , whose inhabitants liued in this abominable and detestable sinne . but this people was not onely possessed with a carelesse and secure slumber of idlenes in their bodyes , but in their soules also ; they did not onely liue loosely and remissely in their ordinary vocations and callings , but they liued without all feare of any imminent danger , or future calamity that should fall vpon them for their wickednesse : they liued sinfully in their liues , & securely in their hearts : their sinnes cryed for wrath , but they cryed , peace , peace , there shall no harme happen vnto vs : they prouoked the lord to vengeance , and yet they promised themselues safetie . this slumber of the soule is worse then that of the body : for it is a present forerunner of destruction : when men shal say , peace and safety , then shall come vpon them sudden destruction , as trauell vpon a woman with childe , and they shall not escape . our sauiour christ dehorteth vs from this security , by the fearefull example of the old world ; for whiles they in that age did eate and drinke , and buy and sell , and marry wiues and were marryed , the flood came and drowned them all : so if wée liue and lye snorting vpon the carelesse beds of sinfull securitie , the wrath of god will come suddenly vpon vs and destroy vs. for this cause the apostle perswadeth the feare of the lord vnto men . and s. peter exhorteth men , to passe the time of their pilgrimage here in this world in feare : and salomon pronounceth those blessed , that liue alwayes in feare : for they which harden their hearts , shall fall into euill . this security is one of the signes , which shall goe before that great and finall destruction of the world at the last day : and it is said , that the day of the lord shall come as a thiefe in the night ; euen when men are in the dead sléepe of sinne , then shall the last iudgement come vpon them . whiles the mariner sléepes at the helme , the ship is soone run against a rocke . iael doth easily strike a nayle in the temples of sisera , whiles he sléepeth vnder a couering . dauid comming vpon the amalechites , & finding them eating and drinking and dancing , slew euery man of them , and recouered all the spoyle . so when men feare nothing , but passe their time in pleasures , delights and vanities , without feare of god or his iudgements , then doth god come vpon them suddenly , and destroyes them without mercy . therefore our sauiour christ giues euery one warning of this careles security , and accounts him an ill seruant , that shall say in his heart , my master doth deferre his cōming , and so beginneth to eate and drinke with the drunken , and smite his fellow seruants : the master of this careles and secure seruant shall come in a day , sayth our sauiour christ , when he looketh not for him , & in an houre that he is not aware of , & will cut him off , and giue him his portion with hypocrites , where shall be wéeping and gnashing of téeth . seing therefore this people of sodom laboured of so dangerous a lithargy , they were iustly surprised with so strange and fearefull a iudgement . the fourth sinne of sodom , was , they did not strengthen y e hand of the poore , they were vnmercyfull , vncharitable and hard-hearted towards the néedy : and surely they could not otherwise be ; for a proud heart , a full belly , and a vaine , careles , idle head neuer regards y e distressed estate of those that are in want and misery . other sinnes prouoke god to wrath and indignation : but this sinne prouokes him to deny mercy , and to become inexorable , according to that saying of the apostle , there shal be iudgement merciles to him that sheweth no mercy and the reason why god will shew no mercy to those that are mercylesse vnto the poore , eyther in oppressing them , or in not relieuing them , is , because he taketh all vnmercyfull and vncharitable dealing with the poore , to be an iniury done vnto his owne person , according to that saying of salomon , he that oppresseth the poore , reprocheth him that made him . thus you may well perceiue , that all the wrong that is done to the poore , the lord doth take it as done to himselfe : for in euery place throughout all the whole scripture , the lord god doth professe himselfe to bée the gardian and kéeper of the poore and néedy , and acknowledgeth them to be his wardes and pupils : and therefore god wil reuenge himself in iustice without mercie , vpon all those , which either deale vncharitably or iniuriously with them . whereupon the lord expostulates the matter with his people , and demaunds of them , what they had to doe to grinde the faces of the poore ? as though it were a thing that they could not iustifie . and to the end that all the cruell and vnmercifull of the world might know , that god will not suffer the wrongs that are done to the poore , to escape vnreuēged , hee proclaimes it to the world by the prophet dauid , that for the comfortlesse troubles sake of the needy , and because of the deepe sighing of the poore , i will vp , saith the lord , and helpe euery one from him that swelleth against him , and will set them at rest . as if he should say , though i passe ouer other sinnes , and beare with patience other indignities , though i sit still and winke at other transgressions , yet when the case concernes the poore , when my orphans and wards are wronged , then i will vp , saith the lord , i le beare no longer , but i will reuenge their cause and relieue them . for which cause salomon giues al the vnmercifull dogges of the world warning , not to bite nor deuoure these silly shéepe : for the lord will defend their cause , saith he , & spoile the soule of those that spoyle them . the poore , saith s. augustine , are gods barnes , in which except we lay our earthly treasures of pittie and compassion in this world , we shall not finde that heauenly treasure of euerlasting life in the world to come . many and fearefull are the plagues which are threatned against those which deale vnmercifully with the poore . their prayers are abominable ; the lord will not heare them , though they cry vnto him in the bitternesse of their soule . he that stoppeth his eare at the cry of the poore , shall also cry , and not be heard . in which words , salomō doth giue vs two things to vnderstand ; first , that the vnmercyfull men shall crye , how rich , how honorable , how potent and mighty soeuer they be , yet the lord will lay some grieuous thing or other vpon them , eyther in health or in sicknesse , eyther in this world , or in the world to come , that shall make them cry , as vpon their death-bed : the guiltynesse of their owne conscience , the feare of death , the horrour of hell , and dread of damnation . if god lay these things vpon them , they wil be inforced to cry : but if not , yet certaynly they shall cry in hell , with their fellow diues ; for cry they shall , as salomon sayth : but the second thing is , they shal not be heard . the lions roare , and the lord heareth them : the young rauens cry , and he heareth them : he heares the heauens , he heares the blood of those that are murthered , and indéede he heares all things ; but an vnmercyfull man , he shall cry , and not be heard . diues is a notable president to all those that are dogged and hard-hearted towards the poore ; he cryed not in this world , he had his pleasure , as many more rich men haue : but for all that , the saying of salomon proued true vpon him ; for though he cryed not in this world , yet he cryed in hell , i am tormented in this flame . but was he heard ? alas , no , he could not haue so much as a drop of cold water graunted him . this therefore is one plague , and a fearefull one also , which shall happen to all vnmercyfull , cruell and vncharitable persons : they shall cry , and not be heard . the second misery , that shall befall those that do not strēgthen the hand of the poore , nor succor them in their miseryes , is , they shall not inioy y e things which they chiefly desire to inioy , their present hope shal be frustrate , and when they think thēselues to be the surest of their wished desires , euen then shal they be depriued of al their hopes , and shall neuer sée the fruites of their labours . this doth the lord threaten by the prophet , forasmuch , he sayth , as your treading is vpon the poore , ye haue built houses of hewne stone , but yee shall not dwell in them , yee haue planted pleasant vineyards , but yee shall not drinke wine of them . this is the miserie of the vnmercifull , they shall purchase , for others to inherite , they shall builde houses , for others to dwell in , they shall get and scrape together , but others shall inioy their hopes , and carry away the fruits of their labours . nabal , that foolish churle , may serue for an example to confirme the truth of this vnto vs , who out of his hard , and incompassionate heart denyed his bread , his water , and his flesh to dauid and his followers in the wildernesse . this nabal did sheare his shéepe , but he neuer liued to sell his wooll ; he made a great feast , but hee neuer digested his meate : for he became as a stone , and dyed in tenne dayes after . so shal the hopes of all the vnmercifull bee frustrate , and they shall not be partakers of their wished desires , but leaue their labours for others to inioy . now , if the sinne of vnmercifulnes did onely prouoke god to inflict priuate and particular punishments vpon men , it were the more to bee borne withall : but indéed it procureth the fierce wrath of god , and his heauy iudgements vpon a whole land , and against a people or nation in generall : for so the lord hath threatned by his prophet , heare this , ye that swallow vp the poore , that yee may make the needy of the land to faile , shall not the land tremble for this , and euery one mourne that dwelleth therein ? so that , vnmercifull men do not onely prouoke the vengeance of god vpon themselues , but to the land wherein they inhabite , and to the people of the land where they dwell . no maruell then , if the lord god brought such a feareful and strange punishment vpon sodom and gomorrah , and the people of that country , séeing this sinne of vnmercifulnesse was rooted amongst them so , that they did not strengthen the hand of the poore . the last miserie that shall befal vnmercifull men , is , that last and dreadfull speech , which shall be pronounced vnto them at the day of iudgement , depart , yee cursed , into euerlasting fire prepared for the deuil and his angels . then shal al the vnmerciful of the world know and féele , to their wofull experience , that there is a god that reuengeth the cause of the poore and néedie . then they shall pay deare for all that they haue gotten by oppressiō and wrong , and by hard and vnmercifull dealing . then shall they haue as much torments , as euer they had pleasure , and as little comfort , as euer they had mercie : depart they must from the presence and fauour of god for euermore . if vnmerciful and vncharitable persons would but think of such a day , of such a spéech , of such a departure , and of such a fire , they would distribute and giue to the poore , they would make friends of their vnrighteous mammon , that in the world to come they might be receiued into euerlasting habitations , and not thrust into euerlasting fire . the last sinne of sodom , was that vnnaturall sinne , which taking the name of that citie , hath carried it euer since , and is called sodomy . in speaking whereof , i will follow the aduice of simmachus , who saith , that it is the safest , not once to name it . paul had not knowne what lust meant , but that the law said , thou shalt not lust . so that sinne tooke occasion by the law , to worke concupiscence in paul. so , if i should discourse of this sinne , you might haply say vnto mee , wée had not knowne what this sin meant , if you had not taught vs. therefore solō would not make any law against parricide , lest , whiles he went about to represse it by law , hee should teach it rather . so if i should lay open this sinne at large , i should rather teach the world it , then doe any thing else . i will therefore passe it ouer in silence , as not worthy once to be named . thus haue we heard the destruction of sodom , and the sinnes of sodom , which were the cause of her destruction : and now it remaines , that wee compare the sinnes of sodom , and the sinnes of england together : for , if we find our sins to be as great as the sinnes of sodom , we haue iust cause to expect some such like fearefull iudgement to bee inflicted vpon vs , as was vpon that citie , people , and countrie . and first concerning the sin of pride , it is notorious , that we of england are no whit inferiour to those of sodom in this sinne : for , whether we consider pride , as it is the botch of nobilitie & honour , or the leprosie of riches , or the bile of apparell , or the scourge of authoritie , or the madnes of building , or the bane of good learning , certayne it is , that pride was neuer at such an height , as it is amongst vs in this age . the noble man will not be reproued , the rich man must not be mated , y e gay coate must be honored , authority will not yéelde , sumptuous building must looke ouer the whole country , and learning makes vs swell aboue the banks of modesty and sobriety : so euery one thinks better of himselfe then of others , and euery one in the height of their pride scorneth another : and herevpon comes those dissensions , oppositions , contentions , diuisions , enuy & emulation amongst vs : for as deborah sung of ruben , so may we sing of our selues , the diuisions of england are great thoughts of heart . aske the poore country farmer , wherevpon it is , that such vnreasonable fines are exacted of him , why his rents are so rackt and enhaunst , and hee will tell thee , it is to maintaine the pride of his land-lord & land-lady . hospitalitie , charitie , patience , humilitie , & almost all vertue both diuine and morall , are by pride exiled and banished this land . the subiect is like the prince , the seruant like the master , the maid like the mistresse ; and such a confusion and disorder hath pride brought into this land , that euery one hath forgottē their duetie , calling and condition . the faces of the elders are not had in honor , that ancient reuerence , which sometime was giuen to the sacred calling of the clergie , pride hath now turned into great contempt ; deuotion is scorned , we giue nothing , for pride perswades vs , that all is too little for our selues . we forgiue nothing ; for our pride still prouokes vs to crueltie and reuenge . that humble , homely habite , which kings in former times haue vsed in their apparell , is now of euery base vnthrift and prodigall companion scorned . those frugall fashions , & course stuffes , both for woofe and workemanship , which ancient times delighted in , are now turned into veluets and silks of most strange and hellish deuices . the pride and profusion in apparell , together with the fashions and inuentions which are vsuall in england , were not once heard of in sodom , in the day of her iniquitie . our women , as soone as they rise , put on a pedlers pack vpon their backs , they paint their faces , pinne their ruffes , frizzle their haire , & then their dayes work is done . many there be , whose apparell is more worth , then all their estate beside : and very few there be , but their apparell is better then themselues . our sauiour christ noted the rich gluttō , for that he was clothed in purple & fine linnen : but how many may he brand with y e mark of his heauy displeasure , which amōgst vs go as braue as he euery day ! o that lawes could redresse y e pride of england , shame suppresse it , or preaching breake the neck of it ! but all men & women haue so generally taken it vp , that neyther lawes , shame , nor preaching can take it away . there is nothing that hath vndone gentlemen , & men of other ranck , so much as pride and profusion . neyther are we euer to expect or looke for happy & good dayes , till such time as authority deuise some meanes , to purge out of the body of this realme , the superfluous humour of this sinne : for it confounds all , consumes all , vndoes all : thus by wofull experience we haue foūd our pride to be growne to the highest pitch , so that the pride of sodom could not excéede it . now in the second place , we are to compare the excesse in meate & drinke , which was in sodom , to that of our countrey of england , of whom it may be truely sayd , that we build houses , as though we should neuer dye , and we eate and drinke , as though we should dye to morow . the very creatures cry out vpon vs for this sinne , because we abuse them and kill them , not for our necessity onely , but also for our excesse and riot : we kill them , not to eate onely , but to eate them deliciously and intemperately . our fasting dayes are despised , and we estéeme it a poynt of superstitious popery , to obserue dayes , and abstayne from meats . the church in the time of saint ambrose condenmed y e iouianists for heretikes , because they called fasting , delirium , a mockery or madnes . and haue not we them amongst vs at this day , that hold fasting to be superstitiō ? and although in former times , the time of lent was approued and commaunded by nine seueral councels and synodes , besides the canon of the apostles commaunding the same , yet we , making a god of our bellies , do , without any difference , serue the beastly desires of the same . and although authority hath taken order often , to restraine this our excesse in eating and drinking , yet when did wee pull one dish from our tables , or withhold one morsel frō our bowels , in signe of obedience to authoritie , and of contrition towards god ? but what doe i speake of fasting , séeing our soules abhorre it , and in stead thereof haue intertained feasting , in which we shew our selues to bee gentiles rather then christians ? our feasts are the feasts of sodom , and we imitate that villainous emperor vitellius , in his insatiable gluttony , of whom we read , that at one supper he had prepared for him 2000. sundry sorts of fish , and 7000. sorts of fowle . so the multitude of dishes , and the varietie of seruices , is our glorie at our feasts . and whereas one wood doeth yeeld sufficient sustenance for many elephants , the earth , the ayre , the sea will hardly minister prouision for one of our feasts : but still we say , we are sory we haue no cheare : and therefore it is not possible , that the excesse of sodom in their fulnesse of bread , should be greater then ours in england . the third sinne of sodom , was , idlenesse ; in which sinne , if we compare our selues with them , wee shall finde our selues nothing inferior vnto them . the steward in the gospell , that wasted his masters goods , confessed fréely that he could not worke , & that he was ashamed to beg : but we haue them amongst vs , that can worke , and yet are not ashamed to beg , being so impudent in this kind , y t neither shame nor lawes can restraine them . the theaters , the tauerns , y e bowle-alleyes , the brothel-houses , y e fields , the stréets of sodom did neuer swarme more thicke with such vermin , then ours do , to the great displeasure of almightie god , & the vnspeakable detriment of our coūtrie and common-wealth . the rich sit downe to eat and drinke , and rise vp to play . the poore laborer was neuer more idle in his calling , thē at this day ; hee hath learned to make two dayes worke of one , & he makes no cōscience how he gets his wages , nor how he slubbers vp his worke . the tradesman doth not liue on the labour of his hands , but by the tricks of his wits ; and therefore is euery thing so deceitfull & full of sleight , because idle hands haue the handling of it . others there be , which take the paines to rise to their dinner , and then walke to a play , and so returne home by a whore-house , thē to supper , and lastly to bed : and thus they passe their time from day to day , as vnprofitably , as euer did marg●tes , of whom it is sayd , that he did nothing in all his life that might tend to good . thus our land is become a poole of standing waters , & a hiue of drones , and except authority draw foorth the sword of correction against the idle lozells of this land , they will in time deuoure all the swéet from the paynefull and industrious hand : for where no oxen are , there the crib is empty ; and where none are that be paynefull , there is but want and beggery . peter must be commaunded to cast foorth his nets : the watchman must be charged to stand vpon his watch , and not vpon his honour , ease and reputation : caesar must not sléepe , when he should administer iustice , nor the captayne must not be in the tauerne , when he should be in the field , nor the tradesman , nor the gentleman , nor the laborer , must in no wise haue idlenesse sticke in their fingers ends ; for as it was one sinne amongst the rest , that procured the ouerthrow of sodom : so will it together with other sinnes , hasten our iudgement vpon vs , séeing we haue it in as great aboūdance amongst vs , as euer they had it amongst them . and now order leades me to y e comparison of a sin practised amongst vs , wherein indéed we suffer no comparison , which is vnmercyfulnes towards the poore and néedy . our vnmercyfull & vncharitable dealing with the poore , was not heard of in the day of sodoms iniquity ; for their vncharitablenesse onely extended it selfe to strangers , as farre as can bee gathered by historie . they were inhospitales : they harbored no strangers , but if any stranger happened to come into this country , they abused him strangely and villainously : and for this cause they would haue vsed lot so il , because he intertained and lodged strangers : following herein the custome of other nations , but especially of the egyptians , who offered al strangers that arriued there , vpon the altar of busiris , being sometimes king of egypt : in whose raigne there was a great drought in the land for the space of nine yéeres : whereupon busiris sent into grecia for certain soothsayers to be sent him , to the end that by them hee might be certainly informed of the cause of this drought : vnto whom was sent thasius , a man very expert in this kind , who certified the king , that the ouerflowing of nilus could not be procured , but by the blood of some stranger offered vp to iupiter in sacrifice . whereupon busiris — fies iouis hostia primas inquit , et aegypto tu dabis hospes aquam : and so offered this soothsayer stranger vnto iupiter : and euer after , these egyptians , in any calamitie or distresse , vsed to offer the strangers that arriued amongst them , vpō the altar of busiris . frō which custome of the egyptians , other nations became very barbarous , cruell , & vnmercifull vnto strangers . but amongst vs , manasseh eates ephraim , & ephraim eates manasseh , and both of them eate iuda . and it may rightly be said of vs , as the prophet sometimes said of his people , there is no mercie in the land . for whereas mercie and charity consists in giuing and forgiuing , our hard & vncompassionate hearts will suffer vs to giue nothing , & our malicious minds will permit vs to forgiue nothing : there was somtimes an age of giuing , & lending : but now our pride , our couetousnesse , our selfe-loue , perswade vs , that all is too litle for our selues ; & therfore this modern age neither giues nor lends ; it may be , when we dye , then we will and bequeath , but as long as we liue , we kéepe and hold fast . and surely , if the most charitable man that liues in this age , would but compare that which he giues to the poore , with that he spends and bestowes idly , vainly , and vpon his pleasures , he himselfe would cry shame vpon his charity . the crying and complayning of the poore in our stréets , doth witnesse against vs , that we do not strengthen y e hand of the poore . there was an age , when men would haue forborne much , and haue forgiuen much : but now we go to law for euery trifling trespasse , and we take our debtors by the throat , and cast them in prison , till they pay the vttermost farthing . but it may be , the sodomits were as vnmercyfull as we , in giuing and forgiuing : but the name of an incloser was not so much as heard of amongst them : and happy had it beene for england , if inclosure had neuer beene knowen . wo bee to these inclosers , euen that wo denounced against them by the prophet : for they are the vnmercifull men of the world , they leaue no roome for the poore in the land , they appropriate that to themselues , which custome hath made common : iniurious they are to common society , they pull downe houses , ouerthrow townes , send men , women and children of all sorts , the widow , & the fatherlesse , from their knowne and accustomed dwelling places , to seeke where they can thrust in their heads . iniurious they are to religion , and to the worship and seruice of god : for either they pull downe churches , or if they let them stand , it is not for deuotion , but either to crooue their sheep in , or else for some base and irreligious seruice : iniurious they are to common-wealth , by straitning , stepping , or turning high wayes out of their right course , into a wrong course , so that trauellers eyther cannot passe at all , or else with great danger and feare of robbing and killing : they destroy tillage , whereby corne is growne both very scarce and extreme deare . and now that they haue inclosed and conuerted their inclosure into pasture , they farme out their grounds at so deare rate , that butter , chéese , milke , béefe , muttō , veale , is at so excessiue a price , as neuer before among our forefathers . the fields of england were sometimes compared to christs coat , which was without seame : so were they eyther without hedge ▪ or ditch : but now they resemble a beggers cloke , being ful of seames , pieces , and patches . these vnmercifull men were not heard of in sodom ; for of sodom it is said , that it was a plaine countrey : therefore shall the sodomites rise vp in iudgement at the last day against our inclosers . cymon , the athenian , commaunded al hedges and pales to be pluckt vp , and taken away from his grounds , to the end that both citizens and strangers might haue frée accesse into his fields for any thing they stood in need of : but the inclosers of our age do set down hedges and pales , where neuer any was , to kéepe out both strangers and home-borne persons , and to abbridge them of that which custome once made common to all : therefore that heathen man shal rise vp in iudgement against the inclosers of our age . neither was the name of engrosser heard of in the day of sodoms iniquitie : these are they , which swallow vp the poore ; for when they haue got a commoditie into their hands , they make the ephah small , and the shekell great , and falsifie the weights by deceit : then they buy the poore for siluer , and the néedy for shooes , & sell the refuze of the wheat , and their commodities at their owne price . this is a wicked generation ; for they appropriate that to thēselues , which nature hath made common to others : they care not who wéepe , so they may laugh : they séeke to bring all the water to their owne mill , neyther doe they respect the publike good of the common-wealth , but onely their own priuate profit and gaine . nature doth abhorre this kind of oppression . for as it were an vnnaturall thing in the body , if one member should draw vnto it all the blood and nourishment , which the other members should bee strengthened and preserued withal ; so is that man an vnnaturall member in the politike body of the common-wealth , which by engrossing , forestalling , and regrating , doth get into his hands any commoditie to inrich himselfe , without due respect of the good of others . the ciuill law doth condemne these kind of men , as most pernicious and hurtfull to the state where they liue , & therefore all their goods are by the ciuill law confiscate , and they themselues for euer banished : and the magistrate which did conniue and winke at such persons , was to lose fifty pounds , for suffering such persons to practise such vnlawfull meanes to enrich themselues by . and all diuines doe hold , that monopolies are directly against the eight cōmandement , thou shalt not steale : proouing it to bee a kind of publike theft . and yet though nature abhorre it , the ciuill law condemne it , & the law of god forbid it ; the practise of it is common amongst vs at this day , and many haue risen to the height of that greatnes which now they inioy , onely by this meanes , to the great dishonour of almighty god , contempt of law , vndoing of many hundreds in particular , and the publike detriment of the common-wealth in generall . the vnmercifull vsury of our age farre exceeds all that euer hath beene before vs : all ages before vs haue condemned it for a sinne , but we haue those in this age , that dare vndertake to defend it to be no sinne . vsury hath alwayes drawne her name from byting : but now shee may well haue her name of deuouring ; for vsury , as it is practised amongst vs , doth not only bite , but deuoure . the vsurer in time past was excommunicated , as a man not worthy of the society and communion of saints ; hee was depriued of christian buriall , as though hee were not worthy to lye in the earth , but in hell ; he was not permitted to make a will at his death , as though his goods were not his owne : but now they are accounted worthy of the best company , our churches are profaned with their sepulchres , and their wils and testaments haue as good approbation , as theirs , who haue gotten their goods most truely and vprightly . thus we doe not onely defend the sinne which our forefathers haue condemned , but wee approoue , reuerence , and iustifie the sinner , which god will condemne : and therefore wee surmount all that haue beene before vs in our sinnes . what shall i say to the workemasters of our time ? neuer were there such vnmercifull persons heard of , as some of them bee : if i should speake what i could , it might séeme vncredible , that euer there should be such vnmercifull courses among christians . these are they which grind the faces of the poore tradesman , by changing his wages seuen times , as iacob said to laban : for eyther they deteyne the workmans wages , or they abate them , or they change them , or reckon them short , or pay them in such commodities as is to be wondred at . and surely , great pity it is , y t some mercifull man or other doth not take in hād to redresse this oppression of the workemasters : but if the poore tradesman should complaine , or séeke redresse , then hee should lose all , and cleane thrust himselfe out of custome for all worke . thus must hee take all , and hold himselfe content , or lose all , and be content whether he will or not . was there euer such a lamentable thing heard of , that the workeman liuing in his calling , according to the law which god first layd vpon man , in the sweat of thy browes shalt thou get thy liuing , should notwithstanding , contrary to that law , bee wronged of his wages which are the stay of his liuing ? oh ye vnmercifull men of the world , haue you none to oppresse but y e poore workman ? haue you not read , thou shalt not muzzell the mouth of the oxe that treadeth out of the corne ? if man owe a duty of mercy to the vnreasonable creature which laboureth for him , much more doth he owe a duty & right to man , which is his owne mould , and should not muzzell vp the mouth of the workeman , his wife & children , by vnconscionable courses in his wages : for the like was neuer heard of in sodom . thus are wee vnmercifull in giuing , vnmercifull in forgiuing , vnmercifull in lending , vnmercifull in paying , vnmercifull in buying and selling : so that it may iustly be said of vs , which was said of the sodomites , they strengthen not the hand of the poore & néedy . thus haue we found , by comparing our sinnes with the sinnes of sodom , that wee are nothing behind them in our sinnes ; if we excéed them not , wee are surely equall with them . it is said of the sinnes of sodom , that they cryed in the eares of the lord : and surely our sinnes are as saucy and impudent , as euer were theirs ; and if theirs cryed , ours are not tongue-tide , i warrant you : we reach home to them with our wickednesse . the sinnes of sodom were growne to their full height , & so are ours . for it is impossible , that any man or womā in these dayes , should adde any thing to the sins which they practise : so that as in a general plague , it is not such a maruell at those which dye , as it is at those which escape : so in this generall infection of sinne , wherewith the world at this day is defiled , wee are not so much to maruell that there be so many bad , as that there be any good . now when the sinnes of a people grow to that height , that they come to be crying sins , then vengeance loyters not , destruction comes spéedily . when the lord had taken knowledge of the cry of the sinnes of sodom , and had found their sins to be according to the cry , euen the next day he rained fire and brimstone from heauen , and destroyed them all . so , when the lord shal finde our sinnes at their full height , he will spéedily bring his iudgements vpon vs , and destroy vs : for as the husbandman thrusts the sickle into the corne , when it is perfitly ripe ; and as the oxe is brought to the slaughter , when hee is fat : so destruction comes vpon men , when the measure of sinne is fulfilled . now , that our sinnes are at their height , and are growne to their perfit ripenesse , it is manifest ; because they are equall with the sinnes of sodom , as hath béen already prooued , and also , because there can not be any addition made in the seueral humors and dispositions of men , to the sinnes which they practise . but admit , these two reasons shall not bee thought of trueth sufficent , to confirme the height and ripenesse of our sins , i will adde foure infallible arguments , to proue the ripenesse of sinne . first , when sinne is directly committed against god , against nature , and against humane society , of which sort our sinnes be : they are directly against god , witnesse our horrible swearing and forswearing , and our fearefull blapheming of the most holy and blessed name of god , and our prophane vnhallowing of his sabboth , together with the contempt of his word , and neglect of his ministers : they are against nature , witnesse y e filthy sinne of sodomy , of which this land of ours can not cleare it self ; as also the incest , the parricide , the fratricide , the coosen-germane marriages which are committed amongst vs : & they are against humane societie , witnesse our inclosing , our ingrossing , our cruelty , extortion , oppression , robberies , murders , and such like . secondly , the generality of sinne doth prooue the ripenes of sinne , when not a few , but a whole multitude are corrupt : and such is our estate , a generall infection of sinne hath runne ouer the whole land , so that except the lord had left vnto vs a small remnant , we should haue beene as sodom , and like vnto gomorrah . thirdly , the impudency of the sinner doth prooue the ripenesse of sin , as when men are not ashamed to transgresse openly , and also to bragge and boast of their sinnes : and such haue we amongst vs , as might be instanced by men of note , if it were expedient to particularize . lastly , when the sinner is not humbled , nor amended by punishments , & iudgements inflicted vpon him , it is a true marke that his sin is at the height : and herein haue we shewed our selues to bee incorrigible : the lord hath threatned vs with warre , he hath plagued vs with the pestilence , hee hath pinched vs with scarcity & dearth , and yet wee are not bettered , there is no turning vnto god , but wee fall away more and more : our sinnes therefore being at the height , the fierce wrath of god must néeds be euen néere at hand , and ready to be executed vpon vs. and will you haue such likely-hoods , as may perswade the trueth thereof vnto vs ? then wryte my words in tables , y t they may bee monuments for later dayes ; for when your childrens childrē shall heare of them hereafter , they will bee astonished at them . the moneths of the yéere haue not yet gone about eight times in their courses , wherein the lord hath shewed more tokens of his intended & approaching wrath , then the agedst man in our land is able to recount of in so small a time . the winds haue beene so outragious & violent , as though the foure ends of heauen had conspired to turne the foundations of the earth vpside downe . the anger of the clouds hath béene powred downe vpon vs in such abundance , as hath béene both vnseasonable for the time , and vnprofitable for the earth . the heauens aboue vs haue beene turned to brasse , and the earth beneath vs into iron , which hath wrought such effects , that the child vnborne shall speake of it . the sea , with vnwonted inundations , hath attempted to bring the land within the territorie thereof . the fire , as an ambassadour of the last vengeance , hath most fiercely raged in all parts of our land. treasons many , mighty & mōstrous , neuer before heard of , or imagined , haue beene plotted and contriued against our most dread & soueraigne , our quéene and royall issue , intending the vtter ouerthrow of kingdome , state , and countrey . the commons haue risen , pretending themselues wrongd in their commons , indangering the common peace and tranquillitie of the common-wealth . the arrowes of a woful pestilence haue beene cast abroad at large in all the quarters of our land. a present dearth without scarcity , doth pinch vs , bringing pouerty like a way-faring man vpon vs. our summer is turned into winter , our cheapenesse of all things into dearth . the skies lowre vpon vs , because their creatour is angry at vs. the sunne hideth from vs his gladsome light , as though wee were not worthy to inioy it . the clouds , night and day , do let fal showres of teares , bemoaning the miseries which god hath determined to bring vpon vs. and thus all the creatures doe threaten and foreshew our approching destruction : yet wee , more sencelesse then y e insensible creatures , neither feare any thing , nor suspect any thing . well , there must bee an end of sinning , or else god will make an end of vs. there must be a turning vnto god , or else god wil not turn vnto vs. if our sins be the sins of sodom , our iudgement must bee the iudgement of sodom . there must be some end of our sinnes , or if moses and samuel , with all the holy angels , were amongst vs , to bestow both their preaching and their prayers that wee might be saued , they should saue but their owne soules , and neither vs , nor our sonnes and daughters : wee are not sinners of yesterday ▪ wee are not nouices in the schoole of sathan : but we haue long troden the pathes of vngodlinesse , & wearied our selues in the wayes of wickednesse . we haue wearied the tongues of y e lords ministers , and grieued the soules of those preachers that haue bin sent vnto vs , in séeing their labour lost vpon vs ; they haue preacht in season , & out of season , they haue brought out of their treasures things both new & old , they haue giuen vs milke , and strong meat , they haue come in the spirit of gentlenesse , and with a rod , they haue entreated , threatned , preached mercy , & preached iudgement , and yet all this without successe : for we haue beene like y e deafe adder , stopping our eares , & refusing to heare the voice of the charmer , charming swéetly vnto vs. hearken now , i pray you , and bee iudges your selues , o ye inhabitants of england , if y e men of sodom might haue had those meanes to haue drawne them to repentance , which you haue had , would they not haue broght forth fruits more worthy of repentance then you haue done ? therefore shall they rise vp in y e day of iudgement against you . let this alarum , giuen you by sodō & her cities , be a warning vnto vs all , to eschew their sins , lest we burn in their iudgements . let vs al , frō the highest to the lowest , fall downe and knéele before the lord our maker : let vs lye low before the footstoole of his maiesty , and with all submission both of body and minde , acknowledge our sinnes , & preuent the intended wrath of god against vs , by our true & hearty repentance . for the lord is our god , and will , and must be serued of vs : hée is our lord , & wil , and must be honoured of vs : he is our father , & will , and must be obeyed of vs : he is our iudge , and dreadfull reuenger , and will eyther bee feared of vs , or else hee will reuenge himselfe vpon vs. finis . notes, typically marginal, from the original text notes for div a02058-e180 m●r. 14.9 . notes for div a02058-e300 gen. 22.3 psal . 119 147 , 148. 1. sam. 1.19 . esay 56.9 . exod. 16 13. 2. kings 3.20 . acts 2.15 . 1. pet. 2.15 . notes for div a02058-e670 the destructiō of sodō and gomorrha , the most fearefull example of gods vēgeāce that euer was inflicted in this world vpon mākind for sin . if we practise the sinns of sodō we shall taste of the iudgments of sodom . fiue causes why sodom was destroyed . the suddennes of sodōs destruction . doctrine . vengeance shal suddenly ouertake the vnrepentant sinner . iob 34.20 . gen. 19.26 . num. 25.8 . numb . 19.34 . sudden death is one degree more fearefull then death . suet. in vita caesar . pro. 6.15 . wee ought to pray against sudden death . 1. tim. 5.8 . lam. per. tot . how to iudge of those which dye suddenly . 2. chron. 35.23.24 . lam. 4.20 . who are sayd to dye suddenly . sudden death not alwayes a spiritual iudgement . amb. de obit . val. iude. 1.7 . mat 25.10 . the author of sodoms ouerthrow . ●er● . fict . p●trusab al●aco . guil. par. strabo . against those that ascribe strange accidents to naturall causes . gen. 1.14 . against the vanitie and incertaintie of iudiciall astrologie . in assert . fidei cap. ●lt . amos 3.6 . iere· 14.22 . ps . 147.4 . hierom. in esay . cap. 27. canō . 16. deut. 4.19 . micah . 6.9 . doct. god the author of al such things as befall man. iob 1.21 . iob. 19 ▪ 21. 2. sam. 16.10 . vse . 1. iames. 5.13 . vse . 2. psal . 39.9 . vse . 3. the maner of sodoms destruction . gen. 7.12 . exod. 9.23 . reasons why god brought this maner of destruction vpon sodom and gomorrha . reason . 1. reason . 2. gen. 14.10 . leuit 10.2 . luke 16.24 . reason . 3. gen. 19.13 . iob 7.20 . ps . 23.1 . ps . 18.2 . deut. 28.12 . hos . 2.21 . 2. sam. 16.3 . 2. sam. 29.16 . exod. 1.16 . the generality of sodōs destruction . the largenesse of the countrey of sodom . gen. 14.2 . gen. 19.22 . the excellency of the countrey of sodom . ezech. 16.49 . doctrine . nothing can priuiledge either place or person from gods vengeance against sinne . ps . 107.34 . ps . 50.2 . ps . 87.2 . ps . 132.13.14 . man , woman & child destroyed in sodoms ouerthrow psal . 82.7 . ier. 22.24 . 1. kings . 22.31 . the greatest men doe oftentimes taste first of gods iudgements . dan. 5.30 . childrē destroyed as wel as those of elder yeeres . reason . 1. reasons why infants were destroyed . reason . 3. reason . 4 doctrine . parents , euen in regard of their childrē , ought to liue conscionably . esay 57.3 . 20. all liuing creatures destroyed in sodoms ouerthrow . psal . 8. the cause of sodoms destruction was sinne . gen. 18.20 . ezec. 16.49 . the sins of sodom . gen. 19.5 . pride . a proud man cares not for god. ps . 10.4 . ps . 10.4 . a proud man is iniurious to all men . deut. 17 20. ps 119.51.69 . a proud man not capable of grace . psal . 36.11 . pro. 16.18 . amos 6.8 . iam. 4.6 . zeph. 2.10 . ier. 50.31 , 32. the second sinne of sodom , fulnes of bread . gluttony , the deuils baite . amos. 6.4.6 . ier. 5.8 . psal 69.23 . pro. 23.20 . ier. 16.8 . hos . 13.6 . eccle● . 5.11 . meat & drinke to be taken like a medicine . fiue cautions to be obserued in eating & drinking . numb . 11.6 . plutar. in rom. apoph . caution 3. 4 1. sam. 2 13 , 14 , 15. gen. 25.30 . sine me haurire : tr●mel . esay 22.13 , 14. fulnesse of bread most displeasing vnto almightie god. esay . 22 12. the third sin of sodom was idlenesse . luk. 13.7 idle persons a burthen to the earth . pro. 6.6 . all creatures in heauen , earth & hell , painefull in their places , but onely man. iob. 1.7 . 2. pet. 5.8 . iob. 1.7 . 2. pet. 5.8 . idlenesse the sinke of all lawlesse temptations . pro. 24. idle persons corrupt both in body & minde . this world no place of rest . iob. 30 5. 2. thess . 3.10 . a second kind of idlenes which was in the sodomits . 2. thess . 5.3 . matt. 24.23 , 24. 2. cor. 5.11 . 1. pet. 1.17 . pro. 28.14 . securitie a forerunner of destructiō . iudg. 4.21 . 1. sam. 30.16 , 17. mat. 24.48 . the fourth sinne of sodom . iames. 2.13 . god the gardian of the poore . esay . 3.15 . ps . 12.5 , 6. though god beare with other sins , yet he will not beare with the sinne of vnmercifulnes . pro. 22.23 . the prayers of the vnmercifull , are abominable . pro. 21.13 . psal . 104.21 . psa . 147.9 . hose● . 2.21 . gen 4.10 . amos. 5.11 . iob. 20.20 . the sin of vnmercifulnesse prouoketh god to punish a whole land . amos 8.4 , 8. the vnmerciful shall haue the curse of god , which is wo euerlasting . the last sinne of sodom . rom. 7.8 . a comparison between the sins of sodō and the sinnes of england the pride of england equall to the pride of sodō . iudges . 5.16 . fulnes of bread in england equall to that of sodom . amb. epist . 82. ad eccle. ver . suet. in vita vitell. sect . 13. idlenes of england equall to that of sodom . suet. in vita clau. 33. wāt of mercy and charity in england without comparison . pined . in iob , tom . 2. in cap. 31. against inclosers . esa . 5.8 , 9 , 10. tho. more , eutop . lib. 1. gen. 13.11 . and 19.29 . against engrossers . amos 8.5 . c. de m●n . lib. iube . against vsury . against the vnmerciful dealing of work masters . sinnes of england , crying sinnes . the sinnes of england at the ful height . the height and ripenesse of sinne , prooued by foure arguments . more tokens of gods wrath against vs within fewe yeeres , then of long time before . there must be a turning vnto god on our parts , before god will turn vnto vs. not fear, but love a sermon preached before the governors of the charity for relief of poor widows and orphans of clergy-men, at st. mary le bow, on the 7th day of decemb., 1682 / by ar. bury ... bury, arthur, 1624-1713. 1683 approx. 94 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a30672 wing b6203 estc r37172 16263823 ocm 16263823 105166 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase 1, no. a30672) transcribed from: (early english books online ; image set 105166) images scanned from microfilm: (early english books, 1641-1700 ; 1089:11) not fear, but love a sermon preached before the governors of the charity for relief of poor widows and orphans of clergy-men, at st. mary le bow, on the 7th day of decemb., 1682 / by ar. bury ... bury, arthur, 1624-1713. [4], 48 p. printed by l. lichfield ..., oxford : 1683. reproduction of original in the trinity college library, cambridge. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -romans x, 15 -sermons. god -love -sermons. sermons, english -17th century. 2006-05 tcp assigned for keying and markup 2006-12 spi global keyed and coded from proquest page images 2007-02 robyn anspach sampled and proofread 2007-02 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion not fear , but love . a sermon preached before the governors of the charity for relief of poor widows and orphans of clergy-men , at st. mary le bow , on the 7 th . day of decemb. 1682. by ar. bvry , dd. rector of exon. coll. oxon. ama , & fac quicquid vis . d. aug. oxford , printed by l. lichfield , printer to the university , in the year , 1683. advertisement . this following sermon ( dear reader ) i send to wait upon the foregoing treatise , as being thereto both very neer of kin , and very serviceable . neer of kin , as being a restorer of communion with our lord ; for this laboreth to restore our communion with the father and the son , to that full joy which st. john declareth to be the summ of his message ; as that doth , to restore our communion with the son in his flesh and blood , to that constancy which himself made due to it : and serviceab'l , not only in casting out the spirit of fear , which is the common enemy ; but particularly in caling to a more strict account that self-examination , which , as prescribed , and practised by the best , is the greatest discorager from the lord's supper . here , tht sermon advanceth beyond the treatise , denying it so much as adviseabl to a good person , either upon that or any other occasion . i say , to a good person : for to others i acknowledge the prophets admonition always necessary , that they search and try their ways , and turn unto the lord : but for those who have already do'n this necessary work , i see no reason to be always repeting it . many exhortations i find encoraging them to rejoice in the lord alway , but not one to be always tormenting themselvs , with examining their interest in him . this , and another ( no less heterodox ) assertion concerning repentance , my design invited me to touch , but my time forbad me to handl , in any proportion to the need : which defect i have now endeavoured to supply by additional annotations , wherein i have accounted for such texts as seem to discountenance them . more or less than this cannot be required : a sound mind cannot acknowledg the scripture to be the adequate rule of faith and manners , yet fear to appeal to it . but to manage the appeal is not every one's work : it requireth good acquaintance with the original language , som academical improvement of the understanding , a carefuley , a free heart , and a good key . for the last of these we stand obliged to the great erasmus , who hath furnished us with this , as the best key to understand mystical scrpture , that we observ what the speaker aims at . with this key i have unlocked such texts as stood in my way : and i add this to erasmus's rule , that as every particular word must be unlocked by the author's aim , as by its proper key ; so must every text , and its particular key ; conform to the universal aim of the gospel , as their common and supreme king-key . this then i say and inculcate , and wish the whole christian world would hear it . as sure as st. john hath proclamed , that this is the design of the gospel , that our joy may be full ; as sure as st. paul hath determined , that the kingdom of heaven is righteousness , and peace , and joy in the holy ghost , &c. so sure it is , that the king-key , wherewith we must unlock every abstruse text of scripture ; the test , whereby we must try every doctrine of faith or manners ; the oracle , which we must consult in all doubts of conscience ; is this : whatever will most exalt the joy of the wise and good , is most properly evangelical , and most certainly true. were this as generally believed , as throghout the whole new testament it is plainly declared , how great , how happy a change would it work in the christian world ! how would it advance both the honor and power of the gospel ! how would it promote both the joy of the godly , and the conversion of the profane ! how would it exalt the glory of gods love trward us , and the ardor of ours towards him ! whereas , not to know what spirit we ate of , is the most pernicios ignorance : it made our lord's apostls uncharitabl to the samaritans , and it still makes his best intentioned disciples tormentors to themselvs , and scare-crows to others . how serviceabl the discovery may be , god grant experience may verify , as much as reason promiseth , beyond what this poor sermon can express ; which that it may contribute its mite , offers its self and its unvulgar assertions , to thy most deliberate examination . but remember , we appeal from all human authority , to divine . rom. x. 15. how shall they preach except they be sent ? as it is written , how beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things ! we shall not now consider these words as part of an argument , but as an entire one . and since an argument moveth more gracefully ( perhaps ) from the consequent to the antecedent , but more strongly from the antecedent to the consequent ; it will be reasonab'l we should invert the apostl's order : for so we find a sorites of three pieces : the gospel is glad tidings , therefore the messengers feet are beautiful , therefore no man may preach except he be sent . a gospel ! a gospel of peace ! glad tidings ! good things ! how doth the apost'l travel to bring forth an expression suitab'l ? such glad tidings of great joy , an host of angels found worth a jorny from heaven to bring ; and perhaps for that reason its first preachers were stiled angels of their churches . and their reception was suitab'l both to this title , and those tidings : you received me , saith our apost'l to the galatians , as an angel of god , even as christ jesus . — if it had been possibl , you would have pluckt out your own eys , and have given them unto me . and here he saith not much less . how beautiful are what ? the lips , the eyes , the countenances ? yea , the very feet ! the very feet of messengers ! the feet of messengers in those countries , where they must needs be dirty , bicause naked . the charms of this beauty , like aaron's ointment , run down from the face to the very feet . and for this reason no man may take this high honour to himself , but he that is caled of god , as was aaron . for as this encoraged our apost'l in his work , so did it temt popularly ambitios spirits to dubl his task : he must not only execute his commission , but assert it : his next words speak him no less troubled with rivals , than with persecutors ; and this makes it necessary to urge as in my text , they must not preach except they be sent . thus may the order of my text be inverted , thus may it make a weighty argument , not perhaps so proper to the apost'ls own design , as to that which hath brought us together . if the beauty of the preachers descend from their heads to their very feet , needs must it descend from the head of the family to its neerest members : and you may justly expect , that from this expression i should take occasion to plead the right of those unhappy widows and orphans , who have nothing left them by their deceased husbands and fathers but their merits to administer . but oh the disappointment ! our apost'l , after his so great boast of the galatians love , quickly complains , where is the blessedness you spoak of ? and well may we demand , where is this great beauty that so descends to the very feet ? hath age withered it to a deformity equal to its youthful loveliness ? our very eyes are as loathsom as the primitive preachers very feet were beatiful ; and the deformity descends to our posterity as their only sure inheritance : yea som are so impios as to make god a party with themselvs in the entayl , pretending that clergy-mens children are equally hated of god and man , seldom or never attaining , either worth in themselvs , or prosperity in the world . god be blessed , we are henceforth secured from that malicios slander ; this conspicuos , and perhaps matchless assembly , having for ever rooted that fals toung out of its dwelling . yet , thogh the toung be rooted out , the heart is still the same ; so void of love , so full of ' spite , against this once so honored caling . that we must think it a great bargain if we can compound for ordinary charity , and depose my text to this poor plea , the preachers of the gospel bring no evil tidings ; therefor they deserv not to be hated . and since it is better to cure an evil than to complain of it , i conceve i cannot do better service to my text , the gospel , and its preachers , than by removing the cause of the hatred we sink under ; which indeed is no other than that epidemical mistake , the root of all misery , the taking things by wrong handl . the gospel hath two handls , threats , and promises : its threats are few , and its promises many : its threats shew us our danger , only that we may rejoyce in our escape ; its promises immediately raise our joys . threats therefor , both in quantity and design , sit upon the face of the gospel , as beauty-spots do upon that of a fair lady ; here one , and there another , to this only end , that by their vanquished blackness they may set off the lustre of the beauty which is to adorn the very feet ; but by the unhappy officiosness of melancholy messengers , those spots have been enlarged to a visor , which so cover the face of religion , that we cannot see its joys for its fears ; and the very grace of god which bringeth salvation , appeareth like the inhumane nero , saying , let them hate me , so they fear me . this ugly visor shall i endeavor to pull off , as my text directs me , by two propositions . 1. the gospel doth not design to bring us to god by fear , but by love : for it is a gospel of peace , glad tidings of good things . 2. the mistake of this is the cause that the gospel and its preachers are so hated by the world : for if glad tidings make the messenger beautiful , evil tidings must make him loathsom . i. the gospel doth not draw men to god by fear , but by love. this , as it is clearly exprest in my text , so is it almost in every page of the new testament : i shall instance but in one or two places more , which expresly offer one handle , and reject the other . in this same epistle ch . 8 v. 15. our apost'l declareth as clearly as possib'l , you have not receved the spirit of bondage again fear , but the spirit of adoption , whereby we cry abba , father : and no less clearly , 2 tim. 1.7 . god hath not given us the spirit of fear , but of power , of love , and of a sound mind . in the former place he opposeth the spirit of the gospel to that of the law ; and in the later , he vieth with the philosophers , who pretend to exalt the mind to the highest freedom and perfection . if this can be yet more clear , st john hath made it so : for with pomp unmatched by any other pen , he ushereth his first epistl with this proclamation , these things we write unto you , that your joy may be full : and throghout the whole body of the following epistl exalteth love , as the only way to this fulness of joy ; ch . 4. v. 18. there is no fear in love , but love when it is perfected casteth out fear , bicaus fear hath torment . it is impossib'l to find plainer , and therefor needless to seek for more declarations of this truth : nothing can remain , but that we reconcile them with such other words of scripture as seem to contradict them . two such especially there are : one spoken by our lord , and another by our same apostl : * to which may be reduced all others of the same air . these two therefore if we can reconcile , we shall both state and clear the truth . 1. our apostl himself seemeth to contradict this : phil. 2 , 12. work out your salvation with fear and trembling . doth not this offer salvation by that handl which but now he rejected ? that we may now or at any other time reconcile appearances of contradiction , we must carefully consider which of the two propositions may best be broght to compliance . it is plain , that what we have heard declared a-against fear , cannot be bent to any other sence : we must therefor try whether the fear and trembling , which he recommendeth to the philippians , may agree both with his declaration in two other epistl's , that we have not receved the spirit of fear ; or with his exhortation in the same epistl , ch . v. rejoyce in the lord evermore , and again i say rejoice . to find out this , it is necessary we look about us , and see how he useth the same phrase upon other occasions , possibly it may be an idiom . twice more we find him at the same phrase , and in both places his meaning will very well comply with love and joy. eph , 6.5 , servants obey your masters with fear and trembling . what ? doth not a servant please both god and his master better , if he obey him with love and chearfulness ? and what shall we say to the 9 th . verse , and you masters do the same things to them. must masters also treat their servants with fear and trembling ? yes , but such as may circulate between the best masters , and the best servants ; even such as himself explaineth by good will , v. 7. this possibly will be plainer by 2 cor. 7.15 . his inward affection is more abundant towards you , while he remembreth the obedience of you all , how with fear and trembling you receved him . titus came in kindness to visit them , and they welcomed him with such endearing caresses , as made his ( already great ) inward affection more abundant than before : here certainly the fear and trembling which so welcomed and heightned love , must be so far from excluding it and joy , that they import an extraordinary mesure of them . yea , we need look no farther for a good light , whereby to see the meaning of this phrase in that his exhortation to the philippians , than the encoragement wherewith he quickneth them in the words immediately following : for it is god which worketh in you both to will and to do of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good will. it is the very same word wherewith the angels broght their glad tidings of great joy , and it were strange if out of the same breath should come gladness and fear , joy and trembling . that we may not seem bent wholely to pull down the obvios sence without bringing a better in place , this we offer as the apostl's meaning : it was only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the loving kindness of god , which wrought in you the desire of salvation : and the same loving kindness will crown that desire with success , if it be attended with endeavor : do you therefor your part with such affection , as shall make you even tremble again . and that we may give account of the idiom as well as of the argument ; we must observe , that any passion whatever , if vehement , will cause trembling : but bicaus this is most visib'l in fear , therefor fear is added to express the certainuy of trembling , as trembling is used to express the vehemence of the passion . 2. having thus interpreted one saying of our apost'ls by another , we com now to do our savior the same service , who also seemeth to contradict our position , lu. 12.4 i say unto you my friends , be not afraid of them that kill the body , and after that have no more that they can do : but i will forwarn you whom you shall fear : fear him , which after he hath killed you , hath power to cast into hell ; yea , i say unto you , fear him. it is plain , that fear in this place can signifie no other than the properest , and no less than the greatest ; and is enforced by our lord in the most pressing manner ; inculcated by sundry repetitions , and urged with a most dreadful reason . this cannot be denied , but must be interpreted by our lord 's own parab'l , lu. 14.16 . a certain man made a great supper , and bad many , and he sent his servants at supper time to say to them that were bidden , com , for all things are now ready ; and they all with one consent began to make excuse ; and the lord said unto his servants , go out into the high ways and hedges , and compell them to com in , that my house may be furnished with guests . this parab'l will fully reconcile our lord's threats with the spirit of love : for it declareth , that the lord 's proper design was not to troubl his neighbors , but to fest them . his first work was to provide a great supper , and then many guests to enjoy it ; to which end he secondeth his large provisions with kind invitations : but when few or none can this way be prevailed with , to leav the farms and cattel which they have boght , or the lusts which they have espoused ; either all the provisions must be lost , or som other means used , more suitab'l to the necessity than to the nature of a fest . we must therefore distinguish the principal end from the subordinate means , who 's whole buisiness is to serv that end : and since the end is chosen for its own sake , and the means only for the ends sake ; we must advance the spirit of love as much as is possib'l ; but that of fear , only so much as is necessary ; comply with it so far as to follow it from the hedg to the hous , and then dismiss it to exercise its kind rudeness upon others who need it . and thus i hope i have fully accounted for my first position ; the gospel doth not design to draw us by fear , but love ; and it is for love's sake , if fear be at all employed . com we now to our secund. ii. the mistake of this is the cause that the gospel and its preachers are so hated by the world . what can we expect , but contrary causes must produce contrary effects ? if therefor our preaching be different from that of the apostl's , our reception must be so to : if glad tidings make the messengers feet beautiful , evil tidings must needs make them loathsom . ahab's inference is natural , thogh scarce reasonab'l : i hate him , bicaus he prophesieth not good of me , but evil : and whatsoever jehoshaphat can say to the contrary , such a prophet shall be sentenced to the bread and water of affliction . and hereof the proof is but too evident , in all our enemies , which may be reduced to two regiments . 1. those that hate all religion in general . 2. those that hate ours of the church of england in particular . 1. of those who hate all religion in general , som are atheists , and som are semi-atheists . i. the atheists are made such by the spirit of fear . upon this only ground did epicurus build his impudent pretence to that gracios title , which the scripture teacheth us to pay our lord the savior of the world . for he bosted , that he delivered his disciples from the torment of fear : but we now heard st. john declare , that this is do'n by the spirit of love : love casteth out fear , and for this reason too , bicaus fear hath torment . the question therefor between atheism and religion , is not whether fear shall be cast out or no ? but whether of the two doth it most effectually ? christ , or epicurus ? should we insist upon the weakness or dangerosness of atheism , we might easily prove it both insufficient to give any settled peace to the never-that-way secure conscience , and terribly dangeros if at last it prove fals . but my present work rather promts me to insist upon this , that it maketh not the least pretence to the beauty admired in my text , but wholely renegs all glad tidings of good things : it 's utmost aim is to cast out fear , without a thoght of making our joy full . and this indeed is the proper ground whereon to fight out the quarrel . whilst we dispute whether there be a god and providence , or no , we maintain but a hedge fight , wherein the enemy may make a bad shift to skulk behind his bushes and ditches : but if we dispute concerning our own happiness , even our present happiness , whether it be greater in a religios life or in a sensual , then we charge him home in his own ground , and leav him no shelter . colotes it seems was the first epicurean , that ever appeared in this field : for he wrote a treatise professing to prove , that upon the principls of the religios , it is impossib'l to live pleasantly . against this plutarch opposeth another treatise , proving that upon the principls of epicurus a man cannot so much as live ; and thus bosteth of his work : this is to trampl upon their bellies , and put them to fight for their very flesh ; to take plesure from men that do nothing but cry , we are no good soldiers , nor scholars , nor magistrates , but we love to make good chear , to banquet , and fill our flesh with all delights , until the plesure mount to the very soul ; to rob such men of plesure is to rob them of life . thus doth he crow , and upon this ground comparing the plesures of the spirit in religios fests , with those of the flesh in sensual ; apparently trampl the epicurean to dirt : yet with force how short of the gospel ! who 's joys are fed with hopes more glorios , and evidences more incontestab'l , than could enter into plutarch's imagination . here then let us take our post : let us not so much contend for the truth of the gospel , as its joys : yea let us argue from its joys , for its truth ; since infinite goodness will not fail to make that truest which is best . let us compare the fruits of the spirit with that of the vine ; the beauty of holiness with that of a whore ; the plesures of an angel with those of a beast ; and he cannot scape the evidence , that his choice is as foolish as impios . true ( saith plutarch ) we must be careful to shun superstitios fear , as the most pernicios error in the world : and herein he proceedeth so far as to say , that it is less impios to deny god to have any being , than to character him such as superstition apprehendeth him . let the comparison pass for odios , our apost'l putteth us above any need of it : when he saith , love casteth out fear , he condemneth it sufficiently , thogh he say not whether it be more or less guilty than its daughter atheism . objection . what then ? must we not fear god as our savior admonisheth ? answ . yes , as our savior admonisheth , but no otherwise : for we must distinguish fear that hath torment , from fear that hath only caution . love casteth not out that fear that keepeth waking , but that which tormenteth ; it therefor casteth it out , bicause it hath torment ; that is the reason , and that is the mesure ; just the same fear , and in the same mesure , as that reason requireth , but no more . the best and greatest subject so feareth the law of his prince , as to beware he run not upon its punishments ; yet is he not thereby hindred from living chearfully upon those honors and riches , which by the same law he enjoyeth : a good man may be very careful to avoid the threats , yet chearful in festing upon the promises of the gospel . yea , our apost'l himself so far cherisheth this kind of fear , as to say , i keep my body in subjection , lest possibly when i have preached to others , i my self should be a cast away . ii. the semiatheists , who mount not the scorners chair , so as to oppose all religion ; yet keep distance from a religios life , and they are kept at that distance by fear : and under this character com not only the worst , but the most : not only those for whom the apost'l declareth the law to have been made , the lawless and disobedient , the ungodly and profane , &c. but the unscandalously wicked ; yea such moral men , of whom we may say as our lord did of the young man , they are not far from the kingdom of god : such as would pass thro the world with as litl guilt as possib'l , but with as litl troubl too ; and therefor put repentance as an evil day far from them , not in love to their lusts , but their ease . they hear an evil report of repentance , which must be their entrance upon a religios life : those who press it and its conditions , speak in a stile opposit to st. john , these things we write to you , that your grief may be full . those who adventure upon it , complain that such a grief is no more in their power , than it is for their pleasure : and those who have long served under it , are as far from freedom as at first ; but live as much tormented with fear that their repentance is insufficient , as at first they were with repentance it self . for those who are broght to repentance by fear , are still to cherish that fear , as their best security from relaps : they must ever and anon , but specially when they are to receve the holy communion , be anxiosly examining themselvs , whether their repentance be sound , and themselvs in the state of grace , or no ? and they are directed by teachers as melancholy as themselvs , and marks , which rather multiply than remove their fears . they are told of a twofold hypocrisy , open , and secret ; and the bounds between the least that saving grace requireth , and the most that a hypocrite may perform , are so undiscernab'l , that they cannot be sure whether they be in the one state or the other : but still , the more they examin , the less they satisfie themselvs ; they bate and flutter without end , or any other fruit but this , that they entang'l themselvs more ; and perhaps at last sink into deep melancholy , incurab'l either by spiritual or corporal physician : and by so sad a spectacl the by-standers take warning to shun the place of torment , and hate their ministers as tormentors : so the christian world is almost all divided , between such as are frighted from a religios life , and such as live fearfully under it . it is worth more time than i can allow , fully to convince either party of their error : but it is of so great import , that i must ( however briefly ) avow that it proceedeth in both from taking repentance by the wrong handl . i. those who are frighted from religion by the hardship of repentance . it would not be so terribl if we receved it by the spirit of love : bicause it would be neither so difficult to be obteined , nor so troublesom in the performance . 1. not so difficult to be obteined : observ the love of god as proclamed in the gospel , and answer that love of god , so as to be able to say with the apost'l , we love god , bicause he loved us first ; and forbear grieving for your sins , if you can . i say again love god , and forbear to griev for having offended him , if you can . but be sure you cannot , for it is utterly impossib'l to forbear grieving , when we have offended whom we love . 2. yet fear not you that love your ease ; this grief will not disturb it : for as i said of fear , so say i of grief ; there is a grief that hath torment , and there is a grief that hath only tenderness ; a grief that hath bitterness , and a grief that hath only sharpness : and that , such a sharpness , as shall not mar your fest , but improve it with its poignance . this is that grata aciditas which recommendeth bankets ; it is so sweetned by the sence of god's pardoning goodness , that it is none of the meanest part of the joys of the spirit . i pray you take notice , and remember it , i deny not but grief is necessary ; i confess it is impossib'l a penitent soul can be without it . but this grief as it is necessary , so it is natural ; as a gracios foul cannot be without it , so can he not wish to be so : it costs him no pain , either to obtein or exercise it . but the grief that proceedeth from the spirit of fear is every way contrary . i. it is hard to be obteined . to fear god's punishment , and for that reason to griev for sin , and thence to love god for pardoning upon such repentance ; this is to go quite against the hair , both in grace and nature : in grace , bicause the apost'l declareth , that love casts out fear , and how can fear bring in that love by which it self is cast out ? in nature , bicause that cannot but shun fear and grief ; and that , not only as it is corrupted , but in its whole integrity : when we address our selvs to love , we shall not miss of the grief of tenderness , bicause it is love's certain attendant ; but if we address our selvs to grief , we court the handmaid , which we cannot obtein b●n by the mistress ; and if we ad-dress to that grief which proceeds from fear , we court a scoundrel , that is as coy as worthless ; no less an enemy to loving grief , than to our own inclinations . obj. is not repentance the first step to conversion ? and is not repentance , grief ? answ . that duty which the gospel prescribeth as necessary to salvation , is not only a step to conversion , but conversion it self ; it is not only grief for what is past , but change for the future . we are miserably abused by a base translation : i appeal to you that understand the greek and latin toungs , whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be any kin to the latin words , repentance , penance , attrition , or contrition , by which the latin priests ( a with no less injury to the gospel , than to the words ; to their own great advantage , but inestimab'l loss of souls , ) have translated them ; that so they might translate the duty it self , from turning to grieving and i appeal to your b bibles , whether in the whole new testament you meet any word that declareth grief necessary to salvation ? i know st. james prescribeth it to the insolent wanton rich , as a specifik for that particular vice ; but where do you find it enjoyned as universally necessary for all kinds of sinners ? no , the spirit of god knew , that the grief which issueth from love , needs not be commanded , bicause it floweth naturally from that fountain : and the other grief , which proceeds from fear , is not worth commanding , bicause it is not worth accepting , as having nothing but torment . it is a great maim to the happiness of mankind , but a much greater to the glory of god's goodness in christ ; that for that very reason it is enjoined , for which it is to be cast out . for we are told , that christ hath not redeemed us from temporal punishment , tho he have from eternal : but we must our selvs pay the temporal price , either in this life by voluntary grief and penances , proportional to our guilt , or in the other life by the fire of purgatory , &c. were this true , it would make one half of the gospel : and as the story it self is a great disparagement to the sufficiency , either of our lord's sufferings , or his love ; if those could not purchase , or this would not grant us a full redemtion , as well from the one punishment as the other ; so is it a greater to his faithfulness , if he would concele from us the knowlege of what he had left necessary for us to do for our selvs . how many souls must there now and in all ages ly frying in purgatory , that had never com'n thither , if our lord had been as kind as himself charactered the damned rich man , who did all his possib'l , that his brethren might have warning of that place of torment ! and how can such poor souls scape the tentation , to blaspheme that neglect , that exposed them to such danger without warning ; yea ! that treachery , that deluded them with promises of full and free pardon , without the least intimation of any grief or penance , necessary to be suffered either in the one life , or the other ! were this true , the sum of christ's benefits must upon due computation rise no higher than this , that he redeemed us from hell , and betrayed us to purgatory . blessed be god , who hath shewen us a better escape than by grief and penance : the love that casteth out fear , for this reason bicause it hath torment , will for the same reason cast out such grief too : in christ jesus nothing else is needful , bicause nothing else availeth , but faith working by love : let that so inflame our hearts , as to melt them with a genuine sorrow , purging them from all their dross ; and we need not fear any other purgatory , nor seek any other grief . ii. those who make , not repentance only , but the whole cours of a religios life a state of torment , are no less abused by the same spirit of fear ; which perpetually tormenteth them with doubts , and putteth them upon enquiries , whether they be in the state of salvation or no ? this they cal self-examination , and their teachers prescribe it as a spiritual duty frequently to be used , but especially before the holy communion . but if fear will hear reason , it may consider , that however self-examination be by all wise men of all religions highly magnified , yet is it not to be exercised by all men in the same manner . 1. to those that are enemies or strangers to godliness , as it is most necessary , so it is most easie : they need not much examining whether they be in a good state or no ? the first glance discovereth the contrary ; the question proper to them is this , whether it be better to continu in that state , or com out of it ? to which question more seriosness than time is required . 2 , those who have forsaken their sins , especially those who have for any considerabl time do'n so , may with as great fruit as pleasure examin , 1. what progress they make ? by comparing their present stature in christ , with that of the last moneth or year , they may increase it . 2. they may daily examin their daily actions , that they may beg pardon for what they shall find ill do'n , and pay thanks for what they shall find well ; and take warning from the one , and corage from the other , to do better the next day . 3. but to question their whole interest in christ , whether they be children or enemies to god ? to be anxiosly solicitos upon such a question as this , c i am not so sure that it is a religios , yea or a safe exercise at all ; as i am that there are pernicios mistakes in the rules prescribed for the performance ; particularly in this , that there is too much partiality shewen for fear against hope ; whereas plain reason would perswade us , to judge as favorably for our selvs as our evidences can permit , since severity can do very litl ( if any ) good , but may do much hurt . 1. it can do but litl good , for it can only repete the lesson wherein we are already perfect : our fear of the worst is the very reason which puts us upon examining our selvs ; when we severely censure our selvs , this is no more but that we fear the worst : so we end where we began : the whole exercise is running a circle of fear , without the least progress in grace . 2. it is not only a fruitless labor , but a dangeros tentation , if we fear that god hateth us , nature will promt us to hate god in our own defence ; and so far to turn atheists , as to wish there were no god. such fear as this , love certainly must cast out , and it cannot be our duty to help it to cast out love ; but on the contrary to cherish the antecedent of the apost'ls argument for the consequent's sake : we love him , bicause he loved us first ; and thence take spurr to serv him by the mesures of thankfulness , i.e. without mesure . ii. we have seen what an enemy fear is to religion in general : consider we now how much it is so to our own in particular ; and we shall soon discover that our enemies on both hands , the papists , and nonconformists , are made such by the spirit of fear . i. the papists ( it is plain ) have corrupted the gospel from a doctrine according to godliness , to a doctrine according to interest ; especially in its two great limbs , faith , and repentance . articls of faith they have multiplied , and in every one multiplied difficulties , on purpose to make an infallib'l guide necessary to determin them : and conditions of repentance they have multiplied and imbittered , on purpose to fright men , not out of their sins , but out of their reason and their mony : they drive men to repentance by fear of damnation , and from repentance by fear of its torments , and allow them no quiet but by the priest's absolution . if now there be this only difference between us and them , that we drive men to repentance by the same fear , and torment them in it with the same grief , but do not reliev them by the same remedies ; we have much less reason to wonder , that som half-considering peop'l run from us to them , than that so many scape the temtation ; especially seeing how greedily fear and pain catch at any ( however improbab'l ) offer of help . ii. that the nonconformists on the other side are possessed by the same evil spirit , needeth no other evidence but this , that they are frighted from our communion , by such things as themselvs acknowledge indifferent . fears and jealousies fill both pages , both in their religion and polity . their whole constitution is sowred by the melancholy humor ; uneasy both to themselvs and others , especially their governors . it is not possib'l in fewer and plainer words , both to describe and condemn this unhappy spirit , than we have found do'n by our apost'l : you have not receved the spirit of fear , but of power , of love , and of a sound mind . love is opposed to fear ; power , to weakness ; a sound mind , to a pained one . i wish he had never spoken worse , who said , that to be much and long troubled with any scruple , is a certain indication of a weak and cowardly spirit ; bicause if the weight be considerably greater in either scale , the suspens will soon be ended ; if not , the cause of doubt must be very light ; and to be much troubled about light maters , must needs signifie great weakness . objection , what then ? must we think any sin litl ? or can we be too fearful of the least ? answ . distinguish between sin known , and sin suspected . we must more fear the least known sin , than the most cruel death : but to fear that which we only suspect to be sin , as much as that which god hath declared to be so ; this is it self a sin against god , bicause it maketh our own suspicion equal to his laws ; and against our selvs , our country , and our governors ; bicause we troubl them without competent reason . our lord's parab'l will illustrate this : the gospel is a great lord's fest ; and at such a tab'l you may easily discern the welbred from the clown , by the frankness of his cariage . he payeth all due deference to his great inviter ; careful not to do or say any thing that may offer him the least disgust , nor to neglect any thing that may in any degree please him , specially to cary himself with such a decent mixture of humility , and chearfulness , as may speak his joy and thankfulness for the favor do'n him . in the other , you find not the least air of chearfulness ; but a fear to mis-behave himself in every motion of hand or ey , every bit that he bringeth to his mouth , and every word that he uttereth out of it ; and thus by too much fear of misbehaving himself falleth into it . thus differ the truly religios and superstitios ; the one serveth god with a careful , yet chearful spirit ; will rather incurr the worst death , than the least sin ; yet despiseth litl scrupls as unworthy to discompose his frank spirit : the other disordereth the whole frame of his conversation , by timorosnes in such maters as he knoweth to be indifferent , yet suspecteth to be evil : a mere spiritual clown ! which of the two is best manners in the kingdom of god , our apost'l taght both the corinthians , and romans . both those churches were troubled with a scruple concerning meats offered to idols ; a scruple the more considerab'l , bicause himself had taght them , that it is impossib'l to partake the lord's tab'l , and the tab'l of devils : how doth the apost'l treat this great question ? why , he spurns it , as no other way considerab'l , but in the mischief it might do to the peace of the churches : the kingdom of heaven ( saith he ) is not meat and drink , but righteosness , and peace , and joy in the holy ghost : for he that in these things serveth christ , is accepted of god , and approved of men : let us therefor pursue the things that make for peace , &c. apply this decision of that great controversy , to those pety ones that troub'l our peace , it will determin them them the best way , by destroying them . the kingdom of heaven is no more vesture and gesture , than it is meat and drink ; righteosness , and peace , and joy in the holy ghost , are still the best manners in sight of god and man : and to pursue the things that make for peace , is still the best cours in such litl questions as endanger it . we have therefore nothing to enquire but this , who best conform to this rule ? they who in such small maters submit to their governors , or they who disturb the peace of the church ? however obvios the answer be , it is more obvios what the spirit is , that maketh men in such things troublesom to themselvs , and their country : d nothing certainly but fearfulness can make a man so to fly his own shadow , as to run into the ditch . we see the apost'l thinketh no way better to preserv the peace , than by settling our fundamental position : peace and joy in the holy ghost are the best manners in the kingdom of heaven , most pleasing to god and man , and the best preservative both of publik and private quiet : which is in other words , the gospel designeth not our fear , but our love. i hope i have now effectually performed the task i undertook , which was not to exhaust all the contents of my text , but to dig up that root of bitterness , which so undeservedly troubleth the world , and especially the ministers of the gospel ; and most especially those of our own church , who are of all others most unhappy , because whether they they prevail or no , they are sure to create themselvs enemies . if they prevail not , then are they treated by the impenitent , as our lord was by the devils : what have we to do with thee ? art thou com'n to torment us ? if they do prevail , they do no better than journy-work ; either for the papists , to whom the sanguin run for anodynes of absolution ; or for the nonconformists , to whom the melancholy run for food for their unsatisfiab'l scruples : so we are hated on all hands ; by our enemies in religion , bicause we will not torment our selvs with their fears ; and by our enemies in irreligion , bicause they suspect we will betray them to that place of torment , which others hate us for renouncing . but in all that i have spoken to this too necessary purpose , how short am i falen of the requires of my text ? i have not be'n able to display any of the glad tidings of good things : cannot say , as st. john doth , these things have i spoken , that your joy may be full ; or as st. peter , we rejoice with joy unspeakable and glorios . yet have we made no slight advance toward all this , if we have cast out fear : for this visor once pluckt off , holiness will so display its beauty , that we shall soon find plato's aphorism verified in its charms . and now i have mentioned plato , i shall vouch not only his opinion , but his experience : he spoke so much , and so well of the excellences and powers of love , that the best fathers of our religion have not disdained to write after his copy , stiling him the christian philosopher . a dion , the greatest noble-man in syracuse , went to athens to hear him , and afteward prevailed with him to take a voyage to sicily , to convert his unhappy prince , miserably corrupted by ill education . he came , and his first labor was to encorage his hearers , that they should not be afraid of vertu : this he perpetually inculcated , and having removed that prejudice , he charmed the whole court , and especially the young prince , into such a love of virtu and himself , that never was lover more fond or jelos : he would not endure that plato should go out of his palace , hardly out of his sight ; was impatient that any beside himself should have any interest in plato's love , made plato lord of all his power and wealth ; and had he not be'n countermined upon reasons of state , was in a fair way to have resigned up to the love of plato and vertu , that unjust kingdom , from which he was afterward banished . for this diogenes upbraided plato , saying , he had flattered a tyran ; and i doubt not , but som of the same cynical humor will object against me , that i would have the clergy flatter the peop'l . plato owned the charge , and so do i. it is our work to flatter our peop'l , just as plato did dionysius ; not in their lusts , but out of them ; not for our own benefit , but theirs : we must out-flatter epicurus , yea we must out-flater plato , we must flater like our apost'l , the greatest flatterer in the world : read his epistl's with application ; see if you can match them for tenderness in any of the romances : he saith in one of them , that he had espoused his disciples to christ ; and in that and all the rest he courted them with all the arts and insinuations of a wooer . and he plainly telleth us , that his and our commission require it : we are ( saith he ) embassadors for christ : as if god did beseech you by us , we pray you in christ's stead , be ye reconciled to god. which is a great improvement of my text , and giveth us title to a nobler welcom : we are not only messengers , to bring tidings of peace ; but embassadors , to negotiate for its acceptance : to negotiate as in the person of christ , yet in the posture of supplicants . christ again deposeth himself from his majesty , and creepeth to his rebellios subjects like a petitioner , begging in most humb'l manner ( what ? that they would not again destroy him ? no , but ) that they would permit him to save them : and in this posture are we commissioned to represent him . true , embassadors , if they find it necessary , may sharpen their importunities for peace , by displaying the terrib'lness and unavoidabl'ness of that destruction , which is to be the portion of the irreconcileab'l ; provided they do it with such tenderness , as may speak their master's goodness equal to his power ; more loth to destroy them , than themselvs are to perish . a preacher of the gospel ( sure ) must not com short in kindness to a prophet vnder the law : yet in this posture doth ezekiel represent god : as i live faith the lord , i desire not the death of him that dieth , but rather that he will turn and live : turn ye , turn ye , why will ye dy , ye hous of israel ? do ye say , that he offereth salvation only to a few elect ? behold , he saith , yea he sweareth , that he desireth not the death even of him that dieth . the difference is very observab'l , which our savior puts between the two sentences . the blessed are invited to the kingdom prepared for them from the beginning of the world : but the cursed are dispatched to the fire that was prepared ( not for them , but ) for the divel and his angels . there is therefore great difference between election and reprobation : the one is a positive act , the other a mere reterition , which doth not deprive men of sufficient , yea abundant means of salvation : the reprobates are so far from prepared for hell-fire , that the fire is not prepared for them , but only for the divel and his angels . many indeed will at last find it their portion , but by their own carving : god useth all the means that a wise and good father can , to hinder them from it : his wisdom will not work miracl's except in cases extraordinary ; and in such cases ( possibly ) he may by irresistib'l grace qualify som few chosen vessels for som extraordinary service ; but in ordinary , he offereth no such violence to nature , thogh he use all means suitab'l to it , for the benefit of the creature whom he endeavoreth to make happy . his laws are far from grievos , he requireth no satisfaction for the past , but amendment for the futur ; and that amendment too , he requireth for this only reason , that we may be as happy both now and hereafter as we are capab'l we are fond of our hedg-fruit bicause we know no better , but he provideth for us bankets infinitly more delicios ; and he inviteth , he intreateth ; if this will not prevail , he driveth us , to this purpose only that we may be happy in his fellowship . plato broght the most dissolute to the love of vertu , thogh he had no other motive but its mere beauty , unendowed with any other reward than its self . but we have commission to promise you a dowry great as its beauty , and to embellish that beauty with most glorios additions . the glory of god's love shineth infinitely brighter in the face of jesus christ , than in that of the sun , which was the best glass plato had to see him in : the earnest of our inheritance ( never heard of by plato ) is infinitely more valuabl for the inheritance it secureth ; the joys of hope being incomparably more ravishing , than those which tast nothing but the present . and is it not both very sad and very admirab'l , that plato under such disadvantages , should so inamor a dissolute company with naked vertu , and himself its preacher ; yet we with such great advantages , prevail no otherwise than to drive our hearers into hatred both of our message and our selvs ? can any thing be more worth our consideration ? when we have duly eonsidered , we shall find that plato better deserved the title of a preacher of the gospel , than most have do'n for many ages : for his preaching was in st. paul's stile ; he preached not the spirit of fear , but of love : but the modern way hath be'n quite contrary ; we have heard litl of love , but much of fear , and our success hath be'n as different as our message . now should i apply all this to the service both of the gospel and its ministers : but as i have not time , so ( if what i have said be well considered ) there will be no need : not in behalf of the gospel , bicause if it be once freed from this vizor , its beauty will need no other persuasive to draw us to its embraces : not in behalf of its ministers , bicause your very presence upon this occasion , deserveth applaus , but supersedeth exhortation : i shall therefor say no more , but pray , that as you have begun a good work , you may go on prosperously in it ; that your kindness to those who have at least a dubl titl to it , may return a thousand fold in blessings upon you and yours , both in this world and the better ; that the peace of god which passeth all understanding , may keep your hearts and minds &c. annotations . annot . 1. to which may be reduced all others of the same air . ] such is that which we meet in the close of heb. 12. serv god acceptably with reverence and godly fear : for our god is a consuming fire . this seemeth to contradict our position both in plain terms , and with a potent reason : but if we carefully view the whole context , it will appear otherwise . for the words immediately ' foregoing say , wherefor we receiving a kingdom which cannot be moved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us be thankful , that we may serv god acceptably : where that we may reconcile fear with thankfulness , we must look back to the premises , whence the inference is drawn , which is offered in the word wherefor : which are no less than a rhetorical , or rather poetical , amplification , of what we but now found plainly laid down we have not received the spirit of bondage again to fear , vers . 18 , 19 , 20 , 21. but we have received the spirit of adoption . vers . 22 , 23 , 24. whence the 25th verse immediately inferreth , see that ye refuse not him that speaketh ; for if they escaped not who refused him that spake on earth , much more shall not we escape if we turn away from him that speaketh from heaven : which again is repeted with a threat , which requireth us to look much further back to deut. 4.23 . where moses warneth his israelites in these words , take heed unto your selvs lest ye forget the covenant of the lord your god , for the lord thy god is a consuming fire , even a jelos god. the words then being mesured by the proper design of the whole discours , must be a threatning of those that shall turn from christ : mesured by the premises which they attend as a conclusion ; they must import so much greater punishment to be due to those that desert the gospel , by how much the covenant is more gratios : so that the threat is not leveled against those that profess the gospel , but against those that forsake it ; and it is so far from contradicting our position , that it is built upon its amplification annot . 2. we are miserably abused by a base translation . ] for upon no better ground than this wretched translation is built the whole doctrine of penance among the papists , and the dread of repentance among the reformtd . the papists , having once taken the confidence to render the indispensab'l duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by poenitentia , proceed to improve this their precious word , by straining it as much beyond its constant signification , as that exceedeth the import of the word , which it pretendeth only to translate . for whereas [ poenitentia ] in no other case signifieth any more than [ repentance ] i. e. grief of mind , they have enlarged it to signifie [ penance , ] which signifieth a further punishment of body or purs : and upon this dubly fals ground they have thus built their sacrament . he that is fallen into sin after baptism , cannot be restored but by the sacrament of penance , which consisteth of three parts , contrition , confession , and satisfaction . 1. contrition is grief of mind in sence of guilt incurred . guilt importeth obligation to punishment ; from which the sinner cannot be absolved , but by the priest , to whom christ hath given power to bind and loose : this power the priest cannot exercise without knowledge of the guilt , wherewith the penitent is bound : therefor 2. the penitent must humb'l himself before the priests tribunal , ( it is the very expression of trent ) with full and particular confession of every sin , and every circumstance , submitting to such punishment as he shall prescribe , in order to absolution : and 3. the priest must not grant absolution , without such penance as may bear som proportion to the crime . for ( saith the trent meeting ) christ hath satisfied for the crime , but not for the punishment ; which the b. of condom hath made easier to be vnderstood , but not easier to he believed , by this explication : that he hath changed a greater punishment into a lesser , i. e. eternal into temporal . if therefor the penitent fail either of fully confessing every sin , or of fully performing the penalty imposed ; either of these , or som other desects , must be abundantly punished with the fire of purgatory , which cometh short of hell only in duration . if we look for reasons for all this , we shall find none in scripture , but abundanco in the world . all the abbies , priories , chantries , &c. in christendom , all the pomp and grandeur of the court of rome &c. are so many benefits of this sacrament to the clergy ; and assurance of absolution upon easie penance , to the laity . for can it be , but the priest must be highly reverenced , to who 's tribunal the greatest must creep , to who 's ears they must communicate their most shameful sins , and from who 's mouth they must receiv their sentence ? without who 's help they cannot hope for pardon , and by who 's help they are secure of it ? or can any person of bowels think any cost too much , to pay off the intolerabl torments , wherein their own or their dearest friends souls may fry , they know not how long , in the flames of purgatory ? it was but lately proved that a poor maid gave , not only all she was worth , but a bond for a greater summ , to a greedy priest , who refused on any cheaper terms to free her father's soul ; and how often they meet such bargains in the fears of dying persons , it is impossibl to compute . god be blessed we have reformed from all the base gains which are gotten by the word penance : but we still retain too strong a tincture of its first princip'l , in point of fear and consequent grief , derived from the word repentance ; the very sound whereof striketh so hard upon our minds , that we cannot but believ , the great duty which is expressed by that word , must be performed by that passion . we do ( indeed ) well to distinguish between two kinds of grief ; and we do well to declare , that grief which ariseth from fear , is nothing worth , if it bring us not to that which issueth from love : but still we stick to this , that repentance is grief : and that however it be not accepted until it amount to contrition , yet doth it ordinarily begin at attrition , to which therefor we must first apply our selvs . but 1. what reason have we to believe that attrition will bring us to contrition ? do we conclude them neer of kin , bieause they wear the same surname ? let us not look so much to the name , as the family . fear ( we know ) is no friend to love ; and why shall we believ that grief which issueth from the one , must be our best mediator to the other ? 2. why must wee needs make our first addresses to grief of either kind ? grief is an enemy , but love is a friend : it is the first mover in all our affections , even those which seem most opposit to it : we neither hate , nor fear , nor griev , but by the dictates of love : and the love of god will constrain us to ( do , what without it we can hardly obtein of our selvs ) griev when we have offended him . if we perform this great duty in the proper sence of the words , turn to god with all our heart ; the weeping and mourning will not fail to follow ; nor hath the scripture been deficient , thogh it have not prescribed them . this is not a bare contention about words , but the most practical consideration in the world : holiness of life is highly concerned in it , as having suffered more by this than all other errors : for on one side , men are frighted by the apprehension of grief , as an enemy to our quiet ; and on the other side , they are encoraged to hope , that this may with more ease , and equal safety be undergon , when the days com wherein we shall say , we have no pleasure in them , or when that hour cometh , when we ean do nothing else but griev . this conceit , however discountenanced by divines , yea by experience , which sheweth that generally men dy as impenitent as they live ; yet so partial are we to our sins and sloth , that the word [ repent ] shall carry it against all the weight that can be laid against it . and here i cannot but applaud the amendment our church hath made in the first sentence of our liturgy . of old it was , at what time soever a sinner shall repent from the bottom of his heart , i will put all his wickedness out of my remembrance , saith the lord ; which was wont to be pleaded in behalf of death-bed repentance : but now the very words of the prophet are set forth , when the wicked man turneth away from wickedness that he hath committed , and doth that which is lawful and right , he shall save his soul alive : which may infer , that the promise is made , not to grieving , but turning ; and to such turning too , as proceedenh to contrary actions . were our translation of the new testament so reformed , that in stead of repentance we might read , turning , changing , amendment , or som such honest word , as would faithfully render the original ; it would remove that unhappy tentation , which hath so much discountenanced conversion , by representing it both hard and needless in youth , easie and safe on the death-bed . annot . 3 . i appeal to your bibles . ] we find one text that seems to look that way , and for that reason , as it makes much talk , so doth it deserv our careful consideration . it is in 2 cor. 7.10 . godly sorrow worketh repentance to salvation not to be repented of ; but the sorrow of the world worketh death . these words separated from the context , thogh they deny that grief and repentance be the same thing ( for if the one work the other , they must differ as the workman doth from his work ) yet bicause they seem to import a dependence of one upon the other , require our answer . and 1. tho these words seem to look this way , they com short of the concept we contend against . for the most they import is this ; that the apostl's reproof had made them so sory , that they amended their falt ; which certainly falleth very short of making that repentance which the gospel requireth of every sinner , to be no more nor less but sorrow . 2 : those words do not look this way , as we must needs perceiv if we look about us : for such was the apostl's evangelical spirit , so unwilling to exercise punishment upon offenders , that he shunneth the very word , and expresseth it by grieving . this appeareth most evident in the twelfth chapter of the same epist'l , vers . 20. i fear lest when i com i shall not find you such as i would , and that i shall be found unto you such as you would not ; lest there be debates , wraths , &c. and lest when i come again my god will humb'l me among you , and that i shall bewail many , which have sinned already , and have not repented &c. and chap. 12.2 . i told you before , and ' foretell you as if i were present the secund time , and being absent now i write to them which heretofore have sinned , and to all other , that if i com again , i will not spare . he had in his former epist'l reproved them for not censuring a most scandalous person , 1 cor. 5. it is reported commonly that there is fornication among you , and such fornication as is not so much as named among the gentiles , that one should have his fathers wife ; and ye are puffed up , and have not rather mourned , that he that hath do'n this deed might be taken away from among you , i. e. in the sense now mentioned , you have encouraged him , and not punished him by excommunication . in this epist'l he taketh notice of that affair : in the seeond chapter he justifieth himself for having grieved them , approveth of their obedience , and adviseth them to absolve the criminal , now sufficiently punished . and in this chapter taketh occasion to resume it , as appeareth by v. 8. for tho i made you sory with a letter , i do not repent thogh i did repent ; and more plainly v. 12. thogh i wrote unto you , i did it not for his cause that did the wrong , ( i. e. the incestuous son , ) nor for his cause that suffered wrong , ( i. e. the injured faether , ) but that our care for you in the sight of god might appear to you . the eleventh verse , which setteth forth the fruits of their sorrow , is closed with this epiphonema : in all things you have approved your selvs to be clear in this mater : which plainly sheweth that the sorrow which he so applaudeth , was not sorrow for any crime of their own , and consequently was not such repentance as is necessary for every sinner in respect to his own sins ; but an idiom of the apost'l , whereby he expresseth ecclesiastical censures : which in the tenth vers he compareth with civil punishments , saying that the one worketh the greatest good without the least ill consequence , but the other worketh death . this exposition seemeth more necessary to enlighten the apostl's discours , than to answer what may be thence objected . for whether you accept it or no , you cannot avoed acknowledging that the discours is very obscure in many of its clauses , and in its whole design : and this very obscurity is sufficient to disable it from stablishing a fundamental doctrine . heb. 12.12 . we find repentance from dead works owned for a foundation of the gospel : had he said repentance for dead works , grief might have pleaded som title ; but the partic'l from importeth more than a passion , and no less than turning : to turn from dead works is a good phrase in grammar , as well as a good work in morality ; but to griev from an ill work , is a stile unpractised in any language that i know , yet this is a foundation , and as such oght to be firmly laid : can we then justify our lord as no less faithful than moses in all his hous , if nether by himself nor any of his apost ls , he left any one precept , so clear as to be above danger of mistake ; but we must retein for all our knowledge of our fundamental duty , to an accidental word , occasionally dropt by our apost'l , and that so obscurely , that we cannot be secure of its meaning ? such a concept certainly will it self need repentance . annot . 4. i am not sure that it is a religios exercise . ] i therefor cannot be sure that it is a religios exercise , much less that it is a necessary duty , so to examin my self as is vulgarly prescribed ; becaus i neither find it enjoyned by any precept , nor recommended by any examp'l in holy scripture . i find indeed two words of st. paul to the corinthians , whereof the one seemeth to intimate it , the other expresly to require it . the former , 1 cor. 17.27 . let a man examin himself , and so let him eat of that bread , and drink of that cup : which is generally believed to signifie , that we must examin , whether we be worthy to receiv the lord's supper or no ? which is not less but more , than whether we be in the state of grace , or no ? but upon full consideration we must find , that the apost'l cannot mean such an examination as shall leav us in suspense , or forbid our communicating , ( for the very same breath absolutely requireth us to do it without any exception or limitation , ) but such as shall prevent the crime he there reproveth , which was their doing it in an unworthy manner : to which end it is not necessary to examin , what right we have to the lord's supper , but what reverence ? not what we have already do'n , but what we are about to do ? and whatever self-examination exceedeth this end , will be impertinent ; whatever hindreth the performance of the later clause of the precept , ( so let him eat , ) will be opposit to the apostl's intentions , as at large is proved in the foregoing treatise , and is now further confirmed ; if the practice of such self-examination be useless and prejudicial , not only in order to the sacrament , but to all other good purposes . the other word , which seemeth expresly to require us to examin our interest in christ , we meet 2 cor. 13.5 . examin your selvs , whether you be in the saith , prove your own selvs , know you not that christ is in you except ye be reprobates ? but all the foregoing and following context will forbid us to imagin , that the apost'l should require them to examin themselvs concerning what was not then in question or mention . it is plain that his discourse reflecteth upon the punishment which they had formerly neglected , and upon his admonition lately inflicted , upon a most scandalous offender ; yet so , that som among them seemed to question his authority , and perhaps that of the church , for so doing , and therefor seek a proof of christ speaking in him . such persons in the now-recited words he admonisheth to examin themselvs , not concerning their interest in christ by his saving grace , but concerning their relation to him as a visib'l church , and their consequent authority to judge those that are within , as in the former epist'l he expresseth it . our incomparab'l dr. hammond hath to this sense paraphrased this text ; wherein he supposeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , not in , but among you ; and that the apost'l thereby alludeth to exod. 17.7 . where the temting contumacios israelites , after all the signs and miracl's shewed among them , ask in these very words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the lord among us or no ? so that the meaning of the apostl's question here is ; many miracl's of christ and his spirit have be'n wroght among you , so that if you do not believ that i am an apost'l , and so that christ is among you , you are ( sure ) of the number of those israelites , who after so many mirac'ls still required more signs . thus our excellent doctor . but if we will not look fo far , we shall find a fair occasion for the word in , and for his playing with the word reprobate too , in the third verse . whereas you seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a proof of christ speaking in me : examin it well , and you shall find him in your selvs , when you censure such offenders as are within ; if not , you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which word , that it cannot here signify reprobates in that strict sens , appeareth , bicause he immediately addeth , i hope you shall find that we are not reprobate : but he descanteth upon their own word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repeating it no less than five times in two verses , in a sence which must therefor answer their own : you seek an evidence of christ speaking in me , as in his apost'l : i have already pleaded , that if i be not an apost'l to others , yet doubtless i am to you , for the seal of mine apost'lship are ye in the lord , and i need no other evidence : examin therefore your selvs , whether ye be in the faith which i preached among you : do ye not know that christ is in you , as in his church planted by my ministry , except ye be vile persons , which have no ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) appearance of christianity ? this the context evidenceth to be the true meaning of those words , who 's singl voice must outvote a multitude of other express texts , and the fundamental design of the gospel , which invite us to rejoice in god. we are miserably mistaken in the rules and mesures , ] as may appear , not only by the reason glanced at from their dangeros tendency , or by the silence of scripture , which in mater of duty is equivalent to a negative ; but by the contrary conduct of the apost'l in governing this exercise . for however his words seem to prescribe self-examination as every mans duty , yet doth he plainly direct it to a quite contrary purpose . his words are , gal. 6.4 . let every man prove his ownwork : let every man without exception ; prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examin , his own work , in the most comprehensive sense ( as the french express a man's whole business by son fait ) else will the plaster be too narrow for the sore , which is discovered in the words immediatly ' foregoing , ; if a man think himself to be som thing when he is nothing , he deceiveth himself : all this seemeth to amount to no less than let every man examin the state of his own soul , that he may not be deceived , but certainly understand , whether he be a lively member of christ or no. i shall not fence with these words , by pleading that by every man is meant every man concerned in the advice , which is directed only to them which are spiritual ; or that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant not only prove , but approve : but , which is much better , i shall mesure the plaster by the sore , the meaning of the words by the design of the author ; which the first verse discovereth to be charity to offenders : the means prescribed for this good end is self-consideration : 1. consideration of human frailty , whereto while himself is subject , he is neither above the reach , nor secure against the power of the tentation . 2. consideration of his own experience , which if he examin , may inform him , that himself hath be'n guilty , perhaps of the same , perhaps of great●●… crimes . this is the plain design of the precept : it is prescribed as a specifik against a particular evil , to cauterize the proud flesh , to lance the swelling apostem , to divert the sharp humor , from our neighbors to our own weakness or wickedness ; to pass from judging another to judging our selvs ; wherein we shall have better evidence , better autority , and better success . and what success doth the apost'l promise ? is it , thou shalt be frighted at thy danger , and confounded with thy guilt ? this ( indeed ) one would expect , as most serviceab'l to the purpose in hand : but bicause it is least so , to the general design of the gospel , the apost'l turneth short to a quite contrary inference , and then shall he have rejoycing . how careful , that no particular precept should cross the vniversal ! that his precepts should have no wors consequent than his reproofs ! but may clear themselvs , and say , as he did in his apology to the corinthians , for having made them sory , 2 coo. 7.9 . you have received damage by us in nothing ; which this exercise can hardly be able to plead , if fear hold the scales , and we weigh our selvs by grains and scruples , and those authorized only by the precarios dictates of melancholy . our apost'l hath plainly enogh told us , that our adaequate mark is faith working by love : if hereby we examin our selvs , the work will be neither tedios in the performance , nor tormenting in the issu . not tedios in the performance : for it cannot ( sure ) require much skill , time , or labor , to search whether i love or no ? i look no further than mine own bowels for assurance , whether i love this or that neighbor or kinsman ; and why may they not with the same ease and certainty secure me whether i love god or no ? nor tormenting in the issu : for at worst i shall be put to no wors penance or task , than to labor for a greater mesure of love ; and all love's tasks are full of pleasure . to ly down and afflict my self with grief for want of love , or ( as is prescribed in the second place ) for want of grief , or with fear for want of any kind of grief &c. is more likely to quench love than to inflame it . but to apply my affections to the original of all loveliness , the infinite beauties of god in his own perfections , the glories of his goodness towards his creatures , and to my self in particular , &c. is certainly of all exercises most proper for this end , and most pleasant in the practise : this must needs be the fittest ground for the fruits of the spirit , love , joy , peace . annot . 5. nothing certainly but fearfulness . ] it may be worth observing , how the light of nature concurreth with that of the gospel , to cast out this spirit . for as in all ages , nations , and religions , it hath possessed and tormented the weakest ; so hath it in them all be'n exorcised by the wisest . the greeks gave it a name which expresseth its nature , the latins gave it one that expresseth its operaetions , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth it in its cause ; superstition , in its effects : that , signifieth fearfulness towards god ; this , signifyeth overdoing our duty toward him : yet both agree in the same apprehensions . for when the greeks describe its operations , they paint them with the very same colours as do the latins , witness theophrastus's character : and again , when the latins define its nature , they do it by the very name which the greeks have given it ; witness varro , who maketh this the essential difference between religion and superstition ; that the superstitios fear the gods , while the religios reverence them as parents , but do not fear them as enemies : and what is this other than st paul's doctrine ? you have not received the spirit of fear , but you have received the spirit of adoption . seneca more laconically giveth us account both of its nature and effects : superstitio error insanus , amandos timet , quos colit , violat : superstition is a mad error ; whom it should love , it feareth ; whom it worshippeth , it slandereth . and more largely in another place : sicui intueri vacet , quae patiuntur superstitiosi , invenies tam indecora honestis , tam indigna liberis , tam dissimilia sanis , ut nemo fuerit dubitaturus furere eos , si cum paucioribus furerent . if any one be at leisure to view what the superstitious suffer , you shall find things so disgraceful for gentlemen , so unworthy of free men , so unsuitabl to sound men , that no man would doubt but they were mad , were they mad with fewer companions . give us who can , a better explication of those words of st. paul , which call it , the spirit of bondage , and oppose it to the spirit of power , of love , and of a sound mind . and all this st. paul spoke of the law of moses , which had been nothing else but superstition , had not god authorised it : for as throughout the old testament fear is godliness ; so in all the ceremonies of the law , obedience hallowed the exercises . for as i said but now , superstition , however exploded by the wisest , ever possessed the weakest , that is , the greatest part of mankind : and at that time , the world was not capabl to have it cured , but only fomented . and that upon that very account the law imposed such exercises as the gospel forbids , we have a clear discours of st , paul , in the beginning of the fourth chapter to the galatians now i say , that the heir , as long as he is a child , differeth nothing from a servant , thogh he be lord of all , but is under tutors and governors , until the time appointed of the father ; even so we , when we were children , were in bondage under the elements ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the a , b , c , ) of the world . but when the fulness of time was com , god sent forth his son made of a woman made under the law , to redeem them that were under the law , that we might receiv the adoption of sons . and bicause ye are sons , god hath sent forth the spirit of his son into your hearts , crying abba , father . wherefor thou art no more a servant , but a son ; and if a son , then an heir of god throgh christ . in this discours you have a full discovery of superstition , its nature , its operations , and its abolition . 1. it s nature , childishness , requiring the discipline of fear to govern it : 2. its exercises , childish , weak , and beggarly elements , the first letters that children learn. 3. it s cure , the spirit of adoption , sent forth into the hearts of gods children now grown up to manhood . vpon this discours how justly doth he ground his expostulation , ver . 9. now after that ye have known god , or rather are known of god , how turn ye again to the weak and beggarly elements , wherein you desire again to be in bondage ? when i was a child , i spake as a child , i understood as a child , i thoght as a child , but when i became a man , i put away childish things . when mankind was unripe in age , it was so in vnderstanding , and no wonder its exercises should be suitabl . it was governed by the rod , and busied about ceremonies ; but now it is com to manhood , you are called to have fellowship with the father , and with his son jesus christ , 1 jo. 1.3 . to be partakers of the divine nature , 2 pet. 1.4 . and consequently of his wisdom and holines , his loves , and his hates : and therefore to approve things that are excellent . phil. 1.10 . how is it then , that you still spend your time , your strength , and your labour in whipping of topps , bandying of balls , and playing with nuts , no less childish in your imaginations , than the law of moses could either find , or make you ? thus did the apostl rebuke the galatians , and what would he have said to this and som preceding generations , which have outgo'n both jews and gentiles in this childishness ? and that especially in two great respects . 1. we find not that either jews or gentiles disquieted themselvs about maters of mere belief , thogh they did about maters of action . 2. nor that they disturbed the peace of their nations , thogh they did that of their own minds . 1. they disquieted not themselvs with maters of mere belief , conceiving that the true worship of god consisted not in disputing , but imitating his perfections . but we , in mere honor to the glorious promises which are made to believing , have multiplied articls of faith , and questions upon every articl , and doubts upon every question ; and every one of these we call maters of faith , and mater of faith we take to be mater of salvation , and if we mistake in the one , we believ we shall miss of the other . hence is it that catholik and heretik among the romanists , orthodox and heterodox among the beformed , sound so terribly as to fray many a good man , if not quite out of his wits , yet ( which is almost as bad ) out of his corage to use them . reason , we are told , must not presume to medl in maters of faith , but we must deny our selvs , no less in our rational faculties , than in our sensual appetites ; for it is no less impious to disbeliev god's word , than to disobey his command : and in this , they speak , not only truth , but reason , which therefor they justify by exercising . but , as it is in moral vertues , so is it in faith ; it lieth between two extremes , defect on one hand , and excess on the other . it is no less frequent in maters of faith than in manners , to teach for doctrines of god the commandments of men ; in the one tormenting the mind with needless mysteries , as in the other , the body with needless penances . but to faith what could have be'n more incongruos ? repentance , indeed , in its very name carrieth a sower countenance , importing a mortification of our natural appetites , and consequently a pain to our hearts : but faith , who 's proper object is glad-tidings , might justly claim , not only freedom from pain , but such fulness of joy , as should cast out the grief even of repentance ; whereas now it is made the harder taskmaster of the two . for however painful it be , it is not impossibl , to cut off hands , or feet , or pull out eys ; but our reason is not only the ey , but the heart of our soul , not to be cutt or pluckt off : tormented indeed it may be , and most in those who have most improved it , as the clearest ey is always tenderest : and stupified it may be , yet not to such a privation , but that it will ever and anon feel anxios fits of melancholy , doubting of the truth of som things which are received as matters of faith , and consequently of our title to salvation for want of faith. few can at all times bost with the physician , there are not impossibilities enogh in religion , and fewer with the father , credo quia impossibile est . it is hard to apprehend , how any thing can be at once true and impossib'l ; but to make the very impossibility , a reason why i should believ it , let st. paul judg , whether this be not cum ratione insanire . for when he would perswade a belief of the resurrection , he did not urge the impossibility but the contrary : why should it be thoght a thing incredib'l that god should raise the dead ? and when hereupon festus charged him with madness , he replied , i am not mad , but speak the words of truth and soberness . what soberness can there be in a quite contrary argument , yea , what plainer madness , than to talk such extravagant inconsistences , as infer credibility from impossibility ? what other spirit but that of fear could thus confound mens understandings ? fear , of all passions the most infatuating ; fear , which most frequently blindeth the most piercing judgments ; fear , which maketh every shadow a man , and every bush a thief , and every thief a murtherer ; fear , and only fear , can so disorder our minds , that we think it equally necessary to salvation , to believ the niceties of schoolmen , and the doctrines of the gospel ; and distrust our interest in christ , if we can neither satisfie , nor destroy our reason , when it cannot comply with contradictions , which he never enjoyned us to believ . 2. much less did they embroil the publik peace with controversies in religion : whereas among christians , there is not any question so nice in point of belief , or so slight in point of worship ; but hath be'n able to engage whole families in the fiercest contentions , and whole nations in most bloody wars ; yea , for two or three ages there hath hardly b'en a rebellion , whereof religion hath not be'n either the real or pretended cause . and this , as it is more notoriosly scandalous than the now mentioned disquiets of private persons , so is it ( if possibl ) more directly opposit to the most earnest endeavours of the gospel : which doth indeed very frequently exhort us to joy and comfort in our own spirits ; but much more earnestly and solenly provoke us to love and peace toward others : yea , love maketh so great a figure in almost every page of the new testament , that it seemeth not only the supreme , but almost the only grace : it looks like unlawful to fight upon any occasion whatsoever ; but to fight for religion , seemeth no less contradictious , than to fight for love : and that the only religion which commandeth to beat swords into plow-shares , should be the only religion that forgeth plow-shares to swords ; is a fanaticism so irrational , as nothing but fear could have produced . the summ therefor is this : the light of nature agreeth with that of the gospel , to declare , that we are not to serv god for fear , but love : what our apost'l opposeth to a sound mind , that our philosopher caleth a mad error ; but the madness is incomparably greater in a christian , than ever it was , or indeed could possibly be , in a heathen : for as it is the utmost extravagance of frensy , to beat our selvs , or our friends ; so in this we exceed the heathen , that many among vs , but none among them , disturb their own souls with anxios doubts concerning faith , or imbroil their nation with bloody wars upon difference of opinions in doctrine or worship ; so is it more monstrosly mad in a christian , by how much more clearly and solenly the gospel hath labored to prevent the one and the other , by declaring that we have not receved the slavish and mad spirit of fear , but of power and love , and of a sound mind . and again , that the kingdom of god is not meat and drink , but righteosness , and peace , and joy in the holy ghost , for he that in these things serveth christ , is accepted of god , and approved of men : this upright and erect walking , this frank and chearful , this manly yea divine freedom of spirit , as it maketh men more like god , so doth it make them more acceptabl to him ; it will not only vindicate religion from the obloquies of its enemies , who either despise or fear it , as a curb to generosity and freedom ; but recommend it to them as most noble and pleasant : nor will it only silence our quarrels , but endear us in mutual affection . finis . notes, typically marginal, from the original text notes for div a30672-e640 * see annot. 1. a annot. 2. b annot. 3. c see annot. 4. d see annoi . ult . a plutarch . in dione . gods love and mans unworthiness whereunto is annexed a discourse between the soul & satan : with several divine ejaculations / written by john quarles. quarles, john, 1624-1665. this text is an enriched version of the tcp digital transcription a56856 of text r11088 in the english short title catalog (wing q131). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 210 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a56856 wing q131 estc r11088 13012126 ocm 13012126 96496 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a56856) transcribed from: (early english books online ; image set 96496) images scanned from microfilm: (early english books, 1641-1700 ; 397:10) gods love and mans unworthiness whereunto is annexed a discourse between the soul & satan : with several divine ejaculations / written by john quarles. quarles, john, 1624-1665. [12], 160 p. : port. printed for john stafford, and are to be sold at his house ... and by humphrey moseley ... and john holden ..., london : 1651. in verse. added engraved t.p. reproduction of original in huntington library. eng god -love -poetry. a56856 r11088 (wing q131). civilwar no gods love and mans unworthiness: whereunto is annexed a discourse between the soul & satan. with several divine ejaculations. written by joh quarles, john 1651 33937 487 0 0 0 0 0 144 f the rate of 144 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-06 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-08 olivia bottum sampled and proofread 2005-08 olivia bottum text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the minde of the frontispeece . reader , observe , and see jehovah stand showring down blessings to the grasping hand of new-made , naked man , that takes delight to take the crowns , but cares not to requite the gratious giver of such gifts as those , with any thing , except it be with blows ; a fair reward : but sure it much redowns to mans disgrace , to give god blows , for crowns gods loue mans vnworthiness by jo : qu : lord what is man that thou art mindfull of him and the son of man that thou so regardest him ps : 8. v. 4 london printed for jo : stafford dwelling in st. brides church : yard gods love and mans vnworthiness : whereunto is annexed a discourse between the soul & satan . with several divine ejaculations . written by john quarles . london , printed for john stafford , and are to be sold at his house in s. brides church yard , and by humphrey moseley at the princes armes in st. pauls church yard , and john holden at the blue anchor in the new exchange . 1651. to my much-honoured and esteemed friend , edward benlowes , esq . sir , i am confident you cannot have greater cause to wonder at my boldness , then i have reason to admire at your learning , and piety ; for indeed the rare example of your virtues add●d much alacrity to my endeavours , which are but shallow if compar'd to the depth of your understanding . sir , the limits of my request ( though they are large ) extend themselves no further then this , that you would be pleas'd to permit this my unfleg'd bird to rest under the wings of your protection , that i may ever be engag'd to boast of so worthy a patron : sir , as i know i have errors , so i know you have goodness to excuse them , and i a heart to be thankfull , and alwayes be a faithfull honourer of your virtues , whilest i am sir , your servant to command , john quarles . to the reader . kinde reader , let me lay this injunction upon thee , before thou permittest thy eye to survey this little volume , which is . that thou wilt resolve to pardon ; i will not say for what , for fear thou shouldst be s●rupulous and not read : the subject is divine , and i confess too good to be so badly handled ; however i have done my best endeavour , and alexander did no more when he conquered kingdomes ; but reader , because i will not detain thine eye too long in one place , i bid thee farewell . to my muse . tel me presumptuous muse how dar'st thou treat upon a subject so sublime , so great ! alas how dare thy infancy aspire so high as heaven , where the caelestial quire of soul-enchanting angels , hourely sing , anthems of joy to their mellifluous king ! this is a taske that invocates the best and loftiest quils ; heav'ns love must not b' exprest with wanton language ; he that shall presume to labour in this work , must first persume his soul with true divinity , and breathe celestiall ayres , that readers may perceive their author labours with a serious heart t' embalm his actions with divinest art ; this is a field whose spacious bounds extend themselves to infinite ; who strives to end shall still begin , and having once begun this pleasing progress , must not cease to run untill he stops in heaven , there lyes the gain , who runs with faith is certain to obtain . if then my muse , thou canst divinely mount this sacred stage , thou needst not fear t' account thy actions prosperous , strive thou to stand guarded with faith , and heav'n will lend a hand to prop thee up , his power will infuse sufficient matter for an active muse to work upon , his wisdome will direct thy painfull hand , his mercies will correct thy rambling thoughts , and teach thee to proclaim th' unsum'd up glories of his royall name ; abandon earth , and bid vain thoughts adeu thou canst not serve thy god and mammon too ; rouse then , and let thy well-prun'd eagles wings mount thee aloft , let not terrestiall things disturbe thy resolutions , let them all evade thy minde ; thy thoughts must grow too tall for such low toyes : stir up thy zealous fire , and what thou canst not well expresse , admire . see , heer , a phoenix rare , rais'd from ye dust of precious parents ; fathers effigies just who for his genius & ingenious parts , of learning , worth , & witt , to conquer hearts by pleasant poetry ; seemes to inherit ( by transmigration ) his rare fathers spirit , as , old pythag'ras held : so sweetly , hee doth patrizare , in full ex'ssencie gods love , and mans unworthiness . god ! how that word hath thunder-clapt my soul into a ravishment ; i must condole my forward weakness ; ah , where shall i find sufficient metaphors t' express my mind ? thou heart-amusing word , how hast thou fil'd my soul with halelujahs , and distil'd wonders into me ! oh , that i could break my heart in pieces , and divinely speak my mind in raptures , that the frantique earth may bathe it felf in these sweet streams of mirth . then rouze my soul , and practise how to turn thy wonders into language ; do not burn thy sacred fuel in a place where none can have the benefit but thee alone . hoist up thy sails , and let thy speedy motion hurry thee hence into the boundless ocean : observe thy compass , keep a constant pace , and heav'n will steer thee to the port of grace . ●is strange to think , how the almighty can ( that is so pure ) love such a thing as man , whose primitive corruption makes him worse then nothing , whose rebellion claims a curse , more then affection : how can heav'n endure a thing that can be nothing but impure ? man ( like a word that 's voyd of reason ) sounds in every ear , his very name expounds a misery ; at best , he needs must be but vain ; and how can heav'n love vanitie ? man ( like a shadow ) flies before the sun of his afflictions , and is still undone by his own doing , he 's his own pursuer ; and how can heav'n love such a self-undoer ? man ( like a naked worm ) is often found digging himself into the loathsom ground of ruine , he 's a traytor to his bliss ; and how can heav'n love such a worm as this ? man ( like a flash of lightning ) courts the world with lavish flames , and by and by is hurl'd into that nothing , whence at first it came ; then how can god love such a short-liv'd flame ? man ( like a reed ) is evermore inclin'd to shake , and totter with each blast of wind ; he 's always running to the ground with speed : and how can heav'n love such an earthly reed ? man ( like the dust ) is always blown , and ●ost from place to place , and flies , till it has lost its center ; never resting in one place : then how can heav'n love that which flies in 's face ? man ( like a fly ) still buzzes up and down from cup to cup , and sips on , till he drown himself in pleasure ; fears no stander by : and how can heav'n love such a drunken fly ? man ( like a rain-bow ) oftentimes appears clothed in colours , but can claim no years , no days , nay hardly hours , but must decay ; and how can heav'n love that which loves no stay ? man ( like a bubble ) floats upon the waves of his desires , whilst every blast enslaves his brittle substance , fill'd with windy troubles ▪ and how can heav'n love such uncōstant bubbles ? man ( like the froth ) spew'd from the oceans brest , ●s tyded up and down , but knows no rest , nor perpetuity ; and can betroth it self to nothing : heav'n loves no such froth . man ( like the wind ) is every moment flying to every place , and hates to be complying or resting anywhere : how can it be , that heav'n can love so much inconstancie ? man ( like a swallow ) loves the fragrant spring of earths delights , but with a spreading wing flies from the winters more congealed brest ; and how can heav'n love such a summer guest ? man ( like a smoak ) presumptuously aspires into the air , and by and by retires himself to nothing , nothing's his conclusion ; and how can heav'n love such a base confusion ? man ( like a fire ) whose green and scragged fuel denies to burn , until it fight a duel with the in●ount●ring bellows , which atlast obtains the conquest , then it burns as fast , and seems , as 't were , ambitious to expire ; then how can heav'n love such a raging fire ? man ( like an arrow ) being once let go out from the archers well-commanded bow , affronts the clouds ; at last , having spent the store of his small strength , fals down , and seems t●ador● th'inferior earth , which , with a welcom , hides his down ▪ cast head within her wounded sides , where he remains , and scorns to be withstood : man can be any thing , but what is good . and cannot man be good ? strange kind of tone ! what ? has he wept himself into a stone , like niobie ? no sure ; i fear his eyes were never loaded with such large supplies : ah , could he weep a flood , heav'n that prepares his ears to hear , would bottle up his tears in his remembrance ; every drop should shine like pearls , absconded in a golden myne ▪ his sins command a deluge ; could his head be turn'd into a fountain , could he shed an ocean at a drop , it could not cover his sins ( which are mountanious ) from the lover of real drops ; for he would soon discry those sand-excelling crimes , where e're they lie : yet would his soul so much compassionate the flowing sorrows of his wa●●●y state , that with a calming hand he would remove his rocky sins , and hide them with his love ; he would have pity , and with speed consent t' express his love , when all our tears are spent . should heav'n , who justly may , for every sin drop down a plagne , and make it live within mans guilty soul , the world would quickly be transform'd , and chang'd into a leprosie . let none dispair , for heav'ns known mercies can out-infinite the greatest sins of man . oh love beyond degree ! shall heav'n indulge himself to man ? and shall not man divulge a gratefulness to him , whose hand prepares to wipe away his sin-polluted cares ? ungrateful miscreant , how canst thou view thy former miseries , and not renew thy thanks to him , whose power set thee free , and brought thee back from thy captivity ? hast thou abandon'd love ? wilt thou imprint thy soul with baseness ? ah , what obvious flint hath turn'd affections edg ? what , art thou bent to shoot at him , that labours to prevent the arrows of thy ruine , which will fly into thy brest , except he puts them by ? hast thou transform'd thy heart into a rock that will not move ? shall mercy call , and knock , and thou not hear ? what ? hast thou arm'd thy with sensless marble , that no flaming dart of love can enter ? hast thou vow'd to stand heart in opposition ? cannot gods command force thee to bow ? art thou resolv'd to sport with thy destruction , and not yield the fort ? oh yield be times ; do not resolve to be too much a slave to infidelitie : for know ( frail wretch ) thy strēgth consists in clay ; when mercy 's lost , then judgment finds the way ▪ rally thy thoughts together , and throw down thy brazen walls , thy yielding yields a crown : for 't is in vain to oppose an arm that can out-grasp the measure of so small a span . alas , alas ! it may be quickly seen what a large disproportion is between thy god , and thee : consider , he is all , and thou art nothing ; what can be more small ? or what more great ? for he is infinite , and thou art finite ; he is full of light , and thou of darkness ; he is fill'd with love , and thou art stuff'd with baseness ; he 's a dove , and thou a worm : thus , thus thou mayst discry his firmness , and thine own infirmity . then be not obstinate , but strike the sails of thy desires to him that never fails ; and know , 't is easie in an inch of time to take a worm ingarrison'd with slime ; for such a thing thou art , and all thy power must yield to heav'ns assaults ; thy april showre has no continuance : therefore do not strive against a god , whose wisdom can contrive what pleases him : alas ! thy state is grounded upon contingencies , thou art compounded of nothing but uncertainties ; thy arm assumes no power , except it be to harm thy wilful self : then why wilt thou contend with him that importunes to be thy friend ? thy friend , ( soul-saving word ) what higher bliss can crown a heart , then such a friend as this ? oh life of ravishment ! how can it be a god , a worm , and yet a sympathie ? strange condescention ▪ was the like e're known , or spoke by any mouth , except his own ? his balmy breath declares , that he will save and succor those that faithfully do crave his blest assistance : hark , and hear him say , ye that are heavy loaded , come away , oh come to me , i am content to bear your burthens , and extenuate your care . what higher note of love was ever strain'd to any ear ? oh how hath man obtain'd so great a friendship ! 't is a happy lot , nay , and a wonder not to be forgot . and yet it is not strange , that he should prove so true a lover , that 's compos'd of love , and can do nothing else : if he correct , 't is for thy crimes ; he only has th'effect of anger : for his grieved spirit moans to punish sinners , and to hear their groans . his soul takes no delight to crush to death th'offending pris'oners of th'inferior earth ▪ he is the rich exchequor of all good , and is by nothing ( except man ) withstood . all things perform what they were made to do , but only man , that strives to prove untrue to his creator : nothing can be found within thy brest , but that which is unsound . how sad it is to hear th'almighty say . i 've nourish'd children , that are gone astray , and scorn to own me ! oh rebellious dust ! that hate my paths , because my ways are just . the ox will know his owner , and the ass his masters crib ; but israel , alas , will not acknowledg me , but have destroy'd themselves , and made their understandings voyd : has not my fury then just cause to swell , because they can do nothing but rebel ? nefandeous creature , how canst thou endure thy wretched self ? ah , why wilt thou procure thine own destructions ? shall all creatures be obedient to their owners , only thee ? and wilt thou not acknowledg him that gave large blessings to thee , and desires to save thy soul from torments , if thou wouldst incline thy will to his , whose thoughts are all divine ? forget obduracy , and learn the art of loving him , that loves an upright heart : go ruminate upon thy base estate , and be , unto thy self , compassionate . yield to thy maker with a cheerful brow ; first know what 't is to love , and after , how . love is the laws fulfiller ; he that will love god aright , must practise how to fill his soul with true affection ; for the ways of heav'n are pav'd with love : immortal praise attend his courts ; he that forgets to love forgets his god : they that desire to prove heav'ns amatorious guests , must first admire how such a spark as man came to aspire to such a flame , and how he came to be , not only earths , but heav'ns , epitomie : be serious then , and let thy thoughts reflect upon heav'ns goodness , and thy disrespect . god out of nothing ( except love ) compil'd this spacious world , as if some princely child were to be born : his providential care was ( as it were ) ambitious to prepare the quintessence of pleasures to invite some stately guest to banquet with delight . first he extracted from a darksom cell a glorious light , whose beauty pleas'd him well : then he prepar'd a canopie , inlayd with glittring pearl , whose twinkling luster made a heav'nly shew ; and afterwards his hand dasht back the waters from the naked land : then he commanded , that the earth , being come out from the oceans new delivered womb , should be adorn'd with an imbroidered gown ▪ that so her new-warm'd bowels might abound with several fruits . — — thus having playd his part upon this theatre , this life of art , he usher'd in a thing , which pleas'd him best , ( he made the feast , and after made the guest ; ) call'd by the name of man , a naked , small , and dusty , shiftless creature ; this was all , and all this nothing , but a lump of death , until inspir'd by heav'ns all ▪ quick'ning breath . vain , simple wretch ; ah , how couldst thou behave thy self before a judg , so great , so grave ? hadst thou but seen thy self , thou wouldst have thy self to death , and with a blush , defy'd ( cry'd thy base estate , to think that thou shouldst be natures most rude and base anatomie . couldst thou expect that heav'n would entertain a thing so poor ? so weak ? so vile ? so vain ? which , like a spark blown from a new-made fire , can only shew it self , and then expire ▪ was it for this the all-creator made such large provisions ? was 't for this he layd such rich foundations ? was 't for this his power deckt this well-pleasing odoriferous bower ? was it for this ( this little world ) he form'd a world so great ? was it for this he warm'd the earths chill bosom ? was 't for this he spent his six days labour ? was 't for this intent he made a paradise ? where flora spread her fragrant off-spring , and made earth a bed of rare compounded pleasures , where he plac'd this new-come guest , whose very looks disgrac'd the face of beauty , to whose thriftless hand he gave that government , with this command : of all the trees that here thou dost behold , thy lips being authoriz'd , thou mayst be bold to taste with freedom , only one , which i conjure thee from , therefore restrain thine eye from lusting after it ; if not , thy breath shall glut it self in everlasting death : forget not my commands , but let thy brest be always faithful , and thou shalt be blest . thus the recorder having spoke at large this well-deliv'red ( although ill-kept ) charge , he after said ; it is not good that man should be alone without a help , i le therefore make him one . oh sacred prudence ! here we may discern a sweet conjunction ; here our souls may learn wisdom and love , both which , if not enjoy'd , pleasures prove vanities , and blessings voyd . heav'n , whose unidle artful hand had set man , as a jewel , in his cabinet , thought it unfit , that those delights which he had made by his most powerful love , should be monopoliz'd by one , he therefore laid adam asleep , and having done , he made out of a crooked rib ( strange kind of art ) a woman , fair , compleat , in every part ; nay , and a helper too ; for in conclusion she helpt poor adam to his own confusion . oh most detested deed ! unconstant wife , to prove a traytor to thy husbands life as soon as made : fond wretch , could nothing suit with thy nice pallate , but forbidden fruit ? ah , could thy longing lie no longer hid ? what ? didst thou long , because thou wert forbid ? was there no tree that could content thine eye , but only that which was forbidden ? fie , oh shame to think thou shouldst so quickly waste thine hours of pleasure for a minutes taste : couldst thou not like , or fall in love with any but that ? heav'n had but one , & thou hadst many wherewith to please thine appetite ; and yet wouldst thou prove so ambitious , as to sit upon the highest twigg ? ah , could th'advice of satan tempt thee to this avarice with so much ease , and make thee rashly do so foul a deed , and tempt thy adam too ? preposterous wretch , how hast thou spread a cloud over thy head ? what ? didst thou think to shrowd thy self from vengeance ? having eat thy death . couldst thou expect to live ? oh no , thy breath offended heav'n : but ah , hadst thou but thought ( before thy heart had entertain'd a fault so great as this ) what 't was to dye , thy mind had made thee more abstemious , and confin'd thy base inordinate desires ; thy meat had prov'd delightful , and thy comforts great ; but now , unhappy now , thy crimes have made thy soul deaths debtor , and thou art betray'd by thine own self ; therefore prepare to meet thy wrathful judg : 't is said , stoln goods are sweet ; but thine provd sour ▪ the fruits wch thou hast stole sugar'd thy mouth , but wormwoodiz'd thy soul ; vvhen thou hadst eaten , ah! why didst thou ●o● tremble to d●ath , to think thou hadst forgot thy gods commands , & that his judgments must follow thy soul , and blow thee into dust ? thus ●iv● ▪ thus adam , having vilipended their gods commands , their happines soon ended ; their joys were turn'd to mourning , & their light vvas turn'd to darkness , and their day to night : both being too much conscious , fled with speed to hide themselves from god , but not the deed . even as some poor distressed wretch desires to hide himself from the enraged fires of his incensed foe , runs up and down to shun the rage of a condemning frown ▪ at last observing his enquiring foe approach the place , lies still , and dares not blow , for fear the wordless eccho of his breath should soon betray him to a sudden death : being at last discry'd , his throbbing heart gives an alarum to each trembling part ; fear , like an earthquake , then begins to shake his loos'ned joynts , he knows not how to make a ready answer to his foes demands ; but , as a sad convicted man , he stands subjected to his will , that can dispence with nothing , but with death , to calm th'offence . even so guilt-loaded adam having done a deed so foul , prepares himself to run to some close shelter , where he might immure his naked body , and repose secure : but ah , in vain , in vain he strove to hide himself from god , that need implore no guide to teach him where his sad offender lay ; he needs must find , when sin hath chalk'd the way : but when heav'ns shril-enquiring voyce surrounded the ears of adam , adam was confounded vvith deep distress , his heart began to call his quivering senses to a funeral : fear , like a powerful fire , began to thaw his frozen thoughts , and keep his soul in awe ; he breath'd in a dilemma , and could find no sanctuary for a perjur'd mind : at last the language of th'eternal god storm'd his sin-armed soul , and like a rod vvhip● him from his security ; and cry'd , adam , where art thou ? adam thus reply'd , i heard thee walking in the pleasing shade of the cool ev'ning , and i was afraid , and hid my self , because i must confess , i blusht to see my shameful nakedness . god . tell me , thou trembling wretch , how dost thou know that thou art naked ? say , who told thee so ? ●hat ? has thy lips usurp'd the fruit which i ●●njur'd thee not to touch ? if so , reply . adam . the woman which thou gav'st me , gave to me , ●●d i did eat of the forbidden tree . god . unconstant woman ! ah , why hast thou ru● ●●●ond thy bounds ? what 's this that thou hast done ? woman . the serpents flowing language swel'd too great 〈◊〉 my low banks : he tempted , and i eat . gods curse against the serpent . because thou hast thus subtilly deluded 〈◊〉 lustful woman , thou shalt be excluded ●●●m future good ; more shall thy curses yield ●●●n all the beasts and cattle in the field ▪ 〈◊〉 belly shall ( because thou hast done this ) ●●●e to the earth a life-remaiming kiss ; ●●●u shalt not taste of any thing that 's good , ●●●t shall supply the place of wholesom food . 〈◊〉 be thy ways , thou shalt no more be seen ●●me : i will put enmity between thy seed and her● ; hereafter thou shalt feel a bruised head ▪ and she a bruised heel . gods curse against the woman . and as for thee , oh woman , i 'le enlarge thy grief , and thy conception ; i 'le discharge thy joys , and load thee with a weighty grief ; thy pains in child-bed shall find no relief : thou shalt desire thy husband , and his hand shall over-rule thee with a strict command . adams curse . rebellious adam , unto thee i 'le give a life as bad as death , for thou shalt live to see thy sorrows more and more abound , and for thy sake i 'le curse the loathed ground ; for thou hast hark'ned to the conquering voyce of thy frail wife , and made my fruit thy choyce , and sepulchred my words within the grave of thy false heart ; be gone , thou self-made slave : the thorny ground shall give a large increase to thy laborious hand ; the name of peace shall prove a stranger to thy ears , and thou shalt eat thy bread with a sweat-dropping brow . i 'le murther all thy joys ; thy brest shall burn vvith flaming care , until thy corps return into the bowels of th'inclusive earth , from whence thou hadst thy substance , and thy birth ▪ for base thou art , and therefore thou shalt be a food for gnawing worms , and not for me : as thou art dust , to dust thou shalt ●etire ; hereafter let not dust presume t' ●spire . strange alteration ! oh pernicious fate ! too quickly bred in such an infant ▪ state ! he that but even now enjoy'd a life ballanc'd with pleasures , now is ●ll'd with strife ▪ he , whose majestick soul was lat●ly crown'd vvith blest content , is now ingulf'd , and drown'd in sorrows ocean ; he which was before inrich'd with happiness , is n●w as poor as poverty can make him ▪ he ▪ which ●ad the countenance of h●av'n to m●k● him glad , is now eclipst ; he knows not where to run , sin having interpos'd between the sun and his dark soul , the center of whose rest is now remov'd , and he survives unblest : he , which but even now had leave to dwell and revel in heav'ns eye , desires a cell to entertain him ; he , which liv'd in peace , is now thrown down , and forfeited his lease : great was his crime , great was his sudden fall , great was his tenement , his rent but small : poor adam's taken by his own decoys ; sin is the sequestrator of all joys . sad pilgrim of the world , where wilt thou find ( in the unpathed earth ) a place so kind to entertain thee ? ah , where wilt thou keep ( thus tumbled from a precepes so steep ) thy sad unpeopl'd randezvouz ? oh where vvilt thou procure a hand that will unsnare th'intangled soul ? alas , thy wearied life hath two most sad companions ; first a wife , then a bad conscience ; what two greater crosses can hang upon a brest , whose cares , whose losses , are grown so infinite , that no relief , but what distills from heav'n , can ease their grief ? thou wert the first of men that entertain'd so grand a sorrow , thou the first that stain'd so pure a colour , thou the first that dwelt in edens garden , thou the first that felt the scourge of fury ; hadst not thou transgrest , vengeance had found no hand , nor grief a brest . ah , hadst not thou offended , sin had found no habitation , nor thy soul a wound : had not thy hand so wilfully unlock'd the door of death , destruction had not knock'd at thine impenitrable gates , or ventur'd t' approach so near , but being open'd , enter'd . bold customer of fate , that sought about to come within , and turn poor adam out ; thy strength outstrengthd his strēgth , & made him weak ; a vessel crack'd , how can it chuse but leak ? sin prov'd deaths father , & mans heart the womb that brought it forth ; this death shall find a tomb vvhen the determiner of time hath hurl'd a finis to the volume of the world ; till then , man ( mortaliz'd by sin ) must be a subject unto deaths soveraigntie . poor man , in what a wilderness of sorrow dost thou now ramble in ▪ where wilt thou borrow a minutes rest ? on what inclining ear vvilt thou expend thy groans ? what canst thou hear but dialects of misery to vex thy bankrupt thoughts ? the fatal disrespects of heav'n will blow and toss thee up and down from place to place , his still-renewed frown vvill follow thee ; therefore provide t' endure the hot pursutes of such a fierce pursuer . canst thou expect that this thy grand abuse ( vvhich runs beyond the limits of excuse ) can be forgotten ? dost thou think t' out-live thy long-liv'd crimes , or hope for power to give due satisfaction to thy god , whose rage thy heart cannot endure , much less asswage ? most lachrymable state ! what canst thou do , oa man , that may ingratiate or renew thy formor love ? alas , thy base condition m●●●s the●●●capable of a petition : prepare thy self , see if thou canst invade his soul with pray'rs ▪ see if thou canst perswade his ●eart to yield unto thy sad request , and ●●inth one thee with thy former rest ; d●●●●ct thy soul with groans , anatomize thy heart with sighs , and let thy winged cries fly through the angles of his sacred ear , and breed a harmony within the sphere of his blest soul ; be circumspect , and lay the best foundation ; hear what heav'n will say . adams petition to god . incensed father of eternal light permit a darkened soul t' approach the sight of thine incomparable eye ; unmask thy anger ▪ clouded soul , and let me ask forgiveness for those loading crimes which press my stagg●ing soul ; i know not whom t' address my apostare self unto , but only thee , whom i offended ; please to pity me : i have no pleasing sacrifice t' attone thy wrathful brest , except a hearty groan that 's quadrupl'd with grief ; oh deign to look upon the lines of my all-blotted book : although i 'm full of most detested spots , yet lord , i know that thou canst read my blots ; oh read them then , and let thy mercies run with thy progressive eye ; i am undone , if not forgiven ; lord , i thee implore to shew some mercy to me , thou hast store . discipher all my sins , and let them not b●ar record in thy rouls , but rest forgot : revoke this act of death , that i may sing th'admired mercies of so blest a king . oh lift me up , that now am thrown below ; make not my soul the custom-house of woe . oh hear these bitter groans that i have spent , and send some comfort from thy parliament . gods reply . thou skelleton of baseness , hie thee hence , disturb me not ; return , i say , from whence thou cam'st at first ; thou shalt as soon remove a mountain , as my mind : i cannot love , no nor i will not , nothing shall intreat my resolutions , for my fury 's great . begone , proud rebel , do not think thy prayers , thy vows , thy groans , thy sighs , thy sobs , thy tears , shall make my brest their receptacle ; no ; how can i be a friend to such a foe ? surcease thy importunities , let fall thy high desires , i will not hear thee call , thy sins have barr'd my ears ; i 'le not be won with thy base airy words , for thou hast spun the thred of thy destruction , therefore wear what thou hast labour'd for , and so forbear t' intrench upon my patience ; 't is in vain to seek for that which thou shalt not obtain . and is it thus , that heav'n will not regard my cries ? ah me ! and must my groans be heard with disrespect by him , whose tongue affords nothing but grief , involv'd with bitter words ? alas , alas ! what greater wo can crowd into a brest , then to be disavow'd by gods high voyce , whose most enraged breath darts forth the arrows of eternal death ? what shall i do ? oh , whither shall i run to hide my self , until the glorious sun of his affections usher in the day of welcom joy ? oh , whither shall i stray ? if i am silent , then my silence turns my thoughts to fire ; if speak , my speech returns trebbl'd with wo , into the brazen tower of my sad heart , my language has no power to work upon his ears , my words banded , and thrown against th'obdurate walls ( like balls unyielding brest ) bounds back again , and breaks into my heart , and every sorrow speaks a volume at a word ; yet , yet must i return unheard ; 't is misery to dye , and pain to live ; thus in despair i draw the loathsom air : destruction knows no law . grief rains a flood of doubt into my soul ; ah me ! i can do nothing but condole ▪ i am despis'd ; and if i bend the force of my desires to him , he will divorce all thoughts of pity , and with rage re-double th'unsum'd up sums of my infringing trouble . i sail into the straits , both wind and tyde prevail against me , and i have no guide to pilate me unto the long'd-for port of pleasing happiness ; i am a sport to threatning ruine , whose presumptuous waves out-dares my soul , whilst every blast enslaves my reeling pinnace : if i strive to go towards scylla , scylla will contemn my wo . alas , in vain i can expect relief , scylla will bark at my unbridled grief ; or if my head-long vessel chance to hit against charybdis ; i am torn and split into ten thousand pieces : oh hard hap ! thus am i tossed in destructions lap . where shall i find a heart that will advise my friendless soul , and audiate my cries ? i will not thus desist , i must implore , he that 's lost once , sure can be lost no more . adams petition to god . once more , thou metropolitan of all the spacious world , i here presume to call upon thy mercy ; oh let me inherit the pleasing fruits of thy re-pleased spirit ! i am thy fabrick , oh some pity take , preserve the building for the builders sake . clothe not thy brow with frowns , but let thine eye ( that rests inshrin'd with glorious majesty ) reflect upon my sorrows ; oh incline thy willing ears to hear this grief of mine : oh do not say i shall as soon remove a mountain as thy heart , thou canst not love ; let not such harsh , imbitter'd language flow out of a mouth so sweet ; i know , i know , thou art as good as great ; oh therefore bow thy sacred ears to hear , oh hear me now : bestow some scraps on me , that have deserv'd nothing but stripes ; for i have fondly swerv'd from thy commands , & have committed treason against thy majesty : great god of reason , view my in-humbled soul , see how it lies before thy sight , a weeping sacrifice . i know thou knowst i am a hainous sinner , yet pity me , that am a young beginner in this rich art of begging : do not slight my real prayers ; i know thou tak'st delight in being merciful ; oh let me not return unanswer'd , or my prayers forgot : oh hear the sorrows of my bleeding state , let my complaints make thee compassionate , and let the fervor of my language turn thy thoughts to pity ; quench these flames that burn my wasting soul ; speak peace to me , that find a civil war in my uncivil mind : oh i have tasted of thy hot displeasure too much ; ah , shall thy vengeance know no measure ● say 't is enough ; though ( lord ) i must confess i have deserved more , yet give me less . thus with a melting heart i end my suit ah me ! how bitter is forbidden fruit ! gods reply thou bold fac'd orator , how darst thou come before me , or be otherwise then dumb ? tell me , how dat'st thou interrupt my brest ? i hate to see thee , or hear thy request . audacious wretch , what , has my judgments made thy heart grow peremptory ? have i layd too small a burthen on thee ? if i have , i 'le lay a greater , thou apostate slave : i will not note thee , nor i will not hear thy words , which have usurp'd my deafned ear . love thee , for what ? be 't known , sad wretch , i scorn to love a thing so base , so vile , forlorn ; and if i cannot love , how can it be , that i can pity such a worm as thee ? i 'le neither love , nor pity , for my heart is adamantine ; thou shalt feel the smart of my displeasure : go , my soul disdains to look upon thee ; thou art fill'd with stains ▪ and smel'st too much of fruit to find respect ▪ thou art the subject of my great neglect : thou art a barren soil , nothing will grow upon thy heart , except the seeds of woe . tell me , from what conceit dost thou derive thy working confidence , that thou dar'st drive thy language to my ears , and be so bold t' approach my sight , and wilt not be controul'd ? art thou resolv'd to make ( what dost thou mean ) my ears thy stage , and every word a scean ? sum up thy small , thy weak deserts , and see what large respects thou hast deserv'd from me . i plac'd thee in a garden , not to eat the ●●uit forbidden , but to keep it neat ! had not the violation of my laws mov'd me to anger , thou hadst had no cause t' ave felt the burthen of my weighty stroke , or live thus much subjected to the yoke of thine own sins ; most shameful is that loss that 's crown'd with negligence , & great the cross that 's made with a self-hand ; and they that clime above their strengths , impropriate a crime to their own souls ; destruction is the end of all rebellion : ruine knows no friend . suppose i should invest and entertain your soul with love , and call thee back again , the tree is still the same , the fruit as sweet , thy appetite as great , and thou mayst meet a serpent too , whose oratorious skill may soon intreat thee to enact his will : he has a voyce to tempt , and thou an ear will re-assume the priviledg to hear ; he has a hand to give , and thou another freely to take : thus wouldst thou quickly smother thy new delights ; therefore i will not trust a heart that can be nothing but unjust . thou great mugul of baseness , cease to plead , thy tongue 's a canker , and thy words are lead ; thy sins have made thee not deserve the air thou entertain●st hadst than implay'd thy care to serve me , when i lov'd thee , thou hadst had my heart-delighting joys to make thee glad ; but now expect no favour , for no art of thine shall ever captivate my heart . hie thee unto the shades of grief , bewail thy sequestrated happiness , no bail of thy procuring will i take to set thy soul at liberty ; i will not let the vision of a comfort creep within thy rambling thoughts , thou art a slave to sin : hadst thou but lov'd or fear'd me at the first , th'adst been as happy , as th'art now accurst : if now thou lov'st me , i shall quickly prove it is for fear alone , and not for love ▪ thy heart is steel'd with wickedness , thy faults are sparks enlivened by thy flinty thoughts . breathe out thy groans unto a sensless rock , and let thy sighs ( like hammers ) beat and knock against her scragged sides , thou shalt as soon have her consent , as mine , to grant thy boon : 't is therefore vain to multiply thy words , for ah , my brest , my hardned brest , affords thy soul no pity ; and the more thy cry attempts my ear , the less i will reply . alas ! thy guilt-o're-burth'ned words renew fresh thoughts of rage , i cannot hear thee sue without impatiency ; for ah , the longer thou crav'st , thou mak'st my fury grow the stronger . avoid my presence , for i will no more give audience to thy voyce , then cease t' implore . adams lamentation . undone , undone ● what mountain now will hide my lothed body from the swelling tyde of raging vengeance ? whither shall i fly t' involve my soul with true security ? stretch , stretch my lungs , and roar unto the deep to entertain me : oh that i might sleep within her wavey bowels , till the blast of heav'ns all-shaking , thundring voyce were past . oh that some rock would hear my sad request , and give me burial in her frigid brest ! oh that my grief-extended voyce could cleave the solid earth , and make her to receive my wretched limbs ! oh that some ranging beast would prove so courteous to devour , and feast upon my corps ! oh that i could contrive a way to live , and yet not be alive ! ah , thus my sorrow-shaken fancy flies and envies at impossibilities . i fain would dye , but that i have no heart to kill my self , and yet i feel a smart transcending death ; i see i cannot shun the wrath of heav'n : ah , thus am i undone by my own doing ; this it is to eat forbidden fruit : oh most pernicious meat ! i was too rash , and rashly have i taken a deadly fall , and falling , am forsaken : i 'm bruis'd to death , and yet i cannot dye ; ah , what can be so much unblest as i ? i am inflamed , and i dayly drench my soul with tears , and yet i cannot quench my raging fires ; the more i strive t' asswage and mitigate my pains , the more they rage . what shall i do , or whither shall i go , to hide me from this labyrinth of wo ? i am compos'd of sorrow , and my veins , instead of blood , are fill'd with griping pains . curst be these eyes of mine , which have let in the lawless tyrant of imperious sin : curst be these lips of mine , which at the suit of my fond wife receiv'd forbidden fruit : curst be these ears , that entertain'd the charms of that inchantress , which procur'd my harms : curst be these hands of mine , which took , and fed my greedy soul , and struck my conscience dead : and now my lips , my ears , my hands , my eyes , must see , hear , taste , and feel , my miseries . oh sad condition ! since there 's no relief , i must be subject to perpetual grief . here we will leave poor adam in the state of woe , and thus begin to ruminate . are there not many in this tollsom age that meditate themselves into a rage , and wonder how a serpent could express himself , and reason with such readiness , being by nature brute , nay and the worst of living creatures , that he should at first perswade and conquer , and instruct his will , how to determine both of good and ill ? it would seem strange , if reason were without her wings , and could not fly above this doubt : we may ( and yet not stain the truth ) declare it was the work of satan to ensnare frail eve ; although he was not nam'd at all by moses in the hist'ry of the fall , it may not trouble us ; for we must know , the bending serpent was the devils bow , by which he shot the arrows of his spite , which did [ oh grief to speak it , ] fly too right : and he that dares so high a crime to act ( though by another ) needs must own the fact : and this our tongues may never cease to tell , the serpent was the instrument of hell , tun'd to the devils voyce : thus we may see his fraud , his malice , and his subtiltie . first when he saw he could not over-turn the great creator , he begun to burn with flames of envy , lab'ring to invade , and so disturb that order god had made in the creation , and to change the features of his own image in the best of creatures , that so he may by his too-sooth delusion make man run headlong to his own confusion : thus having laid the platform of his work , he then begun to agitate , and lurk for opportunity , which was effected as soon , nay if not sooner , then expected ; he gave the blow , and by that blow he found the weakest vessel had the weakest sound ; but yet it strongly eccho'd to the voyce of his desires , and made him love his choyce . even as some bold-fac'd general , that dares to storm a well-man'd town ; at first prepares a potent army , which he soon sets down before the walls of the alarum'd town ; he after views the ruine-threatning-fort , which speaks defiance , and begins to sport their several shots , and with a sad delight ingage each other in a bloody fight : then if the fierce besiegers once perceive themselves out-strength'd , they think it fit to leave so hot a work , and for a little space desist , and fall upon a weaker place , where finding smaller opposition , venture with greater courage , and at last they enter the yielding town , and cruelly begin to take revenge of them that are within . even so the grim-look'd , malice-armed devil , the base-resolved general of evil , perceiving that he could by no means take the sublime fort of heav'n , plots how to make a fresh attempt upon a weaker part , and so prepares to storm the flexive heart of unresisting eve , that could not grapple with such a foe , but yielded for an apple to those most false alarums which surrounded her , much obedient , and soon confounded her inward parts , and gave her soul a wound , which cannot be by time or art made sound , except the grand physician please to slake his swelling fury , and some pity take . thus are our conquer'd parents sadly left in a deplor'd condition , and bereft of all their comforts ; they which have enjoy'd the life of happiness , are now destroy'd ; and man ( his wretched off-spring ) must be made sorrows sad heir , and peace must not be said t' inhabit in him : adams actual sin made ours original ; for we begin , as soon as made , to entertain the guests of sin , and lodg them in our infant-brests . now may our weak and despicable eyes behold in them our ample miseries ▪ now we may glut the air with this sad cry , the root being dead , the branches needs must dye ; for adam's gone beyond all humane call : rebellion never ends without a fall . but stay my muse , here let us rest a while ; our journey 's long , and 't is not good to toil too much at first ; for reason says 't is best to pause a time , and take a little rest : know then ( kind reader ) that my muse shall meet thy serious eyes within another sheet . the end of the first book . the second book of gods love , and mans unworthiness . are all hopes fled ? and is there no relief ? must man still wander in the shades of grief ? will not the eye of heav'n be pleas'd to shine upon his soul , but leave him in the brine of his own sins ? is there no warbling voyce can charm his ears , and woo him to rejoyce in being pitiful ? will nothing move the much incensed soul of heav'n to love ? man [ map of misery ] who can prevail in thy requests ? or who cut off th'entail of thy distress ? 't is not a writ of error can satisfie , or guard thee from the terror of thine own conscience , which will alway stare upon thy face , and load thee with despair . 't is not a habeas corpus will remove the body of thy sin , none can disprove the will of god , what he resolves to do must neither be withstood , nor div'd into : it lies beyond thy power to perswade thy god to pity , whom thy sins have made a wrathful judg ; what he intends , must be derived from himself , and not from thee ; for thou hast nothing in thee worth the name of good , because thy glory 's turn'd to shame : thou art corrupt and vile in every part and who can know the evil of thy heart ? which like the ocean , that no art nor eye can search her bottom , or her banks disery : therefore till heav'n shal please to change the s●● of thy condition ; reason bids thee wait : for be assur'd , the promis'd seed will spread it self abroad , and bruise the serpents head . even as the fountain , whose exuberous brest is always fluent , and admits no rest ; but with a cheerful willingness she sends her crystal tokens to her smaller friends : even so our god distilleth from above the healing streams of his refreshing love ; for ah the luster of his sun-bright eye is drown'd in tears , when our sad souls prove dry ! oh admiration ! that a god so just should rain down floods upon a heap of dust ! oh mercy ! that so much incens'd a god should send forth mercy , and keep in his rod ! his soul is fili'd with pity , and his eyes begin to view th'unsatiate miseries of adams down-cast off-spring : though his ear seems unto us resolved not to hear their bitter cries , nor note the sad devotions of their contristed hearts ; yet by the motions of his blest soul , he sends his son and heir into this wretched world , that he might bear the cross of our transgressions , and expel the clouds of sin , and conquer death and hell : thus by his death we liv'd , and by his grief our new-calm'd souls were furnish'd with relief ▪ oh sudden change ! that wind which did before drive wretched man upon the threat'ning shore of un●voyding ruine , fills the ●ails of his desires with milde and prosperous gales ; the boreas of his sin does now surcease his full mouth'd blasts , and z●phyr●● spea●s peace unto his ship-wrack'd soul , and now he rides upon the new-tam'd backs of pleasing tydes . oh that my tongue were able to rehearse the love of god with an angelike verse , oh that some heav'nly diety would fill the black-mouth'd concave of my wandring quill with pure celestial ink , that i might write in heav'nly characters , and learn t' indite i ch●●ahs praises in a stile as high as my desires , and make the lofty sky eccho with hallelujahs , that the earth may ( like a midwife ) hug the joyful birth of every word , and make each corner ring ( vvith peals of joy ) the glories of our king : is man deliver'd from the painful womb of his foul sin , and raised from the tomb of everlasting death ? and shall not we applaud that hand which set such pris'ners free ? vvhat , shall we be afraid to ●rack and break the chains of silence , and attempt to speak the dialects of angels ? no ; let 's call vpon his name , that rais'd us from a fall . let 's stretch our lungs , & with a warbling breath sing to the life , how we were rais'd from death : and when our tongues are wearied , let 's express by heav'nly signs our real thankfulness . but stay , where runs my quill ? what , have i lost my self in raptures ? or else am i tost into the air of pleasure by the wind of true delight ? if passion proves so kind , i am content , oh may i always rest adorn'd & crown'd with a heav'n-ravish'd brest : o love ineffable ! must wretched man , the spawn of baseness , and the unmeasur'd span ●f everlasting infancy , be made loves object ? must th' almighty's love be said to dwell in man , whose tongue cannot deliver the least of thanks unto so great a giver ? vvill the sun-gazing eagle , that soars high . descend t' assist the web-infolded fly ? vvill he that ●arkens with a willing ear to pleasing musick , turn away to hear confounding discords ? or will any woo a perju●'d enemy to come and go into his courts ? vvill any hand forbear to strike at him that labours to impair his worth , and contumeliously upbraid his upright deeds ? will he that is betray'd affect the traytor , and with patience sue for reconcilement , when as death is due ? all this blest heav'n will do , that he might place vain man within the covenant of grace . consider man , how often hath this mirror of pure affection woo'd thee from thine error ? thou unconsiderate dust , which every wind can puff away , how canst thou prove unkind to such a louer , that delights to spin his bowels out , to nourish thee with in his milky bosom ? shall his bounty crave thy base acceptance ? shall he be a slave to his own slaves ? ah , shall thy god implore , and beg of beggars to receive his store ? does he , whom heav'n & earth cannot contain , no no● the heav'n of heav'ns , stoop down to gain thy dull respects ? and ah , wilt thou not raise thy stupid soul an inch to give him praise ? thy fervent prayers he always will admit , then how canst thou remember to forget a god so mindful ? how canst thou forbear to numerate his love without a tear ? how can thine eyes ( when thou observ'st the sun ) refuse to weep to see him dayly run his painful progress , and rejoyce to greet the earth with luster to direct thy feet , thy sinful feet , which every moment slide into rebellion , loaded with thy pride ? how canst thou choose , when thou behold'st the ground whereon thou tread'st , but voluntary drown'd thy self in briny floods , to think what care indulgent heav'n hath taken to prepare for thee , before thou wert , and how his hand hath for thy profit fertiliz'd the land ? how can thy rocky heart refuse to vent a stream of blood , when thou behold'st th'extent of the unbounded ocean , how it hides , within the bosom of her swelling tydes , diversities of fish , which live to feed thy gulf of gluttony at time of need ? uncloud thy thoughts ( o man ) and thou shalt see he who ordained all these things for thee , created thee for him , that thou mayst give the praise to him , that lends thee leave to live . be serious man , consider how thou hast converted all these blessings into waste : know that the great edificer of things furnish'd thy soul with reason , gave thee wings to fly above all mortals , and hath crown'd thy head with he●ps of honor , and hath bound inferior creatures prentice to thy will ; and this he did , because thou shouldst fulfil thy gods commands ; but thou that wert the best hast made thy self more loathsom then the rest , and by thy most detested deviation abus'd the glory of thy free creation : though the majestick eagles will despise to be assistants to th ▪ intangled flies ; yet heav'n will from his lofty throne deseend , and with a speedy cheerfulness defend the sons of men , who dayly are betray'd by those insiduous snares which satan lay'd t' intrap their souls : alas , how voyd of care is heedless man ! how subject to a snare ! but he , whose more then superficial love is always active , lab'ring to improve our hearts with thankfulness , denies to let our souls be taken in th'eternal net of unconceived misery , and live in lasting death , not having power to give the least of drops unto our howling tongues , but uck the flames , until our sulphurous lungs crackle , and belch ▪ forth brimstone , till we tire our carbonado'd members in a fire that 's inextinct ; the more we strive to turn our parched souls , still more and more they burn . revolve these things within thy serious mind ; oh man , let love instruct thee to be kind to him that 's loving ; do not disrespect a god , whose soul so dearly can affect : pour out thy thoughts , and practise to relent , and let thy thoughts induce thee to repent : grasp opportunity , time 's always flying ; god's always living , and thou always dying : dy then ; before thou dy'st , redeem the time , because thy days are evil ; learn to clime jacobs erected ladder ; thou shalt see th'adst better clime a ladder , then a tree , as judas did : be wise , and do not fan thy soul with air ; remember what a span thou art ; remember whose inspired breath made thee a soul ; forget not whose sad death made thee alive ; be mindful that thou art th'epitomy of heav'n ; inure thy heart to love the best of loves , so shall thy brest be fill'd with comfort , and thy soul with rest : prepare and know , the very fowls delight to prune their wings before they take their flight . although terrestial kings will not permit a traytor to his courts , no● let him sit before his presence , though they will not hear a malefactors pray'rs ; yet heav'ns blest ear is always open , and his tongue invites repentant sinners , for his eye delights to view them in his courts when they appear ; for muddy waters may at last prove clear : 't is not unlike ; ill scented dunghils may at last bear flowers ; that which is foul to day , to morrow may prove fair ; the thing that cost millions of silver , may as well be lost , as things of smaller value ; heav'n can spy a mite , as well as mountains ; for his eye is lodg'd in every cranny of mans heart , and he knows all that searches every part . where breathes that mortal that can apprehend the ways and thoughts of god , who knows the end of his beginning ? — — he that can break a rocky heart in twain , and re-unite it ( if he please ) again ; he that can part the boiling waves , and stand upon the seas , as on the dryest land ; he whose celestial power can make the graves to open , and command their slumb●ring slaves to rise ; nay more , to stand ; nay more , to walk ; nay more ( if more then this may be ) to talk : he that can make a whale to entertain a jonah , and to sp●e him out again ; he whose almighty power can unlock the flinty bowels of a ser●gged rock , and make her headlong-gushing streams abound to wash the bosom of the thirsty ground ; he that can transmutate by power divine the poorest water into richest wine ; he that can curb rude boreas , and asswage the lawless passion of the oceans rage ; he that can rain down manna to supply the craving stomacks of mortality ; he that can , like an all-commanding god , make almonds flourish from a sapless rod ; he that can make the sun and moon stand still , or run according to his sacred will ; he that sav'd a daniel from the paws of lyons , and can muzzle up their jaws ; he that can make the greedy ravens carry food to his servants like a commissary ; he that can , with an unresisted hand , dash fire into ice , and counter-mand the wanton flames , and charm them , that they dare but burn his servants cords , and not their hair ; he that can cause ten thousand to be fed with two small fishes , and five loaves of bread ; he that can clothe himself with fire , and name himself , i am , and make a bush to flame without consuming ; he that can convert a rod into a serpent , and not hurt ; he that can make his visage shine so bright , that not a moses can behold the light ; he that can strike a hand with leprosie , and cure it in the twinkling of an eye ; he that can in a moment cut and break tongue tying cords , and make the dumb to speak ▪ he that can out of unregarded stones raise unto abraham many little ones ; he that can heal the cripple with a touch , and free him from the thraldom of his crouch ; he that can cure the deaf , and can expel a thousand devils in despite of hell ; he that can perfect what he first begun , expects that man should say ▪ thy will be done . consider man and thou shalt find it true ▪ 〈…〉 can do all , but what he will not do : think not , because thou art of low estate , that he will scorn to love , and love to hate : remember dives , whose unsum'd up store improv'd so much , until he prov'd as poor as ever iob was : iob ! unhappy i to speak it , he was rich in poverty ; hea●'n made poor iob so rich , that satans wealth ●●uld purcha●● nothing from him , but his health , and that corporeal too ; he could not boast his bargain , for 't was iob that purchas'd most . " happy is he that can at last inherit " riches obtain'd by an impov'rish'd spirit : " we 'd better lick with lazarus the crumbs , " then gripe with dives for soul-damning sums . welth cānot bride the flames , yet scraps may feed the hungry wretch ; he that has wealth , may need the crumbs of comfort : david did condole th'abundant famine of his hungry soul : gods love 's not mercenary , to be sold for brain-distracting , heart-confounding gold . hast thou not heard ( o man ) the heav'nly cry of him that says , ye that are poor , come buy , come buy of me ; your pen'worth shall be such , that for a little you shall purchase much . here 's love that 's spun unto the smallest thred . tho thou want'st mony , yet thou ma●● have bred ▪ do thou but ask , thou shalt not fail to have ; for god's more free to give , then thou to crave : fear not to ask of him , whose ready ear , before thy tongue can ask , is apt to hear . heav'n loves the language of a broken heart , and he will harken , and with joy impart his love unto thee , and his milk and wine , without the price of mony , shall be thine . th'ingrated pris'ner , whose dull tongue is whet with sharp'ned hunger , will not fear to let his language fly to every ear that comes within his audience ; and he always sums the totals of his grief in hungry words , whilst thousands pass along , but few affords the blessing of an alms ; perhaps they 'l grieve , and seem to pity , but will not relieve : yet will he not desist , but hourly cry , bread , bread , for heav'ns sake bread , or else i dye . hard hearred man , why wilt thou not relent to hear thy brother , almost hunger spent , craving thy succour ? where 's thy love become ? because th'art deaf ▪ ah ! woldst thou have him dūb ? or dost thou think , because thy panch is fill'd , he cannot hunger ? he that first distill'd those mercies on thy head , expects that thou shouldst feed thy brother with a cheerful brow ; say not thou canst not give , thy treasure 's light ; but let thy heart record the widows mite , so h●a●'n will fill thy cisterns to the brim , and feed thy soul , because thou hast fed him . should the grandfather of true charity pass by thy gates , and here thee beg and cry , and not relieve thee ; should he slight thy prayrs , and scorn to take a survey of thy tears ; wouldst thou not grieve , and pine thy self to dust , and almost say thy god was much unjust to turn away his ears from thy complaint , and disrespect thy pray'rs ▪ and let thee ●aint for want of ●o●d ? ah ▪ whither wouldst thou ●ly to feed thy famish'd soul , should heav'n deny ? but ah he cannot , for his melting soul is always free , and willing to condole the sad conditions of distressed man , who only strives to do , but what he can to contradict him ▪ yet he 'l hear our grief : in multitudes of mercy lies relief . when our impris'ned souls peep through the of this corrupting earth , our god delates himself unto us , and he sends us meat from the rich store-house of his lofty seat ; he hears ; and hearing , pities ; pitying , sends ; and sending , blesses , and with blessing ends . even as the sun , which every day surrounds the sublime globe , and pries into the bounds of this darke center ; lets his beams reflect upon a molehill with as much respect as on a mountain ; for his glorious beams shine always with equivolent extreams . even so the great and powerful three in one , that sits upon his all-inlight'ning throne , does not deny to let his mercies crown the poorest peasant with as much renown as the most stateliest emperor ; though he invests his body with more dignitie , yet he 's but earth , and must at last decay , for prince and peasant go the self-same way ; their earth must turn to earth , their souls return to him that gave them , or for ever burn ; there 's no distinction , one infused breath made them alike , and both must live in death , or everlasting life ; both must commence divines in heav'n ; there 's no preheminence , but all equality , all must express , with equal joy , their equal happiness . rouze up dull man , and let thy wak'ned soul be vigilant ; oh let thy thoughts enroul the love of god , engrave it in thy brest , that his resounding tongue may read thee blest . o let thy sighs , like pens , and let thy tears , like ink , transcribe the love , th'indulgent cares of thy creator , that himself may find ( within the unblotted volume of thy mind ) himself recorded , so will he imbrace thy spotless soul , and fill thee with his grace . incl●●● thine cars , and let thy heart rejoyce to ●ear the strains of his harmonious voyce ; harken , and thou shalt hear his prophets sing th'admired mercies of thy glorious king . thus saith the great , and ever-living one , that rules the heav'ns , and governs earth alone ; thus saith the lord , that takes delight to dwell amongst his saints , that formed israel , created iacob , let thy sorrows slee out of thy brest , i have redeemed thee : 't was i that made thy clouded visage shine ▪ and call'd thee by my name , for thou are mine . i will be with thee , when thy feet shall wade thorow the waters ; i will be thy aid : i 'le make thee walk thorow rivers , and the waves shall prove ambitious to become thy slaves : and when thou walkest thorow the raging fire , th'unruly flames shall not presume to aspire , or kindle on thy garments . i alone the lord thy god , and israels holy one , and thy dear saviour , that was always true , gave egypt , seba , and ethiopia too , to ransom thee ; for thou wert my delight , and always precious in my gracious sight : honors were heap'd upon thee , and thou wert the tender love of my affecting heart ; therefore even i , that am well pleas'd , will give people for thy dear sake , that thou mayst live . fear not , for i am with thee , and i 'le stand in thy defence , and my all-grasping hand shall bring thy seed from the remotest places , and fill thee with my satisfying graces . my tongue shall call unto the north , and say unto the south , give , and they shall obey ; bring from a far my sons and daughters all , hear my loud voyce , be active when i call . i have created them , and i proclaim they shall be call'd and honor'd by my name . i 'le usher forth the bl●●d , and make them see the splendent glories of my majestic : i'l● cu●● th●deaf , and make their hearts rejoyce to ●●a● the 〈…〉 of my warbling voyce . thus hath our god unty'd the tongues , and broke his prophets lips ; thus have his prophets spoke : and wilt thou be ( o man ) so much obdure , a● not to credit him that will assure perpe●●al happiness ? ●h●u canst not ask that which he cannot give ; do but unmask thy sham●●ae ▪ d soul , that so thou mayst discry 〈…〉 mercies with a faithful eye ▪ ●●●●aut upon his p●omi●es , advise with chine own thoughts , let reason make thee wise ●●sp●ct thy self , weigh well t●ine own condition . and thou shalt find thou wa●t'st a good physician ●o cure thy ●●aculat●d soul alas ! thou a●● like water stop'd up in a glass , so weakly fortily'd , and fene'd about , that one weak knock soon le●● the pris●ner out . vain lump of vanity , what can this ●irth afford thy thoughts more then a short●liv'd mirth ? a mirth that fills thee with deluding toys , and like a tyrant afterwards destroys . dot'st thou on earth ? for what ? because her pleasure can guild thy wanton eye ? because her treasure can cram thy bags ? because her sirens song can ravish thee ? because her power can throng thy soul with luxury ? because her charms can court thee with delight ? because her arms can pleasingly imbrace thee , and imbost thy heart with gold , and lull thee , when th'ast lost thy self in sleep ? is this the little all that this great world can boast of ? must we call these things our pleasures ? no , they 'l prove our cares , our golden fetters , and our silken sna●es : these are the ioys we love , these are the things that makes us fly with our icaria● wings up to ambitions court , and there presume to gaze so long , until our wa●en plume dissolve with heat , and like presumptuous slaves tumble our selves into the raging waves of speedy ruine ; ruine 's all that we must hope to obtain from earths base trea●ur●● . le ts scorn her wealth , and say , o earth , thou art a painted mistriss with a rotten heart : let 's hate to love , that we may love to hate th'unconstant glory of her sickle state . even as the subtle crocodile prepares her slatt'ring heart , and eye-commanding tears , to woo her prey to come within the power of her command ▪ that so she may devour with more facility , and make her jaws to execute by her tyrannike laws . even so this world , whose crocodile ▪ like eyes are always slowing , wanting no supplies of gliding tears to wash the rugged faces of her designs with falsifying graces , that so she may by her too smooth delusion make man the author of his own confusion . frail slesh and blood , how canst thou take delight to love this world , that cannot give a mite of comfort to thee , but will still intrap , and dayly lull thee in her lustful lap : she 'l rock thy soul to ruine , and she 'l spawn baseness into thee ; she 'l deceive , and fawn upon thy heart , and with her guilded baits she 'l hook thy soul unto the worst of fates : there 's nothing in her that deserves the name of constancy ; her glory is her shame : smile at her tears , for every drop she vents harbors ten thousand thousand discontents : believe her not ; but when she speaks the best , believe the worst ; and if she promise rest , assure thy self of trouble ; if she chance to promise treasure , let thy thoughts advance above her promises , contemn her dross , for what thou gain'st from her will be thy los● ! let not her wealthy donatives perswade thy heart t' accept ; when once thou art betray'd there 's no resistance : they that well advise before they act , deserve the name of wise : but they that study in her frantick schools may prove her wise men ; but heav'ns out-cast fools ask her the way to bliss : try if her skill can give directions , ask her if she will fill thee with blest eternity , conjure her helpless aid , see if she can assure a safety to thee , ask her if she can prescribe a cure for a despairing man ; tell her thy soul is sick , thou canst not live a minute longer ; see if she can give a cordial to thee , see if she can heal a broken heart ; see if she can reveal celestial joys unto thee , and impart a heav'nly comfort to thy grieved heart : if so , cheer up , and prosecute thy mirth , and say there is no other heaven but earth . do thus ( fond man ; and thou s●ale quickly see a bassl'd world , that cannot answer thee , b●t must be silent , for she cannot plea● for her own self ; she knows she cannot lead the way to heav'n , she 's but a bad director , a base reliever , and a worse protector . thus shalt thou make her envy swell and burst , and , like the basilisk , discover'd first , she needs must dye ; but if she should discover thee first , farewell , th'art murthet'd by thy lover : then shalt thou heat the soul ▪ amazing tone of him that sie● on his immortal throne , pronounce against thee at the dreadful day of thy accounts ; thus shalt thou hear him say : depart , ye cursed off-springs of a father as curst as you , avoyd my sight , go gather the fruits of your deserts ; you have forgot the god that made you , and i know ye not : see if the world , within whose folding arms you always slept , can quit thee from the harms that must ensue ; see if her slatt'ring power can shelter thee from the o'●● ▪ flowing showre of my fast ▪ dropping rage ; see if her brest can entertain thee with eternal rest : begone , begone , my fury hates to see such miscreants ; had you remember'd me , i now had known you ; had you made me eat when i was forc'd to importune for meat , i now would blest you with celestial dyet , and crown your souls with everlasting quiet , had you but quench'd my raging th●●st , or gave a single drop , that very drop should save your death-adjudged souls , and you should ●up abundant comforts from my streaming cup : had you ( sad sons of vengeance ) but supply'd my nakedness with garments , when i cry'd and call'd upon your charity to send relieve unto me , i had been your friend ! or had your ( more then marble ) hearts reliev'd m'impris'ned body , now ye had not griev'd : had you , you world ▪ affined souls , addrest your selves unto me when i was opprest with ling'ring sickness , then i would have fed your souls ( which now are starv'd ) with heav'nly bread . but since you have not done it unto those which i esteem'd , ye 'ave prov'd your selves my foes : therefore begone , let darkness be your lot , learn to remember that ye have forgot my mercies ; go , and let my judgments dwell within your guilty hearts ; let black ▪ mouth'd hell plague you with torments , let him always lash your hearts with flames , until ye howl , and gnash your teeth together ; go , depart my sight , and taste the fruits of everlasting night . but as for you whose better deeds have found acceptance in my heart , ye shall be crown'd with unremoved happiness , because ye have obsequiously perform'd my laws ; you fed my craving stomack , and you cloath'd my naked body , and you have not loath'd to visit me ; and when i was a stranger , ye took me in , and guarded me from danger ; go then my lambs , and let your oratory proclaim the greatness of your fathers glory : go revel in my courts ; no discontent shall breed a faction in my parliament ; i 'le pass an act of peace , and it shall be sign'd by the hand of my eternitie . my tongue shall stile you blessed , and my voyce shall raise your souls , and teach you to ●ejoyce ▪ your unexcised pleasures shall abound to infinite , your ravish'd hearts shall sound the depth of my delights ; all things shall move within the sphere of uncontrouled love : be well assur'd , your pleasures shall be great ; then fly from judgment to my mercies seat , and there rejoyce with a triumphant mirth ; my love shall live with them that hated earth . obdurate man , here , here thou mayst discry judgment and mercy , one to terrifie , the other to perswade ; and yet wilt thou prove adamantine , and refuse to bow to thy redeemer ? canst thou ruminate upon his love , and yet wilt not delate thy soul unto him ? is thy brazen heart impenitrable ? will no flaming dart of true affection enter ? hast thou vow'd to stop thy ●ars ; shall mercy call aloud , and thou not hear ? shall thund'ring judgments rattle about thy ears , and yet wilt thou imbattle against the lord of hosts ? wilt thou invoke perpetual vengeance to intail a stroke upon thy stubborn heart ? what , dost thou think hell's voyd of flames , or that thy god will wink at thine enormities ? go , rally all thy thoughts together , and discreetly fall into a serious study . — — — — — let thy mind be absolute , and really inclin'd to meditation ; contradict the rage of thine own passion : labour to . asswage the fire of lust , that so thou mayst behold , with more serenety , how manifold his mercies are , that every day prevents the sad incursions of deprav'd events . think but in what a most defam'd condition thy soul was in , before the grand physician of heav'n and earth spontaniously sent down a balm from his own gilliard to crown the sons of grief : think what he did endure , before his wounds had perfected thy cure . remember how undauntedly he stood , and sweat himself into a crimson flood to ransom thee ; remember how his woes were asperated by his raging foes ; remember how his sacred temples wore a spiny crown ; remember how it tore his sublime front ; remember how they broach'd his brest with spears , and shamefully reproach'd his spotless fame ; remember how they nail'd his spreading hands , remember how they seal'd his ivory w●lls , remember how they spawl'd upon his face , remember how they baw'ld and banded at his agony , whilst he prov'd patient martyr to their tyrannie ; remember when he came unto the brink o● death , they gave him vinegar to drink ▪ nay more ( because they vow'd to empty all their poys'ned malice out ) they gave him gall . oh bitter deed ! oh most abhorred crimes ! ( too nearly paralleld in these our times . ) thus having put a period to their plots , they thought it good to cast their hellish lots for his ( i dare not say mean ) clothes ; i know they were our saviours , to whose worth we ow perpetual thanks ; 't was his well finished breath redeem'd our souls from everlasting death . here 's love ( o man ) that does as far transcend thy thoughts as thy deserts , that heav'n should send his son and heir to be incarnated ▪ and suffer death for thee , that wert as dead as sin could make thee ; 't was for thy offence he dy'd : ah , how , how canst thou recompence such high br●d favors ! favors unexpected deserve to be imbrac'd , and not neglected . do not ( rash soul ) like cleopatria , nurse imbosom'd vipers ; blessings prove a curse , if once abus'd ; ingratitude cuts off th'intail of love ; it is a shame to scoff at benefactors ; after thou art fed , wilt thou contemn the hand that gave thee bread ? wouldst thou not love that friend that should bestow a super●nuated crust , and shew respect unto thee , when the ebbing tyde of fortune runs so low , that thou mayst ride upon the sands of poverty ? fond man , strive to be grateful , study how to scan the mercies of thy god ; remember how he feeds thy soul with manna ; learn to bow th'unruly thoughts ; ( with admiration ) think how often , and how much imbitter'd drink thy saviour drank ; with what a doleful cry he beg'd of god to let that cup pass by ; but knowing that his pleasure must be done , he proy'd himself his most obedient son . and wilt thou not ( ●●y wretch ) drink one poor sup of bitter drink for him , that drank a cup to sweeten thine ; thou need'st not fear , or scorn to taste , because heav'ns sacred unicorn hath purg'd the waters , and they must be sweet , except they 're reimpoys'ned by thy feet : if so , what wilt thou do ? where wilt thou find an antidote for an invenom'd mind ? it is reported , if the spider chance to meet the obvious toad , they 'l both advance then inward force , and mutually proclaim an open war ; brave combita●●s of fame ! and having 〈◊〉 their imbowel'd might , ma●ch boldly on , and both incens'd , thy fight ▪ the toad being heavy loaded , cannot go , or wheel about , like his encountring foe , but keeps his ground , and makes a small resistance : the spider scorning to be kept at distance , falls in upon him , and with nimble rage assaults his foe , who now begins ●●asswage his former fury , and would fain retreat from his small foe , whose strength is grown too great for opposition ; being thus distress'd he crawls away , and with a crope-sick brest seeks for relief , and by and by discrys a planton leaf , within whose veins there lies a secret antidote , which did at length expel his poyson and renew his strength : having disgorg'd himself , he soon returns into the camp , where for a time he burns to be in action , and at last he sees the crafty spider creeping by degrees to seize upon him , then his courage fails , he knows not what to do , his foe assails with all his might , constraining him to yield the conquest , and with shame to quit the field : then he begins to seek , and hunt about , to find the soveraign healing planton out , which had before reliev'd him , and supply'd his wants ; but that being gone , he burst , and dy'd even so , if hells black spider chance to crawl from his infernal web into the hall of this all-dusty world , he soon prepares himself to fight , and suddenly declares , that he , the grim-look'd general of hell , dares to encounter any souls that dwell within the limits of the spacious earth , and in a moment qualifie their mirth : thus satan boasts , and if he chance to meet a single soul , he 'l thus begin to greet . a dialogue between the soul and satan . sat. soul , th'art well met . so. 't is true , for i am wel . sat. say , whither art thou going ? sou. not to hell . sat. ●ish , talk no more of that , but tell me whither thou go'st ; come , prethee let 's go both together . sou. a pretty motion ; when i want a guide i 'le send for thee , till then thou art deny'd to be my usher . sat. prethee tell me why thou art so obstinate , as to deny so free a courtesie as i have shewn ; mischance oft falls to them that walk alone : be not so much averse as to neglect this opportunity ; i can protect thy feet from sliding ; dangers still attend those that dispise the favors of a friend . sou. a friend ! how canst thou prove that title ? sat. how ? as thus ; because i 'm willing to allow the best assistance of my ready arm to guide , nay and protect thee from all harm ; therefore a friend . so. what you pretend to shew is but external ; he that can bestow internal friendship on a soul distress'd is a true friend ; no matter for the rest . if heav'n will guide my soul , i shall not stray , or fear the evils of a dangerous way : but as for you , i needs must borrow leave to say , your friendship 's only to deceive ; confusion paths your ways , and if i run by your advise , i needs must be undone . god bids me fly from sin , if i refuse obedience to his will , i shall abuse his just commands ; then will my sorrows cry , when mercy stops judgment begins to fly . sat. desist ( fond soul ) and labour to divorce thy lips from this too fabulous discourse ; guild not thy words with vanity , perswade these thoughts ( which ate erronious ) to evade thy serious mind ; advise , and thou shal● see my ways are best be principl'd by me 〈◊〉 let not the swing of passion strike thee down , but follow me , 't is i must give a crown to thy deserts , 't is i that can advance thy down-cast soul above the reach of chance ; 't is i ( mistaken soul ) 't is i alone that must conduct thee to the sublime throne of true salvation ; 't is my hand must bring thy trembling soul before th'all ▪ judging king of heaven and earth ; it is my power can fill thy heart with joy ; believe me , and i will . trust not the babling languages of those that seem thy friends , but are thy greatest foes ; they 're great to thy desruction , they 'l connive and fawn , nay almost bury thee alive ; they 'l talk of heav'n and hell , they 'l tell thee stories of endless , boundless , unconceived glories ; they 'l tell thee of eternity , and woo thy soul out of thy ears , if thou 'lt bestow thy pains to hear them ; they 'l infuse , and brew their own designs , and tell thee all is true that they declare ; they 'l tell thee that they 're sent as messengers from heav'ns high parliament . believe me soul , 't is i that can display the gospels colours better far then they ; there 's nothing in that volume so obstruce , but i can winde and twist it to my use ; and there is nothing in this world can be stil'd worth a work , but can be done by me : i can do all ; it lies within my power to make thee poor or rich in half an hour : i can command whole legions to attend upon my honour : say , what nobler friend canst thou imbrace ; i 'le be a friend to all that will give audience to my faithful call ; i 'le make them swell with riches , they shall have as much , nay if not more , then they can crave : am i not rare , and rich , and high , and great , incomprehensible ? is not my seat the throne of happiness ? yet cannot i invite thee to my sweet eternity ? come gentle soul into my twining arms , i 'le hug thee , i 'le delight thee with my charms , i 'le shew thee all my joys , nothing shall lie hid from the view of thy all-gazing eye ; happy , beyond expression . sou. satan , stay the progress of thy tongue , and give me way ▪ that i may vent my thoughts , for you have spoke at large already ; and is this the stroke which you intend shall wound me ? be assur'd , the blows but small , and well may be endur'd . sat. what , mov'd to passion ! is thy mind disturb'd with foul mistrust ? pray let those thoughts be curbd : what , dost thou think i am perfidious ? fie ; 't is folly to condemn before you try . alas , alas ! what profit can accrue to me , by wronging such a soul as you ? what i express is only for your good , but what is more ( then grave advice ) withstood ? i doubt these weak , these empty thoughts presage a tempest , guarded with a storm of rage : well then , storm on , and when thy storm is spent , sit down , and meditate , and then repent . sou. repent , oh happy word ! although exprest by a foul mouth ; those that repent are blest . how dares thy hellish lips 〈◊〉 a word fill'd with divinity , but will afford no rest , no comfort , to thy horrid soul ? begone , begone ; and if thou canst condole thy self , thou art ( if logick prove but true ) curst in the major , and the minor too . bless me , o heav'n : what blust'ring stormy weather drove such a vile prodigious monster hither ? touch-stone of baseness , dost thou come to prove whether i 'm gold , or dross ; thou mayst remove thy forward hopes , because i hope to be mettal at last for heav'n , and not for thee . begone , fallacious wretch , i cannot brook thy golden baits , i have discry'd thy hook ▪ father of lyes , thy policy is built upon the sands , and plaster'd o're with guilt ▪ thy tongue foretels a storm ; if so , be sure thy sand-built policy shall not endure : flatt'ry 's the life of baseness , and that art is well imprinted in thy subtile heart ▪ dost thou believe that i can entertain belief from thee ? or dost thou think to raign within my brest ? no ▪ no ▪ thy cloudy powers are at the best but falsifying showrs ▪ be satisfi'd , i cannot give the least of credit to thee , nor i dare not feast my thoughts with such uncertainties ; i know thy dyet must and will corrupt to woe . thou bidst me not condemn before i make some ●●●al of thy trust ▪ if i should ●●●● such green advice , i quickly should undo my wretched self ; and in condemning you what profit could i have ? or what relief could i expect to mitigate my grief ? my accusations would be blown as dust before the wind ; i 'le neither try , nor trust sat. nor try , nor trust ? art thou resolv'd to cross my real motions ? do , and see whose loss will prove most weighty ; if i lose the heat of thy weak love , my loss will not be great ; but if i should withdraw my love from thee , how ▪ like a map of well drawn misery , wouldst thou appear ? be wise , correct thy thoghts ; neglected favors prove the greatest faults . take my instructions , for 't is i must bring content unto thee ; 't is a glorious thing to be immortal : prethee soul decline thy former ways ; say , shall i call thee mine : m●●e , mine thou art ; i 'le load thee with renown ; let me but conquer , thou shalt wear the crown . how pleasing are my joys ! how full of peace are all my ways ! my glories still increase : i 'm great and good , i take delight to win distressed souls , and lead them from their sin : i cannot choose but pity those that lie upon the beds of sensualli●y ! my melting soul is always free to give comfort to them that study how to live . alas , the care and trouble that i take ●s more for their content , then my own sake : my gates are always open , they that venture to come to me shall ( with a welcom ) enter ! and when they call , and cry , i will appear my self unto them , and rejoyce to hear their sad complaints ; i will not hide my face from them that seek the glory of my grace : i cannot be unconstant ; i must grieve to hear their sorrows , and i will relieve ▪ i will be pitiful to them that trust in me alone : i cannot be unjust ; i cannot , no i cannot ; earth shall move sooner then i will falsifie my love : i am eternal ; they that will endeavor to gain my love , shall have my heart for ever . sou. t' is not your empty words shall make my brest stoop to the flatt'ry of thy vain request ; though i have ears to hear , i have a mind that will not shake at the hard-breathing wind of your discourse ; what you pretend for reason , is nothing but the froth of private treason : ▪ t is not your multiloquious tongue can turn the bi●s of my soul , or make me sp●●n at holy writs ; 't is not your fond conceit of being good , shall make me to retreat from heav'ns commands ▪ 't is not your promis d joys can make me cheerful , or your painted toys ●●● sure me to your fist ▪ 't is not the dar● of your va●● love can penitrate my heart ; 't is not your seeming clemency can make my soul to love you , for your pities sake ; 't is not your always-open gates that shall intice my steps to your large guilded hall ; 't is not your self-appearance shall invite my well-composed thoughts to your delight ; 't is not your greatness that shall make me yield to your desires ; religion is my shield : i 'le neither fear nor love your rash evasions , nor give attendance to your smooth perswasions ▪ 't is difficult to serve two masters well ; who strays from heav'n must needs approach to hell . i am advis'd to shun the broad-path'd ways that lead to ruine ; what the scripture says i must believe ; 't is dangerous to fly without the wings of true divinity : the scriptures are my way , my light , my guide , and they that go without them needs must slide ▪ the paths are strait in which i ought to run the course of grace , until my days are done ; and they that change a virtue for a vice , deserve no fruit from heav'ns blest paradise . sat. surcease those fond conceits , thou dost but spin thine own destructions , and connive at sin ▪ urge not the scriptures , for i dare maintain my paths are best , and other ways are vain : thy scripture-conscience will at last confound th'amazed thoughts , and give thy soul a wound that hates a cure , then shalt thou prove unblest , whilst others find the plainest road's the best ▪ suppose thou wert ( i speak it for thy sake ) mov'd by occasions , forc'd to undertake a long-way'd journey , wouldst thou not enquire the readiest way , but run into the mire ? if thou shouldst act a crime so fouly bad , folly would stile thee fool , and wisdom mad . stray not into the wilderness of grief , but come to me , take courage , and be brief in thy designs ; perswade thy self , that i am both thy light , thy way , and best supply in time of need ; i am thy prop , thy stay ; therefore resolve , and trifle not away thy thriftless soul , be not thy self-destroyer ; i 'le be thy love , and thou my loves enjoyer : know that my real brest contrives no end , but what may merit so divine a friend as thine own self : folly and wisdom lies before thy face ; be either fool , or wise : protract no time , but make a speedy choyce , thy welfare shall instruct me to rejoyce ; observe my actions ●●●●●● my 〈◊〉 , let 's know each other by exchange of hearts ; i 'le give thee ●●●ne , and for my love restore thine unto me ; grant this , i 'le ask no more : be free to give , as i am free to crave ; th'adst better live my friend , then dye my slave : for if thou shalt deny what i desire , i 'le make my bellows to advance the fire of thy distress , and sorrows shall corrode thy stubborn heart , and care shall make abode within thy brest , perpetuated grief shall find a voyce , but ramble from relief : i 'le gripe thee , till i make thee understand the fiery language of my furious hand : sighings , and groaning , sobs , and tears , and cries , shall be thy sad concomitants ; thine eyes shall stare upon ( well may i call them new and horrid ) lights , such lights as shall renew thy growing torments ; every thing shall be thy fellow slaves in servile miserie : i 'le yoke thee with distress , nay and i 'le chain thy struggling soul with everlasting pain : i 'le crow'd thee full of sorrows , and i 'le double thy unconceived , uncontrouled trouble , whilst i , triumphing i , will sit aloft , and be ador'd , and scoff to see thee s●offt : pity shall be a stranger to my brest ; my care shall be to make thy soul unblest ▪ the tydes of woe shall overflow thy thoughts ▪ and be equivalent unto thy faults , be sure , that what extremity can be thought worth the using , shall be us'd on thee : now i have spoke , if thou wilt not repent i 'le cease to speak , and study to torment . sou. how full of poyson's every word that flows out of thy mouth ? what trust can i repose in such a flatterer ▪ i dare not try , o● throw my self upon thy courtesie : i know thou canst not answer my request ; there is no trust in a self-praising brest . if i should dive into the deep abyss of thy black thoughts , what glory , or what bliss should i discern ? or if i should deliver my heart to thee , thou'dst disrespect the giver ; though at the first perhaps thou wouldst express a seeming-unbeseeming thankfulness , yet at the last i know thou wouldst decline thy promis'd ways and stile me to be thine . fair words find easie passage , they proceed ●ut from the tongue 〈…〉 crowns the deed , three things denotes a friend ; first , to conceal a secret speech ; the next is , to reveal a private good ; the last is , to advise the safest way t' obtain an enterprise : and he that can do this , a● you pretend , deserves the ti●le of a real friend ▪ but my religion tutors me to say , ( nay and affirm , ) you neither can , nor may ; i 'm sure it is ( if reason dare prove true ) one thing to speak , another thing to do . your words are airy messengers , which fly into my ears , and there enroul a lye ▪ many untruths have broke the common goal of thy foul mouth ; thou sayst thou canst prevail to make me glorious , and thou canst encrease my joys , and crown me with eternal peace : thou sayst th'art good and great , & that thy paths lead to salvation ; thou declarest thy laws to be most just ; if all these things be ●●ue , i needs must call the scriptures false , or you : truth bids me tell thee boldly , when thou cry'st th'art great , and good , and rich , and rare , thou ly'st : if thou art good and great , pray tell me why thou wilt behold so vile a wretch as i ▪ these things bespeak thee humble , unto which thou plead'st not guilty ; and if thou art rich , how can it be , that thou wilt condescend to feed my wants , that am so poor a friend ? strange is that charity ▪ which seems to shine from such a ●iabolick brest as thine . if my belief could keep an equal pace with thy swift tongue , how full of faith & grace should i appear ? such faith as would devast my wanton soul , and make me weep as fast . it is impossible to find a sion that has no governor , except a lyon . the souls petition to god . oh heav'n , i crave that thou wouldst keep me still from this most ●ile progenitor of ill ; suffer him no● t' infold me in his arms , ●r overcome me with his wanton charms : oh make my heart obdure , that he may knock upon my soul , as on a marble rock ; be thou my fort , and then i shall endure his furious on-sets , and repose secure : give me thy grace , that i may be content ; make me as strong , as he is impudent . now let the spring-tyde of thy fierce desires flow to the height , thou shalt not quench my ●●●● ! know satan , know , my heart reserves no place for thy abode , i scorn thee to thy face : the well-dy'd colours of my soul declares defiance to thee , and my brest prepares to give thee battel ; strike , i fear thee not ; whose arm'd with faith needs fear no canon-shot . what impious tongue is that which dares defie sat. my power with so much boldness ? so. wretch , 't is i ; 't is i ( infernal traytor ) that will spend my strength to prove thou art a flatt'ring friend . sat. move me to anger , do , and thou shalt find a courteous friend at last may prove unkind : have i not woo'd thee almost night and day to go to heaven ? sou. the quite contrary way . sat. have i not labour'd like a watchful father to nourish thee ? sou. or like a devil rather . sat. have i not always taken great delight ? s●ll . to take away good gold , and give me light . sat. how much nocturnal and diurnal care have i sustain'd for thee ? sou. true , t' insnare . sat. have i not been assiduous to a wait upon thy pleasure ? sou. and corrupt my state . sat. have i not proffer'd all that can be given to a sick soul ? sou. to drive my soul from heaven . sat. did i not promise to be true and just ? s●ll . did i not say , i 'd neither try nor trust ? sat. did i not promise that i 'd make thee wise ? sou. did i not say thou wert compos'd of lyes ? sat. did i not promise to encrease thy store ? sou. did i not say such wealth would make me poor ? sat. did i not promise to advance thy flame ? sou. did i not say thy honors were thy shame ? sat. did i not promise to uphold thy peace ? sou. did i not say such wars would never cease ? sat. did i not promise thee a crown of life ? sou. did i not say that crown would crown my strife ? sat. did i not promise thee eternal glory ? sou. did i not say that promise was a story ? sat. did i not promise i would give thee all ? sou. did i not say such promises were small ? sat. did i not tell thee i was great and good ? sou. did i not answer 't was in shedding blood ? sat. did i not tell thee that my ways were best ? sou. did i not answer that they were unblest ? sat. did i not tell thee that thou shouldst have joy ? sou. did i not answer such as would destroy ? sat. did i not tell thee that i did lament ? sou. did i not answer that i was content ? sat. did i not tell thee what a friend i 'd prove ? sou. did i not answer that i could not love ? sat. thus by fair terms ● labour'd to obtain . sou. thus in ●oul terms ● told thee 't was in vain . sat. then i begun to threaten thee with grief . sou. and then i fled to heav'n , and found relief . sat. i threatened to afflict thee with large pains . sou. i told thee such afflictions were my gains . sat. i told thee more then now i will express . sou. my answers made thee wish i had spoke less . sat. but now i see my real words can find no rest within the center of thy mind ; for 't is in vain to sow the seeds of life in a dead heart that is manur'd with strife : i 'le therefore cease my importuning love , i 'le shew my serpent , and keep close my dove . do , do thy worst , vile wretch , i 'le make thee know griefs abstract , and the quintessence of woe ; i 'le load thee with extremities , thy brest shall always crave , but find no place of rest : had but my grave advice receiv'd a place within thy heart , thou hadst been fil'd with grace , but now the inundations of thy trouble shall overflow thee , and i will redouble my new-contrived plagues ; i 'le make thee feel my melting heart is now transform'd to steel : thy tongue shall ( like a bolt of thunder ) roul and roar within thy mouth ; thy sulphurous soul shall flash forth lightening , and thy blood-red eyes shall blaze like comets in the troubled skies ; thy teeth shall gnash , as if they scorn'd to be concomitants in so much miserie : oh how i 'le carbonado every part , and sill thy body with increasing smart ; thy soul shall lure for death , but that shall hate to pierce upon thee , and contemn thy state : life shall be still incroaching , but thy breath shall scorn that life , and hate it unto death ; thy flesh shall drop forth brimstone , and thy bones shall court each other in their crackling tones ; horror shall be thy watchman , curses shall possess thy tongue , one torment still shall call upon another ; when thy voyce shall cry but for a drop , confusion shall reply , no , no , thou shalt not ; if a golden myne ●ould buy a drop , that drop should not be thine ; then shalt thou say , if thou hadst been at first advis'd by me , thou hadst not been accurst : thus in this sad dilemma shalt thou roar , and crave my succour , but i 'le not deplore thy woful state , because thou wert averse to goodness ; after folly comes a curse : then shalt thou know and find i will exile all thoughts of pity , and i 'le rather smile then grieve at thy distress ; ah know , 't is hard to force an entrance where the gates are bar'd : fond soul , be serious , let thy thought reflect on my indulgency , and give respect unto my el●mency ; believe , i will ●e good to thee , do but forsake thy ill ; forsake , forsake that evil which will tur● to thy destruction ; do not , do not burn the precious fuel of thy chaste desires in idle , wanton , all consuming fires : the post of time is swift , and knows no stay ; 't is time to go when reason calls away : protraction 's dangerous ; it is not good to strive with that which scorns to be withstood : then do not thou procrastinate , but take this opportunity ; do but forsake thy former ways , and readily incline thy self to me , and i will make thee shine with so much lustre , that all eyes shall gaze upon thy brightness , and admire with praise : oh may my language teach thee to believe , that so my torments may not make thee grieve in utter darkness , that thou mayst imbrace those glories which adorn my peaceful place : repent , ( dear soul ) repent what thou hast done , then call me father , and i 'le love my son : thus having told thee all , i 'le here desist ; be thou more apt to yield then to resist . sou i find , i find , you first inflict a wound , and then with balsom strive to make it sound : you 'l make me smile at first , but after groan ; one hand incloses bread , the other stone ; i fain would take the bread , but that i stand in fear and danger of the stony hand ▪ therefore , to shun all danger , i 'le despise your fond advice , and practise to be wise : if all should prove , that you have told me , true , i know the best and worst that thou canst do ; as for your threatnings , they shall not disturb my peaceful thoughts , my faith shall be their curb ▪ urge me no more , but let me rest in quiet , strong is that stomack can disgest thy diet . sat. and is it so ? will no perswasions work upon thy thoughts ? those pregnant crimes that lurk within thy brest , will , like to scorpions , gnaw thy groaning heart ; such sorrow knows no law : but since thou wilt not be advis'd , expect to find reward , as i have found neglect . ah , why fond wretch , why dost thou thus provide thy feeble self to strive against the tyde ? alas , alas ! why art thou lull'd asleep in follies lap ? rouze up for shame , and weep for thine infirmities ; be not thus cross to him that would preserve thee from a loss : 't is time to cast away the works of night , and cloath thee with the shining robes of light . sou. if your strong oratory had the skill to make me yield to your unsatiate will , it were enough ; what more could you desire , then a bad period to your bad desire ? but stay ( bold friend ) i 'le meditate , and see what fruit will spring from thine infernal tree . sat. what , must i stay ( vile wretch ) till you dispute , and prove the goodness of my pleasing fruit ? must i be always waiting on the train of your desires , and spend my time in vain ? no , no , i will not ; for it is unfit i should attend , if you will not submit : th'incensed fury of my spirits burn to be in action , i will not adjourn a minute longer ; go , and hug thy vice , thou lov'st the bargain , but abhor'st the price : urge me no more , away , i have forgot all thoughts of friendship , and i know thee not : and here i leave thee to the lawless power of thine own passion ; cursed be that hour that brought thee forth ; if all this will not do , may all men curse thee , and i 'le curse thee too . sou. and can the spring of thy affections find so soon an autumn ? canst thou be unkind with so much ease ? and can your real brest ( as you so call 't ) be so soon dispossest of love and patience ? oh how bad and strange is the effect of such a sudden change ! 't is disputable , for i know not whether anger , or policy , or both together , whar●t thee to these extreams : well then , pursue thine own de●i●●s , and i will bid ad●e to all thy follies ; yet my heart begun t' expand it self before the gl●●'ring sun o●●hy perswasions ; if thy sharp'ned rage i ●●d ●ot so soon exploded me the stage , i 〈…〉 , i fear , i had before this hour b●●n prostituted to thy tameless power : b●●gone , begone ; but stay , hark ●atan , hark , go b●●st you shot , but fairly miss'd the mark . 〈◊〉 why dost thou bid me go ? i 'm sure you speak 〈…〉 , in ●●st , thou w●l● not break 〈…〉 of 〈…〉 ; though thou hast exprest thy 〈…〉 the●●●●●● j●st : 〈…〉 go●d 〈…〉 which l●ve in th●inner places 〈…〉 with graces : 〈…〉 and c●y 〈…〉 ▪ 〈…〉 〈…〉 ' d 〈…〉 〈…〉 fire ▪ 〈…〉 〈…〉 ●ain : 〈…〉 〈…〉 `` above all sense : when reason finds divorce , `` the tongue proves subject to a headlong course . what i have spoke observe , and thou shalt find proceeded from my passion , not my mind : the misconstruction of a word may make the dearest friends ●o vary , and forsake the plains of friendship , though their hearts are ●r●● from the curst evils of inconstancy : therefore mistake me not , nor do not thou construe my words with an incensed brow : smile on me then , and cheerfully impart the loving chidings of a friendly heart ; then shalt thou see with what a willing arm i will conduct and guide thee from all harm : believe me soul . i am not come to scatter uncertain stories , but a real matter ; what i hold forth unto thee , is the stem of a pure heart , thou art the only ●●m shall grow upon it , come , and let 's combine , i shall rejoyce to see thee prove divine . sou. the bias of thy love runs now so strong , that i much fear 't will not continue long ; i find , i find thou hast the art to sail with any wind ; thou labour'st to prevail , but t is in vain , for know , i 'le ●●ust thee not , my zealous heart is ●ea●●ul of a plot ▪ i cannot be so foolish as to trust without assurance that thou wilt be just ▪ wilt thou be true ? speak with a real breath . sat. i will be just ( beleeve me ) unto death ; i will , i will ; oh may i never be true to my self , if i am false to thee . sou. if thou art just and constant , tell me where thy seat is plac'd , and who is prince of th'●ir ▪ be true in this , and thou shalt find that i , according to thy answer , will reply . sat. i 'le tell thee then ( because i 'le now fulfill the vast desires of thy enquiring will ) where my refulgent seat is plac't ; prepare thy ears to hear , i 'le speedily declare . the large extent of my unbounded grace cannot be comprehended in one place , because i am immortal , unconfin'd to time or place ; i live in every mind that 's truly real , and not disagreeing to my known laws ; i have no local being : the world 's a spacious body , i the soul which lives in every part compleat and whole : thus this dispute is easily decided ▪ for what 's immortal cannot be divided . nay more , because i 'le fill thee with content , i say i 'm prince of every element , therefore of air ; now if thou canst enquire any thing mo●e , i 'le answer thy desire . sou. before i suffer my swift thoughts to slide into more questions , i 'le be satisfy'd in what is past : if so it be , you have no local being , how then will you save those hosts of souls which you intend shall be seal'd with the signet of eternitie ? did you not tell me , that your peaceful seat was rich , sublime , ( and without measure ) great ? if thus it be , as 't is exprest by you , 't is more then strange that 't is not local too : clear but this doubt , and thou shalt quickly find those duties that attend an honest mind flow from my br●st , till th●● i 'le ●●st in 〈◊〉 , as you perform , so shall my love encrease . sat. ambiguous soul , why dost thou thus connive at thine own follies ? why dost thou deprive thy self of comfort , comforts that will heal th'exulcerous sores of thy distemper'd weal ? why art thou thus inquisitive ? the thing that thou desir'st ●o know ( if known ) will bring small satisfaction to thy dubiours brest ; he 's wise enough that knows he shall be blest ▪ if you enquire in such a doubtful case , you 'l lose your rest in seeking out the place . surcease thy thoughts , and do not proudly knock thy self in pieces , now thou knowst the rock : pry not too far , let secret things alone , my zodiack has more signs then must be known : 't is not the heav'n of heav'ns that can contain me , the creator , and my glorious train : i am even what i please , and i will be even where i wil . so. wher 's that ? sa. what 's that to thee ? the knowledg of my seat does no way tend to thy salvation , therefore cease to spend such truitless thoughts , cast by this needless care , learn to know what i am , no matter where . sou i must confess , it is not good to pry in things that suit not the capacity ; but seeing 'twas your pleasure to express so much of friendship , i made bold t' address my self unto you , pardon then my crimes , you know that wisest men may doubt sometimes : your weights are light , or else your courage fails , you have not strength enough to turn the scales of my affections , yet you had almost droven my ill-man'd ship upon your coast ; the winds of your perswasions rage and roar within my brest ▪ i cannot find a shoar for my desires ; i 'm tost from wave to wave , and am become a most distracted slave : those heav'nly thoughts which formerly frequented the closet of my brest , are now prevented by base-bred fancies , fancies that arise from a foul brain , and makes me to dispise almost my self ; i know not what to do , i dare not , oh i dare not yield to you ; and yet i hardly can believe thou wilt burthen thy conscience with so foul a guilt as to betray me , sure thou art more kind then to abuse a well-affected mind ▪ but yet i dare not trust a soul-pursuer , because thou kill'st when thou pretend'st to cure . i reel , i reel , ( if not sustain'd ) i shall receive a sudden and a deadly fall ; what shall i do in this deplot'd condition ? i fear , i fear i 've lost my best physician : try satan , try , and see what may be done for a sick soul , that foolishly has run beyond it self ; oh see what thou canst do to give me ease , and then i 'le call thee true . sat. now soul i love thee ; rouze , bid grief depart , thou hast the symptomes of an honest heart : methinks i could , with much content , afford to say thou speak'st a christian at a word ; cheer up , and know that many troubles wait upon the changes of an ancient state : the work of reformation alway brings trouble at first , but afterwards it sings anthems of peace , whose fortunate event will more then countervail thy discontent . he that has spent the treasure of his days under one roof , has reason to dispraise the troubles of removing ; yet at last ( when his defatigating cares are past ) he may declare himself to be a debter to fortune , and confess that life the better . even so mayst thou ( dear soul ) hereafter say , blest be that hand which led thee from the way and paths of ignorance , although at first ● 't is often known , beginnings are the worst thou feel'st a private nakedness within , because thou hast uncloth'd thy self of sin : although , i must confess , there cannot be a 〈…〉 in nature , yet in thee there is an 〈…〉 , and most be still , for what is empty craves a time to till . if he whole stomack hath sustain'd the rage of sharp'ning hunger . should at first asswage his appe●●ce with sulness , would it not produce a ●u●sere , and impose a blo● upon his wisdom , ra●●ing such a st●●fe within his 〈…〉 , that his ●●●e would be endanger'd ? therefore learn by rote , that moderation is the chiefest note : in all my gammut , none can sing so high a note as moderation , only i. if i should let thee make too large a meal of my rich joys at first , i should reveal too much of folly ; for if thou shouldst take a surfeit at the first , it needs must make thee fear , nay hate , to entertain my diet ; 't is better far to spare at first then riot : moreover , should i let thee taste thy fill at first , i know the reins of thy fierce will would scorn a hand , 't is dangerous to trust ; presumptions spur can never want for rust : come soul , let reason rule thee , do not stain thy well-dy'd judgment , 't is a greater pain to fear , then suffer ; come , i long to see thee wanton with me in eternitie ; then doubt no more , resolve , and let 's away , there is no greater grief then to delay a happiness ; be well inform'd of this , procrastination is a foe to bliss . sou. thy words imposthumate my heart , i feel a greater pain then ever ixions wheel knew how to inflict , extremities still crowd into my thoughts ; my sorrows call aloud , and none will hear ; what shall i do ? for i unworthy am to live , unfit to dye ; except th●all ▪ ruling power above will please t' inspect my soul , and furnish me with ease , to whose blest ears i 'le recommend my suit , my sorrows will not let my tongue be mute . great auditor of groans , oh let my cries , my sighs , my tears , invite thine ears , thine eyes to bear , and view me , for i must confess , my crimes are great , and i am nothing less then what is least ; alas ! and nothing better then what is worst , oh pardon me thy debter ! i 'm tost with grief , and know not where to steer my shipwrack'd self , but still my sins appear before my face , whose looks almo●t affright , and make me start into eternal night : what shall i do ? or whither shall i dee . that am an allen ( lord ) except to thee ▪ from thee leann●● , and i am ●●o vile to come unto thee , having made ●●po●l or those most sacred mercies which thy hand 〈◊〉 upon me , there is no command but i have broke ; vec , gracious lord , i know that thy abounding mercies 〈…〉 〈…〉 excelling 〈◊〉 , which cannot lie 〈…〉 ●urveying eye . with shame i must confess the subtile art of satan hath impoysoned my heart ; oh i am sick to death , i swell , i burst never was any soul so much accurst : there 's none but thee , thou sacred antidote can cure my grief , be therefore pleas'd to note my sad condition , let my sorrows lye before thy face , oh hear me when i cry ; grant me the shield of faith , that i may stand in opposition to the powerfull hand o● active satan , weaken ( lord ) his powre and add unto my strength ; let every hour afford new mercies , mercies that may sail into my breast , ah should my foc prevail oh then i perish , shorten ( lord ) his chain and lengthen out my patience , oh make vaine his fierce attempts , that he may feel , and see when he is strongest , i 'm as strong as he , then shall my lipps extoll thee , and proclame the greatness of thy glory ▪ and his shame give but thy grace unto me ( lord ) and then say what thou wilt , my tongue shall say dmen . sat. let everlasting plagues and horror dwell within so fit a soul , let black-mouth'd hell remove his scituation , and take an everlasting lease , oh let him make a tenement of thee ; dost thou think that i will here thy prayers , oh no , i scorn thee , fiye away , begon — sou what voyce is this that makes this bold intrusion into my eares , and grumbles out confusion , me thinks i see a storme-portending cloud , bowel'd with thunder , and i hear a loud and horrid noise , a noyse that would confound a wel-prepared eare to here the sound ; who would not quake at such a voyce as this that roares forth malice with an emphasis ? my thoughts are interrupted , and amasement , flashes like lightning through the brittle casement of my ill-gla●ed brest ; it cannot be the voyce of heav'n , a god so pure as he hates to be envious , malice cannot spring from such a good ( and love-composed ) king ; although his voyce ( made terrible ) oft-times by the addition of mans dayly crimes thunders against a sinner , yet his breath can take no pleasure in a sinners death . hereafter ( lord ) when malice findes a voyce to speak , my understanding shall rejoyce , in knowing who it is ; this heart of mine shall never quake at any voyce but thine ; then let hels deep-mouth'd blood-hound , roar & thunder i le neither fear , nor love , nor quake , nor wonder , for 't is not strange to here a lyon roare that wants his prey , the more he has , the more he seeks for more , imploying still his power in seeking how , and whom he may devour ; know therefore sathan , that i am prepar'd to meet thee , and i will not be out dar'd ; t is not thy false malisluous tongue shall tempt my heart to love , no , nor thy rage exempt my thoghts from heav'n , although thy craft stil lurks for opertunity to stop good works ; when i compose my self , and strive ●o pray , thou seek'st to t●r● my thoughts another way : thou great corrupter of diviner parts , thou watchfull theif that steal'st into the hearts of silly mo●t●ds , think not to devour my armed heart with thy persuing power . will nothing move thee , wilt thou still mistrust , sat. if fare means will not move thee , foul means must what dost thou think my arm is grown so short it cannot reach thee , dost thou think to sport with my commands ; say , thou imperious mite who gave thee beeing , who created light , who made the heav'ns , the earth , the sea , reply audacious wretch , speak , was it thee , or i , thou vain contender , dost thou think to gain by striving with me , any thing but pain , oh no , thou shalt not , for i le still renue thy pinching sorrows , therefore bid adue to all thy comforts , for thou shalt no more injoy those blessings thou injoyd'st before , oh how thy horrid tongue shall roar and cry with dives for a drop , but no supply shall dare t' appear ; the more thou crav'st , the less thou shalt be heard , for nothing shall expresse the least of pleasure to thy per boyl'd heart , thy chiefest food shall be perpetuall smart , be well assured that thy eares thy eyes shall hear , nor see , nought but extremities , begon , begon , my fury hates delay ; hell , and damnation be thy lot , away . sou. experience makes me understand thou art a lively actor , of a deadly part , i finde the greatnesse of your swelling rage ; your prologue speaks 't would be a bloudy stage if you might act as king , but heav'n prevent the cursed plots of your accurst intent ; i fear thee not , because i know thy powre is limitted , and thou canst not devoure without commission , therefore do thy worst , and let thy envie swell untill it burst and sall to nothing , my creator gives me faith to say that my redeemer lives , and wil protect me from the rage of those that are my known and secret deadly foes . thy thundring words shal not make me complying for he 's unwise that dyes for fear of dying ; thus being guarded with the shield of grace i le spite deffiance in thine impious face . thou art a lyon , and thou seek'st for blood how bad 's that soul that dares to think thee good ; urge me no more cashiere thy fruitlesse trouble , the more thou striv'st , the more i le strive to double my resolutions , for i dare not venture to rest my heart on such a bloody center , oh no i dare not ; he that shal let goe a certain friend for a most certain foe justly deserves to have no other fame , but what reproach can build upon his name ; should i permit my rambling thoughts to glance upon thy love , the plea of ignorance could not be prevalent , because 't is known unto the blest-united three in one that i ( by his assistance ) have discry'd thy reall slat'ry , and thy humble pride ; i dare affirm no greater pride can be then that that 's acted with humility , but here i 'le stop and leave thee to inherit th' effects of a diabolique spirit . sat. accursed chat●ffe , dost thou think to scape the fury of my hand , or make a rape upon my goodness , no , the sun and moon shall stop their usuall progresses as soon as i will change my minde , vengeance is mine and i le repay it on that soul of thine . begon , begon , expect thy sudden doom , it is thy sins give punishment a room : let everlasting plagues , and horror dwell within so ●it a soul , let black-mouth'd hell remove his scituation , and so take a still continuing lease , oh let him make a ten'ment of thee , dost thou think that i yyill hear thy prayers , oh no i scorn thee , sye away , begon sou if words could kill , i had been ere this time worded to death , but now i hope to clime above the reach of words in thy despight , where thou may'st grumble at me , but not bite even as the surly blood-desiring dog ty'd with a chain , or loaded with a elog grows si●r●●r with restraint , and stands in awe of nothing but his master , to whose law he must submit and keep within his list ; for fear will not permit him to resist ; but if some wandring passenger should chance to walk along , he quickly would advance his watchfull head , and running too and fro from place to place , he tuggs but cannot go beyond his bounds , but labours still in vaine ( with fruitlesse biting of his sensless chain ) to free himself , but when he finds his strength is not sufficient to out-go the length of his well-fastned chain , he soon devides his sharp-fang'd jaws , and bauls until his sides and lungs are weary , then he runs the round until he layes himself upon the ground vvhere he remaineth much displeas'd and vext seeming to threaten ruin to the next : so you ( hels ty●dog ) if thou couldst but strain and quit thy self from heaven's fast-holding chain vvhat soul could scape thy jaws , or be possest of lasting peace , or comfortable rest , how sad , how miserable had it been for patient job , had but thy pow'r been seen upon his heart ; but heaven that will controul in spight of malice , chain'd thee from his soul : alas , alas ! thy chain is not so long to reach a soul , nor is thy pow'r so strong to break it at thy pleasure , thou mayst baul and bark forth envie , but not hurt at all ; if thou art god [ as thou pretendest ] why , why dost thou suffer such a thing as i t' expostulate so long , and dost not show thy judgments in my speedy overthrow . sat. it is my goodness and not thy desert that breeds for bearance in my tender heart , alas , alas , what honor would acrue to me in conquering such a thing as you , i could within a moments time asswage , ( but that my clemencie out-vies my rage ) thy swelling fury , for i could discharge vollies of wrath and easily inlarge thy restless torments , i could make thee run ( like morning mists before the rising sun ) out of my presence , if i should but say the word begon , ah lasse thou couldst not stay , but ah i cannot , for i hate to ha●me , love guides my strength , & that strength guids my arm even as the sheepheard with be-dewed locks watches the feeding of his harmless flocks for fear the bold-fac'd wolf should chance to peep into the coasts of his beloved sheep , and like a ●awlesse tyrant , soon commence ( against those emblems of pure innocence ) a bloody action , which would soon incite the sheepheards grief , to see so sad a sight , so i th' eternall sheepheard dayly watch my wel-fed lambs for fear hels wolf should catch or fright ( not being fearfull to be bold ) my gentle flocks from their delightfull fold ; i am beloved , and mine own , will own my sacred name , my voyce is not unknown unto my sheep , they alwayes will be all firmly obedient to my chearfull call , for which obedience they shal finde reward nay such a one , as alwayes shall accord to their desires , thrice happy shall they be in truly calling , and in owning me to be their sheepheard , nothing can more please m' indulgent soul , then such dear slocks as these , i will preserve them , and no wolt shal dare to seize upon them , or presume to reare their downy fleeces , nothing shal be nearer unto my heart , and nothing shal be dearer in my affections , for i wil affect even where , and when i finde a true respect . what strange contusions hath thy language bred sou within my serious thoughts , how hast thou fed my ears with slatt'ries , but it is in vaine ; because my heart hath vow'd not to retain thy fain'd expressions , nothing shall remove my love from god , nor nothing make me love thy wretched self ; then be content , and cease to urge my mind , or interrupt my peace . go , do thy worst , and when that worst is done sit down as wisely as thou hast begun : sat. art thou resolv'd ? vvell then , let vengance light upon thy cursed head , begon , thou mite ( nay lesse ) of goodnesse , go , make hast t' inherit those plagues that waite upon so damn'd a spirit ? sou may this be cal'd a farewell , if it be , the self same farewell must attend on thee ; i hate , nay scorn to bid farewell to you , t●is charity enough to bid , 〈…〉 . the souls thankefulness , and request to god . most gracious god , i having lately felt the servont of thy mercies , needs must melt into a thankfulnesse , ah should i be ungratefull to so blest a god as thee 't were pitty , ah 't were pitty , that the ayre should give me breath , or thy fierce hand forbear to throw me headlong to the deep abis● of speedy ruin , where no comfort is : oh glorious lord be pleased to inflame my heart with raptures , to extoll thy name ; alas i 'm weak , and if thou shouldst deny thy ayde , nothing could be more weak than i if thou wilt help me , i shall be so strong , that nothing can prevail to do me wrong , lord i am blind , oh therefore let thy light expell those clouds that thus ecclips my sight ; be thou my guide , my strength , my sight , my way , o● else ( being weak ) i shall or fall , or stray ; oh leave me not , but as thou hast begun to shew me mercy , let thy mercy run vvith my desires , and grant that i may be a true forgetter of all things , but thee , and rather then i should forget thy call , oh let me have no memory at all ? wean me , oh wean me from this nursing earth make it my sorrow , and thy throne my mirth . let every morning make me know , and say thy laws are just , or let me know no day ; let every ev'ning make me take delight ●n thy commands , or let me know no night . inspire my heart [ o god ] and make it ▪ lad always in thee , or make it alwayes sad ; if thou affict'st me , make me understand , thou hast a storming and a calming hand ; if poverty oppress me , whilst i live , oh let thy mercy send me friends to give , or if thy goodness please to send me store o give me grace to think i may be poor , it matters not , o lord , how poor i be unto the world , if i am rich to thee ; if i am hungry , ● be thou my meate , if i am weary , ● be thou my seate ; or if i feast , o lord , be thou my guest ; if i am restlesse , lord , be thou my rest ; if i am thirsty , lord , be thou my spring if i am subject , lord , be thou my king ; if i have virtue make me dote upon her if honorable , be thou my honor : and if i cannot know that which i would , be pleas'd to make me know , lord , what i should ; then shal my ready lips expresse and show i know no more , then thou wouldst have me know my unty'd tongue shal evermore proclaim th' attendant glories of thy sacred name . the sacrifice of y●●icked is an abomination to the lord , ●●● the 〈…〉 of the ●pright is his delight . pro : 15. 8 divine ejaculations . i. great god whose scepter rules the earth distill thy fear into my heart . that being rapt with holy mirth i may proclaim how good thou art . open my lips that i may sing , full prayses to my god , my king . ejaculation . ii. lord make the torments we endure the symptomes of thy love , not wrath : thou art our chiron , we thy cure our crime 's our sores , thy blood 's our bath , o we are weake , be thou as strong how long o lord ; o lord , how long . ejaculation 3. just judge of earth , in whom we trust make sharp thy sword , and bend thy bow , consume the wicked ; save the just , for thou the reines , and heart dost know then shal our tongues sing forth thy praise , and praise thy justice al our dayes . ejaculat. 4. lord teachus timely how to pray , and give us patience to expect ; thou hatest sin ; o guide our way ; judge thou our foes : the just protect : then shal the wicked fall with shame , and we will sing that love thy name . ejaculat. 5. creat son of the eternal god to whom the world subjected lyes , break not , but breed us with thy rod : o we are foolish , make us wise : and if thy wrath begin to flame , wee 'l seek protection in thy name . ejaculat. 6. lord , if our enemies encrease , and we invoke , bow down thine ear ; be thou our shield , and make our peace , and we will scorn what worldlings fear . great god of health , great lord of rest , o make us thine , and we are blest . ejaculat. 7. thou righteous hearer of requests , make voyd the counsels of th●unjust ▪ send peace into our trembling brests , and fill our hearts with fear and trust : if thou wilt make thy face to shine , let others joy in corn and wine . ejaculat. 8. lord , thou whose equal hand allays the poor mans grief , whose help thou art , encline my heart to give thee praise , and i will praise thee with my heart : forsake me not ; for , lord , i trust , as men are cruel , thou art just . ejaculat. 9. lord , crush my lyon-hearted foes , rout them that seek to ruine me ; rise up , o god , forget not those whose wrongs refer their cause to thee : or if the wicked must oppress , be thou not far from my distress . ejaculat. 10. great god , thy garden is defac'd , the weeds do thrive , thy flowers decay ; o call to mind thy p●o●●●●se past , restore thou them , cut these away : till then , let not the weeds have power to starve or tain● the poorest flower . ejaculat. 11. lord , leave us not too long a space ; o view our griefs , and hear our pray'r ▪ clear thou our eyes , unv●●● thy face , lest foes presume , and we despair . lord , make thy mercy our repose , and we will sing amidst thy foes . ejaculat. 12. lord , teach me to renown thy n●●● , which through the world is so renown'd : let man thy glorious works proclaim , whose head with glory thou hast crown'd . as beasts to men subjected be , so lord subject mans heart to thee . ejaculat. 13. in all extreams , lord , thou art still the mount whereto my hopes do flee ; o make my soul detest all ill , because so much abhor'd by thee . lord , let thy gracious tryals show that i am just , or make me so . ejaculat. 14. great god , whom fools deny , how dare our lips request thy glorious eyes ! if thou but see , thou canst not spare , and what thou seest thou must despise . lord , make us hear thy saving voyce , then mayst thou see , and we rejoyce . ejaculat. 15 : lord , cleanse my heart , and guide my tongue , preserve my lips from false deceit ; protect my hands from doing wrong , teach whom to love , and whom to hate : instruct me how to take and give ; lord , grant me this , and i shall live . ejaculat. 16. lord , teach my reins , that in the night my tutor'd reins may tutor me ; and keep me always in thy sight for in thy sight all pleasures be : let not my soul in darkness stray , o thou my life , o thou my way . ejaculat. 17. behold my right , and right my wrongs , thou saviour of all those that trust : o i am weak , my foes are strong ; lord thou art gracious , thou art just . o make me rightly prize this life , and let thy glory be my strife . ejaculat. 18. great god , my strength , at whose command , whil'st i serve thee , all creatures serve me , protect me from my foe-mans hand ; o , as thou hast preserv'd , preserve me : with peaceful conquest crown my days , and i will crown thy power with praise . ejaculat. 19. great god , the work of whose high hands the glory of thy name declare , how perfect sweet are thy commands ! how purely just thy precepts are ! cleanse all my sins , clear every spot , both open , secret , known , forgot . ejaculat. 20. accept , o god , my holy fires , lead thou our armies , give success , bless our designs , grant our desires ; o hear and help in our distress : preserv'd by thee , we shall prevail . when chariots flee , and horses fail . ejaculat. 21. o god , whose judgments are severe , and m●c●s full of sweet compassion , scourge thou thy foes , save those that fear , ravish my soul with thy salvation ; and i will spend my joyful days in psalms of thanks , and songs of praise . ejaculat. 22. my jesus , thou that wert no less then god , and yet with men forlorn , larths comforter , yet comfortless , heavens glory , yet to men a scorn . what thanks shall i return to thee , that wert all this , and more for me ! ejaculat. 23. great shepherd of my soul , thy hand both gives me food , and guides my way ; subject my will to thy command , and i shall never starve , nor stray . if thou wilt keep me in thy sight , thy house shall be my whole delight . ejaculat. 24. lord , purge my heart , and cleanse my hand , direct my tongue , and guide my will ; for nothing that 's unclean can stand within thy great , thy glorious hill . lift up my heart , deprest with sin , and let the king of glory in . ejaculat. 25. lord , guide my footsteps in thy truth , and let thy grace be my repose ; forgive the frailties of my youth , and free me from my causless foes : redeem thine isr'el from their hand , and bring me to thy promis'd land . ejaculat. 26. lord , keep me just , and judg my right , prove thou my reins , and try my heart ; o make thy temple my delight , and fix my dwelling where thou art : redeem my soul , confirm my ways , and give me power to give thee praise . ejaculat. 27. my god whose fear drives fear away , shew me the beauty of thy house ; preserve me in the evil day , that i may sing , and pay my vows . lord , grant me fear , and grard my path ; give patience , and with patience , faith . ejaculat. 28. o god , be thou my living rock , whereto my r●stless soul may fly : b●●st be thy name ; when i invoke , th●u hear'st my suit , and send'st supply . 〈…〉 , or else convert ▪ or weaken , that they may not hurt . ejaculat. 29. shall mountain , desert , beast , and tree , yield to that heavenly voyce of thine , and shall that voyce not startle me ? no● stir this stone , this heart of mine ? no , lord ; till thou new-●o●e mine ear thy voyce is lost , i cannot hear . ejaculat. 30. lord , let the evening of my grief be followed with a morning joy ; hear thou my cry , and send relief , that tak'st no pleasure to destroy : if thou wilt lengthen out my days , their task shall be to sing thy praise ▪ ejaculat. 31. lord , thou that hoord'st thy grace for those that love and fear thy sacred name , redeem me from my conqu'ring foes , and vindicate my trust from shame ▪ give me fair conquest at the end , till then , true courage to attend . ejaculat. 32. let my confession lanch my sore , and let forgiveness cure my wound ; lord , teach me early ●o implore , for i am lost till tho● art found : then shall my joyful songs express thy praises , and my thankfulness . ejaculat. 33. great lord of wonders , thou by whom my heart was fram'd and form'd alone , from whose high power all powers come , that didst but say , and it was done ; appoint the remnant of my days to see thy power , and sing thy praise . ejaculat. 34. lord , let the sun-shine of thy face so clear mine eyes , so cleanse my heart , that being season'd with thy grace , my soul may taste how sweet thou art . o let thy mercy make me just , and then my heart shall fear and trust . ejaculat. 35. lord , plead my cause , and right my wrong , and take my snarers in their snare ; o be not from me , lord , too long , lest they triumph , and i despair , let all my foes be cloth'd with shame , whil'st i sing praises to thy name . ejaculat. 36. fountain of light , and living breath , whose mercies never fail nor fade , fill me with life that hath no death , fill me with light that hath no shade : confound the proud in their pretence , and let thy wings be my defence . ejaculat. 37. be thou my trust , my god , and i , when ●●●ners thrive , will not repine ; or if my wants should want supply , i will not fret , i will not whine : what if their wealth , my wants , increase , they shall have plagues at last , i p●ace . ejaculat. 38. lord , in thy wrath correct me not , for i confess and hate my sin ; my flesh consumes , my bones do rot , ● ▪ ●● pains without , and pan●s within . o thou that art the god of rest , release my sin , relieve my brest . ejaculat. 39. lord , curb my tongue , and make we see how few my days , how short their length : incline my heart to trust in thee ; remove thy scourge , or give me strength : i am a pilgrim , hear my cry , and send some comfort ere i dye . ejaculat. 40. lord , thou whose mercies do exceed , o fill my language with thy praise , stand thou my helper at my need , confound the wicked in their ways : be thou my comfort in my grief , and crown my patience with ●elief . ejaculat. 41. lord , if thy pleasure make me poor , thou wilt bless them that give me bread ; if thy sick hand hath scourg'd me sore , that hand that struck will make my bed . sustain me , lord ; be thou my store , i shall be neither sick nor poor . ejaculat. 42. my god , full tears are all the dyet that feed my sad , my drooping brest ! in my distress , in my disquiet , be thou my stay , be thou my rest : be thou my god in my relief , and i will triumph in my grief . ejaculat. 43. lord , right my wrongs , and plead my right against all those that seek my ill ; o let thy perfect truth and light conduct me to thy holy hill : then shall thy altar make relation of thy due praise , and my salvation . ejaculat. 44. lord , our fore-fathers found redress in all their frights , in all their fears ; wilt thou be dumb to my distress , and not my god , as well as theirs ? redeem my soul , whose loyal knee ne're bow'd to any god , but thee . ejaculat. 45. great bridegroom , fill thy dearest spouse with outward glory , inward graces ; may she forget her fathers house , and only clinge to thy embraces : affect her heart with love and duty , and then take pleasure in her beauty . ejaculat. 46. lord , help me when my griefs do call , in my distress o be thou near ; then if earth change , or mountains fall , i will not ●aint ▪ i will not fear . shew me thy wonders , and inflame my heart to magnifie thy name . ejaculat. 47. lord , let thy judgments fill all those that love thy mount with joy and ●●rth ; confound and crush all sions foes , sion the glory of the earth : let all that love thy sions glory , recount her state , repeat her story . ejaculat. 48. lord , teach me wisely to contemn all goods that transitory be , let me not stand possest of them , if they be not possest in thee . if i be wealthy , and not wise . i live but like a beast that dyes . ejaculat. 49. lord god of gods , before whose throne stand fire and storms , o what shall we re●ues to heav'n that is our own , when all the world belongs to thee ! we have no offering to impart , but praises , and a wounded heart . ejaculat. 50. lord , if thy mercies purge my heart , conc●●●'d in lust , and born in sin ▪ breathe truth into my inward part , renew me a firm spirit within : then let thy goodness not detest the ruines of a broken brest . ejaculat. 51. let others boast in gold , and prize ev'l more then good , and love deceit , thy mercies , lord , are my supplies , and on thy name will i await . lord , let thy mercies still inure my brest to love the thing that 's pure . ejaculat. 52. lord , if thou take away thy hand , how all compos'd of fears are we ! what arm can save ? what strength can stand ? when man , poor man 's forsook by thee ? lord , keep my faith in thee unshaken , for thou forsak'st not till forsaken . ejaculat. 53. lord , let thy name secure and free my threat'ned soul from all my foes ; stand thou with them that stand for me , support all these , suppress all those : then shall my soul division run upon thy praise ; till time be done ▪ ejaculat. 54. hearer of prayers , confound my foes , that bruise my tortur'd soul to dust : in man , alas , there 's no repose ; foes have no pity , friends no trust . my trust is in thy word , which says , they shall not live out half their days . ejaculat. 55. o god , the malice of my foes encreaseth dayly more and more ; but , lord , thou art my safe repose , thou art my strength , thou art my store : be thou my gracious god , and then i will not fear the pow'r of men . ejaculat. 56. be gracious , lord , unto my grief , for in thy shadow do i trust ; o send me plentiful relief , for thou art merciful and just ; then shall my spirits utter forth twi light hosanna's to thy worth . ejaculat. 57. lord , keep me from those hearts and tongues that practise mischief from the womb ; weigh right to them that weigh us wrongs , and let confusion be their doom : but let the just be fill'd with mirth , and fear that god that rules the earth . ejaculat. 58. lord , save me from my foes ; make voyd their plots , and all their counsels vain ; for ever let them be destroy'd , for in thy hand my hopes remain : and i will always spend my days in hymns of thanks , and songs of praise . ejaculat. 59. lord , though we feel the bitter taste o● thy displeasure for a while ; yet thou art gracious , and at last thy angry brow , that frown'd , will smile . o when that storm is over-blown , thou 'lt trample those that tread us down . ejaculat. 60. lord , hear my troubled voyce , and bring my soul to that sweet rock of rest ; protect all those that strive to sing thy praises with a cheerful brest : let comfort with our years increase , that we may praise thy name in peace . ejaculat. 61. lord god , from whom all mercy springs , instruct my hopes to wait on thee ; teach me what vain and fruitless things the helps of what is earthly be . all strength belongs to thee alone , 't is thou , my god , must help , or none . ejaculat. 62. lord , how i long to see thy face , that i might spend me in thy praise ! thou art my glory in disgrace ; sustain my steps , direct my ways : thou art my refuge ; when opprest with grief , my joy ; with toyl , my rest . ejaculat. 63. lord , hide me from my bloody foes , for in thy goodness do i trust ; protect my sought-for life from those that shoot in secret for the just . so then shall i that fear thy name have cause of glory , they of shame . ejaculat. 64. thou gracious hearer of requests , hide all my sins behind thy merits ; showre down thy spirit into our brests , and drop thy grace into our spirits ; that from our faith rich works may spring , and give us cause to shout and sing . ejaculat. 65. lord , if thy flame must needs be felt , let us be purged in that flame ; let our rebellious spirits melt into the praises of thy name ; that we being tutor'd , and kept under , may fear with love , and love with wonder . ejaculat. 66. lord , let thy favour still inflame our light'ned hearts to walk thy ways , that all the world may praise thy name , and all the earth may sing thy praise : so fructifie our hearts , that we may bless thy name , being blest by thee . ejaculat. 67. lord , rise in pow'r within my heart , and chase my sins , thy foes , and mine , then shall i see thee as thou art , in glory great , in power divine : so i , more white then snow , shall sing thy ways , and praise my god , my king . ejaculat. 68. to that sweet lamb , which did sustain grief above weight , pain above measure , whose stripes , and scoffs , and grief , and pain , were only purchas'd by our pleasure , be honor , glory , praises , given by souls on earth , by saints in heaven . ejaculat. 69. let shame be their due recompence that seeke to wound my soul with shame : be thou their help , and strong defence , that seek thee lord , and love thy name . make haste , o god , for i do waste my soul with grief ; o god , make haste . ejaculat. 70. lord , thou that underneath thy wing didst keep me in , and from , the womb , assist my age , that it may sing thy praise in ages yet to come ▪ preserve my soul protect my name ; shame be to them that seek my shame . ejaculat. 71. great prince of peace , whose kingdom brings justice , redemption , power , and peace , that bends the knees and hearts of kings , and fill'st all nations with encrease , all praises , honor , glory , be ascrib'd alone , great prince , to thee . ejaculat. 72. o god , whose dreadful voyce , like thunder , affrights the earth , and shakes the ayr , whose works and ways are full of wonder , that hear'st my plaints , and grant'st my pray'r , forsake me not , but when i stray , o let thy crook reform my way . ejaculat. 73. o thou , whose mercy did begin before all time , unty'd to times , as thou forgav'st our fathers sin , be like wise gracious to our crimes ! th'art now a god , as well as then , and we , as they , no more then men . ejaculat. 74. o god , the sion of my soul is wholly desolate and waste ▪ where thou shouldst rule , my lusts controul ; o lord , relieve , o god , make haste : then shall my heart and tongue proclaim eternal praises to thy name . ejaculat. 75. glorious creator , make thy face to shine on this our poor distressed land ; defend , and dress thy fading vine , and bless the man of thy right hand : let thy free ▪ grace inflame our hearts . and we will sing thy praise in parts . ejaculat. 76. o god , our song , our strength , whose hand hath broke our bonds , and set us free , incline our hearts to thy command , and we will own no god but thee : conduct and feed us as thy flock , and give us honey from thy * rock . ejaculat. 77. direct , o god , the judges brest , preserve his hands , his eyes upright , that he may vindicate th'opprest , and guard him from injurious might : o let him know that he shall be , as judg of others , judg'd by thee ▪ ejaculat. 78. lord , cast thine eyes upon thy foes , confound their troops , that are combin'd against thy flock , which thou hast chose , make them like chaff before the wind : defeat their plots with sudden shame , that they may seek jehovah's name . ejaculat. 79. lord , teach mine eyes , my will , my heart , to see ▪ to choose , and to desire thy beautious courts wherein thou art ▪ o fill my thoughts with holy fire . be thou my sun , whose glorious rays may light my soul to sing thy praise . ejaculat. 80. o god , remit thy peoples sin , and shew the sun-shine of thy face , repress thy fury , and begin t' inspire us with thy saving grace ; that righteousness and truth may meet , and light our hearts , and lead our feet . ejaculat.. 81. great spring , from whence all mercy flows to them that trust and love thy name , give me thy strength , and then my foes shall see thy greatness , and their shame : be thou my way , my truth , my light , so shall i live , and dye upright . ejaculat. 82. sion , the glory of the earth , and subject of my holy passion , may all the well-springs of my mirth be ●ounded upon thy foundation ▪ of all delights i wish no other , then to be son to such a mother . ejaculat. 83. lord , let thy fury cease to burn , or else my soul must cease ●●●e ▪ can praises issue from the urn ? what thanks can ashes give to thee ? enough , if thou but undertake me , let death surprize , let friends forsake me . ejaculat. 84. lord , thou whose mercy fails not those that build their trust upon thy name , protect my soul from all my foes , then shall my tongue thy worth proclaim : so shall the remnant of my days ●● crown'd in peace , and thou with praise ▪ ejaculat. 85. eternal god , before whose eyes a thousand years seem as a day , direct our hearts , and make us wise to use that time we cannot stay : send joy to our sad hearts , and bless our prosp'rous actions with success . ejaculat. 86. though thousands here , ten thousands there , do dayly fall before m●ne eyes , i will not faint , i will not fear , beneath the wings of the most high : let me be guarded , lord , by thee , then i 'le not fear , nor faint , nor flee . ejaculat. 87. lord , purge my soul , that i may learn to read my fortunes by thy hand ; let my instructed soul discern , that worldly bliss is not thy brand . lord , in thy mercy make me thine , i have enough , showre thou , or shine . ejaculat. 88. great monarch of the world , disclose thy power , and make thy glory known ; out-flood the floods of all my foes , and in my heart fix thou thy throne : plant holiness within my brest , o lord , my strength , o god , my rest . ejaculat. 89. just god of vengeance , cast an eye upon my poor afflicted brest ; o send me help , o hear my cry , and let thy comforts be my rest : suppress my foes , and set me free , that have no hope , no help , but thee . ejaculat. 90. great god of gods , great king of kings , from whom , by whom , we live , we be , in whom my soul her triumph sings , to whom alone bows every knee : teach me thy way ▪ thy will'● my feast , thy crook my guide , thy fold my rest . ejaculat. 91. lord , let our jesus , and thy christ , be all the subject of our mirth ; let satans power be dismist , and let him ●ule , and judg the earth : then , then eternal peace shall be return'd to us , and praise to thee . ejaculat. 92. great king of glory , who art drest in clothes of clouds , in robes of fire , make evil hateful to my brest , then shall i love thee most intire ▪ then shall my bosom reap that light which thou hast sown for the upright . ejrculat . 93. great god of wonders , that dost ope the gate of life to our glad days , and found'st a help beyond all those , o give us mouths to give thee praise : so guide our ways , just judg , that we may joyfully be judg'd by thee . ejaculat. 94. great god , whose promise is to hear , whose practise is to pardon sin , let my petitions find an ear , and cleanse my lep'rous soul within . thou , lord , art holy , teach my heart to sing thy praises as thou art . ejaculat. 95. eternal maker , grant that we may praise thee with a cheerful heart ; guide thou ou● wa●s , and let us be ●h● sh●●p , where thou the shepherd ●●● : ●●● , 〈◊〉 ▪ thy ●●●th ●● always s●●e , and thy great mercy shall endure . ejaculat. 96. lord , teach my heart to walk upright in publique rev'rence , private fear ; keep thou the humble in thy sight , and to the proud be thou severe : then shall thy saints in triumph show thy mercy , and thy justice too . ejaculat. 97. o god , how poor a thing is man ! begot in si● , and born in sorrow ; our breath 's a blast , our life a span , but here to day , and gone to morrow . how needful , lord is thy support ! our days are bad , our time is short . ejaculat. 98. o thou , within whose tender brest full streams of sweet compassion flow , whose mercies cannot be exprest by saints above , or men below ▪ my soul shall praise , my heart shall bless that goodness , 〈…〉 cannot express ▪ ejaculat. 99. lord , every creature writes a story of thy full majesty and might , the contempl●tion of whose glory shall always be my hearts delight : accept that praise my soul can give , and it shall praise thee while i live . ejaculat. 100. dear god , the pharaoh of our souls afflicts the isr'el of our hearts ; where thou shouldst govern , he controuls ; what thou command'st , his power thwarts : confound his strength , and let thy hand conduct us to the promis'd land . ejaculat. 101. lord , shouldst thou punish every sin , or strike as oft as we offend , how quickly would our plagues begin ! how soon this sinful world would end ! but lord , thy tender mercies stand within the gap , and hold thy hand . ejaculat. 102. lord let thy wonders , and thy wayes , inflame my heart , my tongue my pen , that pen , and tongue , and heart may praise thy name before the sons of men . look where i list , high , low , or under i see to learn , and learn to wonder . ejaculat. 103. o lord whose mercies , and whose pathes transcend th' expressions of my tongue instruct my heart to keep thy laws and i will praise thee in my song , lend me thy pow'r , or strengthen mine and i will crush my foes , and thine . ejaculat. 104. o thou that sit'st in heaven , and seest my deeds without , my thoughts within ; be thou my prince , be thou my priest , command my soul , and cure my sin : how bitter my afflictions be , i care not , so i rise to thee . ejaculat. 105. lord , teach my humble eyes the art to see aright , and hands to do , then will i praise thee with my heart in publique , and in private too : set thou thy fear in all my ways to make me wise , to give thee praise . ejaculat. 106. lord , plant thy fear before mine eyes , for in thy fear my soul is blest ; thy fear 's that spring , from whence arise my crown , my treasure , and my rest . what fear i , fearing thee ? and what not fearing thee , lord , fear i not ? ejaculat. 107. highest of highests , that dost raise the poor and needy from the dung , advance my thoughts to give thee praise , and , lord , untye my stam'ting tongue : so shall my heart and tongue proclaim rare halelujahs to thy name . ejaculat. 108. o god , the mountains , and the seas confess thee , lord of sea and land , they quake and tremble , if thou please to shew the power of thy hand : so shall my heart , when thou think'st good , to turn my ●●int into a flood . ejaculat. 109. lord , teach our loyal hearts to build their constant hopes upon thy hand ; thou art our help , thou art our shield , wherein our hopes of safety stand : send down thy blessings , and then we will send all praises up to thee . ejaculat. 110. my god , thy mercies so abound , that every minut● speaks their story ; they have no limits , have no bound ; ours are the comforts , thine ▪ the glory : and what thy mercy more displays , thou are contented with our praise ▪ ejaculat. 111. surpassing lord , whose mercies have surpast the limits of the worlds expression whose truth continues ●●●me , and ●●st to thy elect , and their succession . to thee perpetuall praise be given by saints on earth , and souls in heav'n . ejaculat. 112. good god! thy mercy and thy might what heart conceives ? what tongue can tell ? thou fillest my darknesse with thy light , and hast redeem'd my soul from hell . thou art my god , thou onely art the strength , and musick of my heart . ejaculat. 113. o god thy law 's a field , in which the fruitfull seed of life is sown ; no seed so rare , no soil so rich ; it renders infinite for one . o god , how fair these fields appear ! o god , what pearls are buried here ! ejaculat. 114. great god , whose ever-wakefull eye doth never slumber , never close , teach all my dangers to rely upon thy help , there safe repose : be thou my shade , be thou my stay , i will not fear by night , by day . ejaculat. 115. lord let the fire of my true ze●l unto thy house for ever flame where let my thanks , and praise reveal the hidden honor of thy name . let sions glory still encrease , and blesse her w●lls with plenteous peace . ejaculat. 116. o god to whom my thoughts direct their constant hopes , and hopefull cryes let not my soul in vain expect for mercy , from such gracious eyes : maintain thine honor ; 't is not me the proud con●●●●● , great god , but thee . ejaculat. 117. lord , give me a believing heart , though wanting strength i fear not man ▪ if thou be pleas'd to ta●e my part ▪ let malice do the worst it can . although in snar'd i will not fear ▪ for thou art stronger then a snare . ejaculat. 118. give me the heart ▪ o god to trust ▪ and lead my footsteps in thy wayes ▪ quell thou the power of th' uniust , that righteous hearts may give thee praise ▪ do good to good men ▪ and encrease their number ▪ plenty , and their peace . ejaculat. 119. lord we are captives ▪ and we bow to satans burthen every hour , we sow in teares , oh when wilt thou with joy requite ▪ the weary sower . so blesse my labours that i may ▪ with comfort long to see that day . ejaculat. 120. what i possesse , o● what i crave brings no content ▪ g●●●● god ▪ to me if what i would ▪ o● what i crave be not possest , and blest in thee ▪ what i enjoy , oh make it mine in making me , that have it , ●●●●e ▪ ejaculat. 121. lord plant my fears within my brest that i may wall● thy perfect ways then shall i prosper and be blest in all my deeds in all my dayes ▪ then shall i see the fair encrease of syo●● glory , is●●●● ▪ peace ▪ ejaculat. 122. lord since there must be alwayes foes t' afflict the souls of flesh and blood , let mine be such as do oppose thy churches peace , thy sions good then let 〈…〉 of thine ▪ confound , or ●●re thy foes , and mine . ejaculat. 123. hearer of prayers , to whom should i implore , but thee , in my distresse for mercy harbors in thine eye , and thou art fil'd with righteousness . to thee , o god , my hopes shall flee , my soul expects no help but thee . ejaculat. 124. lord if mine eyes should look too high , or ranc'rous heart begin to swell , break thou the tumor , curb mine eye , lest one grow fier●● , the other fell . so shall my soul grow wise , and flee from her own strength , and trust in thee . ejaculat. 125. lord let mine eyes not sleep untill i build thy temple in my brest , take pleasure then , and make it still the chosen palace of thy rest : let all her foes be trodden down , and let thy glory be her crown . ejaculat. 126. lord we are several members joyn'd to make one whole , whose head thou art , let all our thoughts but make one mind , and give one body , but one heart . united souls of saints appear the sweetest musicke in thine eare . ejaculat. 127. light thou the lamps , great god , that they lightn'd by thee may give us light , let their bright luster drive away all darkness from thy courts by night , bless us and them , that they , and we may bless thy name , first blest by thee . ejaculat. 128. let every wonder that i see in heav'n , and earth , and in the s●●● , advance s●me h●n●● , lord , to thee that didst , and canst do , wh●t thou please , let others worship wood and stone , my soul shall blesse thee , lord , alone . ejaculat. 129. good god , where ere i cast mine eye . on earth beneath , or heaven above i see thy goodness , and i spye perpetuall pledges of thy love . thy favours through the world extend and of thy mercy is no end . ejaculat. 130. lord if my tongue , and busie quill be not in sions praise imploy'd then let my hand forget henskill and ●● my ●●ngu● for , e●e●●y●d , thy praise shal be my chief delight whilst tongue can speak , or hand can write ▪ ejaculat. 131. kindle o lord , my love with zeal , light my affections with thy flame give my tongue courage to reveal the secret glory of the name be thou my god , in all distresse , and let thy hand be my ●●d●●s●e ▪ ejaculat. 132. lord thou that mad'st me , and do'st p●y into the s●o●ors , of my heart from whose all presence none can flye nor hide them there , but where tho●●●t , inform my soul , inflame my brest and lead ●● to eternall rest . ejaculat. 133. lord keep me from my self that am the greatest foe , i need to fear o cover thou my fa●● with s●●●●● and give my sins no dwelling here subdue my flesh ▪ and then my spirit , shall sing the praises of thy merit . ejaculat. 134. lord when my grief shall finde a tongue to cry for help , finde thou an care , whilst others seek to do m● wrong , make thou o god my con●ci●n●●●●●●● in those self-snares they haue prep●r'd let my insnar●●● be insnar'd . ejaculat. 135. when winter fortunes cloud the brows of summer friends ▪ when eyes grow strange ▪ when plighted faiths forget their vows , when earth , and all things in it change , o lord thy mercies fail me never , where once thou lov'st , thou lov'st for ever . ejaculat. 136. judge not my actions by thy laws for then my sorrows are but just , but let thy mercies plead my cause for in thy mercy is my trust . those that oppose my soul , oppose ; i am thy servant , they thy foes . ejaculat. 137. what is there lord , what is in me to hope for safety from thy power ? what help can i expect from thee that merit vengeance every hour ? how great so ere my sins have bin , thy mercy's greater then my sin . ejaculat. 138. great god , whose kingdome hath no end , into whose secrets none can dive , whose mercy none can apprehend whose justice none can feel , and live , what my dull heart can not asp●re to know , lord , teach me to admire , ejaculat. 139. o lord my iudgements dark , and blind , it cannot judge twi●t good , and ill , my will is captiv'd , and confin'd , it wants a freedome how to will , great lord o pow'r , great god of might release my bands , restore my sight . ejaculat. 140. great god whose goodness doth repleate and fill our coasts with full encrease that feed'st us with the fat of wheat , and glad'st thy sion with thy peace . how more then others are our days extreamly bound to give thee praise . ejaculat. 141. shall frost and snow give praise to thee and shall my soul not bear a part ▪ lord , frost and snow appear to be not half so cold as is my heart . shine glorious sun , thy beams but felt , my frost will thaw , my snow will melt . ejaculat. 142. great god to whom all praise belongs whom syon sings and israel ●ea●s o stop those lusts that stop our tongues and fright thy glory from our eares . do thou enlarge what flesh reta●es , and bind those kings , our lusts in chaines . ejaculat. 143. lord season my unsavory spi●i● , and bridle my too headstrong will , that i may alwayes take delight in acting good , and 〈◊〉 〈◊〉 . o give me grace to understand , my life is alwayes in thy hand . ejaculat. 144. direct my steps , lord , be my way and make thy pathe● my sole delight , that like a traveller i may not fail to rest with tho● at night , o me , how happie , and how blest , [ lord ] should i be in such a rest● ejaculat. 145. lord let the morning of my gri●fe , finde on t a night of lasting pleasure ▪ thou art the god in my relie● in povertie , thou art my treasure . i care not lord how poor i be unto the world , ●rich to thee . ejaculat. 146. lord let thy sacred f●●e thaw the ice of my hard fro●en zeal , and let thy will be my known law ▪ so shall my heart , thy wor●h reveal , and with a ha●●●ujous song my tongue shal praise thee all day long . ejaculat. 147. great king of peace , be pleas'd to send thy peace to our diste●pen'd land , o we are bad , teach us t' amend , and let not ruin ▪ be our brand , then shall our lavish lips deliver our thanks in peace , to our peace-giver . ejaculat. 148. if it be so that we must fight , lord make our crimes to prove our foes , for thou ( our god ) dost take delight , to see such pleasant vvars ●● those . o may such wa●s as these encreas● , untill our conquests end in peace . ejaculat. 149. lord let the praises of thy power , advance the power of thy praise , let every day , let every 〈◊〉 praise thee till 〈◊〉 f●il , and dayes . to thee all power and praise be given , by saints on earth , by souls in heaven . the end . notes, typically marginal, from the original text notes for div a56856e-13460 isa. 43. 1. 2 3 4 5 6 7 notes for div a56856e-38570 * psal ▪ 81. 16 god's anger ; and, man's comfort two sermons / preached and published by tho. adams. adams, thomas, fl. 1612-1653. this text is an enriched version of the tcp digital transcription a26344 of text r22209 in the english short title catalog (wing a492). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 140 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a26344 wing a492 estc r22209 12487844 ocm 12487844 62298 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26344) transcribed from: (early english books online ; image set 62298) images scanned from microfilm: (early english books, 1641-1700 ; 302:4) god's anger ; and, man's comfort two sermons / preached and published by tho. adams. adams, thomas, fl. 1612-1653. [4], 88 p. printed by tho. maxey for samuel man ..., london : 1652. reproduction of original in union theological seminary library, new york. eng sermons, english. god -wrath -sermons. god -goodness -sermons. a26344 r22209 (wing a492). civilwar no god's anger, and man's comfort. two sermons, preached and published by tho. adams. adams, thomas 1652 27377 17 5 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-06 tcp assigned for keying and markup 2003-06 apex covantage keyed and coded from proquest page images 2005-02 melanie sanders sampled and proofread 2005-02 melanie sanders text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion god's anger , and man's comfort . two sermons , preached and published by tho. adams london , printed by tho maxey , for samuel man , at the signe of the swan in paul's church-yard , 1652. to the most honourable , and charitable benefactors , whom god hath honoured for his almoners , and , sanctified to be his dispensers of the fruits of charity and mercy to mee , in this my necessitous and decrepit old age , i humbly present this testimony of my thankfulnesse : with my incessant apprecations to the father of all mercies , to reward them for it in this life , and to crown their souls with everlasting joy and glory , in the life to come , through jesus christ our lord . amen . tho. adams . god's anger . psalm 80. ver. 4. o lord god of hostes , how long wilt thou be angry with thy people that prayeth ? it hath been said of warre , that it is malum , an evill , but it may be necessarium , a necessary evill . it is good sometimes to hunt the wolfe , though it is better to fodder the sheep . they speake of a drowning man , etiam ad novaculam , that he will rather take hold of a knife , then of nothing . a very coward will catch the edge of a naked sword , to save his life ; though it cut his fingers . man being cast out of paradise , and that paradise guarded with a sword in the hand of a cherub , durst not attempt a re-entry , because he was guilty . but commonwealths that have lost any part of their territories , or just priviledges , by forraign invasion , and hostile violence , may justly venture upon the sword , and fairly hope for a recovery , because they are innocent ; & hanc picem amolire gladio . irene signifies peace ; yet the turke could sacrifice his beuteous irene to the god of warr . if warr in it self were utterly unlawfull , god would never have accepted this title , the lord of hostes . yet in this stile he takes such delight , that he is oftner called the god of hoasts in the former testament , then by any other title . in those two prophesies of isaiah and jeremiah , it is given him no lesse then an hundred and thirty times . all creatures are mustered , and trained , put into garison , or brought forth into the field by his command . which way can we look besides his armies ? if upward into heaven , there is a band of souldiers ; even a a multitude of the heavenly host praising god . if to the lower heavens , there are a band of souldiers : it b was universa militia coeli , to which those idolaters burnt incense . on the earth , not only men are martialled to his service ; so israel was called the host of the living god : but even the brute creatures are ranged in arrayes . so god did levy a band of flyes against the egyptians ; and a band of frogs that marched into their bedchambers . he c hath troops of locusts , and armies of caterpillers . not only the chariots and horsemen of heaven , to defend his prophet , but even the basest , the most indocible , and despicable creatures , wherewith to confound his enemies . if goliah stalke forth to defile the god of israel , he shall be confuted with a pebble . if herod swells up to a god , god will set his vermine upon him , and all the kings guard cannot save him from them . you have heard of r●●s that could not be beaten off , till they had destroyed that covetous prelate , and of a flie that killed pope adrian . god hath more ways to punish , then hee hath creatures . this lord god of hostes is not properly a title of creation , but of providence . all creatures have their existence from god , as their maker : and so have they also their order from him , as their governour . it referrs not so much to their being , as to their martialling ; not to their naturall , but militant estate : nor only as creatures do they owe him for their making , but as they are souldiers , for their managing . their order is warlike , and they serve under the colours of the almighty . so that here , god would be respected , not as a creator ; but as a generall . his anger therefore seems so much the more fearfull , as it is presented to us under so great a title ; the lord god of hostes is angry . they talke of tamberlain , that hee could daunt his enemies , with the very look of his countenance : oh then what terrour dwells in the countenance of an offended god ? the reprobates shall call to the rocks to hide them d from the wrath of the lamb : if ira agni , the wrath of the lamb doth so affright them , how terrible is ira leonis , the wrath of the lyon ? it may justly trouble us all to hear , that the lord god of hostes is angry : in the sense wherof the prophet breaks forth here into this expostulation ; o lord god of hostes , how long wilt thou be angry with thy people that prayeth ? wherein we have these five propositions , or inferencies naturally arising out of the text . 1. that god may bee angry ; for that is manifestly implyed in the text ; he is angry . 2. that his anger may last a great while : o lord , how long wilt thou be angry ? 3. that his anger may extend to the whole nation : how long wilt thou be angry with the people , all the people 4. that his anger may fall upon his owne people , even his peculiar and chosen flock ; how long wilt thou be angry with thy people ? 5. that his anger may dwel upon them in their devotions , and not be removed by their very prayers . how long wilt thou be angry with the people that prayeth ? yea , against their prayer ? now god is never angry without a cause : he is no froward god , of no techy and pettish nature : a cause there must be , or he would neverbe angry . there can be no cause but sin ; we never read that god was angry for any thing else . some he hath corrected without respect unto sin , as he did job : but he was never angry with any man , but for the sin of that man . it is the sin of the people that hath thus grieved god , and it is the anger of god that hath thus grieved the people . sin must be supposed to run along with his anger throughout the text , as the eclyptick line does thorow the zodiake . 1. if it were not for sin , god would not be angry . 2. if it were not for the continuance of sin , he would not be so long angry . 3. if it were not for the universality of sinne , he would not be angry with the whole people . 4. if it were not for the unnaturall ingratitude of sinne , he would not be angry with his own people . 5. if it were not for the base hypocrisie of sin , he would not be angry with his people that prayeth . thus then the argument lies fair and plain before us . 1 it is sin that makes god angry . 2 it is the continuance of sin that makes him long angry . 3 it is the generalty of sin that makes him angry with the whole people . 4. it is the unthankfulness of sin , or the sin of unthankfulnesse , that makes him angry with his owne people . 5. lastly , it is the hypocrisie of sin , or the sin of hypocrisie , that makes him so long angry with his people that prayeth . 1. we provoke him by our rebellions , and he is angry . 2. we continue our provocations against him , and he is long angry . 3. wee provoke him universally , and so he is angry with us all ; not with some offenders here and there , but with the whole people . 4. we provoke him by our unkindnesse ; for whom he hath done so much good , and upon whom hee hath heaped so many blessings ; and so hee is angry with his own people . 5. lastly , we provoke him by our dissimulations ; approaching to him with our lips , and keeping back our hearts : we pray unto him , and yet live against him : we call upon his name , and rebell against his will : and so he is angry , and long angry , and long angry with the whole people , and long angry with his own people , and long angry with his people that prayeth . 1. god may be angry , and sin is the cause of his anger ; that 's the first proposition . man may be angry without sin , not without perturbation : god is angry without either preturbation or sin . his anger is in his nature , not by anthropopathie , but properly ; being his corrective justice , or vindicative justice . iratus videtur , quia tunquam iratus operatur . our anger is an impotent passion : his a most clear , free , and just operation . by this affection in our selves , wee may guesse at the perfection that is in god . the dissolute securitans think that god doth but smile at the absurdities of men ; that ludit in humanis : that their drunkennesse and adulteries rather make him merry then angry . like some carnall father , that laughs at the ridiculous behaviour of his children 〈◊〉 to whom their wanton speeches and actions are but a pleasure ; and in which he rather encourageth , then chides . e indeed , god is said to laugh ; he that sits in heaven laughs them to scorn : but woe be to the men at whose fooleries god laughs . it is a dissembling falshood in man , to smile and betray , as judas began his trechery with a kisse : such are likened to those bottled windy drinks , that laugh in a mans face , and cut his throat . but this laughter in god , argues not so much what he does , as what they suffer ; when by frustrating their sinfull purposes , he exposeth them to contempt and scorne . dei ridere , est hominem ludibrio exponere . if a little ant creeping out of a molehill , should march forth , and proffer to wrastle a fall with a gyant , there were yet some proportion in this challenge : but there is none of a finite power to an infinite . audacious sinners , that dare provoke the lord of hostes ! what are all the armies and forces of tyrants , to oppose the omnipotent god ? f he will make a feast of them , for the fowles of the aire , whom he invites to the flesh of captains , and to the flesh of kings . let earth and hell conspire , let there be a confederate band of men and divels ; how easily can he command the one to their dust , the other to their chains ? what power have they of either motion or being , but from him against whom they fight ? our god is a consuming fire ; and he will consume them not only in anger , but in laughter . the catastrophe of all rebellion is but the sarcasmos or bitter scorn of god . there is no lesse difference between gods anger and his favour , then between death and life ; death in the most dismall horrour ; and life in the most comfortable sweetnesse of it . g in his favour there is life : death in his anger ; h for when thou art angry , all our days are gone . there is great light given to contraries by their comparison : look first a little upon the favour of god : i oh how excellent is thy loving kindnesse , o lord ? thy saints shall be abundantly satisfied with the fatnesse of thy house , and thou wilt make them to drink of the river of thy pleasures . what followes upon his favour , but satisfaction , and peace , and joy , and eternall life ? when the deluge of water had defaced that great book of nature , noah had a copy of every kind of creature with him in that famous library , the arke : out of which they were reprinted to the world . so he that hath the favour of god in the arke of the covenant , hath the originall copy of all blessings : if they could all have perished , yet so they might be restor'd . god is the best store-house , the best treasury : o happy men that have their estates laid up there ! though friends , goods , and life forsake us , yet if gods gracious countenance shine upon us , that wil be life , and goods , and friends unto us . these benefits and comforts flow from his favour . but alas , how terrible is his anger ? he hath scourged some in very mercy , till they have smarted under his rod . job complaines , that the terrours of god do fight against him . and david says , from my youth up thy terrours have i suffered with a troubled mind . if he will do thus much in love , what shall be the judgments of his wrath ! if he hath drawn blood of his dear ones , what shall be the plague of wilfull sinners ! if this be the rod of his children , what are the scorpions provided for his enemies ! what comfort can any find in all the prosperous fortunes upon earth , with whom god is angry in heaven ? if that mighty pagan could apprehend this , he would finde small safety in his guard of janisaries , and lesse pleasure in his brutish seraglio's . it is a vain conceit of that potentate , who refusing the name of pius , would be called foelix ; happy , not godly . but there can bee no felicity without gods blessing , and he will not blesse , where he is not blessed . but sylla , sirnamed foelix , accounted it not the least part of his fortunes , that metellus sirnamed pius was his friend . piety is the best friend to felicity , though felicity doth not alwayes befriend piety . that is but a wretched prosperity , upon which god looks in anger . if the sun were wanting , it would be night , for all the starrs : if god frown upon a man ; for all the glittering honors of this world , he sits , in the shadow of death . let him bee never so rich in lands and waters ; yet his springs have lost their sweetnesse , his vines their fruitfulnesse , his gold hath lost the colour , his precious stones their value and lustre : i mean , the vertue and comfort of all these are gone away with the favour of god . if our house were paved with a floor of gold , and walled with pearls and diamonds , and yet the roof wide open to the violence of heaven , would these shelter us from storms and tempest ? would we be so lodged in cold winter nights ? or were our house roofed with cedar , and the walls hung with arras , yet if the floore be rotten , and under it a bottomlesse pit , could we sleep in quiet ? there can be no safety when god is angry : his wrath may come thundring from heaven , and suddenly sink rebellious sinners into hell ; and then where is all their honour ? when their mortall part lies in the dishonourable dust , and their immortall part suffers in unextinguishable fire . thus terrible is the anger of god : now what is he angry withall , but sinne ? that is the perpetuall make-bate betwixt god and us ; the fuel of the fire of his indignation . your iniquities have separated between you and your god . for this cause he looks upon us as a stranger , yea as an enemy . but they rebelled , and vexed his holy spirit : therefore he was turned to be their enemy , and he fought against them . but they rebelled : mans occasion of offending god , is but a but , a nothing , no cause at all : gods occasion of being angry with men , is a therefore , a cause sufficient , and that cause is sin . search the holy book all over , and you shall never find god angry but for sinne . nor doth the flame of his wrath break out upon every sin ; but when sin grows impudent and past shame . we were wont to say , that veritas non quae rit angulos : but now , vit●um non quaerit angulos : it doth that in a bravery , with which the false prophet was threatned , that he should do in fear ; a it runs from chamber to chamber , from house to house , not to hide it self , but to boast it self . we so provoke the lord , that we do not only anger him , but are angry with him . if the winds do not blow , and the raine fall , as wee would have it ; if any thing falls out crosse to our desires , we even vexe at god himself ; as if he were bound to wait upon our humours . no marvell if god be angry with us , when we dare be angry with him : by murmuring at his actions , and calling his providence into question . b doest thou well to be angry , o man ? no , it is exceeding ill , and dangerous . we may tremble to think that the pot should fall out with the potter , and man be angry with his maker . it is the meretricious and shamelesse forehead of sinne that angers god : and in this anger wee here finde him , but let us not so leave him : and yet the next point tells us that his wrath is not suddenly pacified : 2. he may be long angry : that 's the second proposition . usque quò domine ? it is not for a fit , like some flash of powder , but may burne long . c how long , o lord , wilt thou be angry ? for ever ? and shall thy jealousie burne like fire ? d he visits his own israel with a long dearth : during all those three years of drought and scarctiy , gods altar smoaked with daily sacrifices , and heaven was solicited with continuall prayers ; yet still he was angry : and why may not david complaine , in this psalme , of that famine ? wee are not at the first sensible of common evills : in warr , dearth , or pestilence , wee thinke onely of shifting for our selves , or finding out convenient refuges , ( like foxes in a storm , that runne to the next burroughs ) and study not how to remove the publick judgements . but the continuance of an affliction sends us to god , and calls upon us to ask for a reckoning . an evil that is suddenly gone , is as suddenly forgotten : as men strucken in their sleep , cannot quickly find themselves : so the blow doth rather astoinsh us , then teach us . but when the burden lies long upon us , we will at last complaine of the weight , and seek to ease our selves . indeed , there be some sinners more insensible , more insensate then beasts : if we finde the hungryest ox feeding in the meddow , and cannot with many pricks of the goad make him remove from his place , we wonder at his stupiditie . yet the insatiate world-affecters , though god not only affright them with menaces , but even afflict them with many scourges , cannot be gotten from their covetous practises . so long as they can by any means grow wealthy , they will not beleeve that god is angry with them . as if there were none e that have more then heart could wish ; yet live all this while in the sphere of gods indignation . we can read gods wrath in a storme , not in a calme yet 〈◊〉 may be most angry , when he least expresseth it . f my jealousie shall depart from thee , and i will be no more angry with thee : oh that is the height of his displeasure 〈◊〉 g the prophet speaks of a true peace : true , were a needlesse epithet , if there were not a false peace in carnall hearts . how fondly doth the secure sinner flatter himself , in the conceit of his own happinesse ? all is well at home : he quarrels not with himselfe , for he denies himselfe no sensuall pleasure . god quarrells not with him , he feels no checks of a chiding conscience , he sees no frowns of an angry judge : nothing but prosperity shines upon him . he sees no difference in the face of heaven , whatsoever he does , or says : the same entertainment is given to his blasphemies , as to his prayers . sure , he thinks himself in gods books above other men . and so he is indeed ; in gods book of debts , in gods book of arrerages , in his book of judgments : so he is farr in gods books . he owes such men a payment , and they shall have it . alas , this is not the sinners peace , but stupidity : not the makers favour , but his fury . all this while he is very angry , though he suspends the execution of his wrath . thus long sin lies like a sleeping bandog at the door of their hearts : they look upon the cur as if he would never wake : or if he did , yet as if hewere so chained , & clogged , & muzled , that he could never hurt them . but when once god rowzeth him , then have at their throats : then they shal feel what it is to have lived so long in the anger of a god : when the almighty shall put himself into the fearfull formes of vengeance , and the everlasting gulph of fire shal open to receive them into intolerable burnings ; the mercilesse divels seising on their guilty souls , and afflicting them with incessant torments . it is some favour , when we have the respite to cry , how long , lord , wilt thou be angry with us ? he is not throughly angry with us , when he suffers us to breath forth this expostulation . there is some hope of remedy , when we once complain of our sicknesse . it is not change of climate , but change of dyet , that recovers us : when we grow to forbear the surfets of sin , there is a fair possibility of comfort . yet god may be long angry , and long continue sensible testimonies of his anger . h forty years long was i grieved with this generation . he had smitten israel with divers punishments , and threatned them with with more grievous calamities ; that i every man should eat the flesh of his own arme ; manasseh , ephraim ; and ephraim , manasseh ; and they both against judah : and yet he had not done with them , his anger was not turned away , but his hand was stretched out still . davids pestilence of three dayes , was a storm soone blown over , though it were bitter for the time : gods displeasure hath dwelt longer upon us . but how then doth the prophet say , that he retaineth not anger ? well enough : for he never retaineth it on● moment longer , then we retaine the cause of it : so soon as ever we cease sinning against him , he ceaseth to be angry with us . after davids humiliation and sacrifice , the angell struck not one blow more with the sword of pestilence . he measures out the length of his anger by the continuance of our rebellions . so that if we expostulate with him , lord how long wilt thou be angry with us ? he replies , o ye sons of men , how long will you be rebellious against me ? let us not look that the lord should begin first ; that his pardon should prevent our repentance . there is great reason , he that hath done the offence , should be first in making the peace . every day we expect comfort from god , and every day god expects conversion from us . every week we look for some abatement in the bils , and every week god looks for some abatement of our sins , for some amendment of our lives . so long as we continue guilty , it is in vain to cry , o lord , how long wilt thou be angry ? our hard hearts are not yet broken with remorse : alas , what should be done to break them ? l the voyce of the lord breaketh the cedars : he m breaketh the mountains : he breaketh n the heavens , he o breaketh the stones ; and yet his word cannot break our hearts . but if he cannot break us with the rod of affliction , he will breake us with a rod of iron , and p dash us in pieces like a potters vessel . god is long patient before he grows angry ; why should he not be long angry before he be appeased ? he is not easily provoked , why should he be so easily pacified ? yet so propense to mercy is our gracious father , that the fire which was long a kindling , is soon quenched : his anger , that is not blown into a flame without many and long continued sins , is yet put out with a few penitent tears . when our houses are burning , it were but foolish to cry out , we are undone , alas the fire rageth ; and we all the while forbear to cast on water . the usque quo of gods anger waits for the quousque of our repentance . he will not give over-striking , till we fall a weeping : and we may do well to weep before him , for ( sure ) we did ill to sin against him . his anger doth now long offend us , but our wickednesses did farr longer offend him . we have provoked him many yeares ; and shall not his wrath burn many days ? still it flameth : let us make hast to bring our buckets of water , filled at the cisternes of our eyes , and derived from the fountaine of our hearts , to quench it . let no hands be wanting to this businesse : for if some bring in the water of tears , whiles others cast in the fewell of sins , this fire will burn still . but from the higehst to the lowest let us come in with repentance : and that all of us , even the whole people : for so far gods wrath extendeth . 3. he may be angry with the whole people ; which is the third proposition . he hath been angry with a whole family , with a whole army , with a whole city , with a whole country , with the whole earth . with a whole family : so he cursed the house of q jeroboam : that him that dyeth in the city , the dogs shall eat , and him that dyeth in the field , shall the fowls of the aire eat . r with a whole army ; so he slew of sennacheribi host in one night 185 thousand . with a whole city ; so the city of jericho was cursed with an universal desolation , never to be reedified without the ruine of the builder . with a whole country ; so saul was charged to destroy amalek ; man and woman , infant and suckling , sheep and oxen , and all that belonged to them . with the whole earth ; whenit was become corrupt , he drowned it with a floud . yet observe how god hath qualified his wrath ; with his hand of favour snatching some out of his hand of anger . when he cursed the whole family of jeroboam , he excepted abijah . when he doomed to death , the whole city of jericho , he excepted the family of rahab . when his wrath burned sodom , he excepted the family of lot . when his anger drowned the whole world in a deluge , yet his mercy excepted noah , and his octonary houshold . but his anger is very grievous , when it extends to the whole people . through the wrath of the lord of hostes , the land is darkned , &c. what makes him thus universally angry with us , but the universalitie of our sins against him ? when the passengers ask : wherefore hath the lord done thus to this great city ? answer is made , because they forsooke the covenant of the lord , and worshipped other gods . to such a fearfull height may the sins of the children bring the mother , that that church which now enjoyes such abundance of truth and peace , may be poisoned with heresie , and wounded with schisme , and suffer an utter direliction . the whole people is guilty of sin , and why for their sins may not god be angry with the whole people ? yea , and long angry too : for it will be very long before that fault will be amended , which hath so long been committed . god came to low conditions in the behalfe of sodome : abraham brought him down to ten . he came to lower conditions in the behalfe of jerusalem ; he brought himself down to one : see if you can find a man , if there be any that seeketh the truth in the whole citie , and i will pardon it . o how epidemicall is that wickednesse , where not one escapeth the corruption ? we have found the lord angry enough with a whole people , for the sin of one man . lord , hath one man sinned , and wilt thou be wroth with the whole congregation ? no , gods vengeance , when it is the hottest , makes difference of offenders : and knows to distinguish betwixt the heads of a faction , and the traine . though neither be faultlesse , yet the one is plagued , the other pardoned . depart from the tents of these wicked men , lest you be consumed in their sins . so soon as the innocent are severed , the guilty perish . one achan sins , all israel suffers . one david sins in pride , seventy thousand of his subjects suffer in the plague . one saul slew the gibeonites , three years dearth lies upon the israelites for it . the blood of those canaanites shed against covenant , almost forty years before , by the then king , is now called for of the whole people . they had all sins enough , but god fixeth his eye of anger upon this . every sin hath a tongue , but that of blood outcryes them all : and if justice do not revenge the murder of one , god will require it of the whole nation . when seven of sauls sons were hanged up , god was intreated for the land . then shall the clouds drop fatnesse , and the earth run forth into plenty : then do the valleys stand thick with corn , land the little hills rejoyce on every side . some drops of blood shed in justice , procure large showers from heaven . a few carcases laid in their graves , are a rich compost to the earth . there can be no peace , where blood cryes unheard , unregarded : but when it is expiated by the blood of the offenders , there will bee a cessation of judgements . phinehas executed judgment , and the pl●gue ceased . one contrary is ever cured by another : take away the cause , and the effect will cease . prayer is very powerfull , but doing of justice more availeable . the whole congregation were at their prayers , and those prayers were steeped in tears ; yet still the plague raged , and gods anger continued . but when phinehas had run those two adulterers through with his javelin , in the act of their sin ; the plague was stayed . so blessed a thing is it for any nation , that justice is impartially executed . thus the universality of sin calls for the universality of repentance , or else it will provoke gods anger to strike us with universall judgements . if the whole people be guilty , the whole people must fall to deprecation . such was the nivites repentance , every man turning from his evill ways . we have sinned , even the whole nation : and as if we had not sins enough of our own , we borrow of our neighbours . what nation under heaven do we trade withall , from whom the sinnes of that nation are not brought hither ? and those are merchandizes that might be well spared . are we all in the transgression , and do we lay the burden of repentance upon some few ? if we expostulate with god , lord hath one man sinned , and wilt thou be wrath with the whole congregation ? may he not more justly expostulate with us ; hath the whole congregation sinned , and is it enough for one man to repent ? is the whole garment fowle , and must only the skirts be washed ? is the whole building ruinous , and do we think it a sufficient reparation to patch up one corner of it ? no , the plaister of our repentance must be fully as large as the orifice of our wickednesse ; or we cannot be healed . but stil god wil be angry with us , yea though we were his own people : for , 4. god may be angry with his own people ; which is the fourth proposition . a i will visit their sins with a rod , and their iniquity with scourges ; but my mercy i will not utterly take from them . though he do not take his mercy from them , yet he may be angry with them . he is our father , and never did father in sweeter terms entertaine the dearest treasures of his blood , then god doth us , when he vouchsafes to call us his people : yet did you never see a father angry with his child ? indeed there is great difference between that wrath of god which is toward his own people , and that which b comes upon the children of disobedience . they differ three ways . 1. in respect of continuance : his anger upon reprobates is eternall ; not extinguished with their bloods , but pursuing them from earth to hell . to his people it is but temporary , it lasts but a moment : c weeping may endure for a night , but joy comes in the morning . d he will not alwayes chide , nor will he keep his anger for ever . when he was very angry with his idolatrous israel , e moses does but put him in mind that they were his own people , and he was pacified . f for a moment in a little wrath , he hides his face from us . g rejoyce not against me , o mine enemy ; for though i fall , i shall rise again . but for the wicked , h his wrath abideth on them . 2. in respect of the measure : it is milder towards his own people , then to others . for the unrighteous , he proportions his judgements , not to their strengths , but to their deserts : for his own people , he proportions his corrections , not to their deserts , but to their strengths . for the former , he minds not what they can beare by their powers , but what they have deserved by their sinnes . for the other , he considers not what their sinnes deserve , but what their spirits can sustaine . his most bitter wrath to his own people , is always sweetned with his mercy . i thou wast a god that forgavest them , though thou tookest vengeance of their inventions . he brings a scourge in one hand , and a pardon in the other : and while he draws blood of the flesh , he forgives the soul . 3. in regard of the end . l the wicked are the vessels of wrath : and as their sin makes them fit for gods anger , so his anger makes them sit for destruction . but for his own people ; m they are chastened of the lord , that they might not be condemned with the world . whether he inflict upon them punishments for sinne , or suffer them to fall into sin for punishments , yet all shall work to their good . n his corrections are but medicines , bringing forth the quiet fruit of righteousnesse . he lets them fall into some hainous crime , but it is to waken their repentance . small spots upon a garment are not minded ; we seldome are so curious as to wash out them . but when a great spot comes , a fowle staine , we then scower and elense it , to get out that ; and so wee get out all the little spots too . sinnes of a lesser size never trouble us ; we mind not the washing out of them with our sorrowfull tears : but when a great sin comes , and disquiets the conscience , then repentance , that old landresse is called for : and in that lardar we wash out both the great offence , and all the rest . so god suffers us to fall into some grosse and grievous sinne , as a father suffers his little child to burne his finger in the flame , that his whole body may not fall into the fire . all these differences are exprest by the prophet , isaiah . 1. forthe time ▪ o doth the ploughman plough all the day to sow ? god doth not continue ploughing all day long furrows upon our backs , but when he hath broken up the fallow grounds of our hearts , he thensowes in the seed of his comforts . 2. for the measure ; r hath he plagued israel , as he hath plagued the enemies of israel ? he sinites his israel in the branches , and in the bunches ; cuts down some of her superfluous boughes , and plucks off clusters of her rotten grapes : but the wicked he smites at the very root . 3. for the end ; s the fornace of his wrath shall but purge away our drosse , and make us pure metall , fit for the stampe of his owne image . yet for all this , god hath been grievously angry with his own people : yea , their sins anger him most of all ; because together with wickednesse , there is unkindnesse . as dearly as he loves them , their sinnes may provoke him . our interest in god is so far from excusing our iniquities , that it aggravates them . of all others , the transgression of his own people shall not passe unpunished . the nearer we are to him , the nearer do our offences touch him ; as a man more takes to heart a discourtesie done by a friend , then a great injury by a stranger . pagans may blaspheme , and bezzle , and defile the marriage-bed , and yet god let them alone : but he will not endure these sinnes in his own people . the more hee loves us , the greater should our love be to him : now love and unkindnesse cannot stand together . if we revolt from our maker , as absolom thought hushai had renounced david , may he not justly expostulate with us , is this thy kindnesse to thy friend ? there is no such irksome disobedience , as where god looks for service . t he came unto his own , and his own received him not : o , that could not chuse but trouble him . as demades said to philip king of macedon , and at a time when he well deserved it ; cùm fortuna tibi agamemnonis personam imposuerit , nonne pudet te thirsitem agere ? when fortune hath made thee an agamemnon , art thou not ashamed to play thirsites ? when god hath honoured us for his own people , with the noble name of christians is it not a shame for us to play the pagans ? u happy are the people that be in such a case , yea blessed are the people that have the lord for their god . yet that people may so farre anger him , that he will take away not onely their temporall , but even their spirituall happinesse . those seven churches of asia were gods owne people : yet the gospel was not fastned to their territories ; as the old romans pinnioned their goddesse victoria , or their apish posterity doe the catholick faith , to their own infallible chaire . but as they had a time to breathe , so a time to expire : and so hath my fourth proposition . there is but one gradation more . 5. god may be angry with his people that prayeth . wherein we have two main observations . first , the wonder , that god will be angry at our prayers . secondly , the answer , which resolves the wonder ; shewing why our very prayers may anger him . either of these is back'd with three circumstances . 1. for the wonder , that god is angry with his people that prayeth . 1. all the other conclusions are easily granted : god may be angry , and angry very long , and angry with the whole people , and angry with his own people ; all this because of their sins : but that he should be angry at their prayers , this is the wonder . he hath commanded us to pray , and will he be offended with us for doing his command ? angry against our prayer ! he hath commended to us prayer , as the only means to asswage his anger : and yet is hee angry at our prayer ? a phinehas prayed , and his anger was pacified : b aaron prayed , and the plague ceased : and will he now be angry with the people that prayeth ? he is a god that heareth prayer : c o thou that hearest prayer , to thee shall all all flesh come : and does he now reject prayer ? he hath so stiled his own house ; oratorium , the house of prayer : and to them that pray unto him in his house , he hath promised peace ; d in this house will i give peace , saith the lord of hostes . peace and wrath are contraries : how should prayer procure peace , when god is angry at prayer ? prayer is so noble , that under it is comprehended the whole worship of god : e whosoever calleth on the name of the lord , shall be saved : and yet wil god be angry at the prayer of his people ? it is a great honour that god will vouchsafe to speake unto man : but a far greater honour , that man is allowed to speak unto god : the very angels stand in admiration of it : and yet what comfort is there in that , when god is angry at the prayer of his people ? what blessing is there , which our prayers cannot infeoffe us in ? wee send up prayer to god with the same confidence , that adoniah sent bathsheba to solomon , f the king will deny thee nothing : and will god bee angry at prayer ? it is the onely means we have to pacifie him , prayer : and shall our prayer anger him ? alas , what hope is left us , when god is angry at prayer ? this hath often turned away his wrath , and does it now incense his wrath ? if we should not pray , he would then be angry : and when we do pray , is he angry too ? what , neither way pleased ? what is the reason why there is so much empty cask in gods cellar , but for want of prayer ? g ye have not , because ye ask not : and shall not prayer obtain favour ? h oh lord , what shall i say ( it was the complaint of joshua ) when israel turneth their backs before their enemies ? so , what shal we say , what shall we do , when god turneth back our prayers ? why is it called the throne of grace , before which wee present our prayers ; if that throne send forth nothing but beams of wrath ? we look for grace , and a favourable audience of our petitions ; but alas , what shall become of us , when god is angry at our very prayers ? 2. how wonderfull is the power of prayer ? i let me alone , saith god to moses : who would look for such a word from god to man , as let me alone ? as yet moses had said nothing : before he opens his mouth , god prevents his importunity , as foreseeing the holy violence of prayer ▪ moses stood trembling before the majesty of his maker , as fearing his dire revenge : and , yet that maker doth ( after a sort ) sollicite moses for leave to revenge ; let me alone . as it was afterwards said of christ , concerning some places , that he could do no miracles there , because of their unbelief : so one would think , that god could do no judgements here , because of moses his faith . let me alone ; why , what can resist god ? yes , prayer can resist him . such is his mercy , that he hath ( as it were ) obliged his power , to the faith of our prayer . he enables us to resist himselfe : seipsum vincit . the servent prayer of the faithfull , can bind the hands of the almighty . what is there that god can do , which prayer cannot do ? o mighty , i had almost said , almighty prayer ! what a hand is that which can hold omnipotence ? what wings are those that can overtake infinitenesse ▪ yet alas , we may now mourn over prayer , as david did over jonathan ; l how are the mighty fallen ! prayer hath lost her force with god , vvhen god is angry with prayer . her wings are clipt , that she cannot mount : her bow is broken ; she cannot shoot an arrow that reaches the marke . m she is become a widow , as it was lamented over jerusalem , desolate and solitary , that was a princesse among the provinces , and a queen among the nations . she sits weeping in the dust , and hath almost forgot the use of speech . she mournes not so much for mary's abstulerunt dominum , for she knows vvhere to find him ; as that our sins abstulerunt domini favorem , and she knows not how to pacifie him : and how should she , when god is angry with his people that prayeth ? where is the strength of this samson ? what is become of that power , which was wont to command heaven and earth ? the visible heavens have been opened by prayer : n so elias brought down raine . the invisible heavens have been opened by prayer ▪ so the penitent malefactor got from the crosse into paradise . o so stephen saw the heavens opened , and the sonne of man standing at the right hand of god , omnia vincentem vincit . it was wont to be an especiall favourite of god ; but now ( alas ) it is cast out of favour , for god is angry with prayer . r thou hast covered thy selfe with a thick cloud , that our prayer should not passe thorow . this is a wofull condition of our souls , when the lord is angry at our prayers : when he will not hear them , not answer them , it is a cause of sadnesse in us ; but much more , when he is angry with them . s therefore will i deale in fury : though they cry in mine ears with a loud voice , yet will i not hear them . this is fury indeed : before , the ancients of israel had said , the lord seeth us not , he hath forsaken the earth : there they deny god eyes , and here he denyes them ears . a burning wrath ; as the originall hath it ; how long wilt thou smoak against the prayer of thy people ? 3. and of thy people : this encreaseth the wonder . for god to stopp his ears against the prayers of the heathen , to reject the petitions of idolaters , to despise a devotion done before painted blocks and images , is no marvel . for they dishonour him in their prayers ; and god will be angry with any thing that eclipseth his glory . but he does not use to slight those that serve him , and continue in his holy worship . it is strange that hee should bee angry at the prayer of his own people : angry with them whom hee hath chosen ; angry with them long , and angry with them at their very prayers . this must bee some extraordinary wrath : and so you have all the circumstances that may advance the wonder . now for the answer that takes off this admiration ; and satisfies us with some reasons , why god may bee angry with his people that prayeth . god is never angry at his people without a cause : and it must be a great cause that makes him angry with them in their devotions : whereof wee have three considerations . 1. there may be infirmities enough in our very prayers , to make them unacceptable . as if they bee , 1. exanimes , without life and soul : when the heart knowes not what the tongue utters . 2. or perfunctorie ; for god will none of those prayers , that come out of fained lips . 3. or tentativae ; for they that will petere tentando , tempt god in prayer , shall go without . 4. or fluctuantes , of a wild and wandring discourse , ranging up and down ; which the apostle calls , beating the aire : as huntsmen beat the bushes , or saul sought his fathers asses . such prayers will not stumble upon the kingdome of heaven . 5. or if they bee praeproperae , run over in hast : as some use to choppe up their prayers , and thinke long till they have done . but they that pray in such hast , shall bee heard at leisure . 6. or sine fiducia : the faithlesse man had as good hold his peace , as pray . hee may babble , but prayes not : hee prayes infectually , and receives not . he may lift up his hands , but hee does not lift up his heart . onely the prayer of the righteous availeth , and onely the beleever is righteous . but the formall devotion of a faithlesse man , is not worth that crust of bread which hee askes . 7. or sine humilitate : so the pharisees prayer was not properly supplicatio , but superlatio . a presumptuous prayer profanes the name of god , in stead of adoring it . all , or any of these defects may marre the successe of our prayers . 2. but such is the mercy of our god , that he will winke at many infirmities in our devotions : and does not reject the prayer of an honest heart , because of some weaknesse in the petitioner . it must bee a greater cause then all this , that makes god angry at our prayers . in generall , it is sinne . t we know that god heareth not sinners : but if a man doth his will , him he heareth . u if i regard iniquity in my heart , the lord will not hear my prayer . they bee our sins that block up the passage of our prayers . it is not the vast distance between heaven and earth , not the thick clouds , not the threefold regions , nor the seven-fold orbes , nor the firmament of starrs , but only our sinnes , that hinder the ascent of our prayers . when you make many prayers , i will not hear you ; why ? a because your hands are full of blood . god will none of those petitions , that are presented to him with bloody hands . our prayers are our bills of exchange ; and they are allowed in heaven , when they come from pious and humble hearts : but if wee bee broken in our religion , and bankrouts of grace , god will protest our bills , hee will not bee wonne with our prayers . thus sinn is the generall cause . 3. in particular , it is the hypocrisie of sinne , or the sinne of hypocrisie , that makes god so angry with our prayers . when wee honour him with the prostration of our bodies , and sollicite him with the petitions of our lips , and yet stil dishonour him in our sinfull lives , is not this hypocrisie ? when we speak before him in the temple as suppliants , and sinne against him abroad like rebells , is not this hypocrisie ? like the outlaw , that sues to the king for a pardon , and yet resolves to live in rebellion . we will not part with our beloved sinnes , and yet begge the removall of judgements ; will not this dissimulation make god angry with our very prayers ? if wee shall , judas-like , kisse his throne with the devotion of our lipps , and betray his honour with the wicked works of our hands , should he not be angry at our prayers ? wee make as if we did lift up our hands unto him , but indeed we stretch out our hands against him : if this be prayer , it is such a one as deserves anger . fear can make the divell himselfe fall to his prayers ; b i beseech thee , torment mee not . another request he made , which christ granted ; but it was in wrath , not in favour . the pride of our hearts , the covetousnesse of our hands , the blasphemy of our mouthes , the uncleannesse of our lusts , the wickednesse of our lives ; these make god angry with our prayers . if wee could bee throughly angry at our sinnes , god would cease to be angry at our prayers . but so long as wee run on in those sinful courses upon earth , let us look for no favourable audience from heaven . doe good , and continue it : then pray for good , and have it . it hath been said , loquere ut te videam , speak that i may see thee : so saith god to man ; operare ut te audiam , worke that i may heare thee . if we dishonour gods name by our oaths and blasphemies , and upon every triviall occasion tosse it in our profane mouthes ; in vaine we pray , sanctificetur nomen tuum , hallowed be thy name . if we heare the gospel preached , and receive no instruction by it , nor give any regard or obedience to it ; in vaine wee pray , adveniat regnum tuum , thy kingdome come . if the current of our affections and actions runs crosse to the will of god ; in vain we pray , fiat voluntas tua , thy will be done . if we extort the bread of the poor out of their hands , or seek to live by violence or oppression ; in vain we pray , panem nostrum da nobis quotidianum , give us this day our daily bread : for this is to attempt to have it whether god will or no : he does not give it , but we snatch it . whiles we are indulgent to our darling sinnes , and will not part with the deare delight of our bloods , in vain we pray , dimitte nobis debita nostra , forgive us our trespasses . whiles we seek to revenge our wrongs upon others , and bear malice in our hears ; our sicut nos dimittimus , as wee forgive them that trespasse against us , doth but begge for vengeance upon our own heads . all the while that we listen to the suggestions of satan , and like the allurements of the world , and awaken our owne lusts to tempt our selves ; it is but a mockery to pray , in tentationem ne nos inducas , lead us not into temptation . while we seek that which is evill , and study that which is evill , and runne with greedinesse into evill ; in vaine we pray , liber a nos à malo , deliver us from evill . we do but flatter god , and complement with him , when we conclude with tuum est regnam , potentia , & gloria ; thine is the kingdom , the power , and the glory ; for it is our own glory we seeks after , not his . all this cannot keep him from being angry with our prayers . so long as his people rebelleth , he wil be angry with his people that prayeth . for some use . if god be angry with them that pray , what will he be with them that do not pray ? with them that break his laws , and never cry him mercy , with them that live in wickednesse , and never ask him forgivenesse ? the ungodly call not upon the lord : will he not be much more angry with them ? god is not in all their thoughts : but they are in the thoughts of god . he thinks on them with indignation , and will remember them to their cost . remember , o lord , the children of edom , in the day of jerusalem : yes , hee will remember them in the day of their destruction . if god be sometimes angry at our prayers , how will he brooke our curses ? if he beat back our petitions , how will he take vengeance on our blasphemies ? out of the same mouth proceedeth blessing and cursing : but god will not accept of a blessing , from a mouth that is so used to cursing . if he may be so angry with a people that prayeth , what will his wrath do to a people that sweareth ? think this , ye that ( if it were possible ) would swear god out of his throne , and the judge of all the world out of his tribunall : your very prayers are abominable : your blasphemous breaths have put a stink into all your sacrifices . that tongue is fit for nothing but flames , which so flameth with oaths and execrations . your prayers cannot be heard , by reason of your sins : but your blasphemies shall be heard and plagued , notwithstanding your prayers . if the instrument gives a harsh sound , there is trouble in stead of inusick : a jarring organ grates the eares , rather then delights them . our sinues have put all our instruments out of tune , and for them god is angry at our very prayers . there is no way to take off his anger , but by turning from our wickednesse . if we break off our sinnes , he will leave a blessing behind him , even a meat-offering , and a drink-offering to the lord : he will both give , and take our sacrifice . let us do thus , and prove him , whether he will not open the windows of heaven . our repentance and righteousnesse shall open heaven , so that our prayers may goe up for a blessing , and a blessing shall come down upon our prayers . prayer is vox fidei , as john baptist was vox christi : if we mourne , and do not pray , our faith hath lost her voice : and prayer without faith , is john without christ , a voice without a word . faith is the soul , and repentance is the life of prayer ; and a prayer without them , hath neither life nor soul . if we beleeve not , we are yet in our sinnes : if we repent not , our sinnes are yet in us : and so long as this state continueth , no wonder if god be angry with his people that prayeth . but first will i wash mine hands in innocency , and then will i compasse thine altar . then shall my prayer be set before thee as incense ; and the lifting up of my hands like the evening sacrifice . when with the sword of severe and impartiall repentance , wee have cut the throate of our sins , and done execution upon our own lusts : then let us solicite heaven with our prayers : then pray , and speed : then come , and welcome : no anger , but all mercy then . then the courtiers about the king in heaven , make room for prayer . then the prince himselfe wil take prayer into his own hand , and with a gracious mediation present it to his father . then mittimus preces & lacrymas ad deum legatos . then is that court of audience ready to receive and answer our ambassadours , which bee our prayers and tears . then saint john sees twelve gates in heaven , all open , and all day open , to entertain such suitors . this is our refuge , and that a sure one . although the enemy begirts a city with never so straight a siege , and stop up all the passages ; yet he cannot block up the passage to heaven : so long as that is open , and god in league with us , there may bee reliefe and succour had from thence by prayer . faith is a better engineer then was dadalus ; and yet he could make a shift to frame wings ; with which hee made an escape over those high walls , wherein he was imprisoned . restat iter coelo , tentabimus ire . let pharaoh bee behind , the red sea before , the high rocks and mountaines on every side ; yet israel can find a way for all that . when there is no other way to escape danger , a christian can go by heaven , and avoid all by prayer . as it is the heaviest malediction , let his prayer be turned into sin : so it is a happy blessing , when our sinne is turned into prayer ; when sinne is so done away , that prayer may take place . then shall jacobs ladder be never empty of angels ; our prayers ascending to heaven , and gods blessings descending upon us . then shall prayer disburden our hearts of all sorrowes , and god shall fill them with his sweet comforts . then shalt we sing with chearfull voices ; blessed be the lord , that hath not turned away our praier from him , nor his mercie from us . amen . finis . man's comfort . psalm 94. 19. in the multitude of my thoughts within me , thy comforts delight my soul . heaven is a place of infinite glory and joy ; yet is there little joy or glory in the way thither . the passage rather lies through much tribulation : so trouble some a gallery leads to so happy a bed-chamber . there is not a soul in the cluster of mankind exempted from sorrow ; much lesse shall those grapes escape pressing , which god hath reserved for his own cup . all that will live godly in christ , shall suffer persecution . not all that live , but all that live godly : nor all that live godly in respect of outward form , but th it live godly in christ . paul , his atturney , pleads their afflictions with an oportet : and lest some should look for a dispensation , he backs it with an omnis . the saints that have overcome the hill , be singing above : we that are climbing up , must be groaning all the way . the anthems in-the up per quire , the church triumphant , are all hymns of joy : the militant part must bee content with sad tunes in this valley of tears . not that the blessednesse of immortality is no more perfect , but that it needs a foil of perplexity to set it off . not that the joy of heaven is no more sweet , but that it needs the sowreness of the world to give it a tast . not that the peace and plenty of canaan , required the wants and molestations of this wildernesse to commend it . but so it pleaseth the almighty king , who of his own free grace doth give the preferment , to interpose the conditions : that the sorrow and ingloriousnesse of this world , should be the throughfare to the glories and joyes of his kingdome . for if it pleased him to consecrate the prince and captaine of our salvation through sufferings ; what priveledg can the common souldiers and subjects expect ? deus filium habuit unum sine peccato , nullum sine flagell● . wee that hold our inheritance in capite , have no other title to it then christ had before us ; by suffering . when we consider david and his troubles , we say . ecce dolores viri , behold the sorrowes of a man . but when we consider the sonne of david , and his passion ; we say , ecce vir dolorum , behold the man of sorrowes . indeed , if the one ballance were full of sorrows , and the other quite empty of comforts , there were an unequall poise . they that do not finde some joy in their sorrows , some comfort in their dejections , in this world , are in a fearfull danger of missing both in the next . but as it is said in case of bodily sicknesse ; if the patient and the disease joyne , then in vaine is the physician : if the disease and the physician conspire , then wo be to the patient : but if the patient and the physician accord , then vanisheth the disease . so we may observe in spirituall distempers : if the soul and sorrow desperately combine , then the spirit departs , the physician is grieved : if god and sorrow joyne ▪ in anger , in anguish ; the former justly , the other sharply , then wo to the soul , for that cannot be comforted : but if the soul by faith , and god by grace , unite themselves , then away flies sorrow , for that is expelled . here davids soul joynes it self with the spirit of consolation ; and sorrow loseth the day , the end is comfort . in the multitude of my thoughts within mee , thy comforts delight my soul . here is a twofold army , one marching against another : seditio , and sedatio : an insurrection , and a debellation ; a tumult , and the appeasing of it : a band of thoughts assaulting , and an host of comforts repelling , resisting , protecting . there is a multitude of those thoughts , and no lesse is the number of these comforts . those troublous thoughts have got into the citadel of the heart , apud me , within me : and these consolatory forces have entred as farr , even into the soul ; they delight my soul . those thoughts fight under the colours of flesh and blood , but these comforts under the banner of god ; they are my thoughts , but thy comforts : the cogitations of man , the consolations of jesus christ . 1. look upon the adversary power ; in the multitude of my thoughts within me . 1. o that they were some externall grievances , a forraign warr , no domestick , intestine , civill broiles ; not turbulent thoughts . 2. or if they be thoughts , rebellious , heart-breaking cogitations ; yet that there were but some few of them , that they might be sooner suppressed ; not so numerous , not a multitude of thoughts . 3. or if they must bee thoughts , and a multitude ; yet that they had chosen some other place to rise in , not my heart , the fort , or court , or bedchamber of my spirit ; that they had not presumed unto so bold approaches , as to mutine apud me , within my heart , nearer and closer to mee then mine owne bowels . but now , to bee thoughts , of so tumultuous a nature : multitudes , of so mighty a number : within me , of so fearfull a danger ; without vent , composition , or quiet ; here is a ful anxiety . 2. view the defensive forces ; and in the midst of this conspiracy make room for preservation ; thy comforts delight my soul . 1. they are comforts : against litigions and unquiet thoughts , a work of peace ; comforts . 2. they are not scant & niggardly ; but against amultitude of thoughts , many comforts ; and every one able to quell a whole rout of distractions . 3. they are thy comforts ; not proceeding men or angels , but immediately from the spirit of consolation : against my sorrows , thy comforts . 4. they do not onely pitch then tents about me , or like a subsidiary guard , environ me : but they take up their residence in the heart of my heart , in my soul . these refresh more then the other can offend : against the thoughts in my heart , thy comforts delight my soul . thus if we be not entred into aceldama , a field of blood ; yet we are got into meribah , a field of strife ; or the mountains of ●ether , a field of division : not unlike that of rebecca's womb , where jacob strove with esau for the victory . we have seen both the armies ; now let us martiall them into their proper ranks , setting both the squadrons in their due stations and postures ; and then observe the successe or event of the battell . and because the malignant host is first entred into the ground of my text , consider with me , 1. the rebells or mutiners , thoughts . 2. the number of them ; no less then a multitude , many thoughts . 3. the captain , whose colours they bear ; a disquieted mind ; my thoughts . 4. the field where the battel is fought ; in the heart ; apud me , within me . in the other army we find . 1. quanta , how puissant they are ; comforts . 2. quota , how many they are , indefinitely set down ; abundant comfort . 3. cujus , whose they are ▪ the lords , he is their generall ; thy comforts . 4. quid operantur , what they do : they delight the soul . in the nature of them ; being comforts , there is tranquility : in the number of them , being many comforts , there is sufficiency : in the owner of them , being thy comforts , there is omnipotency : in the effect of them , delighting the soul , there is security . there is no fear in them , for they come for peace ; they are comforts . there is no weaknesse in them , for they come in troopes , they are many comforts . there is no disorder in them , for the god of wisdome is their captain , and leads their forces , they are thy comforts . there is no trouble in them , for they evangelize joy , they delight the soul . 1. the rebells are thoughts . man is an abridgment of the world , and is not exceeded by it , but in quantity , his pieces be not pauciora , sed minora . if all the veins of our bodies were extended to rivers , our sinews to mines , our muscles to mountaines , our bones to quarries of stone , our eyes to the bignesse of the sunne and moon , and all other parts to the proportion of such things as correspond to them in the world ; man might stride over the sea , as the hebrews fained of adam ; the aire would bee too little for him to move in , and the whole firmament but enough for this starre ; yea indeed , this little world would be the great one , and that great world appear but the little one . there is nothing in the world for which we may not find some answerable part in man : but there is something in man for which we can find no answerable part in the world : i need not say part ; for the whole world is not able to give any representation . man hath a soul , made after the image of god : of this the world can yeild no resemblance . the world produceth innumerable creatures ; man yet in more abundance . our creatures are our thoughts , creatures that are borne gyants ; that can reach from east to west , from earth to heaven . these can survey the whole earth , bestride the ocean , comprehend the vast air , and span the very firmament . how capable , how active is the soul of man ! it is even comprehensive of universality , and hath virtutem ad infinita : nature hath set no limits to the thoughts of the soul . it can passe by her nimble wings from earth to heaven in a moment it can be all things , comprehend all things , know that which is , and conceive of that which never was , never shall be . the heart is but a little house , and hath but three chambers , yet there is room enough for a world of guests . god , the creator of all , made this soul in a cottage of clay , and this soul is a kind of creator too : for though it dwell in a close prison , it can produce creatures , thoughts : and any one of these creatures can move with the heavens , move faster then the heavens ; over take the sun , and overgoe the sun ; contemplate that which the sun never saw , even the dreadfull abysse of hell , and a glimpse of the glory of heaven . so various and innumerable are the thoughts of man , that hee had need of an astrolobe , to marke in what height and elevation they are ; and so either to advance them , or stoope them , as they deserve . there be three sorts of actions proceeding from the soul : some internal and imma●eriall , as the pure acts of our wits and wills ; some external and materiall , as the meer acts of our sense others mixt , between both , and bordering upon both the former ; which saint augustine sayes , the greeks call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the latines perturbationes . as the heart inspireth one and the same strength and life into all the parts of the body , for the better discharge of their diverse functions ; though all the parts do not receive it in the same degree . the stomack by the vertue it receiveth , is made able to digest : the liver , to concoct the nutriment into blood : the spleen like a spunge , by sucking up the melancholy spirits , to purge the vital parts . so the soul breeds all these creatures , gives life to all these thoughts ; yet according to their severall acts and offices , they have several names . if they be sensitive , we call them passions : if sensuall , lusts : if fantasticall , imaginations : if reasonable , arguments : if reflective , conscience : as they are evill , the suggestions of satan : as good , the motions of the holy ghost . as the world produceth vipers , and serpents , and venemous creatures , wormes and caterpillars , that would devour their parent : so the soul breeds noxious and mutinous thoughts , that are like an earthquake in her bowels ; and whiles they maintain civil broiles and factions , one against another , she feels the smart of all . some thoughts be the darts of satan ; and these non nocent , sinon placent : we cannot keep theeves from looking in at our widowes , we need not give them entertainment with open doors . as the hermite said , he could not hinder the birds from flying over his head ; but he could keep them from building their nests in his haire . wash thy heart from iniquity , that thou maist bee saved : how long shall thy vain thoughts lodge within thee ? they may be passengers , they must not be sojourners : god hath made a statute against such inmates : it is an unblest hospitality that gives them lodging : he is no friend to the king that harbours these seminaries . other thoughts are the motions of gods spirit ; and these must not only be guests , but familiar friends : salutation is not here enough , but glad entertainment , welcome , and indulgence . let no man like himself the better for some good thoughts : the praise and benefit of these motions is not in the receit , but in the retention . easie occasions will fright away good thoughts from a carnall heart : like children , which if a bird do but flie in their way , cast their eye from their book . but davids thoughts here were anxious , commotive thoughts ; otherwise they stood not in such need of comforts . it is likely that they were either timoris , fearfull thoughts ; or doloris , sorrowfull thoughts : thoughts of fear for what might bee , or thoughts of sorrow for what already was . the thoughts of fear are troublesome enough as the ill affections of the spleen do mingle themselves with every infirmity of the body : no lesse doth fear insinuate it self into every passion of the mind . david might find this complication in his thoughts : i will please saul with my harpe : but then fear replies , he will strike me through with his javelin . he will give me his own daughter in marriage : but fear says again , how if this prove a fatall dowry , if this match be my snare ! i will refuge my self with achish at gath : yet what trust is there in infidels ? i will lie hidden in keilah , or hachilah ; but fear suggests , how if the ziphites discover me ? what shall i do ? whither shall i go ? where shall i rest ? these were thoughts that stood in great need of comfort . the thoughts of sorrow are yet more distractive ; and such were this royall prophets : as our vulgar reads ; in the multitude of the sorrowes that i had in my heart . what was the cause of those griefs : the slipping of his foot , his errors , his deviations , his sinnes . other sorrowes may disquiet the soul : none but these have the promise to be comforted . as in martyrdome , it is not the sword or torture ; not what we suffer , but why , that makes us martyrs . so in our sorrowes , it is not how deep they penetrate , or how sharply they cruciate , but wherefore , that approves their goodnesse . if our sins be the why of our sorrowes , we are blessed . blessed are they that thus mourne , for they shall be comforted . vaine are the sighes and groanes that proceed onely from the thought of worldly losses . a medicine that cureth the eyes , we say , was made for the eyes , and for nothing else . we lose our wealth , and sorrow for it ; will sorrow recover it ? wee are despised or abused , and grieve for it i : will grief right us ? we bury our friends , and mourn for them ; will mourning restore them to us ? we are crossed by our unruly children , and weep for it : will weeping rectifie them ? we are anguished in our bodies with paines and sickness , and are sorry for it : will sorrow heal us , nay wil it not rather hurt us ? all our thoughts , and cares , and griefes , and tears can do us no good , no relief in these calamities : sorrow was not made for these things . but we sin , and offend the lord ; and we are sorrowfull for it ; here is the disease for which sorrow is the proper remedy : penitent sorrow shall take away sin . quamvis peccavit david , quod silent reges : tamen poenitentiam egit , flevit , jejunavit , quod non solent reges : saith saint ambrose , who wrote him an apologie . while the ground of our lesson is our sinne , the choisest descant on it must bee our sorrow . our thoughts and griefes may bee many ; but if they bee not spent upon our sinnes , wee shall not bee comforted . 2. the number of them is a multitude : wee may say of sorrows , as it is said of shrewd turnes ; they seldome come single . like a volley of folding waves , one tumbling upon the neck of another ; all threatning to overwhelme us : undae super advenit unda . it is too scant a name which leah gave her son , calling him gad , a troope cometh : and but enough , what the demoniacke answered christ : my name is legion , for we are many . if they were a multitude , and not sorrowes ; the more the merryer : if they were sorrows , and not a multitude , then the fewer the better cheare . but to bee disquieting thoughts , and a multitude , makes up a terrible agony . many are the troubles of the righteous : great or many , a great many , a great deal too many ; but for the comfort of the deliverance . when jobs afflictions began , they came in troops and hurries . so thick that hee could scarce take breath : one messenger pressing in with his-wofull relation , before the other could have ended his sad tale : while he was yet speaking . how did that fugitive prophet amplifie and aggravate his dangers ? thou hadst cast mee into the deepe , in the midst of the seas , and the flouds compassed me about : all thy waves and billowes passed over mee . it was no shallow river , but the sea : not neare the shore , but in the midst of the sea : nor was he floting on the waves , but plunged into the deep or bottom ; the flouds compassing , the billows overwhelming , to keep him down . i need not travel for exemplifications . let him be our instance , that spake what he felt , and felt what he spake ; sorrowes enough to break any heart , but that which god had framed according to his own . his sonne amnon ravisheth his own sister , and is murdered by his own brother : that murder is seconded with treason , that treason with an incestuous constupration : the insurrection of his own son hath driven him from his house , from his throne , from the arke of god all this went near him : that son is slain by his servant , and that went nearer him . in what a miserable perplexity may wee thinke the heart of this good king all the while ? here was thought upon thought , thought against thought ; how at once to spare the sonne of david , and to save the father of absolom : fear against hope , north against south , wind against tide , arma armis contraria , fluctibus undae ; a multitude of thoughts , able to rend the heart in pieces , but for that recollection of mercy , thy comforts delight my soul . not seldome fares it thus with us ; thought calls to thought , jealousie to fear , fear to sorrow , sorrow to despaire ; and these furies leap upon the heart as a stage , beginning to act their tragicall parts . man hath more wheels moving in him then a clock : onely the difference is , that the wheeles of a clocke move all one way ; whereas his faculties , like the epicycles , have a rapt motion : his sensitive appetite gives him one motion , his fantasie another , his reason a third , and his imperious , impetuons will crosseth them all , driving the chariot of his affections with the fury of jehu : he desires , and thinks , and chuseth , argues , consents , and dislikes , and makes more businesse then time it self . there are not so many houres in a year , as there may be thoughts in an hour . the philosopher that had shamed himselfe by weakly disputing with adrian the emperour , thus excused himself to his friend ; would you have me contend with him , that commands thirty legions ? alas , what can quiet that soul , which is distracted with such legions and multitudes of thoughts , and throngs of sorrowes ? 3. the captaine of this troublesome rout is himselfe ; my thoughts . from what suggestion soever our thoughts come , wee call them our own : whosoever begot the babe , the mother calls it her own child . indeed , the praise and propriety of good motions we ascribe onely to god , without whom wee cannot so much as think a good thought : as the channell may gather filth of it selfe , but it cannot have a drop of pure water but from the fountain . bad suggestions , though they proceed from satan , we call them our own , because they are bred in the womb of our natural corruption : stubble is blown by the winde into the fire , and being inflamed , it becomes fire . the divel tempted david to sin ; yet he calls it his sin ; not satans , but his own ; i will be sorry for my sinne . however epictetus could say , when evil happens to a man , one of the vulgar would blame others , a young philosopher would blame himself ; but one that had dived into the depth of nature , would blame neither the one , nor the other : yet a christian hath learned to blame himselfe ; as knowing that all his sorrowes proceed from his sins . my thoughts : thus easie is it with god to make a man become his own punisher . under whose regiment are all these troubles ? under my selfe , my thoughts . as god threatens tyre , that ancient and glorious city ; that her owne feet shall carry her a farre off to sojourne : our own feet shall carry us , our own creatures torment us : like diamonds , we are cut with our own dust . when david had numbred the people , his own heart smote him : god finds the rod within us , wherewith to scourge us . as some vapor engendred in the cavernes of the earth , struggles for vent ; and being barred of free passage , causeth an earthquake in the foundations that bred it . or as some fiery exhalation wrapp'd up in the bowels of a thick cloud , breakes through that watry resistance , and del●●ers it self to the world with a dreadful noise . so the griefs and perturbations begotten by our own lusts , become terrours within us , and rend our very hearts , till they get vent by confession and repentance : thus do we muster up forces against our own peace . we pray , lord deliver us from our enemies ; and in that number we do wrap up our unthought of selves : for we are our own enemies . turn thine hand upon mine enemies : for thou canst do it with the turning of an hand : deliver me from the evil man : who is that ? saith s. augustine : he is not far to seek : libera me ab homine malo , that is , à meipso : deliver me from the evill man , that is , from my self : i am the aptestto beget destruction upon mine owne soul : no enemy could hurt us , if we were our own friends . but we must not extend it so farre upon this holy king : they were thoughts indeed , and thoughts of sorrow , but of godly sorrow : and he calls them his own , to shew his neere acquaintance with them , my sorrowes . he was not a stranger to his own soul , his heart was not dead flesh . satan had given him a fall , and he felt not that : sin had given him diverse falls , and he felt not them , neither : at last god undertakes him , wrastles with him , and he gives him a fall too : he felt that , yea and that made him feel all the rest . now is he sensible of every pang and stitch : the least thorne makes him smart , and he cryes out of the multitude of his sorrowes . there be some that can drowne their griefes in wine and musick , as they did in hinnom , the cry of the infants with the noise of the instruments : as if they would forget that they are the owners of their own thoughts , because they trouble them . many deale with their soules , as some old women do with looking glasses : they turne the wrong side toward them , that they might not see the furrowes of their own faces . they are loath to think of a reckoning , least they should despaire of making even the arrerages . men have the courage to dare to sin , but they dare not look on their soules as they are polluted with sin . i have heard of a melancholy man , that would not beleeve he had a head , till his physician made him a hat of lead , and put it on : which with the weight inforced him to cry , o his head . so men lost in sensuall pleasures , scarce remember that they have a soul within them , untill miseries , like talents of lead , or quarries of stone , with their heavy pressure squeese out a confession . nothings be so neer as a man and his soul : tot a domus duo sunt ; the whole houshold is but two : yea , why should they be called two ? we may say in a right sense , mens cujusque is est quisque : every mans soul is himselfe . if there be any division , sin made it : a just punishment , at qui nollet cum deo uniri , non pos●it in semetipso non dividi . all these quarrels and brawles may thanke sinne : that is the makebate betwixt god and us , betwixt us and our selves . but that man and his soul be grieuously fallen out , that will not speak one to another : when he shall passe a whole day , and not aske his soul how she does ? this were too much betwixt man and wife : when he shall he down in his bed , as the beast doth in his litter , without bidding his soul good-night : when he shall have fowled and besmeared his soul with the nasty aspersions of lusts , and not sweep out the dust before he shut the door , not wash his soul with tears , before his eye-lids be closed down with slumber : yea , when he shall have wounded his soul with blasphemies and uncharitable injuries , and then throw it down in a deluge of drinke , as it were weltring in the own gore , without calling for repentance , the chirurgion to dresse it . what madnesse and selfe-hatred is this ? when the soul may not have leave to think over her own thoughts ; to reflect upon her self , to search her own bruises , to survey the multitude of her sorrowes , and feel in what need she stands of comforts ? that , plerisque notus , ignotus moriatur sibi ? but the children of god have learned to commune with their own hearts , to examine every thought , and to weigh every desire in the balance of the sanctuary . whether they find themselves pensive or joyfull , they wil search the cause : as rebecca said , when she felt the children struggle in her wombe , why am i thus ? whether fear or hope , joy or pain have invaded my thoughts , let me aske my soul the reason , why am i thus ? the fathers were excellent good at this : they had their confessions and soliloquies , familiar conferences with their own hearts ; that when a man reads them , hee would think they kept no other company but themselves . conference with others may make us wise or learned , but conference with our selves is the way to make us holy . tell thy conscience of all suggestions , as the chast wife ( after some peremptory denyalls to her impudent tempter ) professed to tell her husband of those sollicitations : such and such be my thoughts , thus and thus they haunt me , what shall i do with them ? indifferency is no lesse then selfetreachery , in matters of such consequence , that come so neere mee , as to bee apud me . 4. within me , for this is the field where the skirmish is fought ; within me . it is unhappy when souldiers march over the palaces of peace and seats of justice , where the senators of counsell use to sit . if there must be warre , yet let it be in forrain countries : or if it will bee in our own land , yet let it proceed no further then the borders : but when it is gotten into the chiefe city , though it bee subdued , it will cost a dear victory . as pyrrhus , when his friends congratulated his victory over the romans , with a great losse of his own side ; replyed ; yes , but if we have such another victory , we are undone . there is no penitent heart , that hath felt the bitternesse of these combates , remembring what sighes and sorrows , what groanes and tears it cost him to make his peace , but would be loth to be put to the charges of such another conquest . durius ejicitur , quam non admittitur hostis : sinne may be kept out with ease , but will not bee driven out save with wofull expences . within me : not before mee , as the host of the philistims lay before saul ; not behind me , as the chariots of egypt came thundring behind israel : nor above me , as fabius maximus on the mountaine above hanibal ; imminet nubes , a cloud hangs over me : not round about me , as the syrians compassed dothan to take elisha : but within me . without were fightings , within were feares : and those fears within , were worse then those fightings without . there are externall calamities able enough to shake the most fortified soul : but summus dolor ab intus . saint paul reckons up twelve of his inflicted sufferings , nine dangers , eight continued passions : yet as if all these were scarce worth putting into the catalogue , he addes ; besides the things that are without , he had an inward trouble : the care of the churches , seeking the lost , rebuking the proud , comforting the dejected : here was the pain . within me . there may be bellum intestinum , a kind of unkind battell ; where victi victoresque invicem dolent : the soul bespeaking her affections , as jocasta did her quarrelling sons , bellageri placuit , nullos habitura triumphos . according to our saviours prediction ; a mans foes shall be they of his owne houshold . intra me est , quod contra me est : that is within mee , which is against me . we say , he wants an enemy that fights with himself : and because he fights with himselfe , he wants no enemy : sibi pessimus hostis . with externall assaults we may grapple , threatned mischiefes we may prevent ; from persecutours too potent for us , we may hide us : but who shall keep us from our selves ? nescis temeraria , nescis quem fugias , ideoque fugis : whithersoever wee remove , we carry our sorrowes with us . outward afflictions are a warre , turbulent affections a worse warre : both against us , but this later is within us . he needs no other misery , that is troubled within himselfe . aske not the anger of heaven , nor the trouble of earth , nor the dangers of the sea , nor the malice of hell , against him whom the anguish of his own thoughts have beaten down . he wil say to all other miserable complainers , you are happy . outward things may go crosse with us , and yet the peace of the soul remaine sound : but a wounded spirit who can beare ? who can cure ? as mans heart is the first that lives , and the last that dies : so it is the first that satan assaults , and the last that he gives over . yea , were there never a divel , the heart hath an ill spirit of its own to vex it . as some boroughs of this land plead a priviledge , that they can hang and draw within themselves : mans heart is such a corporation ; it can execute it self within it self , without any forrain judge or executioner . if wee look no further then among the multitude of our thoughts ; might we not make a shift to think our selves to hell ? if we had neither hands , nor eyes , nor feet , would not our hearts find the way thither ! within me . the proper seat and lodging of these troublesome inmates , the thoughts of sorrow , is the heart : whithersoever they wander , there they center . vagabonds taken roguing out of their own precincts , are sent with a pasport to the town where they were borne ▪ there they must be kept . extravagant thoughts may rove up and down , but back again they must to the heart : the house that hatched them , must harbour them , must answer for them . as all faculties of sense have their severall seats : seeing is confined to the the eyes , hearing to the ears , feeling to the flesh and sinews : so these perturbations are limited to the heart . the locall seat of the sensitive apprehension is the braine ; of the sensitive affection , the heart . in the former is softnesse and moisture , fit to receive intelligible formes : in the other are fiery spirits , fittest for passionate and affectionate thoughts . my spirit is overwhelmed , and my heart within me is disolate : in such a distresse , let sense informe reason , reason speak to will , will to conscience , conscience to faith , faith to christ , and christ to his father ; and they will both send the holy ghost to comfort us . if there bee a fire in the heart of a city , all the suburbs will come in to quench it . this fire may burne within , but it will breake out . it is as easie to stifle thunder in the cloud , or fire in powder , as sorrow in the heart . it will have eruption , either by the voice in cryes , or by the eyes in tears , or by the speaking silence of the look in a dejected heavinesse . the seat of sorrow is the soule ; but it will overflow the boundaries . why art thou cast downe , o my soule ? none aske their eyes why they weep , or their voices why they lament , or their hands why they wring themselves : but anima , quare tam tristis ? o my soul , why art thou disquieted within me ? we see now the full advancement of the misery ; the thoughts of sorrow , an army of those thoughts , the combination of that army , the terror of that combination : how miserably must the country suffer where these rebels march ? who can tell the taking of that heart , which feels this combustion within it selfe ? these be our enemies , where are our friends ? the day is like to be fatally disastrous , if we have no defensive forces . yes , the lord shall fight for us , and we will hold our peace : as moses comforted israel when the choice was hard ; whether to trust the fury of the sea before them , or of the egyptians behind them ; fear not , stand still , and see the salvation of the lord ; thy comforts delight my soul . now are the white ensignes of mercy displayed against these bloody streamers : never to a handfull of men almost famished in a fort , did the tidings of fresh aid to raise the siege , arrive more welcome . lord , if thou hadst been here , my brother had not dyed . though this multitude of oppressours overlay my heart , yet lord , if thou comest , my soul shall not perish . let your patience sit out the successe of the battell ; and though i wish you not such conflicts ; yet if they do come , may you never fail of such comforts . thy comforts delight my soul . 1. quanta , they are no lesse then comforts : not presumptions , nor promises , nor meer hopes , but solid and sensible comforts . god made comfort on purpose for sorrow : as mercy would want a subject to exercise upon , but for misery . the blessed angels are not said to bee comforted ( as we use the word ) because they never knew what heavinesse meant : they are conserved , they are confirmed , not ( properly ) comforted . there may be joy without any antecedent sorrow ; as the angelicall spirits ever were , and ever shall be filled with unspeakable joy . but comfort is the proper physick for trouble ; this happy nature was not ordained but for sorrow . there be some that ducunt in bonis dies suos , that have their wayes strawed with roses and violets ; who move onely the paces of pleasure : these have no need of comfort . what physician ministers cordialls to the strong and healthfull constitution ? it is the broad through-fare of the world , which the divell is so studious to smooth , that he leaves not a pebble in the way to offend them : as if he were that tutelar angel , who hath a charge to look to them , that they dash not their foot against a stone . if they sigh , he sings to them : if they sleep , he sits by them ; whispering to all troubles , ( as the the spouse to the daughters of jerusalem ) i charge you , o ye transgressions of his heart , waken him not till he please : let there be no noise of fear , no alarme of repentance , no susurration of conscience to molest him : peace , peace , lie down in peace , with thy warme sinnes cleaving to thy bosome . the prophet gives you their character ; they lie upon beds of ivory , and eat the lambs out of the flock , and calves out of the stall ; they chant to the sound of viols , and daunce to instruments , and drinke wine in bowls ; what should these men do with comforts ? joy , and nothing else but the voice of joy resounds in their habitations . it is poor afflicted joseph , not they , that needs comfort . consolation then is made for sorrow ; and not for every sorrow neither . some is produced by no other cause but temporall losses , paines or injuries : so esau may mourn long enough without recovery of his fathers blessing . worldly sorrow bringeth death , not delight to the soul . many weep , as rachel did in ramah , for her children , because they were not : but they neither are , nor ever will be comforted . there are tears that got sinfull esau nothing , and there be tears that got sinfull mary salvation . if the sorrow that swells our bosome with sighes , and is ready to burst our hearts , be spent upon our sins , it shall be sure of comforts . are we full of griefe within , and find no vent but by the groanes and tears of repentance ? god may let us bleed for a while , till we be throughly humbled : but then , like the woman , the pangs of whose travell be over , the sonne of joy shall be borne in our souls , even that son which the blessed virgin bore from her womb ; filius dilectionis , filius delectationis , jesus christ . 2. quota , there is a plurality of them ; many comforts . what should encounter with sorrow , but comfort ? comfort therefore it is for the nature . what should oppose a multitude , but a multitude ? many comforts therefore they are for their number . are we troubled with the wants and miseries of this life ? we have a comfort for that : the lord is my portion : he is my shepherd , i shall lack nothing . do we sinke under the burden of our transgressions ? we have a comfort for that : mary magdalen heard it , to quiet all her stormes ; thy sinnes are forgiven thee . are we haunted with temptations , hurried with persecutions ? we have a comfort for this ; i will be with thee in trouble , saith the lord . let your christian experience supply here my defects of remonstance : i will summe up these comforts in a word : the lord is gracious , and mercifull , slow to anger , and of great kindnesse , and repenteth him of the evill . we read of certain fair havens neere candie : here be five fountains of comfort , like those faire havens ; as welcome for harbour and rode of a sea-beaten conscience , as ever the bosome of mother was to the tender infant . drink at the first fountain , the lord is gracious , free in his favours : if your thirst be not satisfied , go to the second ; he is mercifull , he hath bowels of commiseration : if not yet , presse to the next ; he is slow to anger , hard to conceive it , not willing to retaine it : wish we more ? hee is of great kindnesse , in the number and measure of his blessings : there is yet another well of comfort behind ; repenting him of the evill : full often doth he turne aside his blowes , and is easily intreated to have the rod pull'd out of his hands . david , to encounter with the gyant , took five smooth stones out of the brooke : here is the brooke , and these the five smooth stones : let them not lie in the channel unused , but put them in your vessels , bear them in your hearts : whensoever you are defied and assaulted by that monstrous philistim , satan ; one of these comforts , like davids stone , shall sink into his forehead , and confound him . how happily do these comforts meet with those sorrowes ! we are troubled with the sense of our sins , and of gods judgment upon them : how should his justice acquit us ? yet there is comfort ; the lord is gracious , and cannot deny himself . but we are unworthy of this grace , because wee have turned it into wantonnesse : yet there is comfort : he is mercifull , and sheweth most pity where is most need . but we have multiplied offences , and continued in our sins to our gray hairs : yet there is comfort : he is slow to anger , evermore blessed for his long sufferance . but our iniquities be not of an ordinary quality , they are hainous and intolerable : yet there is comfort , for he is of great kindnesse ; our wickednesse cannot be so great as his kindnesse : of that there is no comprehension . but we are out of his favour , because he hath smitten us , our bodies with sore diseases , our souls with agonies , our families with privations : yet their is comfort , he will repent of the evil . in the hour of death , when the senses are past working , the understanding asleep , the body in a cold and benummed sweat , these comforts never leave us , return unto thy rest , o my soul . our comforts vie number with our sorrowes , and win the game . the mercies of god pass'd over in a grosse summe , breed no admiration ; but cast up the particulars , and then arithmetick is too dull an art to number them . as many dusts as a mans hand can hold , is but his handfull of so many dusts : but tell them one by one , and they exceed all numeration . it was but a crowne which king solomon wore : but weigh the gold , tell the precious stones , value the richnesse of it ; what was it then ? jerusalem was but a city : but goe round about it , marke the towers , tell the bulwarks , observe the magnificent buildings : so consider the infinite variety of these comforts ! come , and i will tell you what god hath done for my soul : i never felt that sorrow , for which hee gave me not a soveraign comfort . sennacherib invaded israel with a mighty host ; yet the undaunted courage of hezekiah found more with him , then could be against him : and sennacherib found it so too , to his cost , when he lost almost two hundred thousand of his army in one night . the prophets servant rising early in the morning , sees the city besieged with a fearfull host of foot , horse , chariots : his eyes could meet with nothing but woods of pikes , walls of harnesse , and lustre of metalls , and hee runs in with this affrighting newes to his master , alas , what shall wee doe ? quiet elisha sits in his chamber as secure , as if all these had been the guard of israel , sent for his safe protection ; fear not . this was an hard precept : as well might he have bidden him not to see what he saw , as not to fear seeing so dreadfull a spectacle . but the taske is easie , if the next words find beleefe ; they that be with us , are more then they that be with them . if the eyes of our faith be as open as those of our sense , to see angels as well as syrians , to perceive comforts as well as sorrowes , we cannot be appalled with the most unequall number of enemies . many , o lord , are thy wonderfull works which thou hast done for us , they cannot be reckoned . o god , what is man , that then art so mindfull of him ? yea , o man , what is god ; that thou art so unmindfull of him ? all the workes of god are excellent , and ought to bee had in remembrance : alas , that wee should ever forget any of these workes , that are of mercy and comfort which hee hath done for our souls : for he alone hath done them : that is the next point . 3. cujus , whose they are ; thy comforts . troubles may be of our own begetting : but true comforts come onely from that infinite fountain , the god of consolation ; for so he hath stiled himself . the eagle at her highest flight will not lose the sight of her young ones : if she perceive any danger approaching , down she comes amain to their defence . christ is indeed ascended up on high ; yet he hath a favourable eye to his servants below : no saul can breath out threataings against them , without a quid me perfequeris ? nec timeas hostem fortem , qui ducem habes fortiorem : let god arise , and let his enemies be scattered : there is none that fighteth for us , but only thou o god . cujusquam est rem publicam movere , dei solius quietare . our owne hearts can distract themselves , there is nothing to settle them , but what the god of peace puts in . who can reconcile a man fallen out with himself ? yea , fallen from himself ? none but the god of comfort : who when the earth was void , without form , darknesse on the face of the deep ; day and night , land & water undistinguished , could reduce all this mishapen chaos of the world to form and order : when father , mother , brethren , kinred , friends , neghbours , and a mans own heart forsakes him , then god takes him up . the structure of jericho was not more pleasant , then the waters were unwholsome , and thereby the soile corrupt : elisha cures them with a cruse-full of salt : our hearts are ful of thoughts , but they be noxious : yet if god throw into those fountains a handfull of saving grace , we shall bee whole . our sorrowes too often would break our hearts , but ( o god ) for thy comforts : it is thou onely that canst make these weake vessels hold such scalding liquours , and not burst . there is combustion of these thoughts within us , til god part the fray , and pacifie the tumult : as when scholers are loud in brawls , the very sight of their master husheth them . when my heart , like the sea in a storm , is troubled ; the winds raging , the waves roring ; thy comforts , like christs command , turns all into a calme . i thought on thee in the night season , and received comfort . in the night , the region of fear : in darknesse , the opportunity of despaire : in solitarinesse , the full advantage of sorrow : upon an unsleeping bed , the field of troublous thoughts : yet i did but think on thee , and before i came to meditate , to pray , to send up my soul unto thee , in that first thought i received comfort . o how short do all worldly things come of this sufficiency ? if the heart bee wounded with sorrow , in vain is all the chirurgery of nature . gold is no restorative , riches no cordial , yea they may be a corrosive : wee say to wine , thy spirits are dull ; to laughter , thou art mad : musick grates the ear , and physick loathes the palate : company is tedious , and solitude dangerous : alas , what hope can there be , till the god of comfort comes ? sauls evil spirit will not leave him , til he be dispossessed by davids harpe : wee finde as much ease , when wee rest our hearts upon temporall things , as hee that laid him downe to rest upon the cold earth , with a pitcher under his head : and finding the pillow too hard , he rose and stopped it with feathers , thinking that then it would be wondrous easie . so be all temporary things to the soul , even when they are filled with the choicest mirth , nothing but vanity and vexation of spirit : not only vanity in their entertainment , but vexation in their farewell . yet , o lord , thy comforts 4. delight the soul ; which is the last circumstance , the effect of all . all gods warre is for peace : pacem habet voluntas , bellum necessitas . wee should never have felt such a conflict , if god had not intended us such a conquest . sin disquiets the heart ; yet through his grace , this disquiet breeds repentance , repentance procureth forgiveness , forgivenesse restoreth peace , and peace delights the soul . the sharpenesse of the trouble advanceth the sweetnesse of the joy : as christs sufferings abound , so his comforts superabound . every penitent tear that falls from the eye , springs up a flower of comfort . look how full the vessells were of water , so full doth our saviour render them of wine . in hell are all sorrowes without any comforts : in heaven are all comforts , without any sorrowes : on earth , good and bad , sweet and sowre , miseries and mercies , sorrowes and comforts are blended together . if here were nothing but sorrows , earth would be thought hell ; if nothing but comforts , it would bee thought heaven . but that we may know it to be , as indeed it is , neither heaven nor hell , but between both , and the way to either ; we have a vicissitude of troubles and delights . that as of old they painted king solomon ; because learned men were divided in their opinions of him ; some casting him to hell , others advancing him to heaven : therefore a third moderate sort painted him halfe in heaven , and halfe in hell : so the christian , in regard of his sorrowes , seems halfe confounded ; and in respect of his comforts , halfe saved . but as indeed , solomon after all his errors found mercy ; so the christian after all his sorrowes shall find comfort . his beginning may seem troublesome , his proceeding not delightsome , but his later end is peace . marke the perfect man , and behold the upright ; for the end of that man is peace . his heart was troubled , his soul shall be delighted . as the grievances of the soul bee most dangerous in respect of their nature , so they are also abundant in their number . therefore let our care be to seek out that great elixar , that most soveraign and universall antidote and cordiall . one soul complaines ; i have obloquies , reproaches , calamniations cast upon me ; which render me contemptible to good societies . morality would thus argue with the heart . bee these imputations , thus charged upon me , true or false ? if true , let the integrity of thy future conversation so convince thy associates , that they shall both suspect those reports , and rest assured of thy constant goodnesse . but the divine grace applies a more virtuall medicine to thy conscience , which shall revive , either thy patience , or thy repentance . the soul shall argue with it self : if these imputations be true , here is work for my repentance ; i will weep in secret for my sins . if false , let them not trouble me : it is the slanderers sin , not mine : neither am i bound to father anothers bastard . but still upon this calumnie , the world condemns me : but thy faith and patience assures thee , that thou shalt not be condemned with the world . yea , there is yet a higher degree of honour belonging to thy patience . have not the best men been traduced ? was not the best of men , god and man blasphemed ? yea even upon the crosse , he was jeered when he dyed , by some of them for whom he dyed . thus do the comforts of god requite thee ; that in all this thou art ( in thy measure ) conformable to the sufferings of christ . so dost thou allay all these furious tempests with one breath of faithfull ejaculation ; thy comforts delight my soul . another complains ; i am fallen from an affluent estate , to deep indigence . i have kept hospitality , to entertain friends : and made charity the porch of my house , to relieve the needy ones . the vessell of my meanes is now drawn out to the bottom , there is not sufficient provision left for my own family . inquire of thy heart , whether this decay did not come by thy own riot , or through the vain-glorious affectation of an abundant hospitality . if this , or that , or any other habituall sin , were the cause of it , begin with mortification there . first , mourne for thy sinnes : then faithfully depend upon thy creators providence , and thou canst not faile of convenient sustenance . but it may be , that this is not the complainants case : he is not taken with a tabe or wasting of his substance ; like a scarce sensible consumption of his bodily vitalls . but his fall is with a precipice ; from a sublime pinacle of honour , to a deep puddle of penury . such was jobs condition , so did he fall ; from being rich and happy in the adverb , to be poor and miserable even to a proverb . he had not only abundance of good about him ; but omnia bene , all went well with him . yet how suddenly did he fall from this abundant prosperity , to the depth of miserable poverty ! did he now follow the suggestions of that corrupt nature , which lay in his bosome , and whispered to him on his pillow ; curse god and die ? no , but he apprehended the inspiration of grace ; blesse god , and live . so his last dayes were better then his first . that infinite mercy did so crown his patience with triumph , that his temporall estate was doubled . yea , but what posterity had hee left to enjoy it after him ? yes , for even the number of his children was doubled too . for besides those seven sons and three daughters , which were now with his father in heaven ; he had also seven sons and three daughters with himselfe upon earth . piety and patience cannot bee cast downe so low , but that the hand of mercy can raise it up againe . in the multitude of all my losses and crosses , o lord thy comforts have delighted my soul . but another , that hath heard all this sad story , and seen the comfortable end sent of the lord , is not satisfied , because himself is not redressed . like a coward in wars that looks for the victory , before he gives one stroke in the battell . what merchant looks to be landed in the place of traffick , before he hath past his adventure upon the seas ? still saith such a repiner ; i am in distresse , and want even necessaries . but still , thou , and we all , must suffer much more , before it can be said of us , here is the faith and patience of the saints . still o my soul , wait thou upon the lord , thy most faithfull creator : he will in his good pleasure , open his hand , and fill thee with plenteousnesse . be thou penitent before him , patient under him , confident in him , and thou shalt have a bundant cause to bee thankfull to him : thy end shall bee peace , and comfort in jesus christ . yea , even now , in this dead low waters of fugitive fortunes , my soul confesseth , that i have the highest wealth . for christs righteousnesse is my riches , his merits is my inexhaustible exchequer , his blood hath filld my veins with most lively vigour . my treasure is in heaven , where no violence can take it from me . stil and for ever , o god , thy comforts delight my soul . it is anothers complaint ; i am shut up in a close prison , where i can neither converse with others abroad , nor let in others to communicate with me , in this my confined home . the sparrow on the house-top hath more freedome then i ; for that , though wanting a mate , hath an open aire to flie in , and may so invite company to solace her , i have no society , but my disconsolate thoughts : no friend , to ask me so much , as how i do ? yet is thy soul at liberty : no barricadoed walls , no iron-gates or grates , no darke dungeons can imprison that . the jail is a strong prison to thy body , and thy body is but ( in a metaphoricall phrase ) a prison to thy soul ; thy body may not walke abroad , thy soul can . spite of all thy cruell creditors , and some unmercifull jailors ; she can break prison : she hath wings that can mount her through clouds and mountains , through orbs and constellations , and ( like to enoch ) walke with god , in a heavenly contemplation of his infinite goodnesse . my ears cannot hear those airy choristers , singing their creators praise in the groves : my soul , in speculation , can hear the anthems of angels in heaven . i may not hear the hosanna's of the church militant in our materiall temples below : i may conceive , that my soul hears the halleluiahs of the church triumphant above . i may not walk in the green pastures , and flowry medows on earth : my soul may move in the glorious and melodious galleries of heaven . thus o lord , though in my strictest confinement here below , thou hast given me large liberty above . still i will glorifie thee for all thy mercies , for thy comforts delight my soul . anothers complaint is ; i am vexed with a multitude of troubles . not the law of the sword , but the sword of the law hath disquieted me . let thy soul aske thy conscience this question : who did first breake the peace ? if thou hast first overwhelmed that truth , which should bee apparent , thou art thine own enemy : for truth smothered in wet straw , will at length overcome the danknesse of that suppression , and set on fire the smotherers . thou hast forsaken the truth , and art therefore forsaken of peace . there bee two chief preservers of the soul , under the almighty creator of it ; truth and peace . how invaluable are they together ; parted , how miserable ! truth is the precious stone : peace , the gold , wherein it is both set and preserved . truth is the glorious light of the sun ; peace , a clear and serene heaven . peace is a most beautifull body , whilst it containes truth , that more lovely soul . truth brings downe heaven to us , peace bears us up to heaven . both are sisters , the daughters of one father , god himself . do thou first recover truth : by continuall labour seeke it , with prayers and teares begg it , with the expense of much sorrow buy it , and then peace will come in to the bargaine : gods comfort shall again delight thy soul . another complaines ; i am cast out of doors : i have no harbour but the hedges ; nor lodging , but the fruitless ground . poverty hath sent out her excommunication against me : all that have an estate , are forewarned to shun my company . consider , when had jacob so sweet a nights rest , as when the pillow he laid his head upon was a hard stone ? then was that ladder set by him , by which his soul might climbe up to heaven in a vision , whereof before he had but the speculation . the angels were dancing those measures , and singing those raptures about him , which did in a manner angelifie him . his body lay on the bare earth , his soul with those spirituall wings of faith and love , was mounted above the clouds , above the orbs , even conversant in the highest heavens . when had elias more excellent provision then when his breakfast was brought him in the morning , and his supper in the evening , by a raven ? the messenger was homely , but the dyet was heavenly . it came from the table of that great king , whose hospitality feeds , not only men ; but even the fouls of the air , the beasts upon earth , and the fishes in the sea . the prophets lodging was but a field-bed , yet even then and there , the lyons were a guard about him , the tutelar angels did round him , and the divine providence preserved him . if we be destitute of other lodging , and be driven to the common earth , yet we have a house over our heads , not made with hands , but an eternall mansion in the heavens . there is also a canopy for us , a roof arched over with the two poles , and set with innumerable glistering starrs . yea ; there is an omnipotent love that protects us ; a materiall heaven encompassing us , and a spirituall heaven within us , the peace of a good conscience , assuring us , of our eternall salvation through christ jesus . this is a softer lodging then the cabbins of merchants , or the hamachs of sea-farers ; yea then the most curious beds that the harbengers can provide for princes . o how sweetly doth the christian rest , when he hears that voice from the oracle of goodnesse ; my grace is sufficient for thee , my comforts shall delight thy soul . but anothers complaint is ; i am perplexed with sicknesse : i am a marke against which paine shoots his arrows : i wast away with languishments , as ice is dissolved by heat into water . rest patient ; this consumption shall be consumed . death , that universall executioner of mankind , shall be executed . time shall cut off death , and eternity shall make an end of time . death shall have no grave left for his monument , or trophee of his victories : and the angel hath sworn , that time shall be no more . thy sicknesse may outlast thy physician , but thy soul shall outlive thy sicknesse , and nothing shall outlive thy soul . but the pangs of my body are so violent , that they assault me with distraction . fear not : they may beleaguer thee with distrust , but never overcome that faith , which thou puttest in this god of consolation . he is a most faithfull creator , and will servare depositum , keep that soul safe , with which the beleever hath instrusted him . the breaches of the body are the souls windows , and afford her a more clear prospect into heaven , inkindling her with an ardent desire to be with god in glory . jobs abundant sores would have bred in him a continuity of sorrowes ; but for that antidote of faith , and saving cordiall of hope , that his eyes should see his redeemer in blessednesse . the smiling sunne flatters the traveller out of his cloake , whereas the robustious wind causeth him to wrap it the closer about him . god forbid that christian religion should bee but a cloake : yet the outward profession of it is somwhat loosned by wanton healths ; and sickness wins it more inwardly to the heart . experienced merchants tell us , that in the hottest countreys , they find most comfort in the hottest drinks . a wonder to us that live in the cold climates : but that the suns adventitions heat so sucks out the radicall moisture and spirits , that it leaves the heart feeble , and destitute of the naturall comforts . it is a maxime in philosophy , that one heat avocates another : the greater , the lesse . the heat of the sun drawes forth the heat of the heart , and leaves it fainting . poor lazarus with his scraps and scabs , was yet in a better condition then the rich man with his princely wardrobe , and his costly viands . continued health hath maintained wanton desires and delights upon earth : but sicknesse hath sent many souls up to heaven . yea lord , even with sicknesse afflict my body , so that thy heavenly comforts do delight my soul . it is a generall complaint ; afflictions environ me . in my short pilgrimage , through the sharp wildernesse of this world , on the one side the thorns wound me , the briers and brambles scratch me on the other . this is not only the deserved penalty of sinfull nature ; man is born to trouble as the sparks flie upwards , but even a kind of fatality inseparable to militant grace ; all that will live godly in christ , shall suffer persecution . that is a rare path upon earth , which hath never a rub : and a calm passage by water , that escapes all molestation . but more , be there not some afflictions , that conduce much to our preservation ? we have found , that the falling into one grievous sin , the worst of all dangers , hath brought us to repentance , one of the best preservatives . i have heard some seamen report by experience , that in a tempest , some raging billow hath swept a man from off the decks into the maine ocean : yet another wave on the other side , hath tossed him up into the ship again : so that he was only drenched ; but not drowned . the violent pressure of one affliction hath sunk a man to distrust in god : another with a more furious storme hath left him destitute of all earthly succour : he now resolves , the world hath forsaken me , i will never look for relief from it . but my god hath not forsaken me , he never will forsake them that trust in him through jesus christ . to him i flie , upon him i rely : he will not suffer me to perish . still , o lord , in all my extremities thy comforts delight my soul . not offering to number mans grievances , which be innumerable ; there is yet the last , and it may prove the best , complaint remaining . i am perplexed with the wofull consideration of my sins ; those bitter things which god writes against me , the irkesome recollection of my transgressions . i can argue with philosophers , consult with politicians , hear the ingenious fancies of poets , reason in domestick concernments , enjoy the company of morall and harmless friends with delight . i can pray with confidence to be heard , and satisfied ; i do hope with some assurance of salvation ; i sleep upon a peacefull pillow , thus far i am in a calm and serene hemisphere , and quiet be all my thoughts . but after all this sunshine , there ariseth a tempest . when i do recollect , or be represented unto my conscience , my innumerable , incomparable , intollerable sinnes ; the remembrance of them is so frightfull , the burden of them is so unsupportable , that i dare not even look up unto heaven . faith lies fainting , hope is in a swoon , fear stands by the bed side , despaire lies gaping at the chamber door , my soul is in an extasie . i am weary of all company , but those that speak of mercy . i sit mourning all the day long : sorrow and solitude are my associates : i do shed some tears , and would weep tears of blood for my sins . i lament because my sorrows are not greater for offending my god . well , yet hear the physician of souls speaks to thee from heaven . weep on , bleed on , this bleeding shall not be unto death . jesus christ hath a balsome , that shall not onely stanch thy bleeding , but fill the veins of thy soul with comfort . his blood is an antidote for thine . one drop of that shall satisfie for more sins , then ever thou hast committed . weep on for thy transgressions : those flouds of tears shall not drown thee . yea rather , like the waters of that universall deluge , in that saving arke christ jesus , they shall bear up thy soul higher towards heaven . they shall not drowne thee , yea they shall rather save thee from being drowned . this is that secunda tabula , after shipwrack ; the main plank that shall preserve thee from perishing , emergent repentance . there be two most valiant and puissant souldiers , that are the souls champions , faith and repentance . they fight not only against lust and sin , those gyants of the world : but even against principalities and powers , those infernall spirits of darknesse . faith hath her weapons and forces , but repentance hath many disadvantages . 1. other souldiers fight standing , she kneeling : they in a posture confronting their enemies , she in humiliation , though not tergiversation from her opposites . they send forth their messengers of death in thundring ordnance : all her thunder is sighs and groans sent up to heaven for mercies . they let flie their fiery engines of destruction : she hath only her ejaculations : her most piercing darts , be broken hearts . their shafts are winged with fire , her arrows are feathered with water , her own soft tears . they swallow up the hope of victory with insulation : she in an humble prostration expects pity . yet the god of all power and mercy , whom she beleaguers in heaven , yeilds her the conquest . he comes from his inpregnable throne by his most gracious favour , and insteed of confounding her as a rebel , he useth her as a friend , or daughter . he takes her up from her knees , he wipes away all her tears , he folds her in his armes , he seals her a pardon of all sins , and assures her of an everlasting kingdom in heaven . o victorious repentance ! yea rather , o triumphant goodnesse ! o god , teipsum vincis , thou even overcomest thy self , that thy comforts may delight our souls . it is reported of alexander , that when he thought ( and did but think so ) he had conquered all this world , he fell a weeping , that there were no more worlds to conquer . but there was remaining another world , a better then ever alexander discovered . but this was not for an alexander by force of armes , but for a mary magdalen by force of tears , to overcome . it is true , that the kingdome of heaven suffers violence : but the way of conquest is not through the blood of bodies , but through a floud of tears , gushing out for our sins . this is such a stratagem of war , such a policy of conquest , as the great monarchs of the world never understood : yet even this through faith overcomes the world . faith hath a plot , which shee hath taught her daughter repentance , concedendo superare , to overcome by yeilding . it is a stratagem among wrastlers , that if a man can get himself under his antagonist , he lifts him up , the sooner to cast him down ; yea , to give him the greater fall . repentance stoops as low as she can : she lies , like joshuah , upon the bare earth , yea wollowes in dust and ashes . she holds her self not worthy to be gods foot-stool : let him trample upon her , and tread her under his feet , she still holds him by the feet , washeth them with her tears , and wipeth them with the hairs of her head , and kisseth them , though she be spurned by them . doth this humble prostration provoke fury ? no , it rather invites mercy . parcere prostratis scit nobilis ira leonis : the lyon of the tribe of judah , will spare such lambs of humiliation ; and in the pastures of consolation ; he will both feed and preserve them . that thunder which dissolves the stubborn mettall , yet spares the yeilding purse : when power and policy have spent their spirits , submission is found the only way of conquest . the feafull thunder of vengeance is resisted by the soft wool of repentance . 2. yet hath this blessed grace another disadvantage . faith , the chief of all the forces , may be somtimes benighted , through the conglomeration of the clouds condensed by our sins . hope may be eclipsed , by the interposition of the earth , our worldly imaginations , betwixt us and that great luminary of heaven , the sun of righteousnesse ; the century of watchful conscience , may be overcome with security . sin is a subtile enemy , and his father , the divel wil shew him the opportunity . now is the time of invasion : seise on them , and cut all their throats . what shal repentance now do , when faith , the great lady general droops ; and hope , her lieutenant general is fainting ? when the whole century is overcome with slumber ? yes , there is a watchman in the tower of the soul , that doth seldom sleep ; holy fear . he wakens conscience , conscience cals up faith , faith rouzeth hope , hope cryes aloud to repentance , repentance troops all the spiritual forces , the martial musick gives the alarm , the souldiers are in battel-array , the enemies flie , the mind is at peace , because gods comforts have delighted the soul . 3. one disadvantage more makes dangerous work for repentance . the troops of faith are routed , one wing of hope is cut off . yet this conquering queen of the viragines , or maiden-graces , alwayes bears up the rear , and never appeares till the day be almost lost . when those great commanders , innocency and righteousnesse are foiled , and beaten , and have their queen the soul , in danger to bee taken and slain by sin and satan , her old adversaries ; then this virgo , virago , that all this while lay in expectation of the event ; this martiall maid , victorious repentance comes in with her reserve , sets upon the conquerors with her fresh forces , rescues the queen , our soul , puts the great generall satan to flight , and does impartial execution upon all his souldiers , which be our sins . thus one grace begets another , by a supernatural generation , til they increase in number and measure , by the divine inspiration . faith calls up repentance , repentance brings in pardon and forgivenesse , pardon leads in comfort , and thus , o my god , thy comforts delight my soul . 4. when god , by the preaching of his law , hath broken up the fallow ground of our hearts , and by the applying of his gospel hath sown the seed of eternal life in those furrows , he lookes that we should bestow our labour in the watering of this plantation . the ground is his , for he made it : the seed is his , for he gives it : the harvest is his , and he owns it . yet such is the bounty of his goodness , that he gives his farmers the fruits of it . the rent of that great landlords glory being truly payed , the product is ours , even the comfort and salvation of our poor souls . all our pains is , but to hook up the weeds , that would hinder the growth of the corn , and dew the furrows with our tears , that it may spring up with chearfulness . but when the reaping-time comes , the whole crop is ours : and we come home singing with joy and thankfulness ; thy comforts have delighted our souls . when those glorious reapers , the angels shal bear up our souls to heaven , like sheaves into the barn , we shal sing harvest-home , & glorifie our infinite good god , and our sweetsaviour jesuschrist . to conclude , crosses are but the pursuivants to fetch in repentance : and afflictions , but gods letters , missive formortification . when we are fallen into some hainous transgressions , we may better say then in our other trouble , this will cost hot water : for so it will indeed : it wil cost the hot waters of our tears from our eyes , or it will cost the warm blood of our hearts . our godly sorrow for our sins , is like the pool of bethesda : when that angel from heaven , gracious repentance hath troubled the waters , the lazarous soul does but step into them , and is cured . for all our spiritual diseases , this is the remedy , upon which we may safely write , probatum est . we have made our selves sick by sinning : god is the physician , and he prescribes : affliction is the apothecary , and he prepares : the medicine is repentance , and that infallibly cures . it is a broken heart that makes us whole . god loves a true heart , and a clean heart , and an honest heart , and an humble heart : yea and he loves a broken heart too . the broken and contrite heart , o god thou wilt not despise . it is true , that we are bound to love him with our whole heart : but if it be broken with penitential sorrow for sin , he wil heal the fracture , redintegrate the heart , and reaccept it wholly to himself . a contrite heart , broken in peices with sorrow , and pickled up in brinish tears , is a sacrifice that god will not reject . whosoever hath such a heart , let him make much of it : it is a dish for the king of kings . sin , repentance and pardon , are like to the three vernall months of the yeer , march , april , and may . sin comes in like march blustering , stormy , and full of bold violence . repentance succeeds like april , showring , weeping , and full of tears . pardon follows like may , springing , singing , ful of joys , and flowers . if our hands have been ful of march , with the tempests of unrighteousnesse : our eyes must be ful of april , with the sorrow of repentance : & then our hearts shal be ful of may , in the true joy of forgivenesse . his soul ; as there be no comforts like those of god ; so there is nothing to which comforts are so welcom , as to the soul . the pleasure which the body takes , is but the body , yea scarce the very shadow of pleasure : the soul of pleasure is the pleasure of the soul . there bee many things pleasing to the body , wherein the sanctified soul takes no delight , especially in the day of trouble . in calamity , good nourishments are confortable , good words are comfortable , good friends are comfortable , the physician is comfortable , the divine comfortable , a good spouse specially comfortable : but in respect of these comforts , which passe all understanding , we may say of the rest , as job did to his visitant friends , miserable comforters are ye all . but blessed are the souls upon whom this sun of comfort shineth : and happy are those showers of fears and sorrows , that shall be dryed up with such beams of comforts : and blessed be god , the father of our lord jesus christ , the father of mercies , and the god of all comfort . to whom , with the son , and holy ghost , be all praise and glory , for ever and ever . amen . finis . notes, typically marginal, from the original text notes for div a26344e-230 a luk. 2. 13. b gen. 2. 1. c pro. 30. 37. d rev. 6. 16. e psal. 2. 4. f rev. 19. 18. g psa 30. 5. h ps. 90. 9. i ps. 36. 7. job . 6. 4. ps. 88. 15. 16. isa. 59. 2. isa. 63. 10 , a 1 king. 22. 25 ▪ b jon. 4. 4. c psal. 79 5. d 2 sam. 21. 1. e psa. 73. 7. f ezek. 16. 42. g jer. 14. 13. h ps 92. 10. i ps. 9. 17. 21. l psa. 29. 5. m psa. 18. 7. n isa 64. 1. o 1 kin. 19. 11. p psa. 2 9. q 1 kin. 14. 10. 11 r ps. 37. 36. josh. 6. 17. 21. 1 sam. 15 3. gen. 6. 12. 1 kin. 14. 13. josh. 6. 17. isa. 9. 19. jer. 22. 8. 9. gen. 18. 32. jer. 5. 1. num. 16. 22. josh 7. 11. 2 sam. 21. 1. 2 sam. 21 14 psa. 65. 12. pal. 106 30. nam . 25. 8. jon. 3. 8. num. 16. 22. a psa. 89. 33 b col. 3. 6. c psal. 30. 5. d psal : 103. 9. e exo. 32. 11. f isa. 54. 8. g mic. 7. 8. h john 3. 36. i pia 99. 8. l rom. 9. 22. m 1 cor. 11. 32 n heb. 12. 11. o isa. 28. 24 r isa. 27 7. s isa. 27. 9. t john 1. 11. a psa. 106. 30. b num. 16. 15. c psal. 65. 2. d hag. 2. 9. e rom. 10. 13. f 1 kin. 2. 17. g jam. 4. 2. h josh. 7. 8. i exo. 32. 10. l 2 sam. 1. 25. m lam. 1. 1. n jam. 5. 18. o act. 7. 56. r lam. 3. 44. s eze. 8. 18. t joh. 9. 31. u ps. 66. 18. a isa. 5. 15. b lu. 8. 28. psa. 14 4. psal. 10. 4. psa. 1 37. 7. jam. 3. 10. joel 2. 14. mal. 3. 10. psal. 26. 6. ps. 141. 2. cypr. psal. 109. 7. psal. 66. 20. notes for div a26344e-6040 act. 14. 22. 2 tim. 3. 12. cant. 2. 17. jer. 4. 14. mat. 5. 4. chrys. chrys. hom. 2. ad pop. antioch gen. 30. 11. marke 5. 9. psal. 34. 19. job 1. 16. jonah 2. 3. plura machinatur cor meum uno momento , quam in omnes homines perficere possunt uno anno hugo l. 3 de anima . isa. 23. 7. psal. 81. 14. gen. 25. 22. 2 cor. 7. 5. 2 cor. 11. 28 matth. 10. 36. aug. psalm 143. 4. psalm 43. 5. exo. 14. 4. john 11. 21. psal. 91. 12. cant. 8. 4. amos 6. 4. matth. 2. 18. joel 2. 13. acts 27 8. 1 sam. 17. 40. psalm 1. 16. 7. psal. 66. 76. 2 chron. 32. 8. 2 kings 6. 16. psalm 40. 5. psalm 68. 1. john 2. 7. psalm 47. 37. 1. 2. 3 4. 5. 6. 7. 8. 2 tim. 3. 12 9 psa. 54. 17 2 cor. 1. 3. a discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them may 1. 1627. another touching church-schismes but the unanimity of orthodox professors feb. 17. 1628. by i.d. mr of arts and fellow of merton colledge in oxford. doughty, john, 1598-1672. 1628 approx. 98 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a20674) transcribed from: (early english books online ; image set 10637) images scanned from microfilm: (early english books, 1475-1640 ; 955:09) a discourse concerning the abstrusenesse of divine mysteries together with our knowledge of them may 1. 1627. another touching church-schismes but the unanimity of orthodox professors feb. 17. 1628. by i.d. mr of arts and fellow of merton colledge in oxford. doughty, john, 1598-1672. [4], 26, 26 p. printed by iohn lichfield printer to the famous vniversity, and are to be sold by edward forrest, oxford : anno dom. 1628. i.d. = john doughty. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 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clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -knowableness -early works to 1800. heresies, christian -modern period, 1500-early works to 1800. 2006-10 tcp assigned for keying and markup 2006-10 aptara keyed and coded from proquest page images 2009-01 john latta sampled and proofread 2009-01 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a discovrse concerning the abstrvsenesse of divine mysteries , together with our knowledge of them may 1. 1627. another chvrch-schismes but the vnanimity of orthodox professours feb . 17. 1628. by i. d. mr of arts and fellow of merton colledge in oxford . oxford , printed by iohn lichfield printer to the famous vniversity , and are to be sold by edward forrest anno dom. 1628. to the right worshipfvll dr brent , dr of the civill lawes , the worthie warden of merton colledge . sir , i haue done that here , which intruth i never thought to haue done ; namely put my selfe vpon the publique censure for a sermon : for i knowe , and well consider the superabundancy of this kinde of writing , wherewith the world may seeme not more instructed , then opprest . but the maine reason that draue me on this determination , was a fitnesse here of the argument with the times ; in which case alone ( to speake my minde ) i haue ever thought such discourses , at leastwise excusable , if divulged ; especially when as too the argument thus taken in hand happens a little besides the vsuall roade : not trauers'd and debated in every treatise . vpon this ground , or howsoever i was perswaded , hauing perchance resolu'd of a publication . i knewe not to whom i could more iustly entitle this schedule , then to your selfe . first for the particular respect i owe you , and then by reason of my collegiate duty in which i stand bound . please you then sir , but to accept of these my first fruits : it may bee hereafter i shall bee able to vndertake some one thing or other , which may better deserue your name and patronage . meane while i remaine , as ever , yours in all due obseruance , iohn dovghty . concerning divine mysteries . rom . 12. ver . 16. be not wise in your owne conceipts . not to trouble you with any tedious preface : the romanes here in this chapter may seeme vpon their new enlightning by the gospell , not rightly to haue vsed those spirituall endowments which they did therewith receiue . for otherwise not long since they were a people of all most reprobate ; so farre from the light of grace , that they became even void of common sense : what the satyrist speaketh concerning eunuchs in that they are dismembred , quaerit se natura , nec invenit — might be affirmed of them in a more proper phrase , they had by custome of sinne lost the very principles of reason : doing those things ( saith the apostle ) which are against nature . rom. 1. 26. but now at length through an especiall calling by god's grace , they were well rid of that wretched estate in which they lay ; being insteed thereof indued with many rare gifts both of the will & vnderstanding ; like men therefore newly recouered from out the dungeon into a comfortable sunshine , they doe not moderately enioy this so vnwonted a light , but with too much exultancie : they wax proud and high minded : before they sinned in not knowing god or what was right , & now they take an occasion of transgressing from the abundance of their knowledge ; as the apostle speakes of leaven 1. cor. 5. that a little of it leaueneth the whole lumpe : so here chiefly by a little selfe-conceipt of knowledge , all their other graces are in danger to be corrupted . saint paul therefore to coole and allay this heat of ambition is very diligent : first he adviseth them in the 6. v. aboue to measure themselues by their proper endowments : whither ( saith he ) you haue receaued the gift of prophecie , vse prophecie , or of ministring , waite vpon your ministery : in the beginning of this 16th v. he biddeth them not to minde high things : not things which might serue rather to increase their tumour , then build them vp in the spirit . and lastly he presseth them with the words of my text. be not wise , &c. where may you be pleased to obserue two maine parts : first a wisdome forbidden : and then what wisdome it is : the wisdome here inhibited may bee vnderstood , either in regard of the obiect , as be not wise , that is , be not overcurious to prye into secrets vnrevealed : in which sense i will handle ; first , the profoundnesse of divine mysteries : 2ly , the danger if any shall presse too farre into them ; or you may vnderstand it in respect of the subiect , as be not wise , that is be not conceiptedly lift vp in minde . wherevpon i shall consider the weaknesse of humane knowledge ; & how at leastwise it is not our owne , but from god : out of the second generall , whereas it is denied that we should bee wise in our owne conceipts , a rule or square may be thence supposed , according to which we may be wise , and that i define to bee either scripture or revelation . of these in their order , and first of the profoundnesse of divine mysteries . so deepe are most points of this art , that in truth they are aboue the lawfulnesse of mans search . the apostle in the precedent chap : at the 33 v. tearmes them not incomprehensible , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things not to be inquired into : such as must bee reverenced and admired in silence ; quod non potest comprehendi ( saith lactantius ) nec quaeri debet : if mysteries cannot be sounded by vs , neither ought they at all to be discussed ; it is true that whatsoeuer may conduce to our happinesse , the lord hath revealed most gratiously ; he hath giuen vs his word to bee our guid and comfort ; for as the israelites were in the vast wildernesse , so are we beset with sinnes and errours in this world : as they then iournied towards the earthly canaan through conduct of those two pillars exod. 13. v. 21. so may we walke safely on towards the heauenly by the guidance of his double testament ; nothing there is that may help to further vs , but it is either in both , or in one of them imparted : but as for high and sublime mysteries the lord hath greatly concealed them ; hee hath as it were close lockt them vp : for suppose he did communicate and lay them open , they would not so much instruct our faithes , as amaze our iudgements . flashes and strictures of lightning doe indeed enlighten the eye , but by reason of too subtile a nature they doe also hurt it : euen so mysteries too abstract are apt to dazle the weaknesse of reason , if they were presented vnto vs. there are i confesse degrees of knowledge : the spirituall man vnderstands a great deale more then the carnall : his eyes be newly vnscaled by grace , as once s. pauls were : but it is touching matters of saluation or faith : as for these hidden and abstruse points he is still dim-sighted . in the 5th of the apoc. v. 2. t is said , who is able to open the booke ? who but the lyon of the tribe of iuda ? it is meant of the booke in which such secrets lie coucht , and infolded ; where you may note , that wee , nay the best of god's saints , are so vnfit to expound the contents , that wee may not so much as vntie the claspes . now the reason of this may be , both mans dulnes , and the abstractnesse of these points ; as for man , he is of an vnderstanding much darkned : what it was before the fall , whither as of a viator , or a comprehensor , or mixt as aquinas sum : p. 1ª , q. 104. resolueth , it matters not : but certainely he did not then apprehend supernaturall things more fully , then since hee doth searcely and with dimnesse ; as the earth is , so are the earthly , of a dull and heauy capacitie , reason here hardly raising it selfe aboue the sense ; david acknowledgeth in this regard that he was ignorant , nay foolish , and as a beast , psal . 73. now on the otherside divine mysteries , whither they concerne god in his nature , or in his attributes , they are very sublime . first god in his essence he is so pure , that he is purity and abstractnesse it selfe : as the eie be it neuer so cleere cannot see the thinnesse of the ayre : so neither can the eie of the minde truely imbrace the purenesse of the dietie , because wanting as 't were a solid substance wherevpon to fix ; and therefore you may obserue how alwaies it falls downe streight vpon conceipts more grosse and earthly ; cum accesseris ( saith one ) longius abit , god the neerer wee labour to approach him , the farther wee shall finde him remoued beyond our search ; the poet some where brings in aeneas catching earnestly at creusa's ghost , but that flying and escaping betweene his embraces : wee may puzle much about the diuine essence ; but euen then when wee thinke to haue laid hold on it , it proues incomprehensible ; say i am that i am is my name , was once the instruction of god vnto moses , exod. 3. v. 14. and let him be still what he is : it is impossible that hee should be measured by mans weake braine . much lesse may that sacred diuision of the trinity be perceiued ; how three persons are as it were grafted vpon one and the same essence : what the schoolmen vrge by way of similitude from the vnderstanding , memory , and will , doth but badly illustrate the cause ; for if the father begot the sonne as the power of the vnderstanding produceth its act , them must the sonne beget another sonne as being with the same power indued : likewise as the spirit is produced by loue , so shall it produce againe a spirit by loue ; wherefore this instance fals short of a due resemblance : yet is it i confesse the best helpe and shadowe for expression that either here wee haue or may expect : whilst moses kept vnvailed , the israelites could not indure to look vpon his face it was so bright ; neither may wee behold this mystery vnlesse it bee through such shadowes and that but weakly ; so then that which tertullian hath here defined , is most remarkably true : deum aestimari facit dum aestimari non capit : wee doe best apprehend god either in his essence , or in the trinity , if we confesse that we cannot . come now to those attributes of his power , his will , and such like ; what man is able possibly to reach them ? who doth not streight acknowledge his dulnesse ? so long as the vnderstanding meets with obiects equall and befitting it's strength , it doth well enough ; but the hand you knowe cannot graspe a thing bigger then it selfe : neither can a finite apprehension throughly conceaue those properties , as being infinite : it doth well conceaue that they are infinite but not the infinitenesse ; hee is as high as heauen what can'st thou doe ? deeper then hell what canst thou knowe ? iob. 11. v. 8. by the power indeed of the almighty was this round world framed ; his arme and strength laid the foundation of it , no man doubts : but cleerely to apprehend the manner of its production , requires more then a finite capacity ; our vnderstanding is not able to passe ouer so vast a distance , as lyeth betweene an vtter nothing , and the newnesse of a being . saint paul makes it an act of faith to perceiue this , through faith wee vnderstand that the worlds were framed , heb. 11. 3. yet especially are those mysteries of his will and decree most abstruse ; for they be not only abstract in their owne nature , but also concealed by god of purpose , no man knoweth the things of a man saue the spirit of man which is in him , 1. cor. 2. and a prudent man ( saith solomon ) concealeth his knowledge , prov. 12. v. 23. now god is all wisdome , and for this must be as secret in his determinations , as he is iust and vpright ; whither he reprobates men absolutely , or vpon a presupposed fall , seemes a question of a perplext difficulty : againe , whither he allowes sufficiency of grace to all or not , 't is easier to argue , then finde out wherevpon to pitch a setled assent . the aegyptians to declare the abstrusenesse of their rites did place vpon the forefront of their temples the picture of a sphynx : how much more iustly may wee doe so ? so many scruples doe occurre in the bulke of diuinity , which if they be searched vnto the bottome , they far surmount humane reach . i let passe here that great mystery ( as saint paule calls it ) of christ's being incarnate ; that of the last restoring of our bodies , both which for their seeming impossibility , were points in times past which ancienter professors of the christian faith did most hardly digest ; humane reason proued so incapable to entertaine them , that they became vnto it a rock of offence : neither stand i to inlarge those disputes of the worlds consummation , of antichrist , with others , not so rightly to bee tearm'd doubts as riddles ; not the angels themselues perchance do comprehend them , as being of that rancke into which they doe but peepe as before they did into that of the redemption of man kinde . mirandula in his apologie much extolleth certaine cabalisticall volumes which he had , as if in them all such mysterious doctrines had beene darkly comprized ; for ( saith he ) besides the holy writ , god did so provide that whatsoeuer is to be known , might out of these be collected by the more wise and painefull iewes : which his opinion he groundeth vpon esdras . esdr , 2. 14. this is but a meere fancy , yet so farre it agreeth to right , that by it is intimated the abstrusenesse of diuine truthes ; out of whose womb commeth the yce ( saith the lord ) iob. 38. or , hast thou entred into the treasures of snowe ? if not into those naturall storehouses of yce & hayle , much lesse can we ascend into those spirituall ones of which i speak : doubtlesse they are more remoued , and being heauenly they as farre exceed the compasse of mans wit , as the heauen is diuided from the earth . neither bee these alone of chiefest moment so involued , but lesser also and those which we perhaps do iudge our selues to vnderstand compleatly ; but that of gods prouidence & the administration of the world , may seeme to haue stagger'd the kingly prophet : how the wicked should still flourish , and the righteous bee daily afflicted : the manner of the soules beginning , whither propagated or infused , did much trouble austin and hierom ; caliginosissima quaestio ( saith * one of them ) it is a question too intricate ; not to heape vp many : * arnobius in the controuersie , why god permits sinne , sith he hates it , yeeldeth himselfe in a manner blanckt . if any shall aske why divine truthes are so obscur'd , it may bee they are reserued to augment our future blisse , which shall consist as well in the enlargement of our knowledge , as the refining of our wills : when the vaile of ignorance is to be taken away , and wee shall knowe even as we are knowne , 1. cor. 13. or perhaps it is to encrease the state and respect of them ; for men doe vsually esteeme that with greater reverence , with which they bee not so throughly acquainted . vpon this ground the heathen also did , ( as macrobius obserues ) couch their religion vnder darke types ; thence so many fables and seeming toyes : with reverence to this policy , some heretiques likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that of the apocal. 2. 24 howsoever , as long as wee remaine clothed with this corruptible flesh , we be in such mysterious points but weakly grounded ; we haue onely assensum fidei an easie beleife , not assensum scientiae , a peircing knowledge ; religion is not as other sciences , it supposeth and takes vpon trust very much : which gaue occasion long since to the blasphemous pagans to deride it as a groundlesse fabricke of the braine : it beleeues much and knoweth little , yea knowledge it selfe here is but a kinde of practicke beleife : if any man will doe ( gods ) will , hee shall knowe of his doctrine , iohn 17. v. 17. take but saint paul for an instance , a man of rare excellency ; one who had beene wrapt vp aboue the heauens and himselfe : yet ( as himselfe doth imply ) he heard those things in his rapture , which afterwards he did not well conceaue ; nay in the argument of the iewes reiection , and calling of the gentiles , when he hath driuen it to a head as neere as hee can , he meets with a sea vnfordable ; hee is faine to sit downe as it were vpon the banke , and cry out , o the depth of the wisdome and knowledge of god. i will conclude this point with the words of the historian ; that which he speaks of state misteries , may of these be more fitly pronounced , non aliter ratio constat , quàm si vni reddatur : it is the priuiledge of divine mysteries , that they be vnderstood of god alone . as for others , a bold enquiry here , is not more irreverent , then full of danger and hazard , which is my second point . when men walke vpon prerupt and steepe places , they are subiect to fall ; and so here by medling with these high points , an errour or heresie is quickly incurred ; yet such is the intemperate desire of knowledge , that men cannot bee bounded in the search thereof ; even our first parents in paradise were not free from this itch ; where when all the trees besides were granted them for vse , they must needs tast the excepted fruit , which ( as nicetas chomates imagineth ) was nothing but an allegory or figure of knowledge . hence in their posterity such lusting after nouelties : such an vnsatiate curiosity . in truth to asswage this humour in part , the lord hath wholly exposed all the creatures to mans disquiry ; as it is said of the leviathan , psalm . 104. that god hath made the wide sea for him to play in , that is to expatiate and take his swinge ; so hath he as it were made this lower world for mans delight and contemplation ; he may roue as he list , and not only rest in the outside of things , but also lawfully diue into the inmost essence . but for divine mysteries , if we presse too farre , we become obnoxious to errors & slips ; for from whence sprang heresies of old in the christian world , but from this fountaine ? whilst men in the search of truth were directed rather by too much ambition , then an aduised modesty ; whilst they would needs be tampering beyond their skill in points of the chiefest moment . hence is it that wee finde more heresies to haue arisen concerning those two greatest mysteries of the trinitie and incarnation , then about all the rest : arians , nestorians , yea most sects did stumble at these blocks : the stomacke when it meeteth with meats hard and not well to bee digested , it sends vp noxious vapours into the braine : euen so these men lighting vpon points which were too knotty for them , and not being guided by discretion , insteed of doctrines broached their wild conceipts : for this cause wee finde the fathers euermore cautelous and very retir'd . read but st hilary in his 2. l. see before the entrance of his dispute concerning the trinity , how he puts on , and then falls backe , venters againe and recoyleth as fast : mihi ( saith he ) in sensu labes , in intelligentiâ stupor est : both my sense and reason are astonisht . the good father may seeme rather to haue feared a surreptitious curiosity , then if he should bluntly haue betrai'd the cause . at the synod of nice where the same point was debated , the bishops there expresly reiected the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vndertake they would to proue the mysterie , but for the manner they durst not . such was their religious diffidence in these matters : and such others also ; to whom i could wish that the schoolemen were not vnlike . but contrariwise what arrogancy doth wholy possesse them ? how respectlessely doe they thrust into the most hidden secrets ? it was a time when the lord gaue command , exod. 19. v. 12. that none , neither man nor beast should touch the mount where himselfe was . and surely there is great reason why the same edict should bee proclaim'd againe : this boldnes of some wits calling too nicely into dispute , those mysteries , which are more iustly to be adored ; euer and anon they discusse the absolutenesse of their makers power : what may be effected by it , and what not : sometimes they argue his freedome and will , and happily limit it with some vaine distinction : nay so audacious are many , that except they sport themselues in these mysteries they be not contented ; witnesse for instance sake those queries , whither god be materia prima , and , whither christs divinitie might not suppositate a fly : which & such like doe not informe the minde , but truly wrong the maiestie of god : so that here i could almost applaud that sharp censure of iudicious calvin , though in another case : scholae in deterius semper aberrant , the schoolmen do alwaies incline to the worse hand . neither in this are the arminians lesse to bee condemned : who hath been his counsellour ? saith the prophet concerning god , isa . 40. 13. whom among the sonnes of men did he choose for his assistant ? but they as confidently state those his acts of election and reprobation , as if they had themselues decreed them : they soare vp on high euen into the bosome of the almighty : men oftimes of greater reach in controversies , then of wisdome or discreetnesse . our saviour once tooke vp peter , ioh. 21. 21. but for that frivolous question : what shall this man doe ? hee is offended with the disciples for inquiring too narrowly after the restauration of the iewish estate , act. 1. 6. how much more is it to be feared that hee will sharply rebuke those forenamed intruders , if they learne not betimes to curb their knowledge ; austin in one of his epistles , hath a pretty allusion of a certaine passenger falne perchance into a pit : obsecro ( saith hee there so falne to one comming to his rescue ) quomodò hinc me liberes , non quomodò huc ceciderim quaeras : stand not to expostulate with me how i slipt in , but rather kindly helpe me out : we are all falne through adam into a wide gulfe of vnhappinesse ; let vs endeauour to recouer our selues : let vs examine rather by our course of life our hopes of blisse or not , then curiously looke it in the first decree . our sinnes and miseries require the goodnesse of a mediatour : as for a sophister to dispute the occasion we need not ; especially since , as arminius himselfe concludeth , these points be not requisite neither to be knowne or beleeued : it is in his declaratione sententiae , before the states . yet are they still so fraught with subtilties , that the very pervsall may seeme of greater danger , then it can be of profit . how often see wee many here to suffer shipwrack , whilst they couet to goe farther then their ability or strength will permit them ? the prophet david psal . 36. compareth the iudgements of god to a depth , or an abysse . now in a depth as long as we can finde footing , we be well and safe : but if that faile , a feare streight seizeth on vs of being plunged : thus in abstruser mysteries , as long as we can haue the help of reason too , wee may wade the more securely on : but when that once is swallowed vp , a mazelesse confusion must needs followe . you knowe what poets faine of pentheus ; he was torne but for viewing too neerely the rites of bacchus : vpon which one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such wisdome is madnesse outright ; you may remember how the lord long since gaue vp the ancient philosophers to vanish in their owne deuises , because they vsed the talent of their wits to idle disquiries , and not to the donours praise ; let vs take heed least we deserue alike sentence , by trespassing too far vpon grace , as they did vpon the light of nature . neither doe i by this approue the lazie dulnesse of any : not of such who thinke it acutenesse sufficient to cry downe more acute disputes . men may deseruingly canvase these poinrs , if they shall in their discourses , be guided by reason , and not by fancy or boldnesse . it is here as it was in ovid his medea ; a matchlesse poem ( saith the rhetoritian ) si ingenio suo temperare maluisset , quàm indulgere , if he had not beene too lauishly witty . we be placed by nature in a mid distance betweene beasts and angels : thus also ought our knowledge to bee , lesse then that of angels , as more then what beasts haue : wee must bee content to forgoe many difficulties , if wee can percance vnderstand any . but so it is , that those who meddle here , do for the most part exceed their limits ; as it happeneth in ambition of state , they neuer deeme themselues high enough , till they touch vpon danger . god in many places of scripture is said to be a fire , as deut. 4. v. 24. ezek. 8. 2. if to a fire wee approach not too nigh , it comforteth , but otherwise it burnes and scorcheth : so here concerning diuine matters , a temperate knowledge instructeth vs ; but a superfluous or presumptuous search confounds the iudgement . i will close vp this point with that of salvian . genus quasi sacrilegae temeritatis est , vt plus scire cupias , quam sinaris : it is not so much curiosity , as a kinde of sacriledge , to prie into the forbidden secrets of gods owne closet : it argues a foule presumption in vs of our strength , when as ( god knoweth ) our knowledge is but small and weake , which is my third point . knowledge indeed is the very light of the soule , a iewell inestimable : yet so apt are men to bee misled by arrogancy , that they inuert that to their harme , which the lord hath bestowed on them for their greate vse ; i told you before of the danger of an encroaching wisdome : of drawing too nigh vnto the flaming bush , to which notwithstanding moses might not . now of this there is no greater an incentiue cause , then this of pride ; when men doe fauour more their own wit , then the iustnesse of the argument they haue in hand ; for this reason you may note how errours in times past brake forth most rife in the eastern churches ; there that of the novatians , eunomians , first tooke root , and indeed what not ? whereas there of the west , as being placed vnder a duller clime , so were they for heresies lesse disposed . the valentinians ( saith iraeneus ) were men qui semetipsos perfectos , & vniversorum agnitionem habere dicebant : they deem'd themselues as it were composed of wit and knowledge ; neither is it a rare sight to see men now adaies to slip from pride to errour : whilst not being seasoned with charity , they swell with selfe conceipt . hence the apostle layeth it for a principall and main ground of perverse doctrines , 1. tim. 6. but alas , what is the highest pitch of mans science ? or wherein doth he so excell , but in that he may bee said best to know , if he confesse his ignorance ; can he sound the true depth of the least point in nature ? is he able to satisfie himselfe in any triuiall obiect ? looke but vpon the loadstone , and thou shalt find as many amazing wonders , as there be properties . consider the remora so called : shew mee how so small a creature doth check the tallest ship in its full course : view the curious frame of mans body : ponder the encrease of the buried seed , vbique ( saith scaliger ) clamandum est nos nihilscire : one neuerthelesse , who did ( i beleeue ) iudge as charitably of himselfe , as another man. reason and sense be the only or chiefe promoters of our knowledge in this world ; now these for the most part , are as subiect to errour , as weak in their helpes ; whereby it hapneth that those things which we doe vnderstand , we know but in the rine & slightly : like aesop's fox , who did licke the outside of the glasse , when he could not come at the substance . as for tumor then and height of conceipt , it argueth nothing here , but want of an experienced insight : the very claime to much knowledge proues this , that the title is neither good nor right ; saint paul makes it a principle , that such pretenders , at least wise concerning the christian doctrine , were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere nouices 1. tim. 3. in the 6th ch. he couples them together , proud and knowing nothing v. 4. vpon the same ground perhaps also the word infrunitus of the ancient latines , doth as well imply an insolent man , as one that is void of sence ; when the limbs swell and wax ouerbig , it is no signe of health in the body , but rather of a dropsie , or some disease : so truly this arrogancy proceedeth most commonly from an vnsoundnes of the braine , as not comprehending yet but what the vastnesse of knowledge is . hence , those bitings and censures against others : such malignant vndervalewing , whereby wee lessen our brothers name that wee may encrease our owne ; livor ( saith petrarch ) semper lippus est : this humor alwaies is ill sighted : it discerneth not of worth abroad , but of that only which is nigh at hand , nay in the possessour : although so ill a custome doth nothing augment their repute who practise it . the moone may darken and eclips the sunne , but withall it looseth its owne light : and they by deprauing anothers worth , make their owne to be suspected . but now on the other side , men of growth and good proceedings in knowledge bee nothing so ; moses it is recorded , was a man skilled in all the learning of the aegyptians : yet afterwards wee finde , that he was not more learned then meeke & modest , the meekest man vpon earth numb . 12. v. 3. in truth such doe well conceiue the length and breadth of sciences , as not to be waded thorough ; they are so far from nourishing a great opinion within themselues , that they labour also to beate it downe elswhere ; non placet cùm à charissimis , &c. it is not pleasing to mee ( saith st austin ) that my friends doe so ouerprize my worth : it is vnderstood by them , how the knowledge of this point doth but lead vs into the ignorance of another ; how the infinitnesse of learning groweth vpon vs in the very getting of it . if men walke abroad the heauens seem at euery small distance to close with the earth : but whē they approach thether , as large a space opens forthwith as they haue left behinde ; thus in the course of learning ; vpon any purchase of some little insight we hope anon to rest accomplisht ; but when we ariue there farther difficulties arise before vs ; still there remaineth something behinde vnscand ; for as yet we know but in part 1. cor. 13. vpon which some haue made this obseruation , that in this life wee obtaine a greater likenesse with god through the improuement of our wils , then by that of the reasonable faculty ; holy wee may bee in a bigger measure , then we can be wise and learned . but suppose thou hast attained to the highest top of all science : that thou vnderstandest as much as angels doe , what hast thou , that thou didst not receiue , and if thou didst receiue it , why dost thou glory as if thou hadst not receiued it ? men doe not vsually boast of those things which doe outwardly accrew vnto them ; thence he in the tragedian scoffingly , qui genus iactat suum aliena laudat . it must be something of their owne industry and atchieuement that pufs them vp : now knowledge , it is chiefly a gift of gods benevolence : hee giueth to one the power of tongues : to another the vnderstanding of artes ; and to all as best him pleaseth . i speake not of an infused science ; not of the ability which the prophets and apostles had : but that likewise of the common straine may seeme in a peculiar manner to proceed from god ; neither yet know i , how far forth here he affordeth his influence , by what concurse : onely i am perswaded that he doth concur vnto this by a more speciall aide , then to other vertues of the like ranke ; euen the philosophers conceiuing this , had there deities ( as capella also alludeth ) to whom seuerally they did attribute each art ; who , if hee doth consider those prime fathers of the church : how powerfully they withstood troopes of heresies out of the copiousnesse of their knowledge : who can imagine but that they were thus helpt ? yet not by inspiration , but by a particular and vnknowne assistance ; euery good gift , & euery perfect gift is from aboue . ia. 1. 17. and for this the philosopher in his ethicks maketh his felicity or chiefe good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift of god ; now there is no endowment of the minde more excellent then this of knowledge ; it is the eye and guide of the rest , if wee doe not abuse it through selfe-conceipt : if , as venemous beasts wont to doe by nutriture , we turne not that to poyson and our hurt , which of it selfe is good . i will end this point with the words of the apostle : if any man thinke that hee knoweth any thing , hee knoweth nothing yet as he ought to know : he knoweth not according to sobriety : not according to the rule of holy writ and reuealed grace , which is my last point . since mans speculations and fancies of themselues are so extrauagant , god hath wisely prouided lawes to binde them withall . now lawes ( saith the emperor ) bee either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writs & promulged , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely forcible customes , but no where inrowled : and so is the rule wherewith god guideth our knowledge in divine mysteries , partly described in his word , and sometimes reuealed besides the holy writ . as for the word it is a treasury full of most rare knowledge . there are who hold no art or science to be extant , which is not at least wise implicitly contained in it : for , say they , some clauses doe here appeare of each faculty : some prints and footsteps . on this manner haue criticks likewise thought all philosophy to ly hid in homer , and iudge him as various an artist , as an excellent poet. either opinion i let passe , though not as vnprobable , yet as remote from my purpose ; certaine it is that whatsoe're may ordinarily beget , or encrease a divine knowledge , the lord hath amply set downe in his word ; for he hath not giuen it alone to conforme our wils , but also to enrich the tables of our vnderstanding ; to make vs wise 2 tim. 3. it is confest to be a kinde of science , as farre surpassing the rest in worth , as divinity doth exceed fraile nature . dauid though a prophet protesteth that hee grew thereby more wise , then were his teachers : how often doth he pray and entreat to bee fully instructed in it . so then , that conceipt of the cardinall l. 4. de verbo dei , is but a meere figment ; as if things of common need , were comprized therein , and not matters of peculiar & secret vse . it is said to be as a light that shineth in a darke place 2. pet. 1. a candle put on a candlestick mat. 5. 15. now a light so placed , doth not lighten only the open rooome , but every nooke and corner thereof . nay i will adde , it is an armory furnishing the zealous disputer with proofes against so blasphemous tenents ; a garden out of which the holy dispenser may decke vp his discourse into a prophets phrase ; what things are of necessary and a sauing vse be there most plainly disclosed ; others indeed but dimly ; whereas the word growes obscure , so should our search bee more cautelous and circumspect ; wee must not vent our coniectures for oracles at all , least whilst we annex such glosses , we corrupt the text . the good samaritan in the 10th of luke deliuered two pence to the host for the wounded traueller : two pence ( saith optatus ) that is christ hath bequeathed vnto vs for our soules health both lawes , the old and the new ; he promiseth there that what should be laid out more , if not lauishly perchance , or idely , he would see it discharged : so may wee for our sober disputes , either vpon or besides the word expect a recompence ; but if they appeare superfluous or repugnant , they be no longer descants , but sinfull devises . humane inuentions then come short of a diuine authority : they may serue vs for illustrations , but not for a ground and rule : vpon the word as touching that efficacy which they haue , must they be builded also ; either expresse , as there apparent , or at least , elicitiuè , as being thence fairely and handsomly deduced . if wee containe within this compasse wee shall bee as wise as safe : but if wee fly out and follow our fancies , it remaineth that we straight vanish in them . for euen thus did that lewd rable of the gnostici : they set the scriptures aside ( saith iraeneus ) betaking themselues to their proper coniectures : the psalmist oft'time likneth the word of god vnto a path or way : nay it is via regia , as one styleth it : the high way to blisse : now most commonly vpon each side of such waies there bee ditches and miery bogs : so here on either hand the word ly heresies and numberles errours , dangerous to bee slipt iuto ; it is best then to keepe the beaten and trodded way , the word , but againe ; sometimes the lord speaketh as well by vrim and thummim , as hee doth in the written word : for he hath not tied himselfe so strictly vnto the word , but that hee can , if he please , vary the manner of his communication with his beloued saints . our fathers in the first nonage of the church , well vnderstood the benefit of this ; a dreame or vision to them did as easily cleere each doubt , as either their owne weaknesse , or the occurrency of businesse could suggest it . but to auouch the truth , now in these later dayes , such extraordinary meanes of grace bee well nigh out of late ; prophecy , & reuelation , & tongues , with other gifts , we finde conioyn'd 1 cor. 12. since as there appeareth no miracle of tongues or prophecy , neither is it to be beleeued that revelations are very frequent ; hauing moses and the scriptures , wee may not expect new messages from the dead , nor yet from aboue ; calvin is confident to vpbraid such pretended enthusiasts with downeright madnesse : minus errore agitantur , quam rabie ; they be not ( saith hee ) so much mistaken as quite distracted , when as therefore i make reuelation a rule of our wisdome , it is indeed in it felfe , but not so vsually if we respect the present age ; it is if it were , but this no way causeth it to be : our best enthusiasmes now must bee our prayers and diligence in the sacred word . trie then at least wee must the spirits as st iohn warneth vs , least a dreame or idle conceipt delude vs with the esteeme of a classicke reuelation ; least as nathan did once in counselling dauid , such prophets speake without the ephod ; for what draue tertullian more effectually vpon montanisme ? and if you pervse the good father saint cyprian , as for visions hee may seeme to credit them ouermuch ; so apt are men to rely on the slights of fancy , raising miracles out of the braine , when those of the hands be ceased ; yea in former times this liberty of imagination grew so far , as into a sect of hereticks , termed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who could as they thought by helpe of diuine illumination , expound the scriptures vpon first sight . as samuel then being called by god himselfe , once or twice mistooke the sound for old elies voice sam. 1. 3. so must we be carefull that contrariwise we entertaine not some crotchet of mans braine for a diuine enthusiasme . notwithstanding all this , if hauing examined such inspirations by the touch of sacred writ , wee finde them accordingly ; a rule they may be ; yet here againe you must note , what reuelations i meane ; not new & vnheard of respectu doctrinae reuelatae , as the papists would , lessening thereby the sufficiency of the word : but new respectu actus reuelandi : such onely as informe vs in matters of fact , not encrease the canon of our faith : such alone may be the guide of the wisdome here discussed . the summe of all that hath beene spoken hitherto is this . it is to be wished that we had no occasion to deale vpon such deepe mysteries at all ; since our life is fraile , and our ayme eternall blisse , it were expedient that we endeauoured more to become pious , then subtill and acute ; epictetus the stoicke could once complaine of his time ; whereas ( saith he ) there be two parts of philosophy : the first and more especiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a practise of wholsome precepts well digested : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a speculatiue and curious disquiry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we haue quite inuerted the course . how many now a daies frame their diuiner studies after this method ? how doe they chiefly intend sublimer , though fruitlesse controversies ; yea and moreouer , which is as bad , oft times those here vndertake these points , whose shoulders for such a burden be most vnfit . fight ye not with small or great saue onely with the king af israel , was the charge of the syrian king to the captaines of his host , 2. chron. 18. even so there be who as soone as they can but spell in diuinity , fasten alone vpon the greatest difficulties ; whereby it commeth to passe , that they cleere not the doubts which they take in hand , but rather betray their owne weaknesse . or secondly , since by reason of our insulting adversaries on either side , some must needs looke into these points , it is meete that wee dispose our selues with a graue consideration of this afore hand ; daniel before he receaued those strange visions , fasted three whole weekes , dan. 10. 3. and iamblychus the pythagorean relateth how the aegyptian priests went to prepare themselues for their supposed enthusiasmes with musicke and abstinence ; i vrge not this for example sake , but only to shew with what reuerence we should addresse our selues to so diuine a taske : not rudely setting vpon it , but with mature aduice : besides in the enterprize it selfe , let vs vse great sobriety , avoiding that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. tim. 2. or nice acutenesse : a fault vnseemly each where , as well in religion , as in other arts : for which minerva is feigned to hate the spider , because she spinneth too curious a web . in a word let vs evermore submit fancie to reason , & reason to faith , both to gods word , or his especiall revelation . these two be that helping glasse of our knowledge here , or double spectacle , of which saint paule speaketh . now wee see through a glasse darkely , but then face to face . and thus i haue , though weakly , made vp a discourse concerning divine mysteries , and our knowledge of them . a text in my indgement , as befitting this auditory , as my selfe , for this my first assay . wee sit all here by the well-spring of wisdome and science , & most of vs may hereafter serue at the altar in gods owne house . it is not amisse that we know our limits , as also consider our strengths . vnder the old law the levite might goe farther into the temple , then the lay , and a priest then the levite : so in these points concerning the mysticall temple , apoc. 21. 22. one may wade farther then another : but as there none could enter into the chiefest sanctuary , saue onely the high priest : so neither here hath any full accesse , into the secrets of these mysteries , but only our high priest and saviour christ : in whom are hid all the treasures of wisdome and knowledge , colos . 2. 3. as for vs as long as we abide in this life , we must be satisfied with a meaner knowledge of such things : with certaine glympses at most : like benighted travailers , who if the moone hap to be ouerclouded , are content with star-light . now to the only wise god , who is able to doe aboue that which we can either speake or imagine , be ascribed all glory , power , praise , and dominion this day and foreuer . amen . finis . tovching chvrch-schismes . rom . 16. ver . 17. brethren marke them which cause divisions and offences , contrary to the doctrine which yee haue learned and avoid them . scarcely had our apostle here laid the grounds of christian religion , but it presently meetes on each side with strong opposers . the diuell was straight wayes ready to excite erroneous and factious spirits against the truth . what poets faigne of hate and contentions beside their iupiter's palace , is really true of the house of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eager debates closely still as 't were environ the church . alwaies there bee who like the dragon , apoc. 12. 4. are ready to devoure it euen in its birth . neither yet doth this so inbred enmity betwixt the patrons of truth and errour , happen without god's especiall allowance . for , first hereby hee sifts and winnowes all alike . as many as settle firmely together he takes for solid graine : but those who are carried away with each blast of new doctrine , for fruitlesse chaffe . they neuer were sincerely orthodox , but either temporizing formalists , or at most coldly devoted . againe by this he keepes his elect from rust and an over secure ease : out of loue hee permits them not to slumber in such a tranquility as might at length produce some hurtfull effect . calamitas ( saith he in minutius ) virtutum disciplina est : crosses and all kinds of opposition , doe not so much afflict gods saints , as truely exercise them . thus doth the lord effect the good of his chosen by the hands of malignant schismaticks . but notwithstanding though he deale so in prouidence , yet their offence and guilt is nothing thereby abated . for in the third to the philipp . the apostle plainely affirmeth such to be evill workers , very dogges . v. 3. in the 18th v. he termes them enimies of the crosse of christ , whose end is destruction , v. 19. and here in my text , he iudgeth them vnworthy euen of the solace and benefit of humane commerce . brethren marke them which &c. my text , like to those shafts of the holy candlesticke , vpon euery word beares knops of flowers : please you then to take notice of : first , the thing here spoken against , namely divisions and offences in the church . secondly , their more especiall property which is to be contrary to some doctrine afore learned . thirdly the persons or those , who cause them . fourthly , the manner how such disturbers must be delt with : first marke , then avoid them . lastly , on the other side , the entire and mutuall agreement among true professors , or as it is here their brotherhood . of these orderly in that method i haue proposed , and first concerning divisions and offences themselues . there is nothing which doth more preserue the world in being then vnity and agreement . it is the stay and bond of every thing ; by how much the neerer they participate of this , by so much the more they enioy a certaine existence . zoroaster as implying god that first and chiefest vnity termes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the matrix or fountaine within which all things be originally concluded ; except in nature the heauens did embrace this globe below : vnlesse here the elements did combine thus louingly as they doe , so stately a fabricke could not long subsist ; it must needs loose its being , because it should loose its harmony . in matter of policy consent of minds legally disposed makes a state : without this it remaines no longer a state , but a rude and vngoverned desart . to speake in the phrase of moderne philosophy , mutuall concord is , forma totalis ; that which wholy giues a body politicke both life and beauty ; but aboue all in the house or church of god seemes this vnitie of greatest value . one lord , one faith , one baptisme , wee finde commended , ephes . 4. 5. as in the structure of the old tabernacle , by loopes & taches were the curtaines aptly conioyned : so in the antitype , namely the church , doth this spirit of vnity diffusing it selfe throughout the parts , knit them vp into an entire frame . this being so ; sithence each where a concord is so requisite , but most in the church , how fowly doe they trespasse that breake this bond ? with what sharpnesse deserue they to be handled who breed diuisions ? the fathers amidst their writings doe presse no one point more frequently or eagerly then this ; every where they take occasion , after st pauls manner , as well to condemne all rents and schismes , as extoll a christian like accord . optatus in a word makes such diuisions summum malorum , a crime so heinous , as that none can match it . and indeed if you rightly weigh the examples of gods wrath and punishments , you will not much mislike his iudgment . in the 4th of gen. when cain had slaine his brother , god onely markes him and lets him goe : nay hee is iealous least any might kill cain , v. 15. to that great and sacrilegious city of ninive what doth he ? only ionas is sent to teach and warne them . insteed of ruine comes a gentle embassage . but for corath and his complices , those mutiners in the tribe of levi , behold a suddaine destruction : the earth openeth and entombes them aliue ; whence it followes not without some shew of probability , that church-schismes more displease the lord , then either murther or sacrilege . austin yet goes farther ; for in his 50th ep. discoursing about the obstinacy of the factious donatists , he chargeth them with no lesse a sinne , then with that of the holy ghost . but the heinousnesse of divisions will better appeare , if we examine them , first in their obiect . it is no slight or vulgar argument ; perchance in the disquiry of such points , dissent may afford greater profit , namely by exercising the wit , then a present accord . but it is religion , that prop of mans conscience , and path to blisse . vpon this narrow way doe men lye daily striuing and iustly in opinions , not without much hindrance in their intended iourney . religion indeed of it selfe is rather a ground of common agreement : religio thinke some a religando from binding the hearts of the professors , as well in a mutuall affection , as in obedience to god : yet if happily it bee made the subiect of strifes and debates , they no where burne more fiercely , nullae infestae hominibus bestiae , ( could ammian : marcellinus an heathen say ) vt sunt sibi ferales plerique christiani . no beasts are so violent , as christians be , when once they iarre in points of doctrine . the reason may bee ; men for the most part hug their peculiar tenents with a too ouerprizing loue . and as they doe thus in all other arts , so especially in matters of christianity & faith . having then fancied some opinion here as greatly appertaining to the soules health , they must necessarily abhorre those who so ere oppose it . next in a second place consider the vsuall and hurtfull diffusion of schismes . saint paul compares them to a canker : now a canker resteth not , but eats forward till the member bee consumed : on this manner doe false and erroneous doctrines : being once broached they creepe from man to man , vntill they haue corrupted the church throughout . of this our forenamed apostle had a feeling experiment : for as one forsaken , 2. tim. 1. hee complaineth that all in asia were turn'd aside . so naturally apt are men to admit of a fancy nere so vnprobable , if once on foot . neither so only : falshood too alwaies is more fertile then truth : it straightway multiplies into seuerall and diverse streames beyond the head . those manifold blasphemies wherewith the primitiue church was pestered , what were they saue so many branches of simon magus his doctrine that first hereticke . arrius indeed ( saith ruffinus ) vented one single heresie touching the natiuity of our saviour : but ere long this one becomes a triple monster . as then , lev. 13. v. 8. if the plague in a mans flesh spread , not otherwise , the priest pronounced him leaprous and vncleane : so here , there is no plea against schismes more aggrauating their foulnesse , then because thus strangely they both spread and multiply . lastly consider their irksome and long continuance : how they persist not for a day or yeare , but commonly for length of ages . it were some happinesse if as easily as they burst forth and ouerflow , they could as quickly bee stopped . those tares , mat. 13. v. 24. sprang vp on a sudden : but as for the extirpation and rooting them vp , wee finde it deferred till the great haruest . errors in truth are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very obstinate ; what once is vented falsely , is here maintain'd , if but for credits sake . as much as wants in strength and cleerenesse of argument , they supply with a colour of perseuerance ; giue them leaue to take but root , they will flourish of themselues , without either watring or attendance : so that as sulla spake of warres , sumi facile , caeterum acerrimè de sinere ; the same is true of refractory schismes . any man neuer so meane , may sow a fond opinion : but to represse and curbe it seemes a taske of the highest skill . you haue heard briefly concerning diuisions in grosse ; how execrable they bee whether you attend their obiect or boundlesse diffusion ; but chiefly for their long and obstinat continuance : cleauing almost as lastingly to the church , as the leprosie did to the house of gehazai ; this is there condition , this their nature : it followeth methodically in my 2d point , that i handle their especiall property , which is to be contrary to some doctrine afore learned . euery art and faculty hath some maine ground to rely vpon : some chiefe axiomes by which it is guided in its inferiour positions no otherwise then by a card or polestar . these axiomes ought alwaies to be sure and firmely establisht ; for if they also bee exposed to doubtfull enquiries , the whole science straight begins to shake . in this respect as the grammarian prettily descants , the alphabet in all languages stands indeclinable , because it 's the foundation of that first art . christian religion although no perfect science , yet likewise it supposeth certaine principles : a few grounds and rules vpon which the minde may rest . now as wee speake in philosophy of a double measure ; there is mensura actiua , that which is so primarily and in it selfe ; againe , there is mensura passiua ; such a one as being measured before , measures something else : so in case of religion , you may discerne of a twofold rule ; one principall , namely the holy writ : another with reference vnto this , to wit the constitutions and cannons of the church . against these two doe the authors of heresies and schismes , particularly aime their forces . first the heretique , as subornde with a bolder malice , is wont more directly to oppose the very text . in former times we finde them so impudent as that they durst change and mangle it as seemde them best ; witnesse the cerinthians , marcionists , with the rest of that franticke crew ; not enduring so pure a light should shine vpon their monstrous blasphemies , they either wrongfully concealed it vnder a bushell , or quite renounc't it ; indeed the papists now a more refined ofspring , deale with greater caution ; yet in effect they performe as much , whilst they groundlesly enlarge the sacred canon , or else countenance against it their idle traditions ; for by adding superfluously vnto the old , what doe they lesse then create a new word ; thus doe heretiques some way still infringe the text : but now for schismaticks they meddle in those points which fall more properly within the churches verge ; and here they vary and swarue from the right on either hand ; vpon one stand such as conspiring with vs in doctrinall grounds , differ onely touching the outward surface : as children who otherwise mutually well disposed , yet wrangle about their nuts & toyes . concerning these externall rites what tumults haue beene raised ? how frowardly doe men still stand forth against the church in termes point blanke ? fasting almost with the manichees of old vpon such daies , as that keepes feast ; not a bare diuision hath serued here , vnlesse a locall secession were made ; except at lestwise by some peculiar notes of sanctity , they as yet remaine distinguisht : like to those seeming philosophers among the heathen , who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some odd habit or other , to exempt them from the rout ; but i leaue this soare as too too hardned for a plaister . a rent so great in our israel , that well nigh ten tribes , i feare me , be this way fallen off . those more neerely concerne my drift , who impugne some reall points of doctrine . now some doe this expresly and without a glosse . before arminius let loose his tenents , he first questions openly the belgicke catechisme : consentaneum rationi , &c. it is meet ( saith he ) and very expedient that such constitutions be newly reuewed . as long as they stood fast and plausible , well he knew his acuter doctrine could hardly gaine entrance ; but as the lord commands touching land-markes deut. 10. v. 24. not to remoue them , because they haue there beene anciently erected : so in church affaires 't is best that old and authenticke decisions doe still prevaile ; are wee wiser then our fathers ? or is our vnderstanding beyond the ancients ? if in a common weale as the philosopher noteth , former lawes should not hastily giue place to new ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : least by often changing their respect be somewhat impaired ; much lesse in positions of a christian beliese . it causeth the mindes of men to wauer much : it begets scruples and offences , which our apolstle also here condemneth . others at least in shew approue the receiued cannons , but no otherwise then for their own advantage ; vnder pretext of those generall rules they vent some priuate and moderne conceipts . it was a diuise ( saith seneca ) concerning his times of many lewd and riotous liuers , to cloake their luxury by pretending to the epicurean sect . thus they shrowd their wrong and false opinions in the churches bosome ; not deriving a meaning from thence , but fastning there one vpon it ; how much better were it , if they left the cannons free and still vnbounded . for by thus drawing them downe into a more particular sense , they haue troubled the church with needlesse disquiries ; constantine the geeat speaking vnto the nieene counsell , is bold to call those disputes betweene arius and alexander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a vaine and fruitlesse debate : rather then the catholique peace should suffer disturbance , hee disliketh an exact discussion euen in a point of faith . i dare not prescribe vniuersally an implicit beliefe , not such an one as seales vp the vnderstanding , whilst it kindles a blinde zeale : yet happily in doubts which grow besides the foundation , it may well suffice . the woman diseased of a bloody flux mark. 5. v. 25. couets onely to touch christs garment : shee stands not vpon circumstances how or whence an healing vertue should flow : neither need wee perchance to dig so particularly into those positions , which our forefathers haue left vndetermined . at once it costs more anxiety , then it can afford either content or gaine . well then : let both principles of church tenents & scripture stand in force ; as aarons rod eat vp those wherewith the aegyptians contended , they will discountenance and consume any vpstart issue of falshood ; for by the way you may note : errors and truth doe not spring vp alike ; this leasurely and with a lingring encrease : that hastily like the sunne in his westerne course , which cuts most nimbly about the line : but as there the sunne proceeds but slowly in degrees farther distant : so here doe errors after their first bruit and flourish : if the ancient grounds be still vpheld : if we retaine this defence to withstand their onset . i haue shewed you the maine property of schismes ; a dangerous quality , you see , in a christian estate ; for as sampson did to ouerwhelme the philistins iud. 18. 29. it puls away both pillars wherevpon the church is founded . now afterwards you haue thus had their property , it remaines that in my third point i decypher their subiect , to wit the persons or those which cause them . it is true that as the lord hath planted a vineyard ; so hath he hedged and fenct it rouud . but what can possibly keepe out malitious schismaticks ? euer and anon they breake through this fence , dispoyling miserably so precious a ground plot . and this they doe , either from an inward corruption of nature , or else induced by some externall motiues : concerning their nature , you may note them to haue beene men commonly of a fierce & abrupt temper ; st paul i am sure describes them so 2 tim. 3. of this humour as tertullian witnesseth , was hermogenes of old , naturâ turbulentus , a fit materiall to frame an hereticke ; not vnlike vnto him wee finde novatus in cyprian ; one who more esteemed his owne will and fancy , then the quiet of the church : such men goe on in a violent course : whereso ere they appeare , raising some storme or tempest : they carry indeed fire in their censors , yet not to sacrifice , but to kindle publicke debates . farre better doth s. iames instruct such with patience and and meeknesse of wisdom . iam. 3. 13. neither yet as i said want they outward fewell to encrease , this inbred aptnesse . first here occurs an hope of honour & advancement ; this as one speakes of beauty hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it distorts and drawes the sight besides the truth ; when alcimus 1 mac. 7. affected the high-priesthood , hee calls in the syrians to backe his suite , not without extreame hazard of the iewish estate : no otherwise doe they : rather then misse of dignities , they 'le endanger the church with forren tenents ; any way shall helpe , before they will sit vntitled . we reade of arrius as otherwise of a good & honest man ; his fault was somewhat too aspiring a minde . it is so with most : they square not their drifts by religion , but religion by their drifts of eminency or profit . secondly by this , as they conceaue , they much enhance their fame . to bee the author or revivour of some nicer doctrine must needs seeme a master peice of no vsuall knowledge ; indeed the apostle himselfe rom. 15. 29. forbares to build the gospell vpon grounds forelaid . this hee did to avoide emergent scandals , but they for by respects : least they bee thought a meere accession of anothers wit or credit . yet here obserue their grosse mistake ; truth saith the philosopher as likewise vertue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a thing of small and narrow extent ; but as for errors , they ly in multitudes and troupes round about ; if then in so vast a number of fashoods , they pitch vpon one what glory is it ? if missing the center they pricke each part of the circle else ? to bolt an errour then is no hard exploit ; and as its beginnning is thus prompt and easy , so also is the maintaining of it once begun ; insooth falshhood in point of religion commonly someway toucheth vpon the deepest mysteries ; it will be sure of a cause pregnāt enough wherein to deale : pelagianisme how doth it in close those large queries concerning gods power and hidden decree ? as therefore marriners wont for to say , giue them winde and sea roome they feare no shipwracke : so in such open and boundlesse disputes , it may argue a shallow braine that is quickly graueled ; if nere so prest he finde not still scope as well to decline the aduersary , as to reinforce his tenents . a last incentiue here may bee an itching desire in men of seeming actiue ; rather then rest vnbusied , they will doe some vnnecessary mischiefe . it pleaseth them greatly in their pride of wit to behold those combustions which themselues haue caused . the associates of catiline in his conspiracy against rome were the more forward , saith the historian , vt quiet a mouerent : that at least they might vnsettle a state so well composed ; many endeauour a disturbance of the christian peace for no serious intendment : they raise debates that they may bee said to haue raised them ; like hote furious spirits abroad , who delight soly in fights and vproares ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meere louers of strife . vpon these motiues fore cited doe schismaticks chiefly vndermine the churches vnity ; men otherwise oftimes of no meane esteeme and worth . but as it was said of curio the tribune , that he was facundus sed malo publico : euen so they in truth seeme able and sufficiently learned , but it is to the churches annoyance : whilst they imploy those gifts perversly , with which they might haue aduanced the common good . yet also giue me leaue , if a little i misdoubt such : if i iudge them not throughly sound at heart ; in 13. nehem. v. 33. where the israelitish parents mix with the women of ashdod , the children speake an vncertaine idiome : halfe the ammonitish language ; and halfe the iewish ; examine their tracts and discourses aright , they may seeme the issue of a mixt faith . religion if once ambiguous cannot choose but betray it selfe ; some sparkles will here breake forth , though neuer so carefully supprest ; wherefore as iosuah asked the angell ios . 5. v. 13. art thou for vs or for our aduersaries ? let me likewise demand ; whose part take they ? for now by walking so doubtfully and in a mist , they merit applause from neither side ; more reason there is that they bee refused of both ; saint hierome somewhere speaking touching such neutrals the hebionites , dum volunt ( saith he ) & iudaei & christiani esse , nec sunt iudaei nec christiani : whilst they hang betweene two sects , they deserue to bee ranked no where : meere batts in religion are they ; as nature hath placed these as t were in no certaine degree either of beastes or foules : thus they for there ambiguous profession , may hardly be numbred among christians in any ranck . you haue seene the subiect of divisions briefly displai'd ; persons very contagious in the church , and as miriam , long since a schismaticke too , leprous throughout . it is not vnseasonable , if therefore in my fourth point i prescribe the apostles caution , which is , first marke , then avoid them . what our saviour forespake touching false teachers , math. 7. 15. seemes not more true in regard of their demeanour , then of their preaching & doctrine . they come indeed clothed with sheepes clothing : cover'd ouer with a pretended shew both of truth and zeale . hard it is in so neere a likelyhood , to discerne where they conforme to the truth , and where they breake off . st ignatius for this termes them sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , creatures hauing though no more , yet a christian outside ; elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exact and able counterfeits . came they drest in their proper shape , we might the more easily keepe safe : it were no difficult taske to eschew their infectious tenents . a wound if open and apparant , may be quickly cured ; that especially is dangerous , where the soare lies hid , or the passage proues inuolu'd . well doe schismaticks conceaue the weaknesse of their cause : should they attempt to obtrude their falshoods vpō the church , in their naked deformity , it were a vaine designe . errours be naturally displeasing to the vnderstanding : whereas truth is no lesse outwardly pleasing , then admirable in it selfe . therefore they colour & varnish ouer their absurdities with ounning deceipt . first , they refute one bad opinion that they may set vp a worse ; eutiches , you knowe , would needs maintaine a confusion of natures in christ ; now this he vndertooke ( saith flavianus ) vnder pretence of confuting nestorius , who held oppositely as much amisse ; are there none now which cry downe puritanisme whereby to establish papisme ? is there no such new stratagem ? yea farther , are there not those who deale with religion in a sense inverted , as david did with king achish , 1. sam. 27. vnder shew of fighting against the philistins our adversaries , they fall vpon their countries faith . another way they haue of intermingling truth with errour ; amidst their discourses they craftily mix some drams of verity to commend the rest ; nay so they doe more hurt and d●●plier infect . poyson if given in wine or hony pierceth the veines with greater violence ; even thus falshood sweetned with a relish of truth , eats most dangerously into the bowels of the church . a third devise is by faigning of some good intent ; whilst they labour a breach in christianity , to make shew of a desired vnity and peace . arminius euen then when hee was forging those opinions vpon which such endlesse troubles haue ensuech , compos'de a treatise touching a generall reconcilement ; like ioab to amasa , 2. sam. 20. at once hee offers embraces to the church and stabs it . more shifts besides they skill of to obscure their malitious drifts . there want not infinite tractlesse mazes , wherein they can lurke vndiscerned ; so as what a petty historian speakes of the ligurians inhabiting bogs and bushy places . maior aliquanto labor erat invenire quàm vincere , may be here applied . it is easier to convince their errours , then perfectly trace it out . not in vaine then are we bid to marke : obserue we ought their subtle passages , mudding still the streame wheresoer'e they goe ; neither yet is this enough ; after we haue thus descried their falshoods , we must also avoid and shun them ; what communion hath light with darknesse ( saith the apostle ) 2. cor. 6. in the 1. of gen. v. 4. no sooner had god created light , but in the same v. he diuides them straight : wee are though not light , yet the children of light , and therefore must be carefull , least by mixing with the sonnes of errour , our light be dim'd and weakned . how seriously diligent were the primitiue fathers in declining such ? how watchfull to represse them ? should i here recount their various edicts and provisoes framed therevpon , i might happily make more vse of reading , then of moderation and iudgement ; only for a tast ; you may from the course of ecclesiasticall stories gather a treble censure thus disposed . first they inflicted vpon them abstension , or ( as i may say ) incommunication with the church : next a positiue eiection , else deposition from their clericall degree ; at length if both these reclaim'd them not , the vtter anathema ; adde here to those seuerer cautions of the apostolicke synode ; that men rightly orthodox might not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not ioyne in prayer with such , can. 44. of the laodicean , not to deale with them or vse commerce , can. 57. so carefull were those ancient sages , least a contagious schismaticke , if let alone , might perchance infect the whole christian flocke . it may be in former times there appeared greater danger . about the first plantation of the gospell , we finde in truth heresies more rife and frequent ; satan was then most busie , that he might choak vp the word before it tooke sure root . thus mat. 13. 25. the envious one presently sowes his cockle , as soone as the owner had ended . notwithstanding although such church diseases be now lesse pregnant , yet are they poysonous still alike . a mixing of things vnwholsome with pure , corrupts as much as ere it did . neither doe i ( mistake me not ) prescribe so extreame a course as the ancients vsed . it is a point both aboue my skill and place : only i wish that alwaies disturbers , of what kinde soeuer , if not in person , yet in doctrine be shunned ; that we take heed least by a seeming furtherance of the faith , they hinder its growth . at the fourth of ezra when the people of the land desired to helpe the israelites in rebuilding the temple , they would not , yee haue nothing to doe with vs to build an house , v. 3. happily they guessed that for laying one stone , they might maliciously plucke downe two . you knowe the fable of the home-bred wolfe : vnder colour of keeping the sheepe , hee made more hauock in the fold then the wolfes abroad . a doubtfull zeale is most dangerous when thus it gets a handsome disguise . it is to bee feared , that such may doe more mischeife , then the adversary from without . i haue laid before you at length a full view of schismes : their nature and property : their subiect and how they must bee avoided ; now because one opposite shines more cleerely in anothers presence , it is not amisse that contrariwise in my last point i handle the mutuall agreement of true professours , or as it is here their brotherhood . we read concerning the divisions of reuben , iudg. 5. 15. of much dissention betwixt the saduces and the pharises , act. 23. 7. evill and erroneous men are both alike giuen to strife ; whereas christians rightly seasoned , be no lesse vnanimous then abundant in al truth and goodnesse ; in the 15th of gen. abraham is commanded to take an heifer , a ramme , and a goat : besides a pigeon with a turtle : as for the former he divides them v. 10th : the turtle and the pigeon hee divideth not . those three ( saith prosper ) fore-shew'd the condition of schismaticks , but these the doue-like and vndiuided agreement of professours truly orthodoxe . now as the higher faculties of mans soule are two , will and the vnderstanding , this agreement here consists in a meete consonancy of both . first , for the vnderstanding , hauing receaued one spirit , they must needs conspire in one meaning and sense : they differ not , as being by the same teacher instructed . indeed no marvaile if schismaticks doe iarr , whom their own affections or satan diversly instructs : but the disciples of verity , though many , yet bee they as organs tuned by an individuall spirit . neither is there a more constant euidence of the truth professed , then such consent ; iudicious interpreters of the sacred writ thence especially inferre , that the prophets wrot inspir'de ; each where they doe so miraculously concurre , and fully accord : on the other side dissent of tenents , hath euer beene the signe of falshood . the fathers to confute the pagan philosophers in many principles of faith had no greater proofe : like to a common weale ill composed , they ouerthrew them through their own discord . secondly , neither yet are orthodox professours thus onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not alone sympathizing in iudgement , but also in heart ; loue and vnamity were euer a most christian-like note . looke but into the course of former ages , and you will easily grant as much . concerning the apostles time , what ardency of good will finde we there ? with what affection did they mutually imbrace ? lands and goods lay then in common : the whole church may seeme no other then one great family . as in the building of solomons temple not any hammer or iron toole was vsed that made a noise ; 1. reg. 6. thus they labour'd iointly in founding the gospell , wihtout all malice or clamorous strife . afterwards wee finde this holy zeale no whit abated ; still in succeeding times , as persecutions waxt hotter , the christians loue grew more enflamed . to manifest which , least it might languish if conceal'd , how many signes of expression had they ? witnesse there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feasts of loue : there osculum pacis after their sacred meetings : yea osculum baptismi at their admittance into the church : lastly their panem vnanimitatis , as paulinus to austin intimateth ; a token commonly annext and sent with their letters to expresse their ioint consolidation into the same body of christ ; as for hatred and malice , such vngodly motions , they may seeme as free , as we their of-spring now stand guilty . yet what wonder is it if thus reciprocally they maintained charity ? for first ( you know ) among all virtues this takes place : without it martyrdome it selfe availeth not , 1. cor. 13. lumbard so farre extols it , as to make it touching the exercise an immediate act of the spirit : whereas other divine graces acknowledge their proper habits . how truely he doth this i meane not to examine ; only you see what a glorious conceit he had of this vertue aboue the rest . againe , such loue greatly strengthens each where the christian zeale : it conserues as it were religion warme and frolick . ignatius in his epistle to the ephesians discoursing to this purpose , tells them that it would keepe them more secure euen from satans assaults ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. all assronts ( saith he ) of those spirituall enimyes be this way lessened : ioine they but hearts , sinne it selfe would finde an harder inlet . once more , no marvaile if orthodox christians affect this concord , since our saviour himselfe so much commends it ; whenas hee who is the author of peace appeares so vrgent a teacher thereof . in the 13. of io. he makes it the very marke and badge of his : by this shall all men knowe that you are my disciples , & . v. 35 in the 14. c. being now to suffer , he bequeaths it them for their only legacy , my peace i leaue you , v. 27. with great earnestnesse he enioines that , which long since was commended to the church vnder a type ; noahs doue hauing circled the waters too and fro , returnes not empty ; yet brings shee for a token of the floods decrease , no other testimony into the arke , the figure of the church , then an oliue leafe ; a leafe which is the vsuall signe of loue and concord ; hence the apostle more expresly , rom. 10. 15. deciphers the church vnder name of the oliue . you perceiue by this a little better the fowlnesse of schismes : how vgly they be apart , yet more if opposed to vnity : giue mee now leaue but to set downe some few rules , as well for the aduancing of the one , as the repressing of the other , and i will end . first then , it were well if men did meddle lesse in needlesse points besides the faith : were they not ouer-busie there , where they may shew more wit , then promote the gospell . the orthodox religion stands now betwixt papistry and semi-pelagianisme , as the platonicke sect did once betweene the epicureans and the stoicks ; cum his non de sinibus sed de tota fere possessione contentio est ; with these , saith the oratour , the platonicks hold an vtter distance ; but from them they differ vpon tearmes of lighter moment . papistrie thwarts and cuts the very life-strings of a sauing beleefe . semi-pelagianisme no so ; whence then the greatest danger appeares , there to bee most actiue were a prudent course . or 2ly , if some must needs be dealing else-where , would they could but keepe their opinions conceal'd ; not presse vpon the church for currant whatsoeuer themselues haue fancied ; paracelsus hauing grounded himselfe strongly in naturall magicke , afterward in all his conclusions ascribes ouer much to that ; with him adam & methuselah liued so long not without some helpe of chymicall extracts ; vpon like grounds agrippa among others his foppish notions , perswades vs , that the crosse if of force at all , it is by vertue of the meer figure . mē for the most part relish long of those principles with which they haue beene at first invred . the vnderstainding is so farre from embracing the opposite truth , that it rests and scarcely admits of a farther search . moreouer , and what they haue once conceipted priuately , they straight way labour to make good a broad ; hold they cannot , but they will obtrude their peculiar fancies , for a publike trueth ; our sauiour math. 16. speaking of such doctrine among the pharisees , calls it leauen v. 6. euen as leauen it heaues & workes in the braine till it can get a vent ; much discreeter was the course of saint cyprian ; the deuout father being vnhappily tainted in that point concerning anabaptisme , yet would he by no meanes commemd it for a classicke tenent ; nemini prescribimus , &c. let others ( saith hee ) abound in a contrary sence : for my part i aduise none : which his modesty if diuerse now adaies did follow , from how many vnnecessary tumults might they secure the church . but suppose a schisme be once on foote , the speediest way for redresse may seeme ; first a serious yet ciuill debatement : when men shall enter the lists as willing to yeeld , if pechance convinc't , as to refuse the assaylant ; hot and furious disputes doe seldome good ; amidst the noise of such conuiciating iarres , the the truth is scarcely heard . the discussion of doubtfull points resembles much the smiting of a flint ; a gentle and well poys'de stroke procures some sparkes ; whereas a boisterous collision , gets no fire , but breakes the stone ; iust so in point of controversie : a civill hadling brings it to an issue straight ; contrariwise an impetuous wrangling inflicts happily some staine on either party , yet nothing cleeres the argument . vnwisely then deale they who fly out into such a distempered vehemency ; insteed of a sober and vsefull debatement they raise a personall brawle ; they ttauerse not at length the truth , but their owne cause . it was the noted fault of marcellus a rhetoritian that lighting on a figure , hee would pursue it so farre , till he had forgot the matter in hand : likewise doe these if once they fall into a calumniating & iarring vaine ; nay farther , oft times , they strangely misinterpret the aduersary ; either to extend their discourse , or else of malice they impose a meaning farre wide from the authors drift . thus as zebul told gaal , thou seest the shadowes of mountaines as if they were men , iudg. 9. 36. they bestow much fruitlesse paines in confuting such notions as themselues haue fram'de amisse . but a way with such misprision : such rouing encounters ; it is a more probable course , if , as i said , they neither shall ouer roughly dispute the cause , nor yet suspitiously make it worse . a second helpe here may bee the vse of synodicall conuents : conuents which are no lesse apt to represse falshood , then establish a receiued truth in the mindes of people . the romans of old when any more fatall danger approached , did wontedly maintaine their standing senate ; how much rather in a christian state appeares some like proiect needfull : where sinne and error make a daily inrode . our forefathers therefore of the primitiue church , may seeme indeede in such meetings very frequent ; euery yeare twice , about lent and antumne they ordained councels provincially to be held . hereby they weeded as it were and cut vp errour in its first appearance : no sooner could it sprout forth , before it procured strength , some decree or other straight waies cropt it ; satan you know that old serpent is the father of schismes : nay he was by a voluntary discession from god simply the prime schismaticke ; a snake or serpent if he can get but his head into a crany , scrues & wreaths in his whole body after with no hard paine : on this manner error ; by reason of its serpentine nature , vnlesse at first repelled , threatens a dangerous progresse ; councels then in this case be greatly available ; of soueraine helpe , if thus seasonably applied ; such a meeting of reuerent sages must needs if not refell , at least discountenance a crept in falshood . the last remedy shall bee a serious aduise ; that men would duely consider how by schismes they would afresh the body of christ ; how they make the wonted fold a coate of raueuing wolues . hermes somewhere termes malitiousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the foode or worlds repast ; let not , oh let not the same be said concerning the church it selfe ; weigh likewise hereto the vnknowne and doubtfull euent of such debates , the collator in prosper begins fairely and as a moderate pelagian , but ere three pages are past leauing pelagianisme , he becomes flat atheist . vnnecessary disputes neuer remaine in that state of moderation , in which they were at first raised ; like floods they gaine encrease from their continued and lasting course ; especially if there happen ( though i hope not ) such as dispense them secretly & of purpose to some farther end : when hannibal mainely intended rome he tooke in saguntum ( saith the historian ) onely by the way ; for occasion-sake in truth of a desired warre ; god grant there be none who beginne at these lower points , that they may fight at length not against rome , but for it . i haue done with my text ; a subiect i confesse somewhat to high for me , and deseruing a more graue aud learned pen ; such an one wherein they should chiefly labour , who are as able for skill , as effectuall in power and place . truth is then most persuasiue , when thus abetted : but as elihu tooke courage to aduise iob , though after his elders : to shew his opinion also ; iob. 22. v. 10. euen so haue i done . wisdome is of god , and oft times hee worketh no lesse through weake meanes , then by strong and potent . howsoeuer i thought it not besides the duety of the meanest leuite , if now he stretcht forth his hand to vpholde the arke : if for my part likewise i endeauourde the churches vnity , my only drift . and now o lord doe thou build vp those breaches in the wals of our ierusalem , which by schismes haue long since beene made ; giue vs externall peace , that so the better wee may procure that inward of minde , and in fine enioy eternall with thee . to god the father , &c. finis . notes, typically marginal, from the original text notes for div a20674-e260 petronius . division . iustin . in comment . p. 1. anon. e : de cardinal : christ . ope● exod. 34. apolog. psal . 23. * austin . * lib. 2. in somn . s● l. 1. durando . tacitus . 2. de orthodox , religione . l. 4. gelasius cucycenu● instit . l. 3. et de orpheo etiam hygin poet. & astro . nom . l. 2. euripid. quintil. l. 3. 3. l. 2. exercit. festus de v●… borum sign●…catione ; lu●…lius & nae●… in fragmen●… ep. ad marcellin . vid. ad initia . 7. l. de artibus . insti● . l. 6. et ambrosius in exhortatione advirgines . l. l. 2. c. 46. 47. &c. 2. sam. 10. vincentius contra hereses c. 24. & rhenanus in annotationibus . l. de . mysterijs aegyptiorum . notes for div a20674-e3710 hesiode . division . p. 1. l. 2. 2. 2. tim. 2. l. 2. 2 leo. austin : è contra de luxu arrianorum sabbatario sidon appolinaris l. 1. iulian ep. lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 8 pol. 2. gelasius . 3 varro . salust . 4 ep. ad leonē papam . orat. de componendo religionis dissidio inter christianos . 5 de promissionibus & praedictionibus . p. ima. vid. b. vigilium adversus eutychem l. 2. iust . martyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — acodemicatū quaestionum . l. 2. de occulta philos . l. 4 sucton . liuie . a breathing after god. or a christians desire of gods presence. by the late reverent and worthy divine richard sibs, doctor in divinity, master of katherine hall in cambridge, and sometime preacher of graies-inne sibbes, richard, 1577-1635. 1639 approx. 71 kb of xml-encoded text transcribed from 132 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a12168 stc 22477 estc s102403 99838188 99838188 2553 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a12168) transcribed from: (early english books online ; image set 2553) images scanned from microfilm: (early english books, 1475-1640 ; 1082:01) a breathing after god. or a christians desire of gods presence. by the late reverent and worthy divine richard sibs, doctor in divinity, master of katherine hall in cambridge, and sometime preacher of graies-inne sibbes, richard, 1577-1635. [20], 240 p. : port. printed by iohn dawson for r. m[abb] and are to be sold by thomas slater, at the swan in duck-lane, london : 1639. publisher's name from stc. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available 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overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2004-12 andrew kuster sampled and proofread 2004-12 andrew kuster text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the reverend faithfull , and profitable minister of gods word richard sibbes , d : d : master of katherine hall in cambridge & preacher of grayes inne , london . a breathing after god. or a christians desire of gods presence . by the late reverent and worthy divine richard sibs , doctor in divinity , master of katherine hall in cambridge , and sometime preacher of graies-inne . psal 42 1. as the hart panteth after the water brooks ; so panteth my soule after thee , o god. lam. 3. 56. hide not thne eare at my breathing . london printed by iohn dawson for ● . m. and are to be sold by thomas slater , at the swan in duck lane . 1639. to the christian reader . man in this world ( especially since his defection from god ) standing at a distance from his happinesse in respect of full possession ; it is not the least part of his blisse to be happy in expectation . happinesse being by all men desireable , the desire of it is naturally ingrafted in every man , and is the center of all the searchings of his heart and turnings of his life . but the most of men , like the men of sodome grope and finde not the right dore : onely to a true christian ( by a supernaturall light ) is discovered both the right object , and the right way to felicitie . vpon this discovery , finding himselfe ( while hee is here ) a stranger to his happinesse hee desires to take leave of this sublunary condition , that he may enjoy him who is the desire of all nations . now although god cast common blessings promiscuously upon good and bad , yet hee holds his best favours at a distance as parents doe cherries or apples from their children , to whet their appetites the more after them . and indeede the best perfection of a christian in his military condition is , in desire and expectation , and it is enough to him that , for that he hath gods acceptation , who knowing whereof wee are made , and how unable to hold waite in the ballance of the sanctuary , takes his best gold with grains of allowance . the soule of man is like a cipher , which is valued by that which is set before it : if it weary it selfe in the desire of earthly things , like the silke-worme , it finisheth its worke with its owne destruction : but if on things above , when this earthly tabernacle is turned to ashes , there shall result a glorious phoenix for immortalitie . there are no cha racters better distinguishing a christian , then those that are inward ( hipocrisie like sale-worke may make a faire shew outward , an hypocrite may performe external works but cannot dissemble inward affections ) and amongst them , none better discovers his temper , then the beating of the pulse of his desires , w ch this worthy author ( who departed not without being much desired , and no lesse lamented hath most lively set forth in the ensuing treatise , which a christian holding as a glasse before him , may discerne whether hee have life or no by these breathings . for the obiect here propounded , what more desirable then the chiefe good ? for the place , where can it bee more desired , then in his house , where his presence is manifested ? what better end to bee in that house , then to behold god in the beauty of holinesse ? what terme of happinesse better then for ever ? this was the desire of the holy prophet david , and that it may be thy desire , is the desire of thy christian friend , h. i. imprimatur tho wykes . the contents . difference of things in the world . page 20 the scope of a good heart in the use of gods ordinances , what it is . 25 observation 1. the object of a christians desire what , 23 why said to be one thing 27 in respect of god , ibid in respect of the soule . 28 in respect of grace . 30 vse . to shew the folly of worldly men in the neglect of theone thing necessary . 35 thoughts and desires the the primitive issues of the heart . 37 how they are begotten 39 obser. 2. the spirit of god in the hearts of his children is effectuall in stirring up holy desires . 42 trial of desires whether true by their obiect . 44 by their fervencie . 45 by their constancie . ibid by their rise 47 by their end . 48 by their endeavours . 54 vse . exhortation to examine our desires . 51 strong desires how to know when they are so . 57 obser. 3 , holy desires are to bee turned into prayers . 66 reas. 1. thereby wee maintaine acquaintance with god. ibid reas. 2. thereby we manifest a good conscience . 69 obser. 4. perseverance and importunity requisite in prayer . 70 god doth not presently answer our desires and why 78 because he loues to heare us pray . ibid to keepe us humble . ibid to exercise our graces . 79 to make us prize his blessings . 80 to teach vs to use them better when we enjoy them ibid the having the spirit of prayer , better then the enjoyment of particular blessings . 81 assurance before we pray to receiue what we pray for , no hinderance to prayer 84 gods house what it is 91 love of gods children to good things constant . 99 observa . 5. god is beautiful in himself 117 in his church . 118 especially in christ. 121 christ most louely in his greatest abasement . 125 the church beautifull . in regard of the angels 129 in regard of the ordinances . 13● the word preached . 133 the sacraments . 1●8 discipline . 141 ioynt service of god. 143 in regard of the evidences of gods loue . 146 protection . 147 effectuall calling . 148 instification . 149 sanctification . 150 inward peace & joy . 152 the church of god a paradise . 157 vse . exhortation to bee in loue with the beauty of god and his house . 160 carnall men see not this beauty and why . 163 true delight wherein it consists . 166 happines of man what . 170 how to come to see the beauty of god. 172 get spirituall life ibid beg the spirit of revelation . 173 labour to see our owne deformity , 176 consider christs relations to us . 177 a continuall necessitie of the ordinances , 183 private duties must give way to publique . 186 papists their error in addition . 192 there hath alway beene a church . 198 marks of the true church . 199 abuse of things takes not away their use . 200 what estate they are in that are cast out of the church . 202 tryals of our love to the beauty of gods house , 206 how to come to see the beauty of gods house . 213 vse gods means . ibid come in faith . ibid compare the excellency of gods house with other things . 215 desire god to reveale him . selfe in his ordinances . 225 motives to labour to see the beauty of god himselfe , and of his house . 228 it makes us glorious . 229 our soules are made for these things . 231 least god remoue his ordinances . 234 a breathing after god. psal. 27. 4. one thing have i desired of the lord , that i will seeke after ; that i may dwell in the house of the lord all the dayes of my life ; to behold the beautie of the lord , and to enquire in his temple . this psalme is partly a prophesie ; it was made after some great deliverance out of some great trouble . the blessed prophet david , having experience of gods goodnesse , sutable to the trouble hee was in , in the first part of this excellent psalme , he shewes , his comfort , and his courage , and his care . his comfort it was altogether in the lord , whom hee sets out in all the beauties , and excellencie of speech he can ; he propounds the lord to him in borrowed termes . the lord is my light , and my salvation , the strength of my life . so hee fetcheth comfort from god , the spring of comfort , the father of all comfort ; hee labours to present god to him in the sweetest manner that may be , he opposeth him to every difficulty , and distresse ; in darknesse , he is my light ; in danger he is my salvation ; in weaknesse he is my strength ; in all my afflictions , and streights , he is the strength of my life . here is the art of faith in all perplexities whatsoever , to be able to set somewhat in god , against every maladie in our selves . and this is not simply set out , but likewise with a holy insultation , the lord is my light and salvation , whom shall i feare ? it is a question proceeding from a holy insultation , and daring of all other things . the lord is the strength of my life , of whom shall i be afraid ? that is one branch of his comfort . the second branch , and ground of his comfort , is the goodnesse of god , in the ruine and destruction of his enemies ; when the wicked , even mine enemies , and foes came upon me to eate up my flesh , they stumbled and fell ; he describes his enemies by their malice , and by their ruine : his enemies were cruell enemies , blood-suckers , eaters of flesh , wee call them canibals : as indeed men that have not grace , if they have greatnes , & be oppposed , their greatnesse is inaceessible , oneman is a devill to another : the scripture calls them wolves , that leave nothing till morning . as the great fishes eate up the little ones : so great men they make no more conscience of eating up other men , then oseating bread ; they make no more bones of overthrowing men , and undoing them , thenof eating bread . they eateup my people as they eatebread . but notwithstanding their cruelty , they were overthrowne , saith david , when my foes came upon me to eate up my slesh , they stumbled and fell : for , indeed , gods children , when they are delivered , it is usually with the confusion of their enemies ; god doth two things at once , because the speciall grievance of gods childrē it is from inward and outward enemies ; he seldome or never delivers them , but with the confusion of their enemies ; so he sets downe his owne comfort in the lord , by the confusion of his enemies . this will be most apparant at the day of judgement , when satan , and all that are lead by his spirit , all the malignant church shall be sent to their own place , and the church shall be for ever free from all kind of enemies . when the church is most free , then the enemies of the church are nearest to destruction ; like a paire of ballance , when they are up at the one end , they are downe at the other : so when it is up with the church downe goe the enemies , so here are the two branches of his comfort . now his courage for the time to come , that is in the third verse : though an host incampe against me , my heart shall not feare : he puts the case of the greatest danger that can be , though an host of men should incompasse me , my heart should not feare ; though warre rise against me , in this will i be confident . here is great courage for the time to come . experience breeds hope and confidence . david was not so couragious a man of himselfe ; but upon experience of gods former comfort and assistance , his faith brake as fire out of the smoke , or as the sunne out of a cloude : though i was in such , and such perplexities ; yet for the time to come , i have such confidence , and experience of gods goodnesse , that i will not feare . he that seeth god , by a spirit of faith in his greatnesse and power ; he sees all other things below , as nothing , therefore he sayeth here , he cares not for the time to come for any opposition , no , not of an army . if god be with us , who can be against us ? hee saw god in his power , and then looking from god to the creature , alas , who was he ? as michaia , when he had seene god sitting upon his throne , what was achab to him , when he had seen god once ? so when the prophet david had seene god once , then though an host incampe against me , i will not feare , &c. thus you have his comfort in the double branch of it ; his courage also , and his confidence for the time to come . what is his care ? that is the next ( i will not analyse the psalme farther then the text ) after his comfort in the lord , and in the confusion of his enemies , and his courage for the time to come , he sets downe his care , one thing have i desired of the lord , and that will i seeke after , that i may dwell in the house of the lord , all the dayes of my life , &c. this was his care ; he had so sweet experience of the goodnesse , and power of god being light , and salvation , and strength to him in confounding his enemies ; that he studyed with himselfe how to be thankfull to god , and this he thought fittest in the open great congregation ; in the church of god , among many others : therefore hee saith , one thing have i desired of the lord , and that will i seeke after still , that i may dwell in the house of the lord all the dayes of my life . now in the words of the text that i have read , there is conteined , the holy prophets care , and desire set downe first in generall , one thing have i desired of the lord , and that i will seeke after . and then a specification of that desire he specifies , what is that one thing hee desired , that i may dwell in the house of the lord : with the circumstance of time , all the dayes of my life . now after the desire in generall , set out here by the object , in generall ; the transcendent object , one thing have i desired of the lord : and likewise by the frequency , and fervency of the desire , i will seeke after it still : i have desired it , and i will not cease : so my desire , it shall not be a flash soone kindled , and soone put out ; no , but one thing have i desired of the lord , and that i will seeke still , i will not be quiet till my desire be accomplished , there is the generall desire , and the degrees of it . the particular is , that i may dwell in the house of the lord. then the grounds and ends of the particular desire , of dwelling in the house of the lord , because it is the house of god , there is a strong argument to moove him to dwell in the house of god , it is good dwelling where god dwells , where his angels dwell , and where his spirit dwells in the house of the lord , there is one argument that moved him , i desire to dwell there , because it is the house of god , which is set out by the extent of time , that i may dwell in the house of god , all the dayes of my life , till i be housed in heaven , where i shall need none of these ordinances that i stand in need of in this world i desire to dwell in the house of the lord all the dayes of my life . then the secondend is , to behold the beauty of god , that was one end of his desire , to dwell in the house of god , not to feed his eyes with speculations , and goodly sights : ( as indeed there were in the tabernacle goodly things to be seene , ) no ; he had a more spirituall sight then that ; hee saw the inward spirituall beauty of those spirituall things , the other were but outward things , as the apostle calls them , i desire to dwell in the house of the lord , to behold the beauty of the lord , the inward beauty of the lord , especially . and then the third end of his desire is , that i may enquire in his temple , hee desired to dwell in the house of god , because it was the house of god ; and to see the beauty of god ; the sweet alluring beauty of god , that appeared in his ordinances : and then his desire was to dwell in the house of god , that hee might enquire more and more , of the meaning of god still , because there is an unsathomed bottome , and an endlesse depth of excel lency in divine things , that the more wee know , the more wee may , and the more wee seeke , the more we may seeke ; they are beyond our capacity , they doe not onely satisfie , but transcend it , therefore hee desires still further and further , to wade deeper into these things , to enquire in gods temple . thus yee see the stateof the verse . there is a generaldesire propounded one thing have i desired of the lord , & that wil i seek after . and then the desire specified , to dwell in the house of the lord. and to see the beauty of the lord , and to enquire in his temple . these be the 3. ends . one thing have i desired of the lord , &c. to speake first of this desire , generally propounded , one thing have i desired , &c. and then of the increase of it , in that hee saith , i will seeke after it still , he desired it , and he would seeke more and more after it . in the desire , consider , first the object , one thing . and then the desire or seeking it selfe . first the object , one thing . was there but one thing for holy david to make the object of his desire ? was there but one thing needfull ? alas this poor life of ours , it is a life of necessities ; how many things are needfull for our bodies ? how many things are needfull for the decencie of our condition ? how many things need we for our soules ? it is a life of necessities ; how then doth hee say , one thing have i desired ? yes ; his meaning is , comparatively , i seeke for other things in their order , and rancke , and as they may stand with the mayne : but indeed one thing principally ; all the rest will follow : seeke yee first the kingdome of god , and all the rest will be cast on you . the best way to have all other things , is to seeke one thing in the first place . therefore in heavenly wisedome he saith , i desire unum uni●è , one thing after an entire manner , that i desire more then all things else . hence we may see that , there is a difference of degrees of things . god hath established in the world degrees of things ; there are some good , & some ill by his permission , & of good , there are some that are greater goods , and some lesse , there are spirituall goods , and outward goods ; and of spirituall good , there are some that are meanes leading to that which is spiritually good , and some that are spirituall good things in their owne essence , and nature : the leading preparing things , are the meanes of salvation , the word , and sacraments , and being in the visible church ; the true spirituall good , it he good that wee get by these things , faith and love , and spirituall inward strength . now that there is degrees of things , the prophet here insinuates when he saith , one thing have i desired , that is , of all these variety of things , hee desired the best that includes all in it . god to exercise the wisedome that hee hath given to man , hath planted adifference in the creatures , and hath given a faculty to man , to make a right choise in those differences : and then man makes a right choise , when hee chooseth as god chooseth : now god makes choise of spirituall things to be the best things , and them he gives to his best friends ; he knowes they will make us good , and supply all outward wants whatsoever , and sanctifie all estates , and conditions to us ; and they are eternall , sutable to the spirituall nature of oursoules . god knowes this very well : therefore god hath set spirituall things , as the one only thing : & so the soule when it is made spirituall , and hath the image of god upon it , it chooseth as god chooseth . one thing have i desired . but here it may be asked , why doth he say , one thing ? he desired not onely to live neare the tabernacle ; but to heare and see , to have the word read , and he desired thereupon grace , and then nearer communion with god by grace , to have more communion here , and fuller communion in heaven , here is more then one thing . i answere , it is all one , as a chaine that hath many linkes , yet it is but one chaine ; so all these are but one . i desire one thing ; what is that ? to live in the church of god , to enjoy the ordinances of god , and they will draw on faith , & feare , &c. the spirit accompanying the ordinances , it will be a spirit of faith , and repentance , and grace , and by those graces of faith , and the rest that accompany the ordinances , i shall have nearer communion with god here , and eternall , and everlasting communion with god in heaven , and all these are but one ; because they are all linkes of one chaine . therefore when he saith , one thing have i desired , he meanes that one thing that will draw on all other . that is the scope of a gracious heart , when it attends upon the meanes of salvation and lives in the church ; not to heare that it may heare , and there an end , and to read that it may read , to performe it as a taske , and all is done : but to have the worke of the spirit together with it , to have the ministery of the spirit in the gospell , and the spirit to increase saith , and faith to increase all other graces , and so by grace to grow into nearer communion with god in christ , that is the scope of every good hearer : therefore hee speakes to purpose , when he saith , one thing have i desired . but to speake a little more of the object , why doth he say , one thing ? first , it is from the nature of god , wee must have the whole bent , and sway of our soules to him , he will have no halting . the devill is content with halfe , if we will sinne , because then hee is sure of all ; but god will have the whole heart , my sonne give me thy whole heart , and thou shalt love the lord withall thy heart , and withall thy soule ; the bent , and sway of the soule must be that way : for it is the nature of excellent things , except w● desire them in the chiefe place , they take state upon them , god takes state upon him in this case , hee will not have us serve him and mammon , he will not have the heart divided . then againe , it is from the nature of the soule , therefore hee saith , one thing . it is the nature of the soule , when it is upon many things , it can doe nothing well : therefore that i may be religious to purpose , one thing have i desired . a streame cut into many channels runs weakely , and is unfit to carry any thing . babylon was so taken . they cut the river into many channels , and then hee that tooke it , easily passed over them . when the soule is divided into many channels , to many things , that it lookes after this thing , and that thing , and that with expence and intention of care , and indeavour . alas , where is the desire of one thing necessary all the while ? for the soule cannot goe with that strength as it should except it mind one thing : the soule of man is a finite thing , therefore except it gather its strength , as a streame that riseth of many particular lesser rivers which makes it run strongly : so the soule it cannot desire one thing as it should , except it bring all other petty streames to it , and make that the mayne desire to be saved in another world , and to have communion and fellowship with god in christ jesus , by the spirit of grace in this world , in the use of the meanes ; unlesse this be the maine care , the soule takes no good , when it is so much set on other things . then thirdly hee sets downe this one thing , ( to dwell in the house of god , to grow in grace there , as a cedar , to be a tree planted there ) from the very nature of grace , which is to unite things to the mayne ; the spirit of grace sets before the eye of the soule , heavenly spirituall things in their greatnesse , and excellency : and the spirit of grace , seeing there are many usefull things in this world , it hath an uniting , knitting subordinating power , to rancke all things so , as they may agree to , and helpe the mayne . grace confines the soule to one thing : man after his fall sought out many inventions , saith the wise man : he was not content with his condition when he stood , but hee sought out many inventions . when man falls to the creature , he knowes not where to stay ; no creature can afford a stay , and rest , for the soule long , the soule is never quiet till it come to god againe , and that is the one thing the soule desireth . the soule being sanctified by the spirit of god , it subordinates all things to this one thing . david desired many things besides this one thing , but not in that degree , but as they might stand with the desire of this one thing necessarie . grace subordinates , and ranckes all things , so as that the best things have the preheminence . therefore hee might well say , one thing , from the disposition , that grace hath to rancke all things to one . it is a promise in the covenant of grace , saith god , i will give you one heart , as soone as a man becomes a christian , he hath one heart , his heart before was divided , there was variety of objects it was set upon , god had the least piece , the slesh had a piece , and this delight , and that delight had a piece : but saith god , i will give you one heart , that is , a heart uniting it selfe in desire to the best things , and regulating all things , so as all shall be but one , that a man shall use the world as though hee used it not ; so as it shall helpe to the maine . as i sayd little streames they helpe the mayne streame running into it , so grace hath a subordinating power over all things in the world , as they may helpe the mayne . one thing have i desired ; and i desire other things as they may helpe the mayne ; grace will teach us that art , it hath a speciall art that way . so wee see both in regard of god , and in regard of the soule being finite , and in respect of the wise disposing of grace that aymes at the mayne , and ranckes all things as they may helpe the mayne , he doth well say , one thing have i desired . this shewes the vanitie , and basenesse of every worldly man , that makes the mayne worke and labour his by-worke , and the by-worke , his mayne worke : that that is the one thing necessarie , is set after all . indeed without grace this is so : the first worke of grace is to set the soule in order , to subdue base affections , to sanctifie the judgement : and when it hath set the soule in tune , and order , then it is fitted to set a right price on things , to rancke and order them as it should . so much shall be sufficient to unfold the object it selfe in generall , one thing . have i desired . now i come to the affection it selfe , set forth here by the degrees . one thing have i desired , and that i will seeke after . i have desired it , and i will desire it still , desires are the issues of the heart : thoughts , and desires are the two primitive issues of the heart : the birthes of the heart . thoughts breed desire ; thoughts in the minde or braine , the braine strikes the heart presently . it goes from the understanding to the will , and affections ; what we thinke of that wee desire , if it be good . so thoughts and desires , they , immediatly spring from the soule . and where they are in any efficacy and strength , they stirre up motion in the outward man : the desires of the soule , being the inward motion , they stirre up outward motion , till there be an attaining of the thing desired , and then there is rest . desire to the thing desired , is like motus ad quietem , as motionis to rest : when motion coms once to rest it is quiet : so desire which is the inward motion , it stirres up outward motion , till the thing desired be accomplished , and then the soule rests in a loving content , and enjoying of the thing desired . now this desire it was a spituall desire one thing have i desired of the lord. holy desires they issue from choyce : a holy wise desire ( when it is not a meere notion ) it ariseth from a choyce of a thing that is good : for desire is nothing but the imbracing , and closing with a thing that is good . the understanding must choose the good first , before the soule imbrace it . the will is but the carryage of the soule , the furthering , and promotion of the soule , to the good things discovered : so it supposeth a choyce of good things . and choyce supposeth an esteeme of the things before we choose them . and that supposeth a deliberate judging , that workes an esteeme . so that it was no hastie sudden thing , this desire , but it rose from the sanctified judgement of david , that bred a holy esteeme of these excellent things ; the meanes of salvation , having the spirit of god accompanying of them , containing such excellent comforts , as they doe . i say this desire supposes a right judgement , and thence an esteeme , thence a choyse upon all , choosing these things above all other contentments , and things in the world besides . for at this time he wanted in his family . the comfort of his wife and house , &c. tush , what doe i regard these things ? if i could enjoy the sweet , and strong , and comfortable presence of god in his ordinances , other things i could beare well enough , the want of house , and wife , and children , the pleasures , and contentments of my country : therefore one thing have i desired . it was a desire out of a high esteeme and choyse of that one thing he speakes of . the point of doctrine that i will observe in brief , ( because i hasten to the maine thing ) is this , that that the spirit of god , in the hearts of his children , is effectuall in stirring up holy desires . there is nothing tha charactizeth , and sets a stampe upon a christian so much as desires , all other things may bee counterfeit , words and actions may bee counterfeit , but the desires and affections cannot , because they are the immediate issues and productions of the soule , they ate that that comes immediately from the soule , as fire cannot bee counterfeit . a man may aske his desires what he is , according to the pulse of the desires , so is the temper of the man : desires are better then actions a great deale : for a man may doe a good action , that hee doth not love , and he may abstaine from an ill action that he hates not : but god is a spirit , and lookes to the spirit especially . it is a good character of a christian , that his desire for the most part is to good ; the tenour and sway , and bent of his desire is to good . one things have i desired : the spirit of god is effectuall in stirring up these desires . but how shall we know that these desires are the chief things to distinguish an hypocrite from a true christian , and whether they be true or no. to goe no farther than the text : desires are holy , and spirituall , if they bee about holy and spirituall things , one thing have i desired saith david , what was that ? to be rich and great in the world , and to bee revenged on my enemies ? no , no , that is not the matter , i have many enemies ; god will take a course that they shall fall ; that that i desire , is to have neerer communion with god , i desire to enjoy the ordinances of god : so his desire it was set on spirituall objects , and that argued it was a holy desire . and then againe his desire , it was a fervent desire , as he saith , one thing have i desired & thatwil i seek after . it was not a blaze or flash , that was soon in , and soon out , it was not a meere veleitie , a kind of inefficacious desire : fervency shewed that his desire was sound , hee would not bee quieted without the thing accomplished . and then constancy , when a man will not bee taken off , there is not the wickedest man in the word , but he hath good flashes , good offers , and desires sometimes , lord have mercy upon me , &c. he hath good ejaculations sometimes : i but what is the bent and sway of his desires ? this was davids constant desire : as it was about spirituall , and was a fervent , and eager desire , that he would not bee quiet , so it was constant : that that is naturall is constant , and that that is supernaturally naturall , that that is naturall in spirituall things it is constant , nature is constant . for how doth nature differ from art ? artificiall things are for a time : teach a creature beyond his nature , hee will shew his naturals , so let an hypocrite act a part , if it be not his nature , he will soone turne to his naturals , and shew that he is an hypocrite againe . constancy and perpetuity in good things , a tenour of good desires shew that the heart is good , because it is costant . and then againe his desire here of david , it was kindled from the love of god , and not out of base ends . holy desires are kindled in the soule from the love of god : for what saith hee here ? one thing have i desired , what was that ? to dwell in the house of the lord , what to doe ? to behold the beauty of god : to see god in his excellency and beauty , and worthinesse . all his desire was from this , that his soule was enamoured with the beauty of gods house . the love of god stirred up this blessed desire in the prophet , therefore it was a holy and spirituall desire . againe , as they spring from the love of god , so they tend to the honour of god : for what comes from heaven , goes to heaven backe againe : as waters that comes from a spring , they goe as high as the place they come from : so holy desires being kindled from heaven , from a spirit of love , they goe to heaven againe : the love of god stirres them up , and hee seekes gods glory , and honour , and inward communion with god in this . for a man out of a naturall desire , may desire holy things sometimes , to be free from such or such a sin , and to have such , and such a grace , not out of a desire to honour god : but if he had grace , hee sees he might escape troubles , he might be free from temporall judgements , and hee might ingraciate himselfe , and commend himselfe to this or that person , whom hee desires to benefit by , therefore hee desires as much grace as may helpe forward his intentions in the world , he joynes the world , and god together : oh no , these are not the desires that distinguish a christian from another man : but those that spring from the love of god , that proceed inwardly from the truth of the heart , and that the things themselves please god , and that there is a lovelinesse in them , and that they tend to the honour of god especially , and our own good in a secondary place , this is a character of good desires . thus we see , though i should goe no further then the text , how we may distinguish holy and heavenly desires , from other desires . one thing have i desired , and that will i seeke , &c. therefore let us examine what our desires are , what our bent is ▪ desires issue from the will and affections , and they shew the frame of the soule , more then any thing in the world . as the springs in low places are discovered by the steames , and vapours that come out of the place : men gather that there is a spring below , because of the ascent of vapours : so the vapouring out of these desires , shew that there is a spring of grace in the heart , they discover that there is a spring within . and let those that mourne in sion , that have some evidence , ( though they are not so good as they would be : ) let them looke to their hearts : what is thy desire ? what is the bent of thy soule ? when a man is once converted and turned , wherein is his turning ? especially , his minde and judgement , and esteeme of things as altered , there is a change of minde , and withall the desire , and bent of the soule is altered : that if a man aske him , and examine what the bent is of all the course of his life ; oh that god might be glorified , that his church and cause might prosper , that others might be converted , this is the bent of his soule : not that hee might be great in the world , and ruine those that stand in his way , ( this shewes that a man is a rotten hypocrite ) the bent and sway of the soule shews what a man is . because i would not have any deceived in the point , take one evidence and signe more with you , and that shall be in stead of all , and it is out of the text too , one thing have i desired , and that will i seeke after ; not by prayer onely , but in the use of all meanes : as indeed hee was never quiet , till hee was setled againe in sion ; nor then neither , till he had gotten materials for the temple , and a place for gods honour to dwell in . if desires be not the desires of the sluggard , there will be indeavour : as wee see in the desire of david here , one thing have i desired , and that will i seeke : he used all meanes to enjoy communion with god sweetly . the slug gard lusts and hath nothing : so there are many spirituall sluggards that lust , and have nothing : because they shew not their desire in their indeavours : there will be indeavour , where the desire is true . for desire springs from the will ; the will being the appetite of the whole man , voluntas appetitus , &c. the understanding carries not , but the will : when the will , will have a thing , it caryes all the parts ; hereupon when the desire is true , it stirs up all the powers and faculties to doe their dutie , to seeke to attaine the accomplishment , and possession of that that is desired . those therefore , that pretend they have good desires to god , and yet live scandalously , and negligently , and will take no paines with their soules , alas it is the sluggards desire , if they take not paines to remoove all lets , and hindrances : for a man may know the desire of a thing is good , when hee labours to set the hindrances out of the way if hee can ; if the lets and hindrances be not impossible , hee will remove it if hee can . therefore those that pretend this , and that , ( there is a lion in the way ) when they might remoove it if they would , there is no true desire : for desire is with the remooving of all possible hindrances of the thing desired . but to resolve one question . how shall i know whether my desire be strong enough , and ripe enough or no , to give me comfort ? i answer ; if the desire of grace be above the desire of any earthly thing , that a man may say with david , one thing have i desired . i desire to be free from sinne , as a greater blessing to my soule , then to be free from any calamity : oh , it is a good signe . and surely a man can never have comfort of his desire , till his desires be raysed to that pitch . for none ever shall come to heaven , that doe not desire the things that tend to heaven , above all earthly things , nor none shall ever escape hell , that doe not thinke it worse , and more terrible then all earthly miseries . god brings no fooles to heaven , that cannot discerne the difference of things . therefore let us know , that our desires are to little purpose if wee have some desire to be good , &c. but wee have a greater desire to be rich , and great in the world , to have such , and such place : if the desire of that be greater , then to be gracious with god. if we hate poverty , and disgrace , and want , and this and that more then sinne and hell , to which sinne leads , it is a signe that our judgements are rotten and corrupt , and that our desire is no pure spirituall desire : for it is not answerable to the thing desired ; there is no proportion . david saith here , one thing have i desired : his desire carryed him amaine to one thing necessary , above all other things whatsoever . thus you see out of the text , what are the distinguishing notes of true desires from those that are false . i need name no more , if we consider what hath beene spoken . now for , our comfort , if we find these holy desires : oh ! let us take comfort in our selves : for god will fulfill the desires of them that feare him : holy desires , they are the birth of gods spirit , and there is not one of them that shall be lost : for god regards those desires , my groanings are not hid from thee ; my groanings in trouble : and desires of grace . there is not the least thing stirred up in the soule by the spirit of god , but it prevayles with god in some degree ; answerable to the degree of worth in it : therefore if wee have holy desires stirred up by god , god promotes those desires , god will regard his owne worke , and to him that hath shall be given . lord be mercifull to thy servants , that desire to feare thy name , saith ezechias . it is a plea that wee may bring to god , lord , i desire to please thee , as it is , isay 26. 8. the desire of our soules is to thy name oh lord ; wee faile sometimes , that wee cannot performe actions , with that zeale and earnestnes , as wee should : but the desire , and bent of our soule is to thy name . a christian may make it his plea to god , truly our desires are towards thy name , and wee have some sutable indeavours : and our desires are more that way , then to any thing in the world . it is a good plea , though wee be much hindred , and pulled backe by our corruptions . so much for that , the act upon this object , one thing have i desired . of whom doth hee desire it ? of the lord. one thing have i desired of the lord. it was not a blind desire of the thing , but a desire directed to the right object , to god to fulfill it . holy desires are such as we are not ashamed of , but dare open them to god himselfe , in prayer , and desires to god. a christian , what he desires as a christian , he prayes for ; and what he prayes for he desires ; he is an hypocrite else . if a man pray ( as saint austin in his confessions ) that god would free him from temptations , and yet is unwilling to have those loving baites from him , he prayes , but he doth not desire . there are many that pray , they say in their prayers . lead us not in temptation ; and yet they run into temptation ; they feed their eyes , and eares , and senses with vaine things : you know what they are well enough , their lives are nothing but a satisfying of their lusts , and yet they pray , lead us not in temptation . and there are many persons that desire that , that they dare not pray for , they desire to be so bad . but a christian what hee desires , he prayes for : i desire in earnest to be in the house of the lord , i desire it of the lord , i put up my request to him ; and what i pray to him for , i earnestly desire indeed . learne this in a word hence , that , when wee have holy desires stirred up by god , turne them to prayers . a prayer is more then a desire ; it is a desire put up to god : let us turne our desires into prayers , that is the way to have them speed . one thing have i desired of the lord. the reason why wee should in all our desires , make our desires knowne to god , is , to keepe our acquaintance continually with god. wee have continuall use of desires of grace , and desires of mortification of corruptions , and of freedome from this , and that evill that is upon us : as many desires as we have , let them be so many prayers , turne our desires into prayers to god , and so maintaine our acquaintance with god. and we shall never come from god without a blessing and comfort : hee never sends any out of his presence empty , that come with a gracious heart , that know what they desire . and it brings peace with it , when wee make our desires knowne to god by our prayer , it brings peace that passeth understanding ; ephes. 4. put case god doth not heare our request , that he doth not grant what we aske ? the peace of god which passeth understanding , shall keepe your hearts and minds : so that when we put up our requests to god with thankefulnes for that wee have received , the soule will finde peace : therefore i say , let us turne all our desires into prayers , to maintain perpetuall communion , and acquaintance with god : oh ! it is a gainefull and comfortable acquaintance . it is an argument , and signe of a good conscience , for a man to goe oft to god with his desires ; it is a signe that he is not in a wicked course : for then he dares not appeale to the presence of god. sore eyes cannot endure the light : and a galled conscience cannot endure gods presence . therefore it is good to come oft into the presence of god : it shewes that the heart doth not regard iniquity . if i regard iniquity in my heart , god will not heare my prayers . it is an argument of a good conscience to come oft into the presence of god : but i will not enter into the common place of prayer . wee see next his earnestnesse i have desired it of the lord , and i will seeke after it . i will follow god still . here is his importunity in prayer , his fervency , his uncessancy and perseverance , ( as the apostle exhorts , ) hee persevered in prayer . i will seeke after it . in prayer , and in the use of all good meanes , i will doe what i can . so you see one qualification of prayer , it must be with perseverance , and importunity . god loves importunate suitors : though wee cannot endure to be troubled with such persons , yet god loves importunate suitors . as wee see in luke 18. in the parable of the widow . god there vouch . safes to compare himselfe to an unrighteous judge , that cared neither for god , nor man : yet the importunity of the widow mooved him to regard her . so the poore church of god , shee is like a widow , with her hayre hanging about her . this is sion , whom none regardeth : yet this widow , the poore church of god , and every particular member of it , they are importunate with the judge of heaven , and earth , with god , and will not he more regard the importunity of his children whom he loves , and delights in that , call upon him day and night ? will not he regard their petitions ; when an unrighteous judge shall care for the importunity of a poore widow ? thus you see the excellent fruit of importunity in our blessed saviour himselfe , and here in david , i will seeke after it , i will have no nay . therefore wee are exhorted in the scriptures , not to keep silence , to give god no rest , you that are the lords remembrancers , keepe not silence , give him no rest : as iacob with the angell , wrastle with him , leave him not till wee have a blessing . as the woman of canaan , let us follow him still , and take no nay . oh this is a blessed violence ( beloved ) when wee can set upon god , and will have no nay , but renew suite upon suite , and desire on desire , and never leave till our petitions be answered . can the hypocrite pray alway ? would you know a comfortable note to distinguish an hypocrite from a true christian ? take it hence , will the hypocrite pray alway ? sometimes he will pray ; but if god answere him not presently he gives over ; but gods children pray alwayes ; if the ground be good , if they see the excellency of the thing , and the necessity , and withall joyne at the amiablenesse of it , that it may be gotten . when they see the excellency , and the necessity and usefulnesse of the thing , and the attainablenesse of it , and that it is attainable in the use of meanes , they need no more , they will never give over . that is the reason of that in the petitions , thy kingdome come , thy will be done in earth as it is in heaven . but can wee doe the will of god on earth as it is done in heaven ? and doth gods glorious kingdome of heaven come while wee are here in earth ? no , it doth not , but the soule that is guided with the spirit of prayer , it rests not in this or that degree , but prayes till it be in heaven , thy kingdome come , i have grace now , but i desire glory , thy will be done , i desire to doe it as thy saints in heaven ; though i cannot doe it : but i desire , and i will not give god rest , but pray , till all my prayers be answered in heaven ; and then i shall doe the will of god as it is done in heaven indeed . thus we ought eagerly , and constantly to persevere in our desires , till they be fully satisfied , or else wee are but hypocrites . let us make conscience i beseech you of this duty more then wee have done , and never give god over for grace , for strength against our corruptions ; for his church : for the prosperity of the meanes of salvation : for those things that we have ground for ; let us never give him over till we see hee hath answered our desires . and when he hath answered our desires , let us goe on still to desire more : for this life is a life of desires , the life of accomplishment is heaven , then all our desires shall be accomplished , and all promises performed , and not before then . this is a life of desires , and we must be in a state of desires , and prayers still till we be in heaven . what is the reason that god doth not presently accomplish our desires ? there be diverse reasons . first of all he loves to heare the desires of his servants , hee loves to be sued unto : because hee knowes it is for our good . it is musicke that best pleaseth gods eares to heare a soule come to him to request , especially spirituall things of him which hee delights most to give , which hee knowes is most usefull , and best for us : this pleaseth him so marvellously , that he will not presently grant it , but leads us along , and along , that still he may heare more , and more from us . and then to keepe us in a perpetuall humble subjection , and dependance on him , hee grants not all at once , but leads us a long , by yeelding a little , and a little , that so hee may keepe us in a humble dependance . and then to exercise all our graces : for a spirit of prayer is a spirit of exercise of all grace , wee cannot pray , but we must exercise faith , and love to god and his church ; and a sanctified judgement to esteeme what are the best things to be prayed for : and to exercise mortification , if i regardsinne , god will not regard my prayers . a spirit of prayer is a spirit that puts all into exercise : therefore god , to keepe us in the exercise of all grace answeres not at the first . and then hee would have us to set a high price upon what wee desire , and seeke after ; if we had it at the first , we should not set so high an esteeme and price of it . and then that , wee might better use it when we have it : then wee use things as wee should doe when wee have gotten them with much adoe , when we have won them from god with great importunity , then we keepe and preserve them as wee should . these , & the like reasons may be given , & you may easily conceive them your selves . therefore let us not be offended with gods gracious dispensation if he answer not our desires presently , but pray still : and if wee have the spirit of prayer continued to us , that spirit of prayer is better then the thing wee beg a great deale . oft-times god answers us in a better kind , when he gives us a spirit of prayer : for increasing a spirit of prayer in us , he increaseth all graces in us ; what is it we would have ? this or that particular grace , but when god gives us a spirit of prayer , he answeres us better then in the thing we aske , for there is all grace . he will answer in one kind or other . but i will not be large in these points : you see then what was the affection of the holy prophet , to that one thing . one thing have i desired . and he did not onely desire it , but turned his desire into a prayer , hee prayed to god , and hee not onely prayed once or twice , but hee seekes it still , till god vouchsafed to grant it . well , but that that he prayed for , hee was assured of , and therefore what need hee pray for it ? hee had a promise , psalme 23. 5 , 6. hee shall prepare a table before mine enemies , my cup doth overflow . but what is that to this ? these be things of this life ? oh! but saith he , god will be good to me in the things of another life , and all the dayes of my life too : doubtlesse the loving kindnesse of the lord shall follow me all the dayes of my life , and i shall dwell in the house of the lord : hee takes in trust his dwelling in the house of god , and that the loving kindnesse of god should follow him all the dayes of his life , hee was assured of it , and yet here hee seekes it , and prayes for it . i note it , to shew that the assurance of the thing takes not away the earnestnesse of prayer . daniel was assured dan. 9. that god would deliver the jewes out of babylon : he had read ieremies prophesies , he knew the time was accomplished ; yet we see what an earnest prayer hee makes there . christ knew that god heard him in all his desires , that he should have all good from god , being his onely sonne , yet he prayed whole nights sometimes , and a whole chapter ioh. 17. is an excellent prayer of his : so that the assurance of the thing , takes not away prayer to god : nay it stablisheth it , for god so makes good his promises for the time to come , as that hee makes them good this way , hee will be sought to by prayer . and i may know hence that hee will make good his promises for the time to come to me , if i have a spirit of prayer for them : if i pray for perseverance to the end , that god would vouchsafe me grace to live in the church , and to grow up as a cedar ; god surely meanes to grant this , because hee hath given me holy , and gracious desires , which he would not have given me , but that hee meanes to give the thing . for this is an encouragement to pray , when i know i shall not loose my labour , i pray , because i have a promise to have it , and i know the promise runnes upon this ; but i will be sought unto of the house of judah for this , ezek. 36. for if wee have it , and have not sought it by prayer , for the most part we cannot have a comfortable use of it , unlesse we have things as the fruite of our prayers : though there be not a particular prayer for every particular thing we have of god : yet unlesse it be the fruit of the generall prayer , that wee put up daily , we cannot have comfort in it : if god give it by a generall providence as he fills the bellies of the wicked with good things . but if we will have things for our good in particular , we must receive them as the fruite of our prayers from god , you see here he seekes , and desires that that hee had a promise to have , one thing have i desired of the lord , and that will i seeke . that i may dwell in the house of the lord. it was generally propounded before , one thing have i desired , and that will i seeke after , with all my might , and what is that ? the specification of it is this , that i may dwell in the house of the lord for ever . his desire is , not only to be in gods house , but to dwell in it , to abide ; and not for a little while , but to dwell , and to dwell all the dayes of my life . the house of god then was the tabernacle , the sanctuary , the temple was not yet built : he desired to be neare the tabernacle , to dwell in the sanctuary , the place of gods worship . in the tabernacle , which in those times was the house of god , there was the arke , and the mercy-seate ; types of many glorious things in the new testament , the holy of holies , &c. and hee desired to dwell in the tabernacle , to be neare the arke , the house of god , why ? because god manifested his presence there , more then in other places . the arke hath gods name in diverse places of scripture ; because god gave his answers in the arke , in the propitiatory , or mercie-seate , they came there to know his meaning , what hee would have ; he gave his answers there . he is said to dwell betweene the cherubins : there were two cherubins upon the mercy-seate , and god is said to dwell betweene the cherubins : that is , there he was present to give answers to the high priest , when hee came to aske . david knew this well enough , that god had vouchsafed a more speciall presence in the tabernacle , then in all the places of the world , and therefore saith he , i desire to dwell in the house of the lord all the dayes of my life . house , we take for the persons that are in it , and persons that are ordered , or else it is a confusion , and not a house , it is a company of those that are voluntary , they come , not by chance into our house , those that are members of our society : but there is an order , there is a governour in a house , and some that are under government , and there is a voluntary conjunction , and combination . so the church is a voluntary company of people that is orderly , some to teach , and some to be instructed , and thereupon it is called a house . and it is called the house of god , because he is present there , as a man delights to be present in his house . it is the place where god will be met withall . as a man will be found in his house , and there hee will have suitors come to him , where hee reveales his secrets ; a man rests , hee lyes , and lodgeth in his house ; where is a man so familiar as in his house ? and what other place hath he such care to protect , and provide for as his house ? and he layes up his treasures , and his jewels in his house : so god layes up all the treasures of grace and comfort in the visible church . in the church hee is to be spoken with as a man is in his house ; there hee gives us sweet meetings ; there are mutuall spirituall kisses . let him kisse me with the kisses of his mouth , cant. 1. a mans house is his castle as we say , that hee will protect and provide for . god will be sure to protect , and provide for his church . therefore hee calls the church of god , that is , the tabernacle ( that was the church at that time ) the house of god. if wee apply it to our times , that that answers the tabernacle now , is particular visible churches under particular pastors , where the meanes of salvation are set up , particular visible churches now are gods tabernacle . the church of the jewes was a nationall church : there was but one church , but one place , and one tabernacle : but now god hath erected particular tabernacles , every particular church & congregation under one pastor ▪ their meeting is the church of god , a severall church independant . our nationall church , that is , the church of england : because it is under a government civill , which is not dependant upon any other forraine prince , it is a particular church from other nations . in that god calls the church his house , it shewes the speciall respect that hee hath to his church . god though he be present every where , yet he is present in another manner in his church . as for instance , the soule is present in all the parts of the body : but the soule as farre as it understands , is onely in the braine , as farre as it is the fountaine of life , it is in the heart : it hath offices , and functions in all the parts : but in the speciall function , the rationall function of it , as it discourseth , and reasoneth , it is in the braine : so ( for our apprehension sake ) god is every where : but as hee sanctifies , and poures out his blessings , and opens , and manifests his secrets , so he is in his church especially . god is every where , but hee is in another way in heaven then in other places , hee is there gloriously : so in earth hee is every where , but he is in another manner in the church , ( the heaven upon earth ) then in other places , hee is there as in his house to protect them , & provide for them , as his family , and there hee abides by his ordinances , and takes solace , and delight ; god delights himselfe in his church , and children , that attend upon his ordinances ; where two or three are met together , i will bee in the middest of them . when gods people meet together in the church , god is present among them . so you see in what respect , the tabernacle then , and particular churches now ( which answer it ) are called the house of god. let us learne this for our duty as well as consider our comfort , in that the church is the house of god , let us carry our selves as wee should , decently in the house of god. those that are to looke to the house of god , they should purge out all uncleane corners , that god may delight to dwell in his house still , that we give him no cause to depart out of his house . that i may — dwell in the house of the lord , &c. the act here is , that i may dwell in the house of the lord. hee did not desire to be in it for a day or a little time , to salute it , and so to leave it : but to dwell in the house of the lord , and to dwell there for ever . you see here that christians have a constant love to the best things , a constant desire to dwell in the house of god. you may thinke it a strange desire of this holy man to dwell in the house of god : but thinke then of the continuednesse of his desire , it was even to heaven it selfe , he desired to dwell in the house of god for ever . for what end ? i desire to dwell in the house of god , that i may dwell in the love of god , and in the care of god to me in christ for ever . i doe not desire to dwell in the house of god , as it is a meeting , and there an end : but i desire to dwell in the house of god , that i may dwell in the love and care of god , and not onely dwell in his care and love to me , and his care and esteeme of me , but that i may dwell in my love to him , that i may abide in his love , and faith in him , that i may abide in christ. it is not onely for a man to abide in the house of god , and goe no further then so , but to abide in the love of god , and in our love , and care , and faith , and dependance upon him , to make god our house to live , and walke , and abide in , to dwell in god , as saint iohn saith , not onely in the house of god , but god himselfe . and the upshot of all his notes, typically marginal, from the original text notes for div a12168-e290 hag. 2. 7. notes for div a12168-e1720 contents of the former part of the psalme . 1 davids comfort . 1 in gods goodnes to himselfe . 2 cor. 1. 4. 2 in the destruction of his enemies who are described . 1 by their malice . 2 by their ruine . 2 davids courage . 3 his care . division of the text. quest. answ. difference of things in the world . quest. answ. the scope of a good heart in the use of gods ordinances . the scope of a good heart , in the use of gods ordinances . the prophet saith , one thing have i desired . 2 in respect of god. 2 in respect of the soule . 3 in respect of grace . vse to shew the vanlty of wordly men . thoughts and desires the first issues of the heart . motion stirred up by desire . holy desires arise 1 from christ. 2 esteeme . 3 deliberate judging . observ. the spirit stirres up holy desires , in gods children . quest. answ. desires are true . 1 by the object . 2 fervency . 3 constancie . 4 from gods love. 5 tend to gods honour . to examine our desires . simile . vsing all meanes and remooving all hinderances . quest. answ. how to know good desires are strong . isay 26. 8. object of davids desire , god. august . observ. to turne desires into prayers . to keepe acquaintance with god. ephes. 4. note of a good conscience . davids importunity . observ. perseverance , and importunity requisite in prayer . luke 18. quest. answ. answ. god doth notanswer our desires presently . 1 god loves to heare our prayers . 2 to keepe us humble . 3 to exercise our graces . 4 to praise gods blessings . 5 to use them better . a spirit of prayer better then particular lessigs . object , psal. 23. 5. 6. answ. assurance of that we pray for , no hinderance to prayer , dan. 9. ioh. 17. ezech. 36. specification of davids desire . to dwell in the house of god. house what . house of god. cant. 1. gods respect to his church . simile . to carrie our selves decently , in gods. house , love of gods children to good things constant . david desired to dwell , 1 in gods love to him , 2 in his love to god. self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. by j.h. howe, john, 1630-1705. 1682 approx. 107 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a44691 wing h3038aa estc r215393 99827287 99827287 31704 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44691) transcribed from: (early english books online ; image set 31704) images scanned from microfilm: (early english books, 1641-1700 ; 1890:14) self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance. by j.h. howe, john, 1630-1705. [16], 152 p. printed for brabazon aylmer, at the three pigeons in cornhill over against the royal exchange, london : 1682. "the epistle deicatory" signed: john howe. the first leaf is blank. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. god -love -early works to 1800. 2004-10 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 judith siefring sampled and proofread 2005-01 judith siefring text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion self-dedication discoursed in the anniversary thanksgiving of a person of honour for a great deliverance . by j. h. london , printed for brabazon aylmer , at the three pigeons in cornhill over against the royal exchange , 1682. to the right honourable john , earl of kildare , baron of ophalia , first of his order in the kingdom of ireland . my lord , i little thought , when , in so private a way , i lately offered much of the following discourse to your lordship's ear ; i should receive the command ( which i am not now , so far as it proves to me a possible one to disobey , or further to dispute ) of exposing it thus to the view of the world , or so much as to present it to your lordship 's own eye . it was indeed , impossible to me to give an exact account of what was then discoursed , from a memory that was so treacherous , as to let slip many things , that were prepared , and intended to have been said that day ; and that could much less ( being assisted but by very imperfect memorials ) recollect every thing that was said , several daies after . yet i account , upon the whole it is much more varied by enlargement , than by diminution . whereby , i hope , it will be nothing less capable of serving the end of this enjoyned publication of it . and i cannot doubt but the injunction proceeded from the same pious gratitude to the god of your life , which hath prompted , for several years past , to the observation of that domestick annual solemnity , in memory of your great preservation from so near a death . * that the remembrance of so great a mercy , might be the more deeply imprest with your self , and improved also ( so far as this means could signify for that purpose ) to the instruction of many others . your lordship was pleased to allow an hour to the hearing of that discourse , what was , proposed to you in it , is to be the business of your life . and what is to be done continually is once to be throughly done . the impression ought to be very inward , and strong , which must be so lasting as to govern a man's life . and were it as fully done as mortality can admit , it needs be more solemnly renewed at set times for that purpose . and indeed that such a day should not pass you without a fall , nor that fall be without an hurt , and that hurt proceed unto a wound , and that wound not be mortal , but even next to it , looks like an artifice and contrivance of providence to shew you how near it could go without cutting thorough that slender thred of life , that it might indear to you its accurate superintendency over your life , that there might here be a remarkable juncture in that thred , and that whensoever such a day should revolve in the circle of your year , it might come again , and again , with a note upon it , under your eye , and appear ever to you as another birth-day ; or as an earlier day of resurrection . whereupon , my honoured lord , the further design of that providence is to be thoroughly studied , and pondered deeply . for it shews it self to be , at once , both mercifull , and wise , and as upon the one account it belong'd to it to design kindly to you , so upon the other , to form its design aptly , and so as that its means , and method might fitly both serve , and signify its end . if , therefore , your lordship shall be induc't to reckon the counsel acceptable , which hath been given you , upon this occasion , and to think the offering your self to god , a living sacrifice , under the endearing obligation of so great a mercy is , indeed , a reasonable service . your life by that dedication acquires a sacredness , becomes an holy , divine life . and so by one , and the same means , is not onely renewed , and prolonged in the same kind of natural life , but is also heightned and improved to a nobler , and far more excellent kind . and thus , out of that umbrage onely and shadow of death , which sat upon one day of your time springs a double birth , and resurrection to you . whereby ( as our apostle speaks in another place of this epistle ) you come to yield your self to god as one alive from the dead . so your new year ( which shortly after begins ) will alwaies be to you a fresh setting forth in that new , and holy course of life , which shall at length ( and god grant it to be , after the revolution of many fruitfull years , wherein you may continue a publick blessing in this wretched world ) end , and be perfected in a state of life not measured by time , wherein you are to be ever with the lord. which will answer the design of that mercifull providence towards you ; and of this performance ( how mean soever ) of your honours most obedient , humble servant john howe . self-dedication . rom. 12.1 . i beseech you therefore , brethren , by the mercies of god , that you present your bodies a living sacrifice , holy , acceptable unto god , which is your reasonable service . two things are more especially considerable in these words : the matter of the exhortation , that we would present our bodies a living sacrifice , holy , acceptable to god , our reasonable service . and the pathetick form of obtestation that is used to enforce it . i beseech you by the mercies of god. the former i intend for the principal subject of the following discourse ; and shall onely make use of the other , for the purpose unto which the holy apostle doth here apply it . our business therefore must be to shew the import of this exhortation . in the doing whereof , we shall 1. explain the terms wherein the text delivers it . 2. declare , more distinctly , the nature of the thing expressed by them . 1. for the terms . by bodies ] we are to understand our whole selves , exprest here ( synecdochically ) by the name of bodies for distinction sake . it having been wonted , heretofore , to offer in sacrifice the bodies of beasts ; the apostle lets them know they are now to offer up their own . meaning , yet , their whole man , as some of the following words do intimate ; and agreeably to the plain meaning of the exhortation ; 1 cor. 6.20 . glorify god in your bodies and spirits which are his . sacrifice ] is not to be understood in this place in a more restrained sense , than as it may signify whatsoever is , by god's own appointment , dedicated to himself . according to the stricter notion of a sacrifice it s more noted general distinction ( though the jewish be very variously distributed * ) is into propitiatory , and gratulatory , or eucharistical . christianity in that strict sense , admits but one , and that of the former sort . by which one ( that of himself ) our lord hath perfected for ever them that are sanctified . we our selves , or any service of ours , are onely capable of being sacrifices , by way of analogy and that chiefly to the other sort . and so all sincere christians are , as lively stones , built up a spiritual house , an holy priesthood , to offer up spiritual sacrifices , acceptable to god by jesus christ. 1 pet. 2.5 . being both temple , priests , and sacrifices all at once . as our lord himself , in his peculiar sacrificing , also was . in the addition of [ living ] the design is carry'd on of speaking both by way of allusion , and opposition to the ritual sacrificing . by way of allusion . for a morticinum , any thing dead of it self , the israelites were not to eat themselves , because they were an holy people ( though they might give it to a stranger ) much more had it been detestable , as a sacrifice to god. the beast must be brought alive to the altar . whereas then we are also to offer our bodies , a living sacrifice , so far there must be an agreement . yet also , a difference seems not obscurely suggested . the victim , brought alive , to be sacrificed , was yet , to be slain , in sacrificing : but here , living may also signify continuing to live . you ( q. d. ) may be sacrifices and yet live on . according to the strict notion we find given of a sacrifice it is somewhat to be , in the prescribed way , destroy'd , and that must perish , in token of their entire devotedness to god who offer it . when we offer our selves , life will not be toucht by it , or at all impair'd , but improved and ennobled highly , by having a sacredness added to it . your bodies are to be offered a sacrifice , but an unbloudy one . such as you have no cause to be startled at , it carries no dread with it , life will be still whole in you . which shews by the way 't is not an inanimate body , without the soul. but the bodily life is but alluded to , and supposed , 't is an higher and more excellent one , that is meant ; the spiritual , divine life , as chap. 6.13 . yield your selves to god , as those that are alive from the dead . and vers . 11. shews what that being alive means , reckon your selves to be dead indeed unto sin , but alive unto god through jesus christ. alive by a life which means god , which aims at him , terminates in him , and is deriv'd to you through christ. as he also speaks gal. 2.19 , 20. i am dead to the law , that i might live to god. i am crucify'd with christ. neverthess i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . holy ] though it be included in the word sacrifice , is not in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was therefore added without verbal tautology . and there were , however , no real one . for there is an holiness that stands in an entire rectitude of heart and life , by which we are conform'd , in both , to the nature and will of god , besides the relative one which redounds upon any person or thing , by due dedication to him . and which former is pre-required , in the present sacrifice , that it may be , as it follows , acceptable to god ] not as though thereby it became acceptable , but as that without which it is not so . yet also holiness , in the nature of the thing , cannot but be gratefull to god or well-pleasing ( as the word here used signifies ) but not so as to reconcile a person to him , who was , before , a sinner , and hath still sin in him . but supposing the state of such a person first made , and continued good , that resemblance of himself cannot but be pleasing in the eyes of god , but fundamentally and statedly in and for christ , as 1 pet. 2.5 . ( before quoted . ) this therefore signifies , both how ready god is to be well pleased with such a sacrifice , and also signifies the quality of the sacrifice it self , that it is apt to please . reasonable service ] or worship , as the word signifies . this is also spoken accommodately , to the notion given before of offering our selves , in opposition to the former victims wherein beasts were the matter of the sacrifice . those were brute sacrifices . you ( q. d. ) are to offer reasonable ones . and it signifies our minds and understandings the seat of reason , with our wills and affections that are to be governed by it , must all be ingredient as the matter of that sacrifice . implying also the right god hath in us , whence nothing can be more reasonable than to offer our selves to him . present ] that is , dedicate , devote your selves , set your selves before god , as they did sistere ad altare , present at the altar , the destin'd sacrifices , make them stand ready for immolation . you are so to make a tender of your selves as if you would say , lord , here i am , wholly thine . i come to surrender my self , my whole life and being , to be entirely , and always , at thy dispose , and for thy use . accept a devoted , self-resigning soul ! thus we are brought to the thing it self . which now 2. in the next place ( with less regard to the allusive terms ) we come more distinctly to open , and explain . it is briefly but the dedicating of our selves . or as it is 2 cor. 8.5 . the giving our own selves to the lord. so those macedonian converts are said to have done . and there is a special notice to be taken therein of the word [ first ] which puts a remarkableness upon that passage . the apostle is commending their liberal charity towards indigent necessitous christians . and shews how their charity was begun in piety . they did not onely , most freely give away their substance , for the relief of such as were in want , but first they gave their own selves to the lord. but that we may not misconceive the nature of this act , of giving our selves , we must know , it is not donation , in the strict , and proper sense ; such as confers a right upon the donee , or to him to whom a thing is said to be given . we cannot be said to collate , or transfer a right to him , who is , before , dominus absolutus ; the onely proprietor and supreme lord of all . it is more properly but a tradition , a surrender or delivery of our selves , upon the supposal , and acknowledgment of his former right . or the putting our selves into his possession , for his appointed uses and services , out of which we had injuriously kept our selves before . 't is but giving him his own , as 1 cron. 29.14 . all things come of thee , and of thine own have we given thee . it is onely a consent , and obedience to his most rightfull claim , and demand of us , or a yeilding our selves to him , as it is significantly exprest in the mentioned 6. to the rom. 13. though there the word is the same with that in the text , which here we reade present . and now that we may more distinctly open the nature of this self-dedication , we shall shew what ought to accompany and qualify it , that we may be a suitable and gratefull present to him , in evangelical acceptation , worthy of god such as he requires , and will accept . 1. it must be done with knowledge , and understanding . it cannot but be an intelligent act . 't is an act of religion and worship , as it is called in the text ( service we reade it , which is much more general , but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship ) 't is indeed the first and fundamental act of worship . and it is required to be a rational act . your reasonable service . religion cannot move blindfold . and though knowledge and reason are not throughout words of the same signification , and latitude ; yet the former is partly presupposed unto the latter , and partly improved by it , nor can therefore be sever'd from it . in the present case it is especially necessary we distinctly know , and apprehend the state of things between god and us . that we understand our selves to have been ( with the rest of men ) in an apostacy , and revolt from god , that we are recalled unto him , that a mediatour is appointed on purpose thorough whom we are to approach him , and render our selves back unto him . that so this may be our sense in our return , lord , i have here brought thee back a stray , a wandring creature , mine own self . i have heard what the redeemer , of thy own constituting hath done and suffered for the reconciling and reducing of such , and , against thy known design , i can no longer withhold my self . 2. with serious consideration . it must be a deliberate act . how many understand matters of greatest importance , which they never consider , and perish by not considering what they know ! consideration is nothing else but the revolving of what we knew before . the actuating the habitual knowledge we had of things . a more distinct reveiwing of our former notices belonging to any case , a recollecting and gathering them up , a comparing them together ; and , for such as appear more momentous , a repeating , and inculcating them upon our selves , that we may be urg'd on to suitable action . and this , though of it self , without the power and influence of the divine spirit , is not sufficient , yet being the means he works by , is most necessary to our becoming christians , i. e. if we speak of becoming so , not by fate , or by chance , as too many onely are , but by our own choice and design . which is the same thing with dedicating our selves to god thorough christ , whereof we are discoursing . for upon our having thus considered and comprehended the whole compass of the case in our thoughts , either the temper of our hearts would be such that we would , hereupon , dedicate our selves , or we would not ; if we would , it is because we should judge the arguments for it more weighty than the objections , which , without such pondering of both , we are not likely to apprehend , and so , for want of this consideration , are never likely to become christians at all . or , if we would not , it is because to the more carnal temper of our hearts the objections would outweigh . and then , if we do seem to consent , it is because what is to be objected came not in view . and so we should be christians to no purpose . our contract with the redeemer were void in the making , we should onely seem pleased with the terms of christianity , because we have not digested them in our thoughts . so our act undoes it self in the very doing . it carries an implicit , virtual repentance in it , of what is done . we enter our selves christians , upon surprize , or mistake . and if we had considered what we are , consequently , to doe , what to forbear , what to forego , what to endure , would not have done it . and therefore when we do come distinctly to apprehend all this , are like actually to repent and revolt . as they joh. 6. who while they understood not what it was to be a christian , seem'd very forward followers of christ. but when they did more fully understand it , upon his telling them plainly , went back and walked no more with him . and he lets them go ( q. d. ) mend your selves if you can , see where you can get you a better master . 3. with a determinate judgment , at length , that this ought to be done . there are two extremes in this matter . some will not consider at all , and so not doe this thing ; and some will consider always , and so , never doe it . stand , shall i ? shall i ? halt between two opinions . these are both of them very vicious and faulty extremes in reference to the management even of secular affairs , both of them contrary to that prudence which should govern our actions , i. e. when men will never consider what is necessary to be done , and so neglect their most important concernments ; or , when they will never have done considering , which is the same thing as if they had never taken up any thought of the matter at all . indeed , in the present case 't is a reproach to the blessed god to consider longer than till we have well digested the state of the case . as if it were a difficulty to determine the matter , between him and the devil , which were the better , or more rightfull lord ! we must at last be at a point , and come to a judicious determination of the question . as those sincerely resolved christians had done , john. 6.68 , 69. who also express the reasons that had ( before that time no doubt ) determined them . lord , whither shall we go ? thou hast the words of eternal life . and we believe , and are sure , that thou art that christ , the son of the living god. 4. with liberty of spirit , having thrown off all former bonds , and quite disingaged our selves from other masters . as they speak , isai. 26.13 . other lords besides thee have had dominion over us , but by thee onely will we make mention of thy name . for our saviour expresly tells us , no man can serve two masters , matth. 6.24 . when those dedititii the people of collatia , were about the business of capitulating in order to the surrender of themselves , the question put , on the romans part was , estne populus collatinus in sua potestate ? are the collatine people in their own power ? wherein satisfaction being given the matter is concluded . in the present case of yeilding our selves to god , the question cannot be concerning any previous tye in point of right , or that could urge conscience . there cannot be so much as a plausible pretender , against him . but there must be a liberty , in opposition to preingaged inclinations , and affections . and this must be the sense of the sincere soul in treating the matter of its self-surrender , and dedication , with the great god , to be able to say to the question , art thou under no former contrary bonds ? lord , i am under none , i know , that ought to bind me , or that justly can , against thy former sovereign right . i had indeed suffered other bonds to take place in my heart , and the affections of my soul , but they were bonds of iniquity , which i scruple not to break , and repent that ever i made . i took my self indeed to be my own , and have liv'd to my self , onely pleas'd and serv'd and sought my self , as if i were created and born for no other purpose , and if the sense of my heart had been put into words , there was insolence enough to have conceiv'd such as these ; not my tongue onely , but my whole man , body and soul , all my parts and powers , my estate and name , and strength , and time , are all my own ; who is lord over me ? and while i pleas'd my self with such an imagined liberty , and self-dominion , no idol was too despicable to command my homage . i have done worse than prostrated my body to a stock , my soul hath humbled it self , and bow'd down to a clod of clay . my thoughts , and desires , and hopes , and joys have all stoopt to so mean trifles , as wealth , or ease , or pleasure , or fame , all but so many fragments of earth , or ( the less-consistent ) vapours sprung from it . and whereas this world is nothing else but a bundle of lusts , none of them was too base to rule me . and while i thought my self at liberty i have been a servant to corruption . but now , lord , i have , through thy mercy learnt to abandon and abhor my self . thy grace appearing hath taught me to deny ungodliness and worldly lusts . thou hast overcome , enjoy thine own conquest . i am griev'd for it , and repent from my soul that ever i did put thee to contend for , and conquer thine own . and so doth this self-dedication carry in it repentance from dead works and towards god. 5. with a plenary full bent of heart and will. as that , i have sworn , and will perform , that i will keep thy righteous judgments , psal. 119.106 . or , that , i have inclin'd my heart , to keep thy statutes always unto the end , vers . 112. and herein doth this self-dedication more principally consist , viz. in a resolved willingness , to yeild my self , as god's own property , to be for him , and not for another . which resolvedness of will , though it may , in several respects , admit of several names , or be clothed with distinct notions , is but one and the same substantial act . it may be called , in respect of the competition which there was in the case , choice . or in respect of the proposal made to me of such a thing to be done , consent . but these are , abstracting from these references , the same act , which , in it self considered , is onely a resolute volition . i will be the lords . which resolution , if one do ( whether mentally or vocally ) direct to god or christ , then it puts on the nature of a vow ; and so it fitly called devoting oneself . it carries in it , as a thing supposed , the implanted divine life and nature , whereby we are truly said to present our selves living sacrifices as in the text , or as it is exprest in that other place , chap. 6.13 . to yeild our selves to god as those that are alive from the dead . ( as vers . 11. ) alive to god thorough christ jesus our lord. which life is not to be understood simply , but in a certain respect . for before , we were not dead simply , we were not dead , disinclin'd , or disaffected to every thing , but peculiarly towards god and his christ. that way we were without any inclination , motion , tendency , or disposition . and so were dead quoad hoc , as to this thing , or in this respect . were alienated from the life of god. now we come to live this life , and are made by his grace to incline and move towards him , of our own accord . dead things ( or destitute of life ) may be moved by another , are capable of being mov'd violently , without , or against inclination , hither , or thither . but a living creature can spontaneously move it self , as , of its own accord , it inclines . and whereas there are two more-noble principles , that belong to this divine life and nature , faith and love. ( a great and noted pair as may be seen in divers places of the new testament ) these have both , an ingrediency into this self-dedication . the nature of each of them runs into it , and may be perceived in it . and it is hereupon a mixt act , partaking an influence , and tincture ( as it were ) from the one and the other of them . faith respects the promises of god , and what we are , thereupon , to expect from him . and so our dedicating our selves , to god , is a self-committing . we give up our selves to him as a trust , as the apostles emphatical expression intimates . i know whom i have believed , and i am perswaded that he will keep that which i have committed unto him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) my pawn or pledge , my fidei commissum against that day . the soul flies to god as in a distress , not knowing to be safe another way . as once a people , not able to obtain tutelage on other terms , surrender'd themselves to them whose help they sought , with some such expression , si non nostros , saltem vestros . if not as ours , yet at least as your own , save , protect , and defend us . nor , in our surrendring our selves to god , is this any way unsuitable , either to us , or to him . not to us ; for we are really distressed , ready to perish ; 't is agreeable to the state of our case . not to him ; for it is glorious to him . a thing worthy of god to be a refuge , and sanctuary to perishing souls ; and is thereupon a pleasant thing , a godlike pleasure , suitable to a self-sufficient , and all-sufficient being , who hath enough for himself , and for all others , whom he shall have taught not to despise the riches of his goodness . he taketh pleasure in them that fear him , and them that hope in his mercy , psal. 147.11 . he waits that he may be gracious , and is exalted in shewing mercy , isa. 30.18 . he lifts up himself when he does it , and waits that he may ; expects the opportunity , seeks out meet and suitable objects ( as with thirst and appetite , an enterprising , valiant man is wont to doe encounters , for none were ever so intent to destroy , as he is to save ) yea , makes them , prepares them for his purpose . which he doth not , and needs not doe , in point of misery , so they can enough prepare themselves ; but in point of humility , sense of their necessity and unworthiness , great need , and no desert , nor disposition to supplicate . these are needfull preparations , make it decorous , and comely to him to shew mercy . a god is to be sought , with humble , prostrate veneration . and such an opportunity he waits for· 't is not fit for him , not great , not majestick , to throw away his mercies , upon insolent , and insensible wretches . for , as there it follows , he is the god of iudgment , a most accurate , judicious wisedom , and prudence conducts and guides all the emanations of his flowing goodness . the part of which wisedom and judgment is to nick the opportunity , to take the fit season , when mercy will be most fitly plac't , best attain its end , relish best , be most acceptable to them that shall receive it , and honourable to him that shews it . and therefore ( as is added ) blessed are they that wait for him , that labour to be in a posture to meet him , on his own terms , and in his own way . let such as have a mind to surrender and yield themselves to him consider this . apprehend you have undone your selves and are lost . fall before him . lie at the footstool of the mercy-seat . willingly put your mouths in the dust , if so be there may be hope . and there is hope . he seeks after you , and will not reject what he seeks , he onely waited to bring you to this . 't is now a fit time for him , and a good time for you . and you may now , in resigning , intrust your selves , also , to him . for his express promise is your sufficient ground for it . i will receive you , and be a father to you , and ye shall be my sons and daughters . understand the matter aright ; your presenting , and yeilding your selves to him is not to be a desperate act . 't is not casting your selves away . you are not throwing your self into flames , but upon tender mercies , thither you may commit your self . the thing that is pleasing to him , and which he invites you to ( as he invites all the ends of the earth to look to him that they may be saved ) cannot be unsafe , or unhappy to you . again , love hath a great ingrediency into this self-resignation . and as it hath , so it more admits to be called dedicating , or devoting our selves . this holy , ingenuous principle respects more the commands of god , as the other doth his promises , and eyes his interest , as the other doth our own . this dedition of our selves , as it is influenc't by it , designs the doeing all for him we can , as , by the other it doth the receiving all . as by the other , we resign our selves to him for safety and felicity ; so we do , by this for service and duty to our uttermost . and an ardent lover of god thinks this a little oblation . my self ? alas ! what am i ? too small a thing for him , who is all love , and who , though he hath it in hand to transform , and turn me into love too , such as so drossy , and limited a thing was capable of being made . how mean yet , and little is the subject he hath to work upon ! an atom of dust ! not combustible , or apt to be wrought upon to this ( to a divine and heavenly love ) by any , but his , flame . and now therefore but a minute spark from the element of love , that must , however , thus transform'd , tend towards its own original 〈◊〉 ●ative seat ! it shall now flame upward . and this is all the flame , in which it is universally necessary , thy sacrifice should ascend . which will refine onely , not consume it . though , that it may be offerd up in other flames , is not impossible ; nor will it be much regretted by you ; if the case should so require , nor shall be despised by him , if he shall so state the case . to give the body to be burned , without love , goes for nothing . but if , in that way , we were called to offer up our bodies , living sacrifices to god , it would ( in an inferiour sense ) be an offering of a sweet smelling savour , would even perfume heaven , and diffuse fragrant odours on earth . nor would be grudg'd at by that love that first made our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of our selves , an offering to god. and whose property it is to be all things , to doe all things , to bear all things , to endure all things for him , whose we wholly are . so that if he design any of us to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , an whole burnt offering , and will have us to glorify him in the fire , love will not retract its vow . but say , after our great patern , not my will but thine be done : and as he , in his peculiar case , and design ( not communicable with us , though the temper of spirit should be ) lo i come to doe thy will , o god. a body hast thou ( it now appears for this very purpose ) prepared for me . he loved us , and gave himself for us . so are we , from our love of him , to give our selves for him , and his use and service , in whatsoever kind he shall appoint and prescribe . every true cristian is , in the preparation of his mind , a martyr . but they are few whom he actually calls to it . our love is ordinarily to shew it self in our keeping his commandments . and , with that design , we are to present our selves to him , as the resolved , ready instruments of his service and praise . as rom. 6.13 . neither yeild ye your members as instruments of unrighteousness unto sin : but yield your selves unto god as those that are alive from the dead , and your members as instruments of righteousness unto god. thus having been more large upon what was more essential , in this dedication of our selves , i shall be breifer in most of the other things belonging to it . 6. it must , further , be done with a concomitant acceptance of god. his covenant ( which is now enter'd ) is oftentimes summ'd up , i will be your god , and you shall be my people . and is resembled , and frequently represented by the nuptial contract , in which there is mutual giving , and taking . we are to resign , and accept at the same time . to take him to be our god , when we yeild our selves to be his . 7. with an explicite reference to the lord christ. we are to dedicate our selves , after the tenour of a covenant whereof he is the mediatour . god doth not , upon other terms , treat with sinners . you are not to offer at such a thing as dedicating your selves to him , but in the way , and upon the terms , upon which you are to be accepted . the divine pleasure is declared and known , how great a one , he must be in all the transactions of god , with men ; yea , and towards the whole creation . ephes. 1.6 , 7 , 8 , 9.10 . he hath made us accepted in the beloved . in whom we have redemption through his bloud , the forgiveness of sins , according to the riches of his grace . wherein he hath abounded towards us in all wisedom and prudence . having made known unto us the mystery of his will , according to his good pleasure , which he had purposed in himself . that in the dispensation of the fulness of times , he might gather together in one all things in christ , both which are in heaven , and which are on earth , even in him . we must take heed how we neglect , or over look him , who is by divine appointment so high in power , and with whom we have so great a concern . 8. with deep humility , and abasement of our selves , in conjunction with a profound reverence and veneration of the divine majesty . there ought to be the lowliest self-abasement , such as that good man expresses , ezra 9.6 . ( varied to ones own case ) o my god , i am ashamed , and blush to lift up my face , to thee , my god : for mine iniquities are increased over mine head , and my trespass is grown up unto the heavens . and indeed this is naturally consequent , upon what was last said , of the regard that ought to be had , in this matter , to the mediatour . for surely that very constitution , is , in it self , an humbling thing to us . and we cannot apply our selves to god suitably to it , but with a self-abasing sense of our own state and case . our coming , and tendring our selves to god , in a mediatour , is , in its very nature , an humiliation ; and carries with it a tacit confession that in our selves we have nothing , deserve nothing , are nothing , are worse than nothing . and that onely this constitution of his could justify our offering our selves to him , with any hope of acceptance . or make it less than an insolent presumption , for sinners to approach him and expect to be received into his presence , and service . it is not for such as we , to behave our selves towards him , as if we either had not offended , or were capable of expiating our own offence . yea , and if there had been nothing of delinquency in the case , yet great humility becomes such applications to him . and that in conjunction with the profoundest reverence and veneration of him . for our very business in this self-dedication is worship ( as the word in the text hath been noted to signify . ) and it is the first and most principal part of all the worship we owe to him , ( as was noted from 2 cor. 8.5 . ) fundamental to all the rest . we must have before our eyes the awfull majesty and glorious greatness of god. which scripture often speaks of , as one notion of his holiness , and which we are to have principal reference unto in all the solemn homage we pay to him ; as sacrifices are well observed to have been offered to him so considered . and therefore , by this consideration , their suitableness to him is to be measured ▪ as he doth himself insist , mal. 1.14 . cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing , for i am a great king , saith the lord of hosts , and my name is dreadfull among the heathen . 9. with great joy and gladness of heart . it ought to be accompanied with the highest gusts and relishes of pleasure , both from the apprehended congruity of the thing , and the expectation we have of acceptance . the thing it self ▪ should be pleasant to us . we are to do it as tasting our own act , as they did , 1 chron. 29.9 . the people rejoiced for that they offered willingly . the self-devoting person should be able to utter this as his sense , glad am i , that i am any thing , that i have a being , a soul , a reasonable intelligent being , capable of becoming a sacrifice to him . and that there is hope of being accepted ; how great a joy is that ! the apostle makes so great a thing of it , that he speaks , 1 cor. 5.8 , 9. as if he cared not whether he was in the body , or out of the body , so he might be accepted . nuptials ( that resemble , as hath been said , this transaction between god and the soul , wherein there is mutual giving and accepting ) are wont to be seasons of great festivity and gladness . the great god himself rejoyces in this closure , with such a joy , ( isa. 62.5 . as a bridegroom rejoiceth over his bride , so will thy god rejoice over thee ) and shall not we ? how infinitely more amiable and delectable is the object of our choice , than his . when we are to rejoice in the supream and most perfect excellency . he , in what is cloathed over ( if he did not superinduce another clothing ) with most loathsome deformity ! 10. with an ingenuous candour and simplicity , with that sincerity which is to be as the salt of your sacrifice , ( mark 9. ) without latent reserves , or an hidden meaning , disagreeing to his . which were both unjust and vain . vnjust ; for we may not deceive any . and vain ; for we cannot deceive him . the case admits not of restrictions , it must be done absolutely , without any limitation , or reserve . you have heard this self-dedication is , in part , an act of love . and what limit can be set to a love , whose object is infinite ? a natural limit 't is true , as it is the love of a creature , it cannot but have ; but a chosen one it ought never to have , as if we had lov'd enough . you know what kind of love is , ( and cannot but be ) due to the all comprehending god. with all thy heart , soul , mind , and might , &c. so without exception , that maimonides , reciting those words , adds etiamsi tollat animam tuam . the stream of thy love to him must not be diverted , or alter its course , tho he would take away thy very life , or soul. 11. with the concomitant surrender to him of all that we have . for they that , by their own act , and acknowledgment , are not themselves , their own , but devoted , must also acknowledge they are owners of nothing else . in that mentioned form of surrender in livie , when egerius , on the romans part had enquired , are you the embassadours sent by the people of collatia that you may yield up your selves and the collatine people ? and it was answered , we are . and it was again askt . are the collatine people in their own power ? and answered , they are . it is further enquired , do you deliver up your selves , the people of collatia , your city , your fields , your water , your bounds , your temples , your vtensils , all things that are yours , both divine , and humane , into mine , and the people of romes power ? they say we deliver up all . and he answers , so i receive you . so do they who deliver up themselves to god , much more , all that they called theirs . god indeed is the only proprietor , men are but usufructuaries . they have the use of what his providence allots them ; he reserves to himself the property ; and limits the use so far , as that all are to be accountable to him for all they possess . and are to use nothing they have , but as under him , and for him , as also they are to do themselves . therefore as they are required to glorifie him with their bodies , and spirits which are his , so they are to honour him with their substance , upon the same reason . but few effectually apprehend his right in their persons ; which , as we are therefore to recognize , in this dedication of our selves to him ; so we are , in a like general sense , to devote to him all that we enjoy in the world . that is , as all are not to devote themselves specially to serve him in a sacred office ; but all are obliged to devote themselves to his service in the general : so , though all are not required to devote their estates , to this or that particular pious use , they are obliged to use them wholly for his glory , in the general , and for the service of his interest in the world . we are obliged neither to withhold from him , nor mispend , these his mercies ; but must live righteously ( wherein charity is comprehended ) soberly and godly in it , decline no opportunities that shall occur to us , ( within the compass of our own sphere , and station ) of doing him ( though never so costly , and hazardous ) service , must forsake all and follow him , when our duty , and our continued possession of this worlds goods , come to be inconsistent ; must submit patiently to our lot , when that falls out to be our case ; or to any providence by which we are bereaved of our worldly comforts , with that temper of mind , as to be able chearfully to say , the lord hath given , the lord hath taken away , blessed be the name of the lord. it is indeed the greatest absurdity imaginable , that they who are not masters of themselves should think it permitted them , to use what comes to their hands , as they list ; for the service of their own lusts , and the gratifying of a rebel flesh , that hath rejected the government of their own reason , and of all divine laws at once . or that he who hath so absolute a right in them , should not have that right in what he hath committed to them , as to prescribe rules to them , by which to use and imploy it . at the same time , and in the same sense , wherein we make a dedition of our selves ; we do the same thing as to all that we have . even according to common , humane estimate , according to what interest men have in others , or power over them they have a correspondent interest in what they possess . they that absolutely surrender themselves to the power of another , leave not themselves capable of proper dominion as to any thing . therefore says the civil law , non licet dedititiis testamenta facere . they were so under several notions 't is true , but they that were strictly so , had not power to make a will ▪ as having nothing to dispose of . no man has certainly a power to dispose of any thing ( and when they surrender themselves by their own act and deed to god , they acknowledge so much ) otherwise than as divine rules direct , or permit . they have a right in what is duly theirs , against the counterclaim of man , but none , sure , against the claim , and all disposing power of god , whether signifi'd by his law , or by his providence . therefore with this temper of mind should this self-dedication be made . lord i here lay my self , and all that belongs to me , most entirely at thy feet . all things are of thee ( as they are brought in saying who make that willing joyfull offering , 1 chron. 29. ) what i have in the world is more thine , than mine . i desire neither to use , nor possess any thing , but by thy leave , and for thy sake . 12. with befitting circumstantial solemnity , i. e. it ought to be direct , express and explicit . not to be hudled up in tacit , mute intimations only . we should not content our selves that it be no more than imply'd , in what we do otherwise . and run on with it as a thing that must be suppos'd , and taken for granted , never actually performed and done . it is very true indeed that a continued , uniform , course and series of agreeable actions , an holy life , and practice carries a great deal more of significancy with it , than only having once said , without this , conceptis verbis , lord i will be thine . practice , whether it be good , or bad , more fully speaks our sense , and expresses our hearts , than bare words , spoken at some particular time , can do . for they at the most speak but our present sense at that time , and , perhaps , do not alwaies that ; but a course of practice shews the habitual posture and steady bent of our spirits . nor do i think that a formal explicit transaction , in this matter , whether vocal or mental , with circumstantial solemnity , is essential to a man's being a christian , or an holy man. a fixed inclination and bent of heart towards god , followed ( as it will be ) with a course of practice becoming them that are his , will no doubt conclude a man's state to be safe and good god-ward . as one may , on the other hand , be the devils servant all his daies , without having made a formal covenant with him . but yet , though so explicit , and solemn a transaction of this matter be not essential to our christianity ( as what is said to belong only to the solemnity of any thing is therein imply'd not to be of the essence of it ) yet it may be a great duty for all that , and i doubt it not to be so . and it may here be worth the while , to insist a little ; that , if this indeed be a duty , it may obtain more in our practice , than , perhaps it doth . some , thorough meer inanimadvertency , may not have considered it ; others that have , may possibly think it less needfull because they reckon it was formerly done for them . they were born of christian parents , who dedicated them to god from their birth ; and they were , with solemnity , presented to him in their baptism . what need we , then , do over again , a thing already done ? let us reason this matter therefore a while , and consider whether , notwithstanding any such allegation , our personal dedicating our selves to god , in christ , be not still reasonable , and necessary to be performed by our selves also , as our own solemn act and deed ? it were , indeed , much to be wisht , that our baptismal dedication to god were more minded , and thought on , than it commonly is . when , with such sacred solemnity , we were devoted to the trinune deity , and those great and awfull names were named upon us , the name of the father , the name of the son , and the name of the holy ghost . baptisms are , it is to be feared , too often in the christian world , turn'd into a meer pageantry , and the matter scarce ever thought on more , when the shew is over . and , very probably , because this great succedaneous duty is so unpractised among christians . and first , let it be considered , are there no like cases ? do we not know that , though all the infants in a kingdome , are born subjects , yet , when they arrive to a certain age , they are obliged , being called , to take the oath of allegiance , and each one to come under personal obligation to their prince ; and do we owe less to the god that made us , and the lord that bought us with his bloud ? again , though all the sons of israelites , were , in their infancy , dedicated to god by the then appointed rite for that purpose ; yet how frequent were their solemn , personal recognitions of his covenant ? their avouching themselves to be his people , as he also avoucht himself to be their god. which we see deut. 26. and in many other places . 't is remote from me to intend the pressing of a covenant , that contains any disputable , or doubtfull matters ; or any other than the substance of our baptismal covenant it self ; consisting of the known essentials of our christianity ; all summ'd up in taking god in christ for our god , and resigning our selves to him to be inviolably his . no more is meant than , that this may be done , as our own reasonable service , and worship ; as our intelligent , deliberate , judicious act , and choice . and consider further , to this purpose , the great importance of the thing it self , compared with the lesser concernments , wherein we use to deal most explicitly . is it fit that a man's religion should be less the matter of his solemn choice , than his inferiour concerns ? that when he chooses his dwelling , his calling , his servant , or master , he should seem thrown upon his god , and his religion , by chance ? and that least should appear of caution , care and punctual dealing , in our very greatest concernment ? how great a day in a man's life doth he count his marriage day ? how accurate are men wont to be , in all the preparations , and previous settlements , that are to be made in order to it ! and since the great god is pleased to be so very particular with us , in proposing the model , and contents of his covenant , the promises , and precepts , which make his part , and ours in it , how attentive should we be to his proposals , and how express in our consent ? especially , when we consider his admirable condescention in it , that he is pleased ( and disdains not ) to capitulate with the work of his hands , to article with dust and ashes . is it reasonable we should be slight and superficial , in a treaty with that great lord of heaven and earth ; or scarce ever , purposely apply and set our selves to mind him in it at all ? moreover it is your own concernment , and therefore ought to be transacted by your self . so far as there is any equity in that rule , quod tangit omnes debet ab omnibus tractari , what concerns all should be transacted by all , it resolves into this , and supposes it . quod tangit meipsum debet tractari à meipso . that which concerns my self should be transacted by my self . again , your being devoted by parents , no more excuses from solemn personal self-devoting , than their doing other acts of religion for you , excuses you from doing them for your selves . they have prayed for you , are you therefore never to pray for your selves ? they have lamented your sin , are you never therefore to lament your own ? further scripture warns us not to lay too much stress upon parental privilege , or place too much confidence in it , which it supposes men over apt to doe , matt. 3.7 , 8 , 9. abraham's seed may be a generation of vipers . joh. 8.37.44 . i know you are abraham's seed , yet he finds them another father . consider moreover , the renewing work of god's grace and spirit upon soul 's , consists in sanctifying their natural faculties , their understandings , consciences , wills , affections . and what are these sanctify'd for , but to be used and exercised ? and to what more noble purpose ? if there be that holy impress upon the soul , that inclines all the powers of it god-ward ; what serves it for , but to prompt , and lead it on to the correspondent acts ? to apprehend and eye god , to admit a conviction of duty , and , particularly , how i owe my self to him , to choose , love , fear , and serve him , and what doth all this import less , than an entire self-resignation to him ? so that the genuine tendency of the holy new nature is , in nothing , so directly answered , and satisfy'd as in this . and it ought to be considered that the faculties of our reasonable souls have a natural improvement and perfection , as well as a gracious . and for their highest and noblest acts , 't is fit they should be used in their highest perfection . 't is possible , that in the chilren of religious parents , there may be some pious inclinations , betimes ; and the sooner they thereupon choose the god of their fathers , the better , i. e. if you compare doing it , and not doing it , 't is better done , than not done . but because this is a thing that cannot be too often done , nor too well , the more mature your understanding is , the better it will be done , the grace of god concurring . our lord himself increas'd in wisedom , &c. moreover , let it be seriously thought on ( what 't is dreadfull to think ) the occasion you should give , if you decline this surrendring your selves , to have your neglect taken for a refusal . 't is impossible , when you once understand the case , you can be in an indifferency about it . you must either take , or leave . nor can it be deny'd but personal self-devoting , one way , or other ( more , or less solemn ) is most necesssary to the continuing serious christianity in the world . without it , our religion were but res unius aetatis , the business of one age . for how unlikely were it , and absurd to suppose , that a man should seriously devote his child to god , that never devoted himself ? and if that were done never so seriously , must one be a christian alwaies , onely by the christianity of another , not his own ? some way or other then , a man must devote himself to god in christ , or be , at length , no christian. and since he must , the nature of the thing speaks , that the more solemn , and express it is , the better , and more suitable to a transaction with so great a majesty . and hath not common reason taught the world , to fix a transitus , and settle some time , or other , wherein persons should be reckon'd to have past out of their state of infancy , or minority , into the state of manhood , or an adult-state ; wherein , though before , they could not legally transact affairs for themselves , yet afterwards they could . this time , by the constitutions of several nations , and for several purposes , hath been diversly fix't . but they were not to be look't upon as children alwaies . some time they come to write man. is it reasonable one should be a child and a minor in the things of god and religion all his daies ? alwaies in nonage ? sometime they must be men in understanding , 1 cor. 14.20 . and have their senses exercised to discern between good and evil , heb. 5.14 . yea , and there is far greater reason we should personally , and solemnly , transact this great affair with god , than any concern we have with men . for , among men , we may have a right by natural descent , or by valuable considerations , to what we enjoy , which may be clear , and little liable to question . from god we have no right , but by his favour , and vouchsafement . you are his children , if ever you come to be so , but by adoption . and humane adoption has been wont to be compleated by a solemnity ; the person to adopt , being publickly askt ( in that sort of adoption which was also called arrogation ) utrum eum quem adoptaturus esset justum sibi filium esse vellet — whether he would have this person to be as his own very son ? and again , ille qui adoptabatur — utrum id fieri pateretur ? he that was to be adopted , whether he was contented it should be so ? nor again is there that disinclination towards men , as towards god , or that proneness to revolt from settled agreements , with the one , as with the other . whereas love summs up all the duty of both the tables ; or which we owe both to god , and man ; it is evident that , in our present lapsed state , our love to god is more impaired , than to man. indeed this latter seems onely diminisht , the other is destroyed , and hath , by nature , no place in us ; grace onely restores it . where it is , in some measure restored , we find it more difficult to exercise love towards god , than man. which the apostle's reasoning implies , he that loveth not his brother , whom he hath seen , how can he love god whom he hath not seen ? who sees not that sensuality hath buried the rational world ! unregenerate man is said to be in the flesh , not as being onely lodg'd in it , as all are alike , but govern'd by it , under its power . ( as the holy apostle is said to have been in the spirit on the lord's day . ) to be in the flesh is expounded by being and walking after it . hence men onely love and savour the things within this sensible sphere . they that are after the flesh do onely savour the things of the flesh . where the regenerate , divine life is implanted , it doth malè habitare , is ill lodg'd , in conjunction with a strong remaining sensual inclination . so that where the soul is somewhat raised by it , out of that mire and dirt , there is a continual decidency , a proneness to relapse , and sink back into it . impressions therefore of an invisible ruler and lord ( as of all unseen things ) are very evanid ; soon , in a great degree , worn off . especially where they were but in making , and not yet throughly inwrought into the temper of the soul. hence is that instability in the covenant of god. we are not so afraid , before , nor ashamed , afterwards , of breaking engagements with him , as with men , whom we are often to look in the face , and converse with every day . therefore there is the more need here , of the strictest ties , and most solemn obligations , that we can lay upon our selves . how apprehensive doth that holy , excellent governour , joshua , seem of this , when he was shortly to leave the people under his conduct ! and what urgent means doth he use , to bring them to the most express , solemn dedication of themselves to god , that was possible . first representing the reasonableness and equity of the thing , from the many endearing wonders of mercy ( as here the apostle beseeches these romans by the mercies of god ) which he recounts from the beginning to the 14th . verse of that 24th . chapter . then , thereupon exhorting them to fear the lord and serve him in sincerity , &c. in that 14th . verse . telling them , withall , if they should all resolve otherwise to a man , what his own resolution was , vers . 15. and if it seem evil unto you to serve the lord , choose you this day whom ye will serve , whether the gods which your fathers serv'd , that were on the other side of the flood , or the gods of the amorites , in whose land ye dwell : but as for me and my house , we will serve the lord. taking also their express answer , which they give , vers . 16 , 17 , 18. but , fearing they did not enough consider the matter , he , as it were , puts them back ( esteeming himself to have gotten an advantage upon them ) that they might come on again , with the more vigour and force . ye cannot serve the lord , for he is an holy god : he is a jealous god , he will not forgive your transgressions nor your sins . if you forsake the lord , and serve strange gods , then he will turn and doe you hurt , and consume you , after that he hath done you good . vers. 19 , 20. hereupon , according to his expectation and design , they reinforce their vow , nay but we will serve the lord. and upon this , he closes with them , and takes fast hold of them , ye are witnesses ( saith he ) against your selves , that ye have chosen the lord to serve him . and they say , we are witnesses , vers . 22. he exhorts them afresh , and they engage over again , vers . 23 , 24. thus a covenant is made with them , vers . 25. after all this a record is taken of the whole transaction , 't is book'd down , vers . 26. and a monumental stone set up , to preserve the memory of this great transaction . and the good man tells them , behold this stone shall be a witness unto us ; for it hath heard all the words of the lord which he spake unto us : it shall therefore be a witness unto you , lest ye deny your god. so he dismisses them ; and lets them go every one to his inheritance . nor is it to be neglected that isa. 44.5 . ( which is generally agreed to refer to the times of the gospel ) it is so expresly set down , one shall say i am the lords , and another shall call himself by the name of jacob : and another shall subscribe with his hand unto the lord , and sirname himself by the name of israel . in the rendring of which words [ subscribe with the hand ] the versions vary . some reade inscribe in their hands , the lords name , counting it an allusion to the ancient custom , as to servants , and souldiers , that they were to carry stampt upon the palm of their hands , the name of their master , or general . the syriack reads to the same sense as we — shall give an hand writing , to be the lords . that the thing be done , and with great seririousness , distinctness and solemnity , is , no doubt , highly reasonable , and necessary , about the particular manner i prescribe not . nor can i imagine what any man can have to object , but the backwardness of his own heart to any intercourse , or conversation with the invisible god. which is but an argument of the miserable condition of deprav'd mankind ( none that the thing is not to be done . ) for that backwardness must proceed from some deeper reason than that god is invisible . a reason , that should not only convince , but amaze us , and even overwhelm our souls in sorrow and lamentation to think what state the nature and spirit of man is brought into ! for is not the devil invisible too ? and what wretch is there so silly and ignorant , but can , by the urgency of discontent , envy , and an appetite of revenge , find a way to fall into a league with him ! is this that god is less conversable with men ? less willing to be found of them that seek him ? no surely , * but that men have less mind , and inclination to seek him ! and is this a posture , and temper of spirit towards the god that made us , ( the continual spring of our life and being ! ) in which it is fit for us to tolerate our selves ? shall not the necessity of this thing , and of our own case , ( not capable of remedy while we withhold our selves from god ) overcome all the imagined difficulty in applying our selves to him ? and upon the whole if we agree the thing it self to be necessary , it cannot be doubted but it will appear to be of common concernment to us all ; and that every one must apprehend it is necessary to me , and to me , whether we have done it already , or not done it . if we have not , it cannot be done too soon ; if we have , it cannot be done too often . and it may now be done , by private , silent ejaculation , the convinced , perswaded heart saying within it self , lord i consent to be wholly thine , i here resign , and devote my self , absolutely , and entirely , to thee . none of you know what may be in the heart of another , to this purpose , even at this time . why then should not every one fear to be the only person of those who now hear , that disagrees to it . if any finds his heart to reluctate and draw back , 't is fit such a one should consider , i do not know but this self-devoting disposition , and resolution is the common sense of all the rest , even of all that are now present but mine . and who would not dread to be the only one in an assembly , that shall refuse , god! or refuse himself to him ! for , let such a one think , what particular reason can i have to exclude my self from such a consenting chorus ? why should i spoil the harmony , and give a disagreeing vote ? why should any man be , more willing to be dutifull , and happy than i ? to be just to god , or have him good to me ? why should any one be more willing to be saved than i ? and to make one hereafter , in the glorious , innumerable , joyfull assembly of devoted angels and saints , that pay an eternal gladsom homage to the throne of the celestial king ? but if any find their hearts inclining , let what is now begun , be more fully compleated in the closet ; and let those walls ( as joshua's stone ) hear , and bear witness ! lest any should not consent , and that all may consent more freely , and more largely ; i shall in a few words shew what should induce to it , and what it should induce . 1. what should induce to it . you have divers sorts of inducements ; such as may be taken from necessity . for what else can you doe with your self ? you cannot be happy without it , for who should make you so but god ? and how shall he , while you hold off your selves from him ? you cannot but be miserable , not only as not having engaged him to you , but as having engaged him against you . such as may be taken from equity . you are his right . he hath a natural right in you , as he is your maker , the authour of your being . and an acquired right as you were bought by his son , who hath redeemed us to god. and who dyed , rose again , and revived , that he might be lord of the living and the dead , here , to rule , hereafter , to judge us . both which he can doe whether we will or no. but 't is not to be thought he will save us against our wills . his method is whom he saves , first to overcome , i. e. to make them willing , in the day of his power . and dare we , who live , move , and have our being in him , refuse to be , live , and move to him ? or deny the lord who bought us ? and again , such as may be taken from ingenuity , or that should work upon it , viz. ( what we are besought by , in the text ) the mercies of god. how manifold are they ! but they are the mercies of the gospel especially , mentioned in the foregoing chapter , which are thus refer'd unto in the beginning of this , the transferring what the jews forfeited and lost , by their unbelief , unto us gentiles that mystery ( as this apostle elsewhere calls it , ephes. 3.4 , 5 , 6. ) which in other ages was not made known unto the sons of men , as it is now revealed unto his holy apostles and prophets by the spirit ; that the gentiles should be fellow-heirs , and of the same body , and partakers of his promise in christ , by the gospel . in reference whereto he so admiringly cries out a little above the text ( chap. 11.33 . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth both of the wisdom and knowledge of god! how unsearchable are his judgments , and his waies past finding out ! the mercies of which it is said isai. 55.1 , 2 , 3. ho every one that thirsteth come to the waters , and he that hath no money : come ye , buy and eat , yea come buy wine and milk without money , and without price . wherefore do ye spend your money for that which is not bread ? and your labour , for that which satisfieth not ? hearken diligently unto me , and eat ye that which is good , and let your soul delight it self in fatness . encline your ear , and come unto me ; hear , and your soul shall live , and i will make an everlasting covenant with you , even the sure mercies of david . which free and sure mercies are heightned , as to us , by the same both endearing and awfull circumstance , that these mercies , are offered to us , viz. in conjunction with the setting before our eyes , the monitory tremendous example of a forsaken nation that rejected them , intimated vers . 5. behold thou shalt call a nation that thou knowest not , and nations that know not thee shall run unto thee . a case whereof our apostle says , in the foregoing chapter esaias was very bold , when , speaking of it ( in another place * , ) he uses these words , i am sought of them that asked not for me : i am found of them that sought me not : i said ; behold me , behold me , unto a nation that was not called by my name . he was bold in it indeed , to mention such a thing to a people , unto whom a jealous gloriation in the peculiarity of their privileg'd state , their being without partners or rivals , for so long a time , in their relation , and nearness to god , was grown so natural . and who took it so impatiently , when our saviour did but intimate the same thing to them by parables , as that they sought immediately to lay hands on him for that very reason . so unaccountable a perversness of humour reigned with them , that they envied to others , what they despised themselves . but , on the other hand , nothing ought more highly to recommend those mercies to us , or more engage us to accept them with gratitude , and improve them with a cautious fear , of committing a like forfeiture , than to have them brought to our hands , redeemed from the contempt of the former despisers of them ; and that , so terribly , vindicated upon them , at the same time ; as it also still continues to be . that the natural branches of the olive should be torn off , and we inserted . that there should be such an instance given us , of the severity , and goodness of god. to them that fell , severity ; but to us , goodness , if we continue in his goodness , to warn us that , otherwise , we may expect to be cut off too ! and that we might apprehend , if he spared not the natural branches , he was as little likely to spare us ! that when he came to his own and they received him not , he should make so free an offer to us , that if we would yet receive him ( which if we do , we are , as hath been said , to yield up and dedicate our selves to him at the same time ) we should have the privilege , to be owned for the sons of god! what should so oblige us to compliance with him , and make us with an ingenuous trembling fall before him , and ( crying to him my lord and my god ) resign our selves wholly , to his power and pleasure . and even his mercies , more abstractly considered , ought to have that power upon us . were we not lost ? are we not rescued from a necessity of perishing , and being lost for ever , in the most costly way ? costly , to our redeemer , but to us , without cost . is it a small thing , that he offers himself to us , as he doth , when he demands us , and requires that we offer our selves to him . that he , in whom is all the fulness of god , having first offered himself for us , doth now offer himself also to us . that he hath treated us , hitherto , with such indulgence , waited on us with so long patience , sustained us by so large bounty , and now , upon all , when it might be thought we should be communing with our own hearts , discoursing the matter with our selves , what shall we render ? that he should say to us so shortly and compendiously render your selves ! is that too much ? are we too considerable to be his , or his mercies too inconsiderable to oblige us to be so ? the mercies that flow so freely from him , for he is the father of mercies . the mercies that are so suitable to us , pardon to the guilty , light to them that dwell in darkness , life to the dead , a rich portion and all-sufficient fullness , for the poor , indigent and necessitous : the mercies that we are encouraged to expect as well as what we enjoy . the great good laid up in store ! the mercies of eternity to be added to those of time . the mercies of both worlds , meeting upon us ! that here , we are to keep our selves in the love of god , waiting for the mercy of our lord jesus christ unto eternal life ! that , looking for that blessed hope , our life may here , in the mean time , be transacted with him . that we may abide in the secret of his presence , and dwelling in love , may dwell in god who is love ; till the season come , when we shall be able more fully to understand his love , and return our own ! nor are the favours of his providence to be thought little of , in the time of our earthly pilgrimage . and now , if all this do effectually induce us thus to dedicate our selves . 2. we are next to consider what our having done it , ought further to induce us unto . in the general , it ought to be an inducement to us ( as we may well apprehend ) to behave our selves answerably to such a state , as we are , hereby , brought into , if we now first dedicated our selves to him , and are confirmed in , by our iterations of it . for he takes no pleasure in fools , therefore having vow'd our selves to him , to serve , and live to him , let us pay what we have vowed . better it had been not to vow , than to vow and not pay ; and , instead of the reasonable sacrifice he required of us , to give him onely the sacrifice of fools . we are , upon special terms , and for special ends , peculiar to the most high god. they that are thus his , are a royal priesthood , he hath made us kings and priests . both those offices and dignities have sometime met ▪ in the same person . and to god and his father , i. e. for him . not that both those offices do terminate upon god , or that the work of both is to be performed towards him , but our lord jesus , it being the design of his father we should be brought into that high , and honourable station , hath effected it , in compliance with his design , and hath served his pleasure , and purpose in it . he hath done it to , i. e. for him . so that , to god , and his father may be refer'd to christ's action , in making us kings and priests , not to ours , being made such . yet the one of these refers to god immediately , the other to our selves . holy and good men are kings in reference to themselves , in respect of their self-dominion into which they are now restored , having been , as all unregenerate persons are , slaves to vile , and carnal affections , and inclinations . the minds of the regenerate are made spiritual , and now with them the refin'd , rectify'd , spiritual mind , is inthroned ; lift up into its proper authority , over all sensual inclinations , appetitions , lusts and passions . a glorious empire ! founded in conquest , and managed , afterwards when the victory is compleat ( and in the mean time , in some degree , while judgment is in bringing forth unto victory ) by a steady sedate government , in most perfect tranquility and peace . but they are priests in reference to god , the business of their office , as such , terminates upon him . for him they worship and serve . worship is either social , external and circumstantial , that of worshiping societies , considered according to its exteriour part . herein one is appointed by special office to doe the part of a priest , for the rest . in this sense all are not priests . or else it is solitary , internal , substantial and spiritual wherein they either worship alone , and apart by themselves , or being in conjunction with others , yet their own spirits within them work directly , and aspire upwards to god. and as to this more noble part of their worship , every holy man is his own priest. and this is the double dignity of every holy , devoted soul. they are thus kings , and priests ; govern themselves , and serve god. while they govern , they serve . exercise authority over themselves , with most submiss veneration of god. crowned , and enthroned ; but alwaies in a readiness to cast down their crowns at the footstool of the supreme , celestial throne . into this state they come by self-dedication . and now surely 't is not for such to demean themselves at a vulgar rate . they are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church of the first-born written in heaven , i. e. the church of the first-born ones , that is , all compos'd , and made up of such ( as that expression signifies . ) first-born in a true ( tho not the most eminent ) sense ; being sons by the first , i. e. the prime and more excellent sort of birth , in respect whereof they are said to be begotten again by the word of truth , that they should be a kind of first-fruits of the creatures of god. and this twofold dignity is the privilege of their birthright ( as anciently it was . ) are you devoted to god ? have you dedicated your selves ? hereby you are arrived to this dignity . for in the abovementioned place it is said ye are come , you are actually , already , adjoyn'd to that church , and are the real present members of that holy community . for you are related and united to him of whom the family of heaven and earth is named ; are of the houshold , and the sons of god , his , under that peculiar notion , when you have dedicated your selves to him . you cannot but apprehend there are peculiarities of behaviour , in your after-conduct , and management of your selves that belong to you , and must answer , and correspond to your being , in this sense , his . some particulars whereof i shall briefly mention . you should each of you , often reflect upon it , and bethink your self what you have done ; and whose you now are . i am the devoted one of the most high god. it was one of the precepts given by a pagan to his disciples . think with your self , upon all occasions , i am a philosopher . what a world of sin , and trouble might that thought , often renew'd , prevent , i am a christian , one devoted to god in christ. your having done this thing , should cloth your mind with new apprehensions , both of god , and your selves . that he is not now a stranger to you , but your god , that you are not unrelated to him , but his . i was an enemy , now am reconciled . i was a common , profane thing , now holiness to the lord. 't is strange to think how one act doth sometimes habit , and tincture a man's mind ; whether in the kind of good , or evil . to have committed an act of murther ! what an horrid complexion of mind did cain bear with him hereupon ? to have dedicated one self to god , if seriously , and duly done ; would it have less power to possess one , with an holy , calm , peacefull temper of mind ? you should , hereupon , charge your self with all suitable duty towards him . for you have given your self to him to serve him , that is your very business . you are his , and are to doe his work , not your own , otherwise than as it falls in with his , and is his . you are to discharge your self of all unsuitable cares , for will not he take care of his own , who hath put so ill a note upon them that do not ? he that provideth not for his own , ( his domesticks ) those of his own house , hath deny'd the faith , and is worse than an infidel ? will you think , he can be like such a one ? who ? if not the children of a prince , should live free from care ? you should most deeply concern your self about his concernments , without any apprehension or fear that he will neglect those that are most truly yours . and are not to be indifferent how his interest thrives , or is deprest in the world ; is increast , or diminisht . they that are his should let his affairs engross their cares , and thoughts . you should abandon all suspicious , hard thoughts of him . when , in the habitual bent of your spirits , you desire to please him , it is most injurious to him , to think he will abandon , and give you up to perish , or become your enemy . 't is observable what care was taken among the romans , ne quid dedititiis hostile illatum sit . that no hostility might be used towards them that had surrender'd themselves . can men excel god in praise-worthy things ? you can think nothing of god more contrary to his gospel , or his nature , than to surmise he will destroy one that hath surrender'd to him , and bears a loyal mind towards him . and what a reproach do you cast upon him , when you give others occasion to say his own , they that have devoted themselves to him , dare not trust him ? you are taught to say i am thine save me , not to suspect he will ruine you . they do strangely mishape religion , considering , in how great part , it consists in trusting god , and living a life of faith , that frame to themselves a religion made up of distrusts , doubts and fears . you should dread to alienate your selves from him . which ( as sacriledge is one of the most detestable of all sins , a robbing of god ) is the most detestable sacriledge . you are to reserve your selves entirely for him . every one that is godly he hath set apart for himself . yea , and you are not onely to reserve , but , to your uttermost , to improve , and better your selves for him daily . to aspire to an excellency , in some measure , suitable to your relation . to walk worthy of god who hath called you to his kingdom and glory , 1 thess. 2.12 . remembring you are here to glorify him , and hereafter to be glorified with him . and who is there of us that finds not himself under sufficient obligation , by the mercies of god , unto all this ? or to whom he may not say , in a far more eminent sense , than the apostle speaks it to philemon , thou owest even thy self also unto me ? will we refuse to give god what we owe ? or can we think it fit , in it self ; we should be no otherwise his , than ( as one well saies ) fields , woods , and mountains , and brute beasts ? and i may add , can it be comfortable to us , he should have no other interest in us than he hath in devils ? is there no difference in the case of reasonable creatures and unreasonable ? theirs who profess devotedness to him , and theirs who are his profest enemies ? the one sort , through natural incapacity , cannot , by consent , be his ? and the other , through an invincible malignity , never will ? are there no mercies ( confer'd or offered ) that do peculiarly oblige us more ? let us be more frequent , and serious in recounting our mercies , and set our selves on purpose to enter into the memory of god's great goodness , that we may thence , from time to time , urge upon our selves this great and comprehensive duty . and at this time , being here together on purpose , let us consider , and reflect afresh , upon that eminent mercy , which you are wont to commemorate in the yearly return of this day . and that i may , more particularly , direct my speech the same way , that the voice of that memorable providence is especially directed . you are , my lord , to be more peculiarly besought by the mercies of god , that you would , this day dedicate your self to him . i do beseech therefore you , by the many endearing mercies , which god hath so plentifully confer'd upon you , by the mercies of your noble extraction , and birth , by the mercies of your very ingenuous and pious education , by the mercies of your family , which god hath made to descend to you from your honourable progenitors ( which , as they are capable of being improved , may be very valuable mercies . ) by the bloud , and tender mercies of your blessed , and glorious redeemer , who offered up himself a sacrifice to god for you , that you would now present your self to god , an holy , living sacrifice , which is your reasonable service . i adde , by the signal mercy , which hath made this a memorable day to you , and by which you come , thus long , to enjoy the advantages of all your other mercies . how came it to pass that this day comes not to be remembred , by your noble relatives as a black , and a gloomy day , the day of the extinction of the present light , and lustre of your family ; and of quenching their coal which was left . you had a great preserver , who , we hope , delivered you because he delighted in you . your life was precious , in his sight . your breath was in his hand ; he preserved , and renewed it to you , when you were ready to breath your last . and we hope he will vouchsafe you that greater deliverance , not to let you fall under the charge which was once exhibited against a great man , dan. 5.23 . the god in whose hands thy breath is — hast thou not glorified . and make you rather capable of adopting those words , psalm 42.8 . yet the lord will command his loving kindness in the day time , and in the night his song shall be with me , and my prayer unto the god of my life . your acknowledgments are not to be limited to one day in the year ; but from day to day his loving kindness , and your prayer and praise are to compose your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one , to shew you , the other , to be unto you your morning , and evening exercise . let this be your resolution , every day will i bless thee : and i will praise thy name for ever and ever , psal. 145.2 . or that , psal. 104.33 . i will sing unto the lord as long as i live : i will sing praise unto my god , while i have my being . yet your more solemn acknowledgments are , justly , pitcht upon this day . god hath noted it for you , and made it a great day in your time . you have now enjoy'd a septennium , seven years of mercies . and , we all hope , you will enjoy many more , which may all be called the posterity of that days mercy . it was the parent of them all ; so pregnant and productive a mercy was that of this day . you do owe it to the mercy of this day , that you have yet a life to devote to the great lord of heaven and earth ; and to imploy in the world for him . and would you think of any less noble sacrifice ? aeschines ( the philosopher ) out of his admiration of socrates , when divers presented him with other gifts , made a tender to him of himself . less was thought an insufficient acknowledgment , of the worth and favours of a man ! can any thing less be thought worthy of a god ? i doubt not you intend , my lord , a life of service to the god of your life . you would not , i presume , design to serve him , under any other notion , than as his . by dedicating your self to him you become so , in the peculiar sense . it is our part , in the covenant which must be between god , and us . i enter'd into covenant with thee , and thou becamest mine , ezek , 16.8 . this is the ground of a settled relation , which we are to bear towards him , as his servants . 't is possible i may do an occasional service for one whose servant i am not . but it were mean that a great person should only be serv'd by the servants of another lord. to be serv'd but precariously , and , as it were , upon courtesie , only , true greatness would disdain ; as if his quality did not admit to have servants of his own . nor can it be thought a serious christian ( in howsoever dignifying circumstances ) should reckon himself too great to be his servant , when even an heathen pronounces deo servire est regnare , to serve god is to reign . a religious noble man of france ( whose affection i commend , more than this external expression of it ) tells us he made a deed of gift , of himself to god , signing it with his own bloud . he was much a greater man that so often speaks in that style thy servant , that 't is plain he took pleasure in it , and counted it his highest glory . stablish thy word unto thy servant , who is devoted to thy fear , psal. 119.38 . thy servant , thy servant , o lord , the son of thy handmaid ( alluding to the law by which the children of bond-servants were servants by birth ) thou hast broken my bonds , psal. 116. hast ( q. d. ) released me from worse bonds , that i might not only be patient , but glad to be under thine . nor was he a mean prince , in his time , who , at length , abandoning the pleasures , and splendour of his own court ( whereof many like examples might be given ) retired and assumed the name of christodulus , a servant of christ , accounting the glory of that name did outshine , not only that of his other illustrious titles , but of the imperial diadem too . there are very few in the world , whom the too-common atheisme can give temptation unto , to think religion an ignominy , and to count it a reproach to be the devoted servant of the most high god ; but have it at hand to answer themselves , even by humane ( not to speak of the higher angelical ) instances , that he hath been served by greater than we . you are , my lord , shortly to enter upon the more public stage of the world . you will enter with great advantages of hereditary honor , fortune , friends with the greater advantage of ( i hope ) a well cultivated mind , and ( what is yet greater ) of a piously inclined heart . but you will also enter with disadvantages too . it is a slippery stage ; it is a divided time ; wherein there is interest against interest ; party against party . to have , seriously , and with a pious obstinacy dedicated your self to god , will both direct , and fortifie you . i know no party in which nothing is amiss . nor will that measure let you think it adviseable , to be of any ; further than to unite with what there is of real , true goodness , among them all . neither is there any surer rule , or measure for your direction , than this ; to take the course , and way , which is most agreeable to a state of devotedness to god. reduce all things else , hither . wheresoever you believe , in your conscience , there is a sincere design for the interest and glory of god ; the honour , or safety of your prince , the real , good and welfare of your countrey , there you are to fall in , and adhere . and the first of these comprehends the rest . you will not be the less inclined but much the more , to give caesar the things that are caesar 's , for your giving god the things that are gods. and that is ( as hath been said ) principally , and in the first place your self ; and then all that is yours , to be used according to his holy rules , and for him , whose you are . and what can be to you the ground of an higher fortitude ? can they be unsafe that have devoted themselves to god ? dedicate your self , and you become a sanctuary ( as well as a sacrifice ) inviolably safe in what part , and in what respects , it is considerable to be so . and who can think themselves unsafe being , with persevering fidelity , sacred to god ; that understand who he is ; and consider his power , and dominion , over both worlds , the present , and that which is to come . so as that he can punish , and reward , in both ; as men prove false , or faithfull to him . the triumphs of wickedness are short , in this world . in how glorious triumphs will religion , and devotedness to god , end , in the other ! finis . notes, typically marginal, from the original text notes for div a44691-e120 * by a fall from an horse . decemb. 5. 1674. notes for div a44691-e1500 * see sigonius de repub. heb. dr. outr. de sacr. deut. 14.21 . clophenburg . schol. sacrific . and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 livius , l. 1. 2 tim. 1.12 . 2 cor. 6. isa. 45.22 . out . de sac. de fund . legis . pag. 64. estisne vos legati oratoresque missi à populo collatino , ut vos populumque collatinum dederitis ? sumus — deditisne vos , populum collatinum , urbem , agros , aquam , terminos , delubra , utensilia divina , humanaque omnia , in meam populique romani ditionem ? dedimus . at ego recipi . liv. ubi priùs . cal. lex . jurid . 1 joh. 4.20 . revel . 1. rom. 8. josh. 24. * read considerately heb. 11.6 . vse . rev. 5.9 . rom. 10.20 . * isai. 65.1 . mat. 25.45 , 46. chap. 11. jude 21. rev. 1.6 . hebr. 12. jam. 1.18 . hebr. 12. ephes. 3. epict. psalm 4. sen. monsieur de renty . cantacuzanus , whose life also , among many other remarkable things , was once strangely preserved in the fall of his horse . two compendious discourses the one concerning the power of god, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. smith, thomas, 1638-1710. 1699 approx. 114 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a60590 wing s4254 estc r4066 12085062 ocm 12085062 53700 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60590) transcribed from: (early english books online ; image set 53700) images scanned from microfilm: (early english books, 1641-1700 ; 580:14) two compendious discourses the one concerning the power of god, the other about the certainty and evidence of a future state : published in opposition to the growing atheism and deism of the age. smith, thomas, 1638-1710. [4], 60 p. printed for s. smith and b. walford ..., london : 1699. dedicatory signed: tho. smith. includes bibliographical references. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -omnipotence. future life -early works to 1800. 2005-04 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion two compendious discourses : the one concerning the power of god : the other about the certainty and evidence of a future state. published in opposition to the growing atheism and deism of the age. london : printed for s. smith and b. walford , at the prince's arms in st. paul's church-yard . mdcxcix . to the honourable , samuel pepys esquire . sir , presuming upon your leave and favour , i take the liberty of inscribing your name before two short discourses , written several years since , which i now publish with very little alteration . in the time of a great fire no one is to be an idle stander by or looker on : but he is to contribute , as much as in him lyes , to the extinguishing of the raging and devouring flames : tho' it be onely by handing a bucket of water toward the next engine , which others are laboriously managing with art and skill . this seems to be our present case . dissoluteness of manners , like a pestilential vapour , having diffused its venimous influence farre and wide , and atheisme and deisme growing rampant , and all religion , whether natural or revealed and instituted , being run down and ridiculed by several , who set up for wits and virtuosos , and pretend to greater measures of reason and understanding , than their dull forefathers ever had , who , it seems , prepossessed and prejudiced by a simple education , could not attain to those new discoveries , which they have made : a due concerne for the honour of god and of religion , which is founded upon eternal and essential rules of righteousness and wisdom , will justifie any mans discreet and sober zeal , in opposing the growth of such outragious and impudent blasphemy and infidelity . this i alledge in defense of my little attempt : tho' it may be , it will be lookt upon to be almost as vaine , as if i should go about to stop the violent current of water at london-bridge , when it comes swelling and flowing in with full wind and tide , with my naked hand : all other methods and remedies at present in this wicked and licentious age being ineffectual , i must not say , without a temporary inquisition , but i will say , without a strict and rigorous execution of the laws , made by our wise and godly ancestors : which would make these bold men , if not more sober , honest , and virtuous , at least more modest , reserved , and decent in their behaviour and conduct . having thus made out the sincerity of my intention and design in publishing these papers , i am the less sollicitous , whether i have with equal care and judgment performed the part of a scholar , as well as of a church-man : of which such excellently learned and thoroughly accomplished gentlemen , as your self , are the most able and proper judges . but however , whilst i am endeavouring in my mean way to serve and promote the common cause and interest of religion and virtue , i readily take advantage of this address ; which i present , as a memorial of the great respect , esteem , and honour , i have for you , upon the accompt of your public services and merit , and also of the many great obligations , flowing from an entire friendship , which you have been pleased for several years to lay upon sir , your most faithfull and most humble servant tho smith . a discourse concerning the power of god. all error proceeds from an undue apprehension of things ; which is caused , either by weakness and shallowness of judgment , when there is a defect and inability in the understanding to search to the bottom of things , to examine with a just and wise severity whatever is proposed , before it be admitted , and to weigh all circumstances in an even ballance ; that is , according to sober , fix'd , and sure principles , bottomed upon reason , good sense , and unquestionable experience , and agreeable to the faculties of the mind , and the notions imprinted upon it : or else , which makes the error more dangerous and faulty , by an inconsiderate assent , and an over-hasty partiality , when the affections hinder the calm and deliberate debates of sober reason , and casting a mist before the understanding , altogether blind it : so that it shall not be able to discern truth from falshood , right from wrong , opinion , and plausibility , and conjecture , from certainty , and knowledge , and demonstration . but where the idea's of things , capable of being fully known and proved , are distinct and proper , where the understanding is sound and clear , and where the operations of the mind are free , and undisturbed , either by irregular passion , or by foolish or irrational prejudice , truth is readily discerned and entertained , and makes its way into the mind , with the same easiness and quickness , as the streams of light flow upon the eye , which is open , and not otherwise indisposed to receive them : by the help of which it may see all those glorious and astonishing objects , that from every part of the visible creation present themselves . for want of this rightful method and just principle in examining the truth of things , many are very apt and very willing to cheat themselves , and out of a lazy kind of ignorance , and a foolish belief , that all things are , and must be , as they phansie , take up idle and false opinions , and that not only concerning things of nature , ( of which be our perceptions true or false , it matters not much in things purely speculative , if they have no influence upon life , manners , or government ; and a latitude of opinion is justly allowable in such things also , as are not capable of a clear and satisfactory decision , either by sense , experiment , or demonstration ) but also concerning religion : opinions , which contradict its holy designs , and directions , and commands : such too , as are derogatory to the nature and attributes of god ; such , as are altogether dishonourable and unworthy of him , and inconsistent with his divine perfections . that god is a being absolutely perfect , and consequently of infinite power , nature and right reason , even abstracted from revelation , suggest to every considering man to admit and assent unto : and no one , who hath any just or true notion of god , can possibly deny it , without great violence done to his faculties : and yet when any difficulty presents it self , which we cannot master , and when we are puzled and dissatisfied in our search of things , we presently fly off , and whatever is above the reach of our nature , or above the comprehension of our knowledge , or above our contrivance , or above our power , must be denied to be possible even to god himself , because we cannot conceive it , or rather will not conceive it a right : thus bringing all things down to our narrow and scanty model , and levelling , not onely the highest mysteries of revealed religion , but the essential perfections of the godhead , knowable by the light of nature , and the principles of natural religion , that there are such , and necessarily must be so , with our low , dull , and earthy phansies . to obviate these mistakes therefore , which may arise from a misapprehension of this divine attribute , i shall endeavour to settle the true notion of it : upon the clearing up of which , all those doubts and scruples , and objections , which some bold and presumptuous men , as void for the most part of all honest and sober morals , as they are of sound learning and philosophy , being equally debauched and corrupted in their understanding , and in their behaviour and practise , are wont as it were triumphantly to propose even in places of publick resort , as well as in their ordinary conversation , in this sceptical and atheistical age , against a creation , against the miracles recorded in the holy scriptures , against the doctrine of the ever blessed and adorable trinity , and of the incarnation of the son of god , and lastly against the belief of a resurrection , and the like , will vanish and disappear ; and all those truths , whether natural or revealed , which they with equal rashness and impiety have pronounced impossible , will be found just objects , as to the former , of our knowledge and understanding , and as to the latter , of faith and of a wise and rational assent . in order hereento i will shew these three things : i. what is the true and proper notion of the divine power ; and in what respect it is said , that nothing is impossible to god : that ii. the attribute of infinite power is necessarily included in the notion and idea of god : and that iii. it is altogether unreasonable to limit the power of god in things possible , or deny any doctrine of religion , whether revealed in scripture , or flowing from the principles of natural reason , because it transcends either our power or our understanding . i. what concerns the first particular , viz. what is the true and proper notion of the divine power , and in what respect it is affirmed both by the voice of nature and scripture , that nothing is impossible to god , may be comprized in these two following propositions . 1. the first proposition is , that god can readily and easily effect and do whatever is absolutely possible to be done . the world , it is certain , from the beginning has been subject to the laws of providence , and all things run the course , which was at first set them , and are directed and carried on to the several ends of their creation by an unerring hand : and notwithstanding their several tendencies , all concur to accomplish the great design of god , and that without prejudice to their respective natures . thus the celestial orbs and vortices have their fixt periods and revolutions : the sun , and moon , and stars are regular in their motion , and take their rounds day and night about the earth : and the great ocean in its ebbs and flows follows the laws of motion and statick principles . and so for all other natural agents : they have their limits set them , which they cannot pass : they only do what is agreeable to their nature ; and they can do no more : the powers , whereby they act , being necessary , but withal confined . yet though this order and course of things be fixt and settled , and seldom interrupted by god , unless to alarm the world , and for some great end , and to shew , that nature depends upon him , and that all things subsist by his power , which is onely able to preserve what it first made : yet there is no repugnance , that things might have been made otherwise , than they are , if it had pleased him . we cannot but acknowledge several possibilities of things , lying in their causes , which we , by reason of our weakness , cannot draw forth into effect : for want of such and such combinations , and by reason of several impediments and accidents , which it is not in our power to remove , or through some indisposition in the matter to be wrought upon , it happens , that those possibilities are not clothed with actual existence : there being no repugnancy in the nature of the thing it self , and the defect wholly arising from some other cause . whatsoever effects there are then of the divine power now existing , more may be produced : new species of things may be added , and new worlds made , whatever becomes of the hypothesis of the habitableness of the planets , and of the opinion , that every fixed star is a sun , at an almost immense distance from the earth , and from one another : and those things , which are , might have been endowed with different powers , activities , qualities , impressions , motions , and operations ; and matter made capable of other far different modifications , and determinations of particular motions , from which might have been derived inconceivably great variety of other natural productions . and here it may be necessary to interpose , that god does no more , than what he first wills : his power is directed by his wisdom and divine pleasure , which is the rule and measure of it : which consideration should justly satisfie us about the late creation of this visible world , in which we breath . to call in question therefore the accompts given of it by moses , who fixes its beginning not many thousand years ago , as our modern atheists and deists do , and to object idle , foolish , unlearned , and groundless phansies against those authentick registers , acknowledged in all ages since his time , and which the more grave and judicious sort of heathen writers have revered , and from whence they have borrowed several of their tenents both of philosophy and religion , though oftentimes artificially disguised , or corrupted with their fabulous additions , is altogether irrational . for let these men of high-flown wit and phansie deny , if they can or dare , and at the same time pretend to reason like philosophers and scholars , whether this is not to prescribe to the almighty and alwise god , what he should have done , and with equal impudence and impiety limit his will. for suppose , for arguments sake , that the world had been created forty or fifty thousand years before , or if they will , so many myriads and millions of years , and that the chronology of the chineses , chaldeans , and egyptians , which latter is preserved out of the writings of manetho , a priest of that country , who lived in the time of prolemaeus philadelphus , by julius africanus , and out of him by eusebius and georgius syncellus , were not fabulous , and proceeded not from a vain affectation of antiquity , but had some ground in nature and history : yet considering the eternal power of the godhead , the same question might as well be put , ( and it may be put thousands of years hence , if the present constitution of the world should continue so long undissolved ) why was it not produced sooner : this mighty space , as it seems to us , poor , frail , and mortal creatures , who are permitted by the great god , who made us , to live here upon earth three or fourscore years at furthest , being comparatively inconsiderable , and holding no proportion to a duration , which had no beginning . thus , at last , these conceitedly inquisitive men lose themselves in the rambling and unbounded flights of their phansie , or else run themselves upon this gross absurdity , that dull and unactive matter is eternal , and take upon them to direct an alwise and infinite being , when , and what worlds he should make : not considering , that the mind of god is unsearchable , and past the comprehension of finite understanding , and that no reason ought to be demanded of his divine will and pleasure , and of his actions ad extra , as the school-phrase is . for want of this consideration also , others there are , and the platonists especially , who under a pretense of advancing the divine goodness , do really , and in effect , destroy it ; whilst they make the emanations of it physical and necessary , which are most arbitrary and free , and the pure results of his will. the powers of moral agents are at their own disposal , to use when and how they please : and by this they are discriminated from natural ; who act according to their utmost strength and vigour , unless their activity be hindred by a miracle , and from brutes , birds , and other animals , who are devoy'd of reason , and follow their innate instincts , motions , and appetites . where there is a principle of knowledge and liberty in the mind to guide and direct it , as in men , who have thereby a power over themselves and their actions , it is far otherwise : and it is not necessary , that they do all which they can do . nor is this power therefore to be accounted idle , and to no purpose : because they can make use of it , whensoever it shall make for their interest and advantage , or whensoever their reason , or even their phansie , shall judge it fit and proper to reduce it into act . much more is this to be allowed to god , whose other attributes are as infinite , as his power : psalm cxv . 3. our god is in the heavens ; he hath done whatsoever he pleased . psalm cxxxv . 6. a whatsoever the lord pleased , that did he in heaven and in earth , in the seas , and in all deep places . and if his wisdom had thought fit , and if he had once willed the same , instead of creating one world , he might have created a thousand . however , the object of the divine power in its fullest latitude and comprehension , abstractedly considered , is , whatsoever is absolutely and simply possible . by which terms we are to exclude ( b ) 1. whatever is contrary to the nature and essential perfections of the godhead . thus it is impossible for god to lye : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ebr. vi . 18 : to which passage , as to many others in that epistle , * s. clement alludes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because he is a god of infinite veracity . god cannot deny himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 tim. ii . 13. god cannot but make good his word , whether we will believe , or no : if we are resolved to be infidels and scepticks in the midst of so much conviction , which christianity affords concerning the truth of its mysteries and doctrine , and the truth of its promises : if we throw in our scruples and doubts , and distrust his word , we shall one day be convinced and ashamed of such irrational infidelity : his word shall infallibly be effected ; veracity being as essential to god , as necessary existence : and if god cannot but be , he cannot be otherwise , than just and true . if we believe not , yet he abideth faithful ; he cannot deny himself . and for the same reason we remove from god whatsoever savours of imperfection , as being repugnant to the idea , which we have of him , who is a being infinitely and absolutely perfect . and in strictness of speech , if such things could be done , he would not be omnipotent ; because they are arguments and demonstrations of weakness . for what is a lye , but a plain confession of guilt , and of fear , that we dare not tell and own the truth , when we are demanded it ? unfaithfulness is a breach of that moral honesty and integrity , which humane nature and the civil laws and rules of government require between man and man. god is alsufficient , and therefore cannot stand in need of the assistence of his creatures : whereas we want , because we have not an absolute and full power and command over things , and cannot dispose of them , as and when we will , to supply our selves . our being deceived proceeds from our ignorance : but god cannot be deceived , because he is omniscient , and knows the secret thoughts and intentions of the heart , and all things are naked and open before him : there being an utter impossibility of error in the divine understanding . our sickness flows from ilness of temper , natural decays of animal and vital spirits , and tainted and vitiated bloud and other humors ; and death is the punishment of sin , and the effect and consequence of a frail and brittle constitution : the curious machine of the body , being quite worn out by age , at last falling into pieces , tho' otherwise never so carefully preserved from the disorders of intemperance , or the mischiefs of chance , or the assaults of violence . all which imperfections the very notion of a god does wholly exclude and remove . 2. by this we are to exclude whatever implies a contradiction or a repugnancy in its nature ; as that the same thing should be and not be at the same time , and in the same manner and respect : and that things , which have been , should now be made not to have been . things might not have been , before they were : but when once they have been , they cannot but be : which onely is a necessity by way of supposition . whatever then is repugnant to the nature and essence of a thing is therefore impossible , because otherwise the thing would be the same , and not the same : the essence would remain entire , and yet be destroyed at the same time : which is a clear and manifest contradiction . power therefore , in the essential notion of it , is no way extensible either to the doing or reconciling real and perfect contradictions : because the opposite terms destroy each other , and consequently there is an utter impossibility of their subsisting together : and if we examine the contradiction thoroughly , we shall find , that there is always in one of the terms a plain and manifest denial of being . thus to imagine , that the humane nature of our b. saviour , by reason of its union with the word , should become in a manner immense , and fill all places , because the godhead does ; what is it , but to confound essential properties of things , which are altogether irreconcileable ? or to assert , that a body , continuing one and the same , should yet be multiplied into several entire wholes : that the entire body of christ should be in the least crum of a wafer , and the several parts of it be distinct , and retain the same figure and order , and be extended at their full length , as they lye unconfused as it were in an indivisible point : be in heaven and upon earth at the same time : be upon a thousand altars together in the most distant parts of the world , without any discontinuity , and be brought thither by the pronunciation of five words , not to urge the ugly and horrid consequences , which flow from the admittance of such a grosly absurd opinion ; what is it , but to impose , under the pretense of an infallible authority , upon the faith , understanding , and reason of all mankind , and peremptorily lay down contradictory and self-destroying notions , as necessary terms and conditions of catholick communion ? if in things , which are plainly and confessedly possible in themselves , we are not to engage the infinite power of god without a just cause , nor to think god almighty obliged to make good our groundless and extravagant phansies : much less are we to destroy the nature of things , and swallow down and maintain real and manifest contradictions , and make that , which would be one of the greatest wonders of the world , supposing , that it were possible , to be done ordinarily , and every where , and every day , a thousand times , without any other proof , than our bare phansying so : as they do , who maintain the doctrine of transsubstantiation in all the school-niceties of it , against scripture and reason , against the principles of nature and philosophy , against the attestation of sense , and the judgment of antiquity , and against the experience of all mankind : and do all this , rather than admit of a figurative expression in the words of the institution . in favour of this monstrous tenent , the romanists object to us the incomprehensibility of the mysteries of faith ; and hence think , that they may elude all those unanswerable difficulties , which this new doctrine is charged with , and that there is argument enough to satisfie their doubts in that misapplyed saying , the effect , it may be , of rapture and indiscreet devotion , ideo credo , quia est impossibile . but the great disparity , which is between them , is easily obvious to any one , who will give himself leave to consider things calmly and fairly , and not suffer himself to be imposed upon by a pretense of an authority , absolutely to be obeyed and submitted to , as well in doctrine , as in matters and decrees of discipline , without the least scruple and hesitation . as , 1. that there is the highest reason in the world to believe the mysteries of faith , tho' they transcend our utmost capacity ; because they are expresly and clearly revealed in the writings of the new testament . it is the greatest security of our faith imaginable , that god has said it ; and therefore let the thing revealed seem never so unlikely and harsh to my understanding , i have as much reason to believe it , as any thing , which happens ordinarily every day , and presents it self to my senses ; nay more : for there is a possibility , that a particular person may be deceived sometimes , not to say all mankind , even in a matter of sense : but there is an utter impossibility , that god should be deceived in any proposition he has thought fit to reveal . but this they will not pretend to say for their transsubstantiation , that there is the same evidence of scripture for it , or indeed , that they have any evidence at all , as many of their own party have confessed ; and for want of which they have recourse to the authority of the church . besides , their greatest stress for the proof of it wholly lyes upon a gross and unnatural sense of words , which are capable of a far easier and more agreeable interpretation , especially when the other words , used by our b. saviour in the blessing and consecration of the wine , are most certainly and undeniably figurative . 2. these articles are essential to the christian faith : the doctrine of it cannot be entire without them : and besides , they were explicitely believed and assented to , as to the matter of them , from the first ages of christanity , tho' there were some disputes raised about the terms , by which they were expressed , and a latitude used in the explication of them : and the disbelief or denial of them was justly branded with the odious name of heresie in general councils : and the dissenters anathematized and thrust out of the communion of the church , and the true doctrine of the christian religion , as delivered by christ and his apostles , secured and established against the corruptions and innovations in after-times by publick creeds universally received . whereas this is a meer novel doctrine , first brought into the church the better to establish the gross errors and superstitions relating both to the opinions and practises of image-worship , and advancing by degrees in times of horrible ignorance and corruption of manners , till it came first to be decreed and established an article of faith by the assessors of the lateran council : besides , it does no way serve or promote the interests of christianity , but does very much prejudice it , and expose it , i am sure , to the contempt of the enemies of it , both turks and jews , who choose rather to continue in their infidelity , than submit to it upon their first disbelieving their very senses . 3. there is a vast difference between them in respect of their subject-manner . things relating to god are above the level of our understanding ; most of our little knowledge being derived from sense , which cannot reach those objects , that are altogether abstracted from it : whereas this falls under the examination of our senses and reason : they are things we every day converse with : things we may safely pretend to judge of , as being every way proportionable to our faculties . 4. these articles of faith involve in them no true and real contradiction , as the doctrine of transsubstantiation does . the christian religion proposes nothing to our belief , but what is possible , and therefore credible ; as has been proved by several learned men of our church against the heterodoxies and blasphemies of the socinians : nothing , which contradicts or thwarts the common and established notions of nature : i say , the doctrine of it , as it is contained in the scripture , and according to the ancient tradition of the catholick church , and the explications of the first oecumenical councils : to both which , tradition and authority , next to the sacred scripture , which is the rule of faith , we ought to have regard even in controversies of faith ; and not as it is perplext and entangled by the bold niceties of the school-men , who have corrupted the truth and simplicity of the christian religion by the mixtures of the philosophy of plato and aristotle . so that we do not limit the divine power , or deny it to be infinite , as the bigotted romanists pretend , because we reject this figment of transsubstantiation , as a false , absurd , and contradictory doctrine , ( besides the other above-mentioned exceptions , which no sophistry or cavil can honestly and truly put by , or justly satisfie ) which they ought to prove to be in the number of things possible . all which we believe from the nature of this attribute , as we are obliged , that god can do . 2. the second proposition is this , that nothing can hinder the effects of god's power , if once he has willed and determined the same * . and of this truth , both of nature and religion , the very heathen had a fixt belief and apprehension , viz. that all opposition made against god was vain and ineffectual : and that though some , according to the fictions of their poets , were so foolish , as well as impious , to make a war upon the gods , and attempted to pluck jupiter out of his throne ; yet they always came by the worst , and were cast down from their hopes , and from those mountains , which they had laid one upon another to scale heaven with , to feel the revenging effects of that power , which before they had so much slighted . here below power may be either balanced and resisted with success , or else it may be undermined or baffled by wit , and policy , and stratagems of war : and great armies have sometimes been routed and vanquished by inconsiderable numbers , and have met with shameful defeats and overthrows . but the divine power is irresistible : there is no withstanding it : the whole creation must needs tremble and sink at the presence of god : and this the proud assyrian king was forced to confess , when he was recovered from his phrensie : dan. iv . 35. that the inhabitants of the earth are reputed as nothing , and that god doth according to his will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , and say unto him , what dost thou ? so that we see , that the credibility of this article is founded not onely upon scripture and revelation , but upon nature and right reason : which i shall more fully prove , by making good . ii. the second general head , that the attribute of infinite power is essentially involved in the notion and idea of god. power in it self is an excellence and perfection : and things are more or less valued according to the greater or lesser degrees , which they have of it . i do not mean that force and energy onely , such as is found in inanimate beings , arising from the several dispositions of matter , whereby they are apt to make those great alterations , that are in the world : because their operations are necessary , but withal limited to a few particular effects : nor such a power , as is in brute creatures , arising from the strength and quantity of animal spirits , from the temper of bloud , and from the make and constitution of their bodies : but such a power , as is directed by reason , and is arbitrary and free , and may be used or not used , according as upon debate and deliberation shall be judged most convenient : such a power , as extends it self to various objects , and effectually brings to pass , what is designed in the mind , and contrived in the brain : a power , whereby a man has a full command over things , and can subject them to his will and disposal , and make use of , so as to advance himself , and get the mastery over others , and make himself be dreaded every where . yet however such a one , who has attained a despotick power , whether rightfully by succession , or by force of arms and cruelty , or by the arts , whether of lawful or wicked , policy , may please himself with the success of his councils and stratagems and dextrous management of affairs , both in peace and war , and phansie great matters of himself , and swell with the thoughts of his acquired greatness : he is not able to withstand the least sickness : this can soon mortifie him , and bring him upon his knees , and make him sensible of his weakness , and the folly of his pride . when god does but arm the most despicable creatures against him , and gives them a commission to assault and invade him , the least infliction baffles and routs his hopes and confidences , gives him a fair prospect of himself and of his defects , and shews him , what a miserable creature man is at the best , who cannot secure himself of health , of happiness , of life for one moment . by this he is made to see and acknowledge , that there is something above him , to whom he is accountable , that orders and disposes of all things at his pleasure : that all that power , which is distributed among so many creatures , in such a strange variety and subordination , is derived from some supreme being , in whom it is united , and infinitely much more : and if that he withdraw his influence , or blows upon any counsel , it comes to nothing , and the designs of these mighty men , who have got the empire of the world into their hands , are soon at an end together with their lives , and they faint away , and drop into their graves , and all their thoughts perish ; because all the power they have is but the communication of his will , an emanation of his providence , and an imperfect shadow of that power , by which he governs the world : all second causes being influenced by him , and acting onely by virtue of what they have received . for it is the plain and unconstrained collection of reason , that nothing has of it self a power to act , whereby it contributes to make up the harmony of the world : that their essences and the operations , flowing from them , are both limited , and are easily dissolvible by that power , which first made them ; and that they have a dependence upon a being , which is infinite , and almighty , and independent . what a blot and stain would it be to that fair idea of a god , to imagine , that any thing possible could be above his power , or too hard for his omnipotence ? what were this but to cloath him with the infirmities of a man , to level him with his creatures , and to take off that essential and necessary distinction between them ? this power then must be infinite : for what can limit or restrain it ? who can put a force upon him , or stop his procedures , when there is nothing equal and co-ordinate ? can man , whose breath is in his nostrils , who a few years since had no being , and that which he has , he owes wholly to another , born an infant into the world , made to his hands : he , as soon as he comes to years , and can use his reason , and discern things , quickly perceives his weaknesses and wants , and cannot help himself . can the united strength of other creatures ? they act onely , as they are directed : all that they have is plainly borrowed , and at the disposal of him , who made them . they may be traced to their originals , and are perishable in their natures : it is the power of god , which , as at first gave , still continues to them their being . now to demand , why is there then no infinite effect of an infinite power ? is to forget , that this implies a contradiction : infinity being an incommunicable attribute , and onely peculiar to god ; and therefore the distance will ever remain infinite between the opposite terms of such a relation , as that of the creator to the creature . but god has given sufficient displays of his power , and the effects of it are so various and innumerable , that they are convincing and demonstrative arguments of its being infinite , and that no power less than such could ever have produced them . the invisible things of god from the creation of the world are clearly seen , being understood by the things , that are made , even his eternal power and godhead . i rom. 20. we judge of worldly productive power by vast piles of building : but what is a pyramid , or an aquaeduct , or a colossus , or an amphitheater , to the orderly and glorious frame of things ? how pitiful and mean in comparison of the heavens ? let us cast up our eyes thither , and there behold * the several orbs moving on in an uninterrupted order , the swiftness of their motion , and withall the greatness of their bodies , that the earth , about which poor mortals contend so much , and to get a little part and share of , which they cannot possess long , venture their quiet and their lives , and oftentimes their very souls , is but a point in respect of them : the vast distance between us and the heavens : the glorious and inexhaustible brightness of the sun and the stars , and the kind influences of them upon all things here below , and the like : and we cannot but be filled with the admiration of god , who made them . the heavens declare the glory of god , and the firmament sheweth his handy work . let us reflect upon the situation of the earth , how it is hung upon nothing in the middle of the heavens , having no foundation to rest upon , but a magnetical vigour , imprinted by the hand of god , whereby the parts of it are so firmly united , all of them tending toward the center by an innate principle of gravity , that , if it were possible for it , according to the phansy of archimedes , to be moved out of its place by any engine , it would return speedily to it again : the virtue and fruitfulness of it in producing those various sorts of plants , flowers , and trees , with those several minerals and metals , and other fossils , which lye hid in the bowels of it : the great variety of living creatures , which serve for the ornament and beauty of the creation : and above all , let us contemplate man : the curious make and frame of his body , and the uses of each part : but chiefly the faculties of his mind , whereby he is able to govern himself and the other creatures subject to him , and even make use of those things , which he cannot alter and change , and derive a benefit from them to himself . now the conclusions , naturally arising hence , are 1. that the builder and maker of all is god : because this frame and constitution of the world is above all created strength and power , and things could not make themselves , but owe their being and original to his divine will , and to his infinite power and wisdom : and 2. that he , who made the heavens , and the earth , and all things therein , who has hung up those lights in the sky , which flame so brightly : who has imprinted such a swift and unwearied motion in the stars : who has filled that vast distance of space between us and them with so subtil and perspicuous a body : who has cast the earth into such a figure , that every part of it might enjoy the influences of the heavens with the greater advantage , and as it were interchangeably and by turns : who has caused those deep channels for the waters , upon which ships may pass from one extreme part of the world to the other , and keep up and maintain a commerce with all mankind ; and the like : he can do much more : his power is not confined to any one effect : if he does but once will the same , presently a new world shall start up out of nothing . for what shall hinder ? it being equally easie to an infinite and inexhaustible power to make more , as one . who questions an artists power , who has brought some curious piece to perfection , whether a statue , or a picture , or a watch , or a medal ; but that supposing the same conveniences , he can make more according to the first model , and vary and alter it according to the several workings and movings of his phansie ? and if this be so easily conceivable , and withal so agreeable to reason , who can doubt of those lesser things , which have been brought to pass in the several ages of the world : such , as are the alterations of the course of nature for a time , as the standing still of the sun and moon , ( that disorder in the heavens , which this interruption might cause , being soon after removed , and the former regular motion restored ) the dividing of the red sea into two parts : the waters of it rising up and standing on an heap , the wonders of aegypt , and all those stupendious miracles , wrought by our blessed saviour and his apostles ? for if we consider things thoroughly , as great things are done every day : but the commonness of them takes away the wonder , and makes us slight and neglect them . let us embrace either of the two hypotheses , it matters not . one would judge it more incredible , that so great a body , as the sun , or earth , should move at all , than that the motion of the one or other should be interrupted and stopt for some hours , but that our senses and the interchanges and vicissitudes of day and night , and the several seasons of the year , assure us of it : and it is as great , if not a greater , wonder , that the tides should be so regular and periodical according to the course of the moon , and that this flux and reflux should be made twice almost in five and twenty hours , than that the waters in a small gulph , as is the arabian , should rise and swell as it were into a mountain , and leave part of the channel dry and bare , and to be passed over on foot . they will say , that these admirable effects are according to nature : a word used by these men , who are afraid to own a deity , to very ill purposes . but what do they mean by nature ? do they mean a principle of things , void of life and understanding ? but can the stately , and curious , and regular frame of things flow from such a principle ? can that , which has no sense , or understanding , or life , or skill , be the author of such beings , which are endowed with all ? how comes it to confer that upon others , which it has not in it self ? if they say , that they mean by nature that order of things , which was fixt and established by god , the supreme cause , in the beginning , by which the world is ordinarily governed : why then will they deny the god of nature to be able to alter it , when it shall make for his glory ? a serious reflexion upon the ordinary works of nature will quickly silence all those doubts and scruples , which have been raised by a company of ignorant , illiterate , and debauched atheists and deists against the belief of the miracles recorded in the scriptures , and confirmed by unquestionable evidence of thousands , who have seen them done , and were actually present at the doing of them , upon this foolish pretence , because they seem to contradict the present state of things , as if that could not be altered , changed , and exceeded : which is nothing less , than to limit and tye up as it were the hands of an almighty agent . thus nature and reason fully and unconstrainedly give in their suffrages to the truth of this article : and certainly , tho' some shallow wits may acquiesce in second causes , and think , that they have attained their end , if they can find out some of the nighest and most immediate , and relying very vainly and presumptuously upon the supposed strength of the atomical or mechanical philosophy , go about with great impiety to exclude god from having any thing to do either in the making or governing the world : yet whosoever , like a wise and true philosopher , and sober rational man , will search further into the originals of those immediate and fundamental causes of things , and carefully observe , how they are linked and tyed together ; in what excellent order ; and to what wise ends and purposes ; he will find himself under a necessity of having speedy recourse to the infinite wisdom and power of god : and therefore , as that excellent person , the lord verulam , observes in his essays ; god never wrought a miracle to convince atheism : because his ordinary works sufficiently convince it . now as it is altogether absurd to proceed upon slight and narrow principles , taken up from the observation of the present and usual state of nature , to the prejudice of the truth of miracles , which suppose it alterable , and actually at that time altered : so it argues the same presumption and folly to doubt of the possibility of a thing , and deny the great truths and principles of religion , whether natural or revealed , meerly because they are above our faculties , and are not proportionable to those ideas and conceptions , which we derive from sense and the impressions of outward objects . which is the third general head of this discourse , which i undertook to make good : namely that iii. it is altogether unreasonable to deny the verity of the divine attributes , and limit the power of god in things possible , or refuse to submit to the belief and acknowledgment of the mysteries of faith , because they transcend either our power , or our understanding and comprehension . which proposition i shall consider in its particular branches . 1. it is most unreasonable to lay a restraint upon god almighty , and limit his power , and deny any thing to be possible , which is no way repugnant to the essential perfections of the godhead , and does not involve in it self a real and manifest contradiction , upon this pretense , because it transcends our power , or the whole power of created nature . in this indeed , as i have intimated above , we have the advantage of all other creatures here below , that they act either necessarily , or else spontaneously onely * , that is , according to natural instincts , and are hurried on to their several objects by the force and sway of their appetites , and consequently do nothing by deliberation and choice . thus the birds build their nests spherically , and the bees are very artificial and curious in making the hony-comb , and the silk-worm and the spider spin a very fine and subtil thread : they perform the task , which the wisdom of the great creator has set them , and are directed to those ends by his omniscience , and to those onely : for they cannot vary these actions , peculiar to each , according to their different powers . it is man onely in this visible world , tho' sent into it weak , and helpless , and unarmed , who , when grown up to maturity of years and judgment , by the help of his wit and reason , can conquer the other creatures , and make them serviceable to his uses , and easily master them , notwithstanding their wildness and fierceness , and hereby exercise an entire dominion over them , as being constituted lord of the creation : who can first design and contrive , and then perform and execute , what lyes within his reach and within his view . it is by this , that he has invented that great number of instruments and engines , whereby he reaches heaven , and takes an accompt of the order and motion of the stars , and of their several periods and revolutions , tho' at that vast distance from them , and makes them serviceable to the measuring of his time , and directing him in his travels and voyages . it is by this , that he dares commit himself to that inconstant element , and by the directive virtue of a contemptible stone , as it appears to be , tho' more valuable for this admirable use , than all the diamonds of india , can find his way in the great ocean , where there is no track , and encompass the world from one pole to the other , and keep pace as it were with the sun in its eastern and western course . it is by this , that he raises stately mansions and fortifications , for his pleasure and defense , cuts through rocks , and joyns distant rivers and seas by artificial channels , and invents those curious manufactures , together with that great variety of other artificial productions , which serve both for ornament and convenience . and all this is done by a dextrous and skilful application of actives to passives : by framing and shaping the materials , which are made to his hands : by putting different things together , by enquiring into their nature and use : by study , and experience , and observation : by often repeated and adventurous tryals : by casting about in his thoughts , how to secure himself of success : by proceeding slowly and by degrees , according to method and order : and the success has been glorious and admirable , and a new world of things has been added ; and every where , except in sandy deserts and uncultivated plaines and forrests , and in such countries , where the wild people are not reduced to gentleness and civility of manners , are erected monuments of mans wit and power . but how great soever this may seem , yet it is very little , and pitiful , and inconsiderable in comparison of what he does not know , and what he cannot do : thousands of things there are above his power , which neither his wit nor his arm can reach : it is not in his power to create one atome of matter : he does but disguise things all this while , and put them into new shapes . all that he can pretend to , is but to know nature ; and that very imperfectly , and to imitate it , as well as he can , and draw rough copies of that perfect original . for how rude , and homely , and inartificial are the best pieces of the ablest artists , if compared with the curiousness , with the neatness , with the beauty of natural compositions ! these are so curious and admirable , wrought with such excellent and extraordinary skill , that the most sagacious and inquisitive cannot fully comprehend them . all things are so exactly and geometrically fitted to their proper uses , even the least fibre , and the minutest particle , tho' imperceptible to the naked eye : there being nothing idle and useless in nature . there is so much accuracy and perfection in the meanest and most contemptible pieces of the creation , that the more a wise man , a philosopher , considers , the more he is at a loss : and the result of his serious thoughts , after they have been long busied and tired out in the search , is this , that they are all the works of a divine hand , guided by an infinite wisdome . thus every considering man , even by a slight , much more serious and deliberate , contemplation of nature , cannot but be fully satisfied and convinced , that there is an all-powerful being , which has wrought all these glorious effects : or else such a one , if yet such a silly creature , which has the shape , and pretends to the reason of a man , can be found , must fall into this prodigious and irrational error , which no one can be guilty of without the just imputation of phrensie , that all that he sees , is not the production of contrivance and design , but meerly of accidental hits , strugglings , and conjunctions of little particles of matter , floating up and down in an infinite empty space : that things fell into this admirable order and frame , which has distracted and confounded the wits of all ages fully to understand and make out satisfactorily , at first as it were of their own accord , as if they had had life , and sense , and power to determine their own motions , and mutually agreed to do this , having first made themselves : or which is as gross and foolish a phantasie , ( though herein the aristotelean atheist thinks himself a fine wit and a subtil arguer in comparison of the atheists of the epicurean sect ) that they are improduced and eternal : that the sun moves in the ecliptic to the great advantage and benefit of the world , and not in the aequator , or in any of the parallel circles , meerly because it happened so after long shiftings and infinite irregularities of motion : and that it still keeps the same course as it were out of choise , and sympathy , and good nature . but now how difficult , how false , how ridiculous , to say nothing of the impiety of it , must such a way of arguing and proceedure be , to judge of god by our narrow scantlings of wit and strength , to measure his power by our weakness , and the good or ill success of our endeavours and undertakings : when we are ignorant of the utmost strength of nature ; what may be done by the conjunction and combination of several beings ; how and in what manner they may operate one upon another ; and what effects they may produce : and especially , if we reflect , that many things have been pronounced impossible , and given over as such , that is , in respect of us , and not in the nature of the things themselves , and for the wit and art of man to effect , which have been discovered by the industry of after-times . why then should any man pronounce a thing impossible , which involves in it no repugnancy to actual existence , and hereby pretend to overthrow the doctrine and faith of miracles , because they are above the strength of nature ? when the power of god , as has been proved , is immense and infinite : and by the same argument he may as madly conclude , notwithstanding his high-flown pretensions of arguing according to the principles of strict reason , several things in the world , nay the world it self , not to be made , and maintain dull and stupid matter to have been eternal : which is a manifest gross absurdity : meerly upon this supposal , because if they were made , they must be made by a power above natural and humane . 2. it is most unreasonable to reject the articles of revealed religion and the mysteries of faith , because we cannot fully comprehend them . before these men , whether deists , or socinians , renounce the belief of such articles and mysteries , let them try their reason in explaining the difficulties of nature : let them resolve all those problemes , if they can , which have exercised the philosophers of all ages : and if upon trial they cannot satisfie themselves or others in those ordinary phaenomena , where they have their senses to assist them : if they cannot tell , how things are done , which are done daily : if many of the ordinary operations of nature be abstruse and unintelligible : if they cannot trace her in all her labyrinths and windings , and are quite tired , and forced at last to give over the pursuit : if plain matters of sense cannot be fully accompted for : why should they presume upon the strength of their little knowledge , and make their reason the measure and standard of divine truth , allowing that onely to be true and certain which suits with it ? he is very unfit to judge of any piece of art , suppose a picture or a watch , who knows nothing of design or clock-work ; and especially at first view , without taking notice of the several shokes and lines , and the proportion of the parts of the one , or the hidden springs and wheels of the other , which give it that orderly and regular motion . and if an artist reject their judgment , as foolish and incompetent , because grounded on no principles of knowledge and skill : shall we not much more reject these mens either bold determination or peremptory denial of things , which they neither understand , nor have throughly considered ? such , as pretend , that they cannot believe either a creation , because they cannot tell how to admit of a vast empty space , before the world was made , or how it should be made , no matter praeexisting ; or a resurrection , because they cannot see how the scattered atomes of dust shall rally and reunite , and constitute the same man again : such , as disbelieve the articles of the christian faith , because they cannot form clear ideas , and full and comprehensive notions of them : and upon the same pretense these very men , who will believe nothing , but what they can make out and demonstrate by reason , will , if they follow their own principle , quickly commence down-right atheists , and deny god to be infinite , omniscient , and eternal : of which necessary and essential attributes of the divine nature we cannot have complete and adequate conceptions , our narrow faculties being no way capable of it . but if there be such a vast difference between man and man , upon the accompt of education , industry , experience , learning , and the several ways of advancing and improving reason and the natural faculties of the mind : if the conceptions of things be clear , easie , and distinct in some , without wracking or straining the phansie , which are clouded , perplext , and confused in others , by reason of some natural or accidental hinderances and disadvantages , through dulness and stupidity , or settled prejudice : if we are ignorant of the possibilities of nature , and cannot tell , how far and in what manner natural causes may act : what can be more unreasonable and unjust , than for a man , whose knowledge is scanty , and power confined within a narrow circle , and who is so apt to mistake in his judgment of things , to oppose his reason to god's infinite wisdom , as if it were equally clear and comprehensive ; to pretend , that his conceptions are the adequate measures of truth ; and that god can do no more , than what he , poor finite shallow creature , is able to think ; and to reject clear and express revelations of god concerning himself , upon the accompt of a phansied incongruity and a seeming repugnancy to his reason ? if the creatures , which are of a different order of being from us , cannot at all , much less fully , understand and comprehend what we do according to the dictates of reason and wisdom , and the results of deliberate counsel and study : because life , and sense , and animal motion are not able to reach so far , without the assistence of an higher and nobler faculty : what an unpardonable piece of arrogance is it for a man to think his reason able to comprehend the things of god , when there is such an infinite disproportion between them ; and call in question the truth of the divine revelations ; and measure all by this crooked and deceitful rule , whether it be agreeable to his phansie or not ? it is a most rational and infallible ground of faith , that god , who has revealed these mysteries , cannot utter a falshood . it is more certain than demonstration , if god has once said it . there are some monsters in the world , whose lusts and debaucheries have suggested to them doubts about the being of god , and the truth of his attributes : and a consciousness of their guilt has made them wish , that there were none . no one was ever found , who acknowledged a god , and did not at the same time acknowledge , that he was just and true . pythagoras found no opposition , when he taught , that there were two things , by which men became like to god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by speaking truth and doing good : both perfections naturally streaming from the divine nature . so that upon the whole matter it will appear , that it is nothing but pride and a presumptuous conceit of mastering all the difficulties of religion by the strength of reason , which put them upon the denial of these revealed truths , and that this pride and presumption are altogether unjust and unreasonable . which was the thing to be proved . from this necessary , essential , and fundamental notion of the divine power , these following inferences , relating to practise , may most certainly be drawn : 1. that we are to repose our whole trust and confidence in god , whose power is infinite . we naturally fly in case of distress and danger to a power , which is able to protect and relieve us . there is no man , but needs a support some time or other . men are not always able of themselves to resist successfully the assaults of envy and malice : but this way envy may be at last conquered , and enemies brought over and reconciled , or else defeated . let this therefore be the great comfort of our minds , that god is both able and ready to assist us in our utmost and greatest dangers , and in all the particular difficulties and distresses of our lives , which may befall us . it was a reflexion upon this , which made david break out into those triumphant expressions : psalm xlvi . 1 , 2 , 3. god is our refuge and strength , a very present help in trouble : therefore will we not fear , tho' the earth be moved : and tho' the mountains be carried into the midst of the sea : tho' the waters roar and be troubled : tho' the mountains shake with the swelling thereof . and v. 7. the lord of hosts is with us : the god of jacob is our refuge . 2. that we are to stand in fear and awe of god , and do nothing , which may displease him . fear is a passion , which usually results from a reflexion upon power : and according to the nature and degrees of it , the fear will rise and encrease proportionably ; and therefore the power of god , who is able to punish us eternally , is a most rational ground of fear . s. luke xii . 4 , 5. says our b. saviour to his disciples ; be not afraid of them , who kill the body , and after that have no more , that they can do : but i will forewarn you , whom you shall fear ; fear him , who , after he hath killed , hath power to cast into hell : yea , i say unto you , fear him . and with this argument the heroic woman encouraged her young son to endure the torments and cruelties of antiochus , as his six brothers had done before him , rather than save his life by violation of the divine law : i beseech thee , my son , look upon the heaven , and upon the earth , and all that is therein : and consider , that god has made them of things , that were not ; and so was mankind made likewise . fear not this tormentor , but being worthy of thy brethren , take thy death , that i may receive thee again in mercy with thy brethren : as you may read the tragical history in the second book of maccabees , chap. vii . whosoever reflects seriously * on god's infinite power , will never presumptuously do such things , as may draw on him his displeasure : and upon a true sense of his guilt , will be restless , till by repentance and a good life he is reinstated in the love and favour of god. 3. that the sense of our weakness and defects should teach us humility and modesty in our enquiries into the great mysteries of religion : there being as great reason for us to submit our understanding to the revealed truths of scripture , as our will to its commands . he , who religiously adores and believes a god , and acknowledges him to be a being infinitely perfect , will not dare to question the truth of his revelations : and as firmly will he believe , that all those promises and threats , which are contained in the holy scriptures , which have a reference to a future state , shall one day be fulfilled . for with what pretense can any one doubt or disbelieve their fulfilling , who reflects upon god's truth and power ? all doubt or distrust ariseth from a double cause , either because men are not real in what they say , and so intend it not : or else want power to make their words good : neither of which can possibly have any place here . for god is a god of infinite veracity , and all his promises are infallibly real and firm : and he is able to perform them . we value not indeed those menaces , which are the effects of an impotent passion ; when we are out of their power , and when they cannot reach us : but there will be no flying from god : his eye and hand will find and lay hold on us , wherever we are . he , who made me at first , and placed the several parts of my body in that comely order , in which they stand , and which from time to time in continuance and in the succession of a few months were fashioned , when as yet there was none of them , he can raise up this very body at the last day , and will raise it up : and of this i cannot pretend to have the least rational doubt , were it ten thousand times more difficult to conceive , than it is : because he has absolutely promised it , and his veracity is obliged for it , and his infinite power can easily make it good . does god threaten impenitent and incorrigible sinners with everlasting torment in hell ; i with trembling submit to the truth of this threatning : because he can easily continue a creature in a miserable being , unconsumed , and that for ever : and i know he will do it , because he has said it . and upon this belief and assurance we are to provide accordingly , that so we may avoid the strokes , the fierceness , the terribleness of his revenging hand , and may partake of those most glorious promises , which his goodness and mercy in christ our saviour has made over to us in this life , and which his infinite power will make good to us for ever in the next . a discourse about the certainty and evidence of a future state. how much it is below a man to busie himself wholly in the pursuit of earthly things , whether honour , wealth , or pleasure ; and how contemptible a creature he is , notwithstanding all his acquists of outward greatness , unless he does raise his mind to the contemplation of better and nobler objects , whosoever will reflect seriously upon the nature and faculties of the mind , by which he is enabled to discourse , and reason , and judge of things and of their consequences , unless he is utterly forsaken by his reason , and governed by brutal appetite , will be forced to acknowledge . besides , there are such continual changes and vicissitudes of things here below , so much uncertainty in them , and withal , so little satisfaction to the rational desires of the soul , such intermixtures of good and evil , ebbs and flows of prosperity , sickness , and discontent , and disappointments , and various anxieties , arising from irregular passion and distemper of bloud and humours , and a thousand evil accidents , which no wisdom or care can prevent , notwithstanding the flattering intervals of health , and ease , and pleasurable self-enjoyment , taking up the greatest part of our lives , and death at last , after three or fourscore years at most , seizing upon us , that , even according to the judgment of natural reason , and the more refined heathen have acknowledged it , the condition of humane life would be very miserable , and all things considered , inferior to that of other creatures , if there were no life hereafter in another world . nay , amidst those corrupt principles , which barbarousness and sensuality had super-induced among the wilder sort of heathen , immersed in blind and stupid ignorance , and destitute of all helps and methods of knowledge and learning , they yet retained a belief and exspectation of another state after this life : this could not be wholly effaced out of their minds and memories : these thoughts pursued them , wherever they went : and when they met with violence and hardship , and were oppressed by the irresistible strength of invaders , and suffered unjustly , in all these straits and difficulties , they comforted themselves with faint hopes of it : and tho' they could not by reason of fatal prejudices and prepossessions , taken up from sense , and of the want of the true knowledge of god , and his attributes , have any just apprehension or notion of the resurrection of the body , yet they all concluded unanimously for the life , and being , and subsistence of the soul. so that the wild and savage people of afric and america , as well as the more civilized , and cultivated by philosophy and the discipline of laws , give in full evidence against the atheistical wits of the age , who with an unparallel'd boldness maintain , that when a man has acted his part in this life , he goes off the stage , and disappears for ever , that the soul like a flame , when the matter , which fed it , is spent , is wholly extinguished , and vanishes into soft air ; that we came into the world by meer chance , and shall be hereafter , as tho' we had never been : as the author of the book of wisdom elegantly brings in the gallants of his time triumphing and entertaining themselves with such idle , phantastick , and irrational hopes ; chap. ii . 2. and that when a man dyes , there is an utter end of him , a dissolution of soul as well as body , every element taking its own , and the whole swallowed up in the universal mass of matter , out of which it was at first made : singing out with the chorus in seneca's troas : quaeris quo jaceas post obitum loco ? quo non nata jacent . and , post mortem nihil est , ipsaque mors nihil . but it ought not to be exspected , as to the heathen , that they , whose eyes were dim and weak , and who were involved in thick clouds and mists of ignorance , should have a clear view and prospect of another world , and that those heavenly objects should appear to them , whose understandings were darkned with false notions and principles , in their full brightness . however , it is most certain , that they did believe a life after this : and made it the great incentive and encouragement of virtue and courage in dying for their country : and when they did ill , and that in the dark , with all possible secrecy and undisturbance , and with all security , under no restraint of law , or fear of punishment ; yet their hearts misgave them , and in private and alone they dreaded the evil effects and consequences of their guilt . i am not backward to acknowledge , that this opinion , belief , and exspectation of another life , might be oftentimes clogg'd in the best of them with mixtures of doubts : the prepossessions of sense stifling the dictates of right reason and the suggestions of natural conscience . even that excellent person , socrates , who was one of the first among the greeks , who freed his reason from the entanglement of vulgar opinions in matters of religion and moral philosophy , which the corrupt theology of their poets had introduced , and who died as it were a martyr for the unity of the godhead , spake somewhat doubtfully of it in the discourse he had with his friends , the very day of his death : the sum of which is preserved by plato in his dialogue , entitled phoedo , or of the soul. he said , he would not be positive and dogmatical : but however he profest his hope , that he should pass immediately to the company of those good men , who died before him , whose souls survived in some happy place he knew not where . this was far from the heroick and steady assurance of s. paul , who after his second appearance before nero , when he saw , that there was nothing but death to be exspected from the tyrant and his bloudy officers , triumphs in his neer approaches to it , as the entrance to a blessed immortality . 2 tim. ii . 6 , 7 , 8. i am now ready to be offered , and the time of my departure is at hand . i have fought a good fight : i have finished my course : i have kept the faith : henceforth is laid up for me a crown of righteousness , which the lord , the righteous judge , shall give me at that day . he seemed as sure of it , as if he had had the crown upon his head , and had been actually in heaven . what philosophy can scarce reach , being at that vast distance from it , that christianity easily discovers . reason is the same in all mankind ; but reason , assisted by revelation , is like the eye armed with a telescope : it not only sees things clearer and better , but discovers new objects ; such as before lay hid , and were indiscernible to the naked sight . a christian man , that is , if he be more so , than in profession , and if his immoralities have not altogether corrupted his mind , and plunged him into the very dregs of infidelity , cannot at all doubt of a future state . he looks upon himself as a pilgrime , and is travelling toward a better country , that is , a heavenly : here he has no continuing city , but looks for one to come . his hopes are fixed elsewhere : and the doctrine of faith assures him of the certainty and reality of his hopes , and plentifully affords him good and well settled and unmoveable grounds , upon which his expectation is founded . but setting aside the proofs from the clear , and full , and uncontrollable revelations of scripture concerning the different states and conditions of happiness and misery in the other world : as having now to do with men , who throw off all belief of the sacred writings of the prophets and apostles , and reject their authority ; in order to their conviction i will only make use of arguments drawn from the principles of reason and of natural religion , which they pretend to admit and embrace , in proving , that there are things to be hoped for and feared in another world ; that is , that there are rewards and punishments to be distributed hereafter according to our good or ill behaviour in this life : and that a full , and positive , and satisfactory proof of this is derivable from the nature of things , and that such evidence is sufficient , and cannot with any shew or pretense of reason be rejected . i shall only by way of preliminary lay down this following proposition , of the truth of which these men cannot but be fully sensible ; viz. that the belief of this natural truth , so universally received , that is , in all ages and among all nations , is very conducive to , and has a mighty influence upon , the well-being of the world . it is indeed one of the grand bases and principles of all religion , whether natural , or prescribed by positive institution . if all things were to end here , and no exspectation of any thing future , men would little care to be virtuous or religious for virtues or religions sake . for tho' to live virtuously and religiously , that is , according to the law of nature and the law of god , be agreeable to our rational faculties , and creates a greater joy and serenity in the mind , than what all earthly , sensual , and brutal pleasures , enjoyed to their full height , can afford , and consequently does carry along with it its own reward : yet it is justly to be feared , that the satisfaction of having done ones duty would be judged meager and empty in respect of those gross delights of the senses , and be lookt upon as the effect of melancholy and chagrin , and it may be , of mistake and folly ; and that religion would have but few votaries upon this noble and generous principle . the only business then of life would be how to be rich and great : strength would be the law of justice , and right and title measured out by the longest sword . innocence would be no security against oppression and violence ; but rather their sport and prey . luxury would go hand in hand with ambition : pleasures , tho' never so unmanly and impure , should be wanting to no sense : the appetite should be sated with wine and lust , and then raised again with charming incentives and provocatives . men would play the beasts more solemnly , make the whole creation administer to their wantonness and riot , and spend their whole time in the excesses of extravagant mirth and jollity . conscience , alas , and honesty would be accompted meer empty names : corrupt interest and policy would raise themselves upon the ruines of religion and morality . deceit and evil arts should soon take place , where there was no hope of prevailing by open force . a mans own will , were it never so unreasonable , should be the onely rule of his life : and the gratification of an irregular appetite should be the onely law of his mind . next , the belief of this fundamental truth is the great and necessary support of government . it is like the middle stone of an arch , which sustains the whole building : it keeps the world from falling into confusion , and relapsing into its original chaos . all government would quickly be at an end : laws would not have sufficient strength to hold men in to their duty ; at least , they would be like spiders webbs , onely proper to entangle petty offenders , who could not break through them . they would no longer obey , than they were forced : they would be impatient of living under such restraints , which , as some of our modern virtuosi pretend , abridge them of their natural liberty : and if so , they were to be treated like wild beasts , and pent up in dens and caves from doing mischief . every man would pretend to have a right to every thing : and mr. hobbs's absurd and phantastic hypothesis about the state of nature would be really introduced into the world by innumerable instances and examples of cruelty and injustice , to the shame of humane nature , and utter overthrow of humane race . such continued clashings and fightings would be more fatal and pernicious , than plagues , hurricanes , earthquakes , and inundations , and would quickly dispeople the earth of all its inhabitants . it is the belief of another world , which secures government , preserves authority , and gives strength to laws . fear and hope have a great influence upon our lives : they are very imperious passions , and shew their power sufficiently in all the great transactions of mankind , which are done with reason and design . they are natural to us , and will never forsake us : and their strength increaseth proportionably , according to the nature , and quality , and degrees of those rewards and punishments , on which they are fixt . now if these rewards and punishments were only , temporary , if after death there were nothing further to be feared or hoped for , men would not value the utmost severity of law , to gratifie a passion , suppose lust or revenge : they would willingly run the hazard of dying , so as that they might either enjoy their extravagant phansies , or ruine and dispatch their enemy : death in it self being not so terrible , ( the fear of which several passions can easily overcome ) but as it is a passage to eternity . he , who is grown so desperate , as not to value his own life , is easily master of another mans : and nothing could deter such an one from acting the greatest villany imaginable . but now , if there be rewards and punishments after this life ended , if these rewards and punishments be everlasting , if these everlasting rewards and punishments be dispensed and proportioned according to the actions and behaviours of men here in this world , if this be certain , and if it be believed and exspected as certain , the just and well grounded hope of future happiness will powerfully perswade and incite us to the practises of a virtuous and holy life ; and the fear and dreadful exspectation of future endless misery will as powerfully deter us from the commission of those wickednesses , which render us justly obnoxious to such punishments . for who would not be happy for ever , if he either might or could ? who in his right wits and calm thoughts would be content to be miserable to eternal ages ? who would make it his choice to be damned , if he might avoid it ? now as to the proof of a future state from the principles of natural religion , the certainty and evidence of it are founded on the justice of god and his governing power : which render it undeniably necessary . nothing perplext the minds of the ancient philosophers more , than to see righteous and virtuous men oftentimes afflicted and opprest , and the wicked and dissolute prosperous and triumphant . no phaenomenon whatever , which they pretended might be solved and accompted for by their several hypotheses , without interesting a deity at all in their solutions , troubled them so much , as this : these difficulties were great and perplext , and disagreeable , as they thought , to the common notions of reason , equity , and justice , imprinted upon their minds : so that in the tumultuous workings of their thoughts , they began to question , whether god ( for such a supreme being they could not , they durst not deny ) had any thing to do in the government of the world , who permitted such disorders , and seemed so unconcerned . but upon wise thoughts and sedate deliberation they quickly recovered , and generally condemned the doctrine of epicurus , and readily acknowledged , that all the great revolutions , that were in the world , all the odd and strange events of things , and the different conditions of life , as to good and evil , so seemingly repugnant to the rules of right and wrong , were for wise ends and purposes permitted to come to pass : that there was a soveraign infinite being , who governs the world according to his will and pleasure ; and that all things are subject to the rules and laws of his wisdom and providence . this , after all their researches into the causes and reasons of things , notwithstanding the great difficulties , wherewith they had been entangled , was generally acknowledged by them , as the voice and dictate of universal nature and clear and right reason . the schools of all the sober masters and professors of philosophy , both at athens and rome , sounded with this doctrine : and all , who pretended to virtue , and honour , and understanding , very few excepted , embraced it . it was to the belief of this prime truth , and the practises of religion grounded upon it , that the wise and judicious * cicero ascribed the astonishing success of the roman arms in the several distant parts of the then known world , where their victorious eagles percht ; that it was not , because they were more numerous , or excelled either in the arts of policy , or in the art of war , ( as if the galls or the carthaginians had been inferiour to them in valour and discipline , for they had had frequent experience of the contrary , and had been sadly distrest by both ; and brennus and hannibal were names , which had made rome to tremble , or as if the other nations , as the greeks , or the spaniards , or even their own neighbours and countrymen , the italians and latines themselves , whom they conquered , and brought under the jurisdiction of their imperial city , were not so numerous , or not so cunning and ingenious , and excellent in discipline and civil arts and accomplishments of life ) sed pietate atque religione , atque hac una sapientia , quod deorum immortalium numine omnia regi gubernarique perspeximus : but in piety and religion , and in this peculiar wisdom , that they acknowledged , that the great affairs of the world , and all things in it , were governed and over-ruled by a deity . this truth they retained , notwithstanding the grievous errors , which they had taken up concerning the multiplicity of inferior gods , and the horrible and shameful scandals of their idolatrous worship . but our improved reason , enlightned with the knowledge of the true god , does more fully and clearly , upon just and easie reflexions , prove and make manifest to us , that god , who created the universe , is an alwise god , holy , just , and true ; that righteousness is essential to his nature ; that nothing comes to pass , or can come to pass without his appointment , at least without his permission ; that what now seems disorder and chance , is wise contrivance and design ; and that all the confusions brought upon the world , tend to illustrate god's wisdom and power , who can and will bring beauty and order out of them . if all things then in the world are under a law , the law of their respective natures , and act according to the established laws of their creation ; and if there be an over-ruling providence seen every where : man certainly , who is capable of a law , by reason of his intellectual faculties and liberty of will , cannot be supposed left to himself , to act , as he wantonly pleaseth , without being accomptable to a superior power . he , who made him , and continues his being to him , has a right to govern him , that is , may , if he will , lay down laws and rules for the right ordering of his life : and he has actually done so : and every man is conscious to himself , that he is obliged by virtue of his creation and dependence upon god to obey that law . now it is not so much the equity , the agreeableness , the advantage , or necessity of a law , as the sanction , which makes it to be obeyed , and preserves it inviolable . if god then be the governour of the world , and particularly of mankind , and if he governs man according to the laws and rules of justice , the necessary and fundamental maximes of government will oblige us to believe , that he will accordingly reward and punish . there is one law-giver , who is able to save , and to destroy . but we see daily , how the laws of god are violated , and that the violators of them oftentimes escape unpunished in this life : and we know , what ill use impatient and inconsiderate men have made of this forbearance and long-suffering of god. is not bloud-thirsty cruelty , for instance , a manifest breach of the law natural and divine ? that multitudes of innocent persons should be sacrificed to the revengeful and wanton humour of a tyrant ; which was the case of the primitive christians during the reigns of the heathen roman emperours : who does not detest as impious and inhumane ? yet how many of them , who have been guilty of this barbarity , have left the world without any mark of the divine vengeance upon them ? they having had whole armies to defend them , and assist them in their outragious and bloudy massacres . who is not concerned for the sufferings of good men in all ages ? when they are dead , they are pitied perchance , and men weep over their graves , and celebrate their memories with anniversary orations , and speak great things in praise of their courage and virtue , which no opposition , no trouble whatever , no not death it self , could tire out and overcome . this is all the reward , which they have in this world : and certainly in it self a very poor one , tho' justly due to their name and memory . but while they lived , oftentimes they were destitute , afflicted , tormented , wanting the conveniencies of life , exposed to extreme poverty , and to cruel mockings and scourgings , wandring about in deserts and mountains , and retiring to dens and caves for shelter ; and outlawed by sanguinary edicts from the society of mankind : and at other times condemned to the flames , or to wild beasts in their amphitheatres , or to gibbets and crosses , or to wracks and wheels , and such like cruel deaths , with all possible ignominy , as well as torment . does not the justice of god make it necessary , that there be a distribution of rewards and punishments hereafter , according as every one deserves ? can the government of a most holy and alwise god be supposed imperfect and defective in so necessary a part of it , as is distributive justice ? can god be thought to give laws on purpose , that they might be broken , and to reward the breakers of them , and to have no regard to those , who conscientiously obey them ? this most certainly evinceth , that there must be another life after this , wherein god will vindicate the honour of his justice and providence , which now seemingly suffer , and do himself right in the sight of all mankind . if there be a god , there will be a future state , because god cannot be otherwise than just . for tho' he hath an absolute power over his creatures , yet he governs them according to rules of eternal rectitude and justice , and has declared from heaven his wrath and indignation against all unrighteousness of men , which is the transgression of those rules , and his veracity , as well as his justice , will oblige him to make it good . if it be said , that this evidence of reason is not so clear and convincing , as that , which ariseth from mathematical demonstration , or the attestation of sense , tho' it should be granted , nothing can be gained by it to the prejudice of the truth and certainty of this doctrine : which i shall shew in these two particulars : i. that this evidence of reason is fully satisfactory of it self . ii. that in a matter of this nature no other evidence can or ought to be exspected . i. that this evidence of reason is fully satisfactory of it self , will appear hence , because it is highly irrational to doubt or deny such proofs , as are grounded upon the evidence of reason , meerly upon this pretense , that the evidence of mathematical demonstration and of sense is clearer . for tho' all the maximes and postulata of geometry , with the several theoremes and problemes built upon them , be in themselves so clear and evident , as that upon a right perception either of the terms , or of the manner of construction , we readily and easily yield our assent to them without the least demur : and tho' the judgment of sense be certain , that is , when nothing , requisite to make the sensation perfect , is wanting : yet the sceptick has called in question the truth of both , upon this foolish pretense , that for ought he knows , and can be throughly convinced of , all this mathematical evidence may be a fatal and settled delusion : that it is possible , that a man may be most deceived , when he thinks himself most assured : that the collections and inferences of what we call reason may be false and deceitful : that the impressions , which material objects make upon the phansie , may be onely chimerical : that when we see and hear , and discourse , we may but onely think so : that we have as little certainty of things , when we are awake , and are very attentive and serious , as when we are asleep and dream : and that our whole life may be but one continued scene of phansie and imagination . so that the most common , and universal , and establisht truths of nature may be , and have been called in question by subtil sophisters , who have a mind to cavil . but who does not deride and condemn such scepticism as very silly and irrational ? men are not to be perswaded or disputed out of their senses , and their belief of first notions , by such idle and phantastick suppositions : the possibility of the truth of which is overthrown several ways , as , by the reflexions , which the understanding makes upon it self , whereby we clearly know what we know : by our acting according to deliberation and fixt principles : by our being conscious to our selves of the continued and repeated actions of our lives : by confirmed and undoubted experience , that , tho' we are deceived , when our outward senses are suspended by sleep , and the phansie takes a liberty to amuse us with a thousand various shapes and figures , and sometimes with strange conjunctions of things , which neither exist , nor can possibly exist , we make certain conclusions from our awakened senses , when we have the full and entire use and exercise of them : and because it is inconceivable , either how such a delusion should arise of it self , and be essential to the nature of man ; or how that god should suffer it ; that is , that he , who is of infinite truth , and wisdom , and justice , should force us by the very constitution of our nature to believe a lye , and embrace error under the semblance of truth : and that too without any help or means of discovering our being convinced of our mistake , or at least should leave us to such great incertainties , that we should have no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule to distinguish between , and discern truth from falsehood , and that he should give us reason and sense for no other end or use , but to deceive us , at least to perplex and distract us with doubts and scruples , whether we understand and see , when we both understand and see . the certainty and clearness of mathematical demonstration ( as also of such propositions , as are said to be aeternae veritatis ) ariseth hence , because it is conversant about things abstracted from matter , or , rather to speak more clearly and distinctly , it is founded in the essential notions and properties of things , which have an inseparable dependence upon and connexion one with another , without any regard to their actual existence ; as that all the lines drawn from the center of a circle to the circumference are equal ; and that the whole is greater than any of its parts : which is infallibly and universally certain ; it being essential to the nature of a thing , considered as entire and whole , to be made up of many parts united and connected together , and therefore necessarily greater than any one of those parts actually divided or conceived divided from it . and the like is to be said of all the essential attributes and properties of a sphere , cylinder , ellipsis , or any other geometrical figure whatever : tho' there were no exactly spherical , cylindrical , or elliptical body in nature , or could be framed such by the power of art . such speculative truths carry in themselves their own evidence : and the understanding very readily assents to them : and let me add , the more readily , not only , because it would be the effect either of a natural or shamefully absurd stupidity to deny such evidence , which would be the same thing , as to maintain gross and palpable contradictions ; but also because it is no mans interest to do so . for nothing is more certain , than that interest oftentimes rejects the clear results of reason ; than that the judgment is oftentimes enclined to pass a wrong sentence , even against knowledge and just proof of the contrary , in favour of a false opinion , if it be advantagious ; that what we do not like , and is disagreeable to our designs , does not easily get admittance within us : we demur upon it , and raise difficulties and doubts , and pretend , that we cannot understand it ; when the true reason is , it makes against us , and therefore we will not . and this is one great reason , why the atheists and deists set themselves against the fundamental truths of religion , and labour so much to confirm themselves in their infidelity , by making use of their wit and the little reason , that is left them , to find out new difficulties , and raise objections , to justifie and defend themselves in their unbelief , in opposition to the rational , wise , and just sentiments of good men , whom they most absurdly represent under the nickname of believers , that is , credulous . for these men are fully convinced , that their practises are altogether inconsistent with such professions : that if they admit these truths , they must quit their present course of life , unless they could have the patience to live under the anguish of self-condemnation , which would turn all their luscious enjoyments into gall and wormwood : that if there be a god , and that his power and justice are equally infinite , he is to be feared and adored : ( for who would dare to live in open defiance of his laws , and blaspheme him daily , who believes , that he can punish him eternally for such defiance and blasphemy ? ) and that if there be a future state , they must not then live like the beasts , which perish , and which are altogether unconcerned in it . but the pleasures of the animal life have corrupted their minds : they are immersed in sensuality : they have given up themselves to be governed by their appetite : to gratifie that is their only study and business : it is death to them to think of a sober , restrained , and mortified kind of life : it is not their interest , they know , as the case stands with them , to believe , that there is a heaven or an hell : and therefore we need not wonder , if they cry out , that they see no force in this or that argument , in which the whole world has hitherto acquiesced , as just and satisfactory , to convince their judgment . nothing will content them , but mathematical evidence and demonstration : tho' it may very justly be feared , that if the evidence , they so foolishly call for , were prejudicial to the end and purposes of life , which they pursue , they would deny even that too . ii. no other kind of evidence in the case of a future state can or ought to be exspected or demanded . and the reason is , because the subject-matter is not capable of it . there are different ways of proving things agreeable to their respective natures , both in metaphysics , natural philosophy , ethics , and the like ; of the conclusions of which , fairly deduced according to the laws of method , there can be no just doubt : every science being built upon certain general principles and rules , taken up , either from experience and observation , or else drawn from the common notices and consent of mankind . often repeated trials and experiments , which have succeeded well , sufficiently convince us of the truth of several things , which we will not pretend to demonstrate . if a matter of fact , in it self not unlikely , much less impossible , be confirmed by credible witnesses , or by authentic records , it would be a very strange piece of niceness in us , to deny the truth of it , and call for demonstration : because we have all the assurance , which relation and history can give us , that it is so . to perswade a man , that it is his duty to be just , and honest , and sober , and chast , i am onely to make use of moral arguments . to prove to him , that he has a command over himself , as to his actions , i shew him the absurdities of the doctrine of fatal necessity : and if he should persist and demand further satisfaction , i can do no more , than make an appeal to himself , whether he does not find a power within him of acting or not acting , as he pleaseth : whether he does not deliberate with himself , whether he had best do it or no : and when after some demurs and debates he hath determined his will , of his own accord , which before was indifferent either to this or that , whether he doth not consult about the means to bring about his design : and upon a survey of several , make choice of such , as he judgeth most proper and effectual . in these and the like cases , we can have no mathematical evidence and demonstration : yet we cannot rationally doubt of the verity of their proofs : tho' the evidence and assurance be onely moral , yet it is such , as will perswade any man , who is free from unjust and irrational prejudice . besides , upon this kind of assurance a depends all the actions of our lives . no man can demonstrate to another , who has not been there , that there are such countries , as india , persia , and turkey , or such great cities , as delhi , agra , ispahân , and constantinople ; and yet men send their estates thither , tho' they have onely the reports of others for their assurance , and the ability and integrity of the persons , whom they employ and trust in the management of their rich trade . that they are the sons of such and such persons , they are onely assured by the testimony of others , and chiefly of their parents , who have taken care of their education . it would be idle , monstrous , and unnatural to deny to pay them the respect and reverence , due to them , both by the laws of god and nature , upon a pretense , that they have some scruples upon their minds , whether they be their parents or no : and that it cannot be made out demonstratively to them , that they are so . what other assurance have they , that the deeds and conveyances , whereby they hold their estates , derived down to them from their ancestors , at the sealing and delivering of which they were not present , are not counterfeit ; and would they be contented to have them called in question upon such a phantastick supposition ? no one can demonstrate to himself out of euclide and archimedes , that the house , wherein he lyes , will not fall upon his head : and yet for all this bare possibility he sleeps securely and without any disturbance , and will not lye in the open air . not to heap up more instances in a thing so common , and every where to be met with . all satisfaction concerning the certainty of a future state is offered , that can be justly demanded . we have the evidence of reason , and the evidence of religion , which is founded upon the belief of it : the justice of god makes it necessary : and the doctrine of providence and of the government of the world by the alwise and omnipotent creator suppose it . things future are not triable by b sense : they are the objects of our hopes , and of our fears , and of our belief , and of our exspectation ; and therefore cannot be proved to exist the same way , as things , which every day present themselves to our sight . but how are these men assured , that there is no future state ? what demonstration can these great masters of reason , as they think themselves , whom nothing less will content and satisfie , bring to the contrary ? it is but just and reasonable , that they who deny , or so much as call in question , the truth of any opinion , tho' built upon probable arguments , should produce arguments , if not of greater , yet at least of equal probability . to deny a thing boldly at first , without giving any reason for the denial , and then to be very peremptory in the affirmation of a contrary proposition , is against all the laws and rules of wise discoursing and arguing , and is not the effect of judgment , but of meer trifling and foolish conceitedness : much more when they pluck up the very foundations of a science ; when they destroy the principles of nature ; when they condemn a truth , as is this of a future state , which all mankind in all ages has received and embraced , except an inconsiderable number of wretches like themselves , they should be throughly convinced before hand , that their proofs are just and good , and little less than infallible . but all which they alledge in behalf of their infidelity , is either , that they cannot frame a just and clear idea of such a state : or else they make some little and unphilosophical exceptions and cavils at terms , as spirit , incorporeal substance , and the like : which is the way of mr. hobbes ; ( tho' the notion of an incorporeal substance and of thought is as easie to conceive , and as little liable to just exceptions , as of substance in general , or of substance in extended matter ) pleasing themselves onely with the gross images of sensible beings . they cannot pretend to any direct and positive proofs : they neither can nor dare say , that what they imagine is certain and infallible . they only think so , and wish so : and indeed for their wishes they have some reason , tho' none for their opinion . for what malefactor can think of his trial and the consequences of it with any kind of patience , and not wish at the same time , that there were no such things , as a law and a judge to execute that law in their deserved punishment ? and besides this , they very foolishly and idly alledge , that they have not spoken with any , who have arisen from the dead to give them an accompt of it : as if before they would be convinced , whether there be such places , as a heaven or an hell , they would have an exact survey taken of them ; and several chorographical schemes and maps made to describe them the better to them . but is not this a most irrational and senseless ground of their infidelity ? have we not in the sacred writings undoubted testimonies of several raised from the dead , beyond all possibility of denial , of which faithful and authentic registers have been made to inform posterity ? but may it not also be justly supposed , that these very men , if the most real and certain apparition possible were made to them , after they had recovered themselves from the surprize and affrightment , into which such a gastly sight might cast them , would look upon it onely , as a meer phantome ? as cassius , one of the sect of epicurus , told his friend brutus , as plutarch writes in his life , that the evil genius , which appeared to him , was the effect of his melancholy ; no other than a dream and the roving of his disturbed imagination , when he was between sleeping and waking : or if a dead person , raised again to life , should appear to them , they would cavil , and say , that he had not been really dead : they would find out some such foolish and idle pretense and excuse , and still hold fast their beloved conclusion . the rich man in the parable , when he was in hell , was very sollicitous for his surviving brethren , that they might not come into that place of torment : and therefore made it his request , that a messenger might be sent thence express to forewarn them ; but the proposal was rejected , as unjust and unnecessary . they were sufficiently instructed out of the divine writings , that there was such a place : the law and the prophets were continually read , and sounded in their ears , that they could not pretend ignorance . besides , if they hear not moses and the prophets : neither will they be perswaded , tho' one arose from the dead . but let us suppose , in order to the conviction of these men , if any of them should chance to cast their eyes upon these papers , that there were an equal probability on both sides : that as much might be said against the certainty of a future state , as for it : that god had not so clearly and expresly revealed his will in the holy scriptures about it : and that the case had not been so fully determined , but yet hung as it were in aequilibrio : yet because it is of an eternal consequence c , right reason and common prudence should teach a man to make choice of the surer side : nay , if there were less degrees of probability for it , we should make provision however , for fear , that it should prove so . if in matters of ordinary speculation , which signifie nothing to our interest and advantage , whether they be true or no , ( for what am i the better , whether the ptolemaic or copernican hypothesis best solves the various appearances of the heavens ) we relinquish the vulgar opinions , which have the prescription of antiquity , and which seem confirmed by sense , as being swayed by more rational proofs and evidences : certainly in a business of such moment , as is the living hereafter for ever in happiness or misery , when there are so many arguments to sway and encline our belief ; when we have all the assurance , which things , that are future , and not yet seen , can possibly have : when the danger is so great , and the loss infinite and irrepairable , it is a folly beyond all expression for any person to suffer himself to be cheated , by the corrupt judgment of sense , which in this case cannot pretend to arbitrate , and by the little cavillings and oppositions of a gross phansie , into the belief of the contrary . if onely the probable hope of gain makes men despise certain danger , and carries them round about the world to the utmost points of east and west : if they undergo , not onely with patience , but with great readiness and chearfulness , all those uneasinesses and hazards , which such long voyages in tempestuous seas , and through various climates of excessive heat and cold , necessarily subject them to : if they venture their health , and oftentimes their lives : and that too with the good liking and applause of the world , especially if the advantage be any way proportionable to the danger : certainly the interest of our immortal souls should make us adventure as much for heaven , a place of infinite blessedness , where we shall live for ever , without feeling the decays of age , and without being weary of those unmixt pleasures , which it affords ; and where are heaped up treasures of glory , which no time shall exhaust , if we had not the infallible word of god for it , but onely the dictates of natural religion , and the evidence of right and unprejudiced reason . columbus had no demonstration , that there were such vast tracts of land on the other side of the great atlantic ocean , running out almost from one pole to the other , which he afterwards discovered : he was onley lead by probable arguments to undertake that voyage : as thinking it very unlikely , that so great a part of the terraqueous globe , over which the sun passes in his diurnal revolution , should be covered with water . it was lookt upon at first as a project , which had nothing to support it , but the strong phansie of the man , who proposed it : and it was a long time , before he could be furnished with ships , in order to make a discovery . but how were they alarmed at his return with the news , which he brought of another world , which had layn hid for so many ages ! how were the opinions of the old philosophers confuted , that there could be no living between the tropics , and especially under the line , by reason of the intolerable heat , which the perpendicular projection of the sun-beams they phansied must necessarily produce : when they were assured from eye-witnesses , that no country in the world could be more populous ! now our b. saviour , who came down from heaven , has made full and clear discoveries of a glorious kingdom , and has laid down rules and directions for our journeying thither : rules and directions so plain , that we cannot fail of arriving at that blessed place , if we observe and follow them . what can any one alledge to justifie or excuse his solly ? how can he answer it to god , or to himself , at the last great day , if after all this he should doubt , whether there be such a place , as heaven or no , and so doubt , as wretchedly to neglect the happy opportunities of getting thither at the end of his life ? if , as socrates argued a little before his death , nothing remains to a man after he is dead , then he would be the less troubled at what he was then about to suffer : for then he should cease to be mistaken , if he were mistaken . but if there be another state in the next life , as there is the highest reason to believe , and no reason to believe the contrary , what a foolish bargain will it appear , the epicure has made in buying the vain and perishing pleasures of the world at the price of his soul ! it will then be an infallible demonstration , that he has acted against the common rules of prudence , in preferring a trifle , a shadow , a humour , before the favour of god ; before the fulness of joy , which is to be had in his presence ; before immortal blessedness , with which he shall see the righteous crowned ; which will heighten his anguish , and make it intolerable : and the thought of this will as much torment him , as the very flames , that he might have been happy as they , but for his own wretched carelessness and obstinate infidelity . to conclude this short discourse , which i most heartily and passionately recommend to the serious and impartial consideration of all such , as vouchsafe to read it . seeing that there will be and must be a day of judgment , in which we shall give a strict accompt of our lives : that there is a future state , whose duration shall be beyond the limits of time ; that , when we depart out of this life , we launch forth into an ocean , which knows neither bounds nor shore : that there are eternal rewards and punishments in the other world : and that according to the tenor and habit of our lives , and the condition we are found in at our death , we shall receive our everlasting doom : how much does it concern every one of us so to live here in this world , that is , in the fear of god and in a conscientious discharge and practise of all christian and moral virtues , as to live for ever happy in the next ! finis . notes, typically marginal, from the original text notes for div a60590-e210 a theodoretus in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the things , which now exist , are not fully proportionable to the divine power , so as to exhaust it , but onely agreable to his divine will and pleasure . for god could have created more and greater things than these : out he would only make so many , and of such sorts , species , and denominations , as it pleased him . ( a ) the greeke and latine fathers are very copious and careful , even to a philosophical niceness , in their explications and illustrations of these common notions about the just and proper object of the divine power : a collection of which the reader may find in bishop pearson's elaborate and learned commentary on the apostles creed , where he treats of this particular argument , as of the rest of the articles , with great accuracy and judgment . more authorities might easily be added by one of ordinary reading : but i forbear at present ; it being a common place : and shall content my self onely to adjoyn the concurrent testimonies of the master of the sentences , and thomas aquinas . petrus lombardus lib. 1. sententiarum xlii . distinct . sunt alia quaedam , quae deus nullatenus facere potest , ut peccata : non enim potest mentiri , non potest peccare . sed non ideo omnipotentiae det detrahitur vel derogatur , si peccare non posse dicitur : quia non esset hoc potentiae , sed infirmitatis . si enim hoc posset , omnipotens non esset . non ergo impotentiae sed poteatiae imputandum est , quod ista non potest . again , manifestum est , deum omnino nihil posse pati , & omnia facere posse , praeter ca sola , quibus ejus dignitas laederetur , ejusque excellentiae derogaretur : in quo tamen non est minus omnipotens . hoc enim posse non esset posse , sed non posse herein following the doctrine of his master s. augustine , in his book de symbolo , which he there cites : deus omnipotens non potest mori , non potest falli , non potest miser fieri , nec potest vinci . haec utique & hujusmodi absit , ut posset omnipotens . si enim bujusmodi passionibus atque defectibus subjici posset , omnipotens minimè foret : and in his book de spiritu & literâ : non potest deus facere injusta , quia ipse est summa justitia & bonitas . thomas aquinas in summa theologica part 1. quaest . xxv . artic. 3. ea quae contradictionem implicant , sub divinâ omnipotentiâ non continentur : quia non possunt habere possibilium rationem . unde convenientius dicitur , quod ea non possunt fieri , quam quod deus ea non possit facere . post. peccare est deficere à perfecta ratione : unde posse peccare est posse deficere in agendo ; quod repugnat imnipotentiae . et propter hoc deus peccare non potest , quia est omnipotens . the whole of what has been said both by fathers and schoolmen upon this subject , is summed up by the learned dr. overall , ( then dean of st. pauls , and afterwards bishop of norwich ) in a letter to his friend , h. grotius , written 16 may 1613. in this brief definition and sentence : potentia [ dei ] activa , qua omnia possibilia , quae non implicant contradictionem , impotentiam , iniquitatem , aliudque quid deo indignum facere possit . * in epistola ad romanos : edit . oxon. 1633. 48. pag. 36. * vid. s. clementem romanum pag. 36 , 37. * vide hac de re s. clementem romanum eleganter differentem , pag. 27 , 28. * arnob. adv . gentes , lib. 2. lugd. batav . 4 o. p. 55 , 56. * vide s. clementem , p. 37. notes for div a60590-e1200 plato in phoedone . edit . cantabr . 88. 1673. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. 82. * cicero in his oration , de haruspicum responsis , which he pronounced in the senate . quam volumus licet , p. c. ipsi nos amenius : tamen nec numero hispanos , nec calliditate poenos , nec robore gallos , nec artibus graecos , nec denique hoc ipso hujus gentis ac terrae domestico nativoque sensu , italos ipsos ac latinos : sed pietate & religione , atque hac una sapientia , quod deorum immortalium numine omnia regi gubernarique perspeximus , omnes gentes nationesque super ●●imus . a estne opus in vitâ negotiosum aliquod atque actuosum genus , quod non side praeeunte suscipiant , sumant , atque aggrediantur actores ? as arnobius adv . gentes lib. 2. pag. 47. lugd. bat. 48. 1651. there shews at large with great sharpness of wit and judgment against the heathen of his time , who objected credulity to the christians . b nulla futurorum potest existere comprobatio . cum ergo haec sit conditio futurorum , ut teneri & comprehendi nullius possint anticipationis attactu &c. arnob. lib. 2. pag. 44. c nonne purior ratio est ex duobus incertis & in ambiguà exspectatione pendentibus , id potius credere , quod aliquas spes ferat , quam omnino quod nullas ? arnob. p. 44. a motion tending to the publick good of this age and of posteritie, or, the coppies of certain letters written by mr. john dury to a worthy knight at his earnest desire shewing briefly vvhat a publik good is and how by the best means of reformation in learning and religion it may be advanced to some perfection / published by samuel hartlib ... dury, john, 1596-1680. this text is an enriched version of the tcp digital transcription a37077 of text r18081 in the english short title catalog (wing d2874). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 103 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37077 wing d2874 estc r18081 12349151 ocm 12349151 59929 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37077) transcribed from: (early english books online ; image set 59929) images scanned from microfilm: (early english books, 1641-1700 ; 209:17) a motion tending to the publick good of this age and of posteritie, or, the coppies of certain letters written by mr. john dury to a worthy knight at his earnest desire shewing briefly vvhat a publik good is and how by the best means of reformation in learning and religion it may be advanced to some perfection / published by samuel hartlib ... dury, john, 1596-1680. hartlib, samuel, d. 1662. [2], 50 [i.e. 40] p. printed by p.l. for michael sparke, senior ..., london : 1642. reproduction of original in union theological seminary library, new york. marginal notes. eng god -biblical teaching. christian education -early works to 1800. conduct of life -early works to 1800. a37077 r18081 (wing d2874). civilwar no a motion tending to the pvblick good of this age and of posteritie. or the coppies of certain letters written by mr. john dury, to a worthy dury, john 1642 19367 37 5 0 0 0 0 22 c the rate of 22 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-11 tcp assigned for keying and markup 2005-12 apex covantage keyed and coded from proquest page images 2006-11 ali jakobson sampled and proofread 2006-11 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a motion tending to the pvblick good of this age , and of posteritie . or the coppies of certain letters written by mr. john dury , to a worthy knight , at his earnest desire . shewing briefly , vvhat a publik good is , and how by the best means of reformation in learning and religion it may be advanced to some perfection . published by samuel hartlib . for the better information of all those who are willing of themselves , or intrusted by others to set forward pious and learned works . life is deaths seed's time , death lifes harvest , as here we sow ; so there we reape , as here we sett , so there we gather of a blessed life , a death as blisfull . sir , the following discourse is not so fully and accurately expressed as i could wish , for want of time , and by reason of manifold interruptions : but such as it is , you will be pleased to make use of it . perhaps to a pious soule that looketh to god , and his life , it may relish and worke some effect . the grace of god be with you , i rest , sir , your truly respective and most affectionate servant in christ . iohn dury . london , the 30 of decem. 1641. a motion tending to the publicke good of this age and of posteritie . no man can do good to posterity , but he that doth know how to serve his own generation rightly . nor can any man serve his owne generation as he ought , that knoweth not what his own felicity , and that of his generation is ; and how it may be attained unto . for he that is destitute of this knowledge , can neither labour for himselfe to become truly happy , nor can he reach forth the means of happinesse unto others . for how can any impart unto another , that whereof he is not himselfe participant ? a man then that would set forward the publique good , must first know , what it is to be truly good ? by what means goodnesse is attained unto ? and how it may be propagated unto his generation ? of these there , i purpose to discourse a little , before i make the motion , which i intend to propose unto you . of the first . to be truly good , is to partake of the life of god , for none is good truly save god alone , and of the fulnesse of his goodnesse we all partake grace for grace ; because we live , and move , and have our being in him , and so much life , and motion , and being as we have in him , so much goodnesse we have ▪ and no more ; for either goodnesse is denominated from god , or god from goodnesse ; so that either way to be good ▪ is to have a being in god , or to be in god , is to have a being in goodnes : for what hath no being in god , is altogether evill ; and what hath no being in goodnesse ▪ is altogether separate from god ▪ hence it is that the apostle speaking of the corruption of 〈…〉 which is radically in us saith that we are alienated from the life of god . and david describing the wicked saith , psal. 58. 3. that they are estranged from the wombe , and go astray as soone as they be born speaking lyes . whence are they estranged ? is it not from god and his life ? and whence go they astray ? is not from his truth ? and is not this the cause they speak lyes , even because they give not way to the motions of his truth , to do that which it suggesteth unto them , and whereof they are convicted in their conscience that it is their duty . for god and his truth is made manifest unto the conscience of all men , rom. 1. 18 , 19. and 2. 14 15. and the wicked not taking notice of that which they know of him , but detaining gods truth in unrighteousnesse ; that is to say , suppressing the motions of gods life , and giving way unto the motions of their own lust and sensuall imagination ; by this they are estranged from god , and draw his wrath upon their soules . for the object of gods wrath is nothing else but the life of lust in nature , ephes. 2. 3. for there we are said to be by nature the children of wrath , in respect that we have our conversation in the lust of the flesh , fulfilling the desires of the flesh and of the minde . now we know that our flesh and fleshly minde doth embrace only this present world , of which we are taught , that all that is in the world , is but the object of lust , and of pride in lust . for iohn saith , that all that is in the world is the lust of the eyes , the lust of the flesh , and the pride of life ▪ which things the apostle saith , are not of the father , but of the world . for which cause also he disswadeth us from the love thereof , and consequently from the life which may be had therein , for two reasons . first , because if we love these things , and live in them ; the love and the life of the father is not in us . secondly , because the world doth passe away , and the lust thereof , but he that doth the will of god abideth for ever . now he doth , and none but he doth the will of god , which abideth in his love and life , according to christs exhortation , iohn 15. 4 , 5 , 6. abide in me , and i in you ▪ as the branch cannot beare fruit of it selfe , except it abide in the vine ; no more can ye , except ye abide in me : and againe iohn 6. 39. 40. this is the will of the father , that of all which he hath given me , i should lose nothing ; and that every one who seeth the sonne , and beleeveth on him , may have everlasting life ; therefore all things which are , and every one who is not in the love and life of the father , shall perish ; because it is not according to the will of god , whichis onely good , & remaineth for ever . for nothing can be esteemed truly good , but that which doth remaine for ever . for all goodnesse being the life of god in us , and he being in himselfe everlasting and immutable ; his life in us , must also be like unto him , and what is not like to him and permanent with him in us , is none of his ▪ but whatsoever is truly like him , and according to his will , shall also be permanent with him for ever . for he cannot destroy any thing wherein he taketh a liking , and he taketh alikeing in nothing but in that which is truly good , & like unto himselfe . and verily , the perfect estate of our felicity in the life to come , is nothing else but to be like him . for iohn faith , it doth not yet appeare ▪ what we shall be , but we know when he doth appeare we shall be like him , then to be like him , is to be truly happy , and to have a being in him , and to partake of his life is to be good ; and nothing is truly good , but only this . therefore when the worldlings say , psal. 4. 6 , 7 who will shew us any good ? then the man of god answereth , not unto them , but unto god , to himselfe , and to us , saying ; lord lift thou up the light of thy countenance upon us ; for thereby thou hast put more gladnesse in my heart , then when their corne and wine increased . now we know the cheerfulnesse of a mans life , by the brightnesse of his countenance , and his good or ill will to us , by the cleer or cloudy appearance thereof toward sus . so then , the lightsome countenance of god , is the evident appearance of his favourable life and good purpose towards us ; and if this be lift up upon us , that is , if we finde this shining over our heads , and round about us , or going before us , to direct us in our wayes , then we know that his life is in us ; for none can perceive the countenance of god to be lift up over him , but by the life of god which is in him ; and when we finde this life to be in us , then , and never till then are we truly happie ; because we enjoy a true and permanent good , which is the life of gods presence , wherein is fulnesse of joy , psal. 16. 11. this then is that good , which every one should seeke to obtaine for himselfe , and study to procure through the communion of saints unto others . and he that can serve his generation by the procurement and furtherance of this unto it , he doth truly advance the publique good ; but whatsoever else any doth seeke to advance towards his generation , if it be not directly subordinate hereunto , it is not worth his labour ; for all what is done besides this end , is but labour for the fire , and a wearying of themselves for very vanity , as the prophet termeth it ; who also giveth this reason hereof , because the earth shall be filled with the knowledge of the glory of the lord , as the waters cover the sea : intimating that when the knowledge of gods glory which begetteth in us the powers of his life shall be so abundant in the earth , as the waters are abundant in the sea ; then all humane works and buildings not agreeing with this life of god appearing in the knowledge of his glory shall be over-flown and drowned and swept away , as with a floud ofspirituall waters ; or rather consumed , burnt up with fire , and destroyed as meer vanity . therefore we should take heed how we spend our time , and employ our selves , and bestow the precious talents which god doth give us to profit withall ; lest we weary our selves in the whole course of our life , for a thing of nothing , and bestow cost and labour for that which will be lost , and do at all no profit , either to our selves , or unto posterity . for if that which we do undertake be not lasting , and permanently leading unto this life , which the knowledge of gods glory doth afford , it will not be at all profitable , because it will not endure the firy tryall and judgement , which god in his wrath will kindle in these latter daies , before he raiseth up his owne kingdome , wherein nothing shall be of use , but that which shall be built upon the true foundation of life everlasting , which is christ jesus ; and that which shall be such for substance and matter , which will endure and escape the tryall of the fire . see 1 cor. 3. 12 , 13 , 14 , 15. from all which by way of recapitulation , i will gather these conclusions towards the purpose in hand . 1 that a publique good is nothing else but the universall private good of every one in the life of god ; for that which serveth the turne of some only , although they may be many , and even the greater part , is not to be counted truly publique ; but that is properly publique which is common , and reacheth alike unto all ; and that reacheth truly to all , wherein every one hath alike neere interst , and whereof every one may be alike sensible , which is the life of god in men ; for god is the same to all , and is but one life in all , and all may and should challenge alike interest in him . 2 that none can procure this good to others , farre lesse to all , that doth not seeke it for himselfe , and in some measure purchase it , at least by attaining to the true love of it , and by a willingnesse to do any thing that lyeth in his power , for the advancement of it , as well towards others , as towards himselfe . for as it is an universall good , none can engrosse it for himselfe alone , but every one must seeke to partake of it with another . hence it is that there is no truer way to get it for our selves , then by endeavouring , that others also may participate of that which we either haue obtained , or may hopefully obtaine . for gods meaning is not to be possessed as a peculiar to one ; because he doth intend to shew himselfe the god of all , and he , that seeketh god in all and for all , shell at last find him for himselfe , but he that thinketh ( as the custome of some is who despise others as impure and unworthy of their society ) to have him only for himselfe shall loose him in all , and himselfe also . 3. from whence followeth , that all selfe seeking and the affection of some particular thing and way , whereby men desire to bee taken notice off , amongst other men for procuring a publique good ; which they imagine to be good ; that ( i say ) all such purposes are nothing but carnall hypocrisie , which is inconsistent with the life of god : so that except there be a single purpose to seeke this good absolutely for it self , that it may become common to al ; & to seeke nothing with it besides it self , least it be not entire , but mixed with aimes of another nature ; & to seeke all other things for it , least some other thing be valued more then it , and it become in our minde subordinate unto matters of a base nature ; except ( i say ) all this bee , the indeavour will never reach the end for which it must be undertaken ; nor receive a blessing from god to come to any perfection , because it is impossible that god , or gods worke should be made to serve any mins ends ; or that he should suffer himselfe and his worke to be abused by men for private ends without discovering the deceit of their practises by some manifest judgement or other . and this is the cause why god doth bring the fire triall upon the world , namely to make void and without effect all by-ends and worldly imaginations in his worke , in his great worke which he is about to performe : for we are taught esa. 2. concerning the kingdome of god when it shall be raised ; that the lofty lookes of men shall be humbled , and the haughtinesse of men shall be bowed downe , and the lord alone shall be exalted in that day , that all height and high things shall stoope , and all idolls ( amongst which our selfe imaginations are to be reckoned ) shall be abolished at the presence of the glory of his majesty , when he shall arise to shake terriblely the earth . therefore in aiming at this good we must cease from all selfe ; and cease from all men , whose breath is in his nostrils , for wherein is he to be accounted in the worke of god ? thus having setled the aime which ought to be had in seeking a publique good : let us consider the meanes that leade thereunto . of the second . the meanes to attaine unto the life of god is none other but christ , for in him alone is the fulnesse of the godhead bodily , and it is the fathers pleasure that in him all fulnesse should dwell . therefore the father will bee scene no where , and cannot bee scene anywhere , but in his sonne , who is the brightnesse of his glory , and the expresse image of his person , now hee hath revealed in the scriptures , the manner how hee is to be knowne in his sonne , and how by that knowledge his life is conveyed unto us : and this we will indeavour to lay open . first then the manner how the father is knowne in the sonne ; is expressed 2 cor. 4. 6. thus god commanded the light to shine out of darkenesse ; doth shine in our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ , where wee must observe that the apostle doth speake of himselfe , and the rest of the apostles , to declare the manner , how god did make himselfe knowne unto them : and as he made himselfe knowne to them ; so he is this day to be knowne to every one : for god is but one , and the manifestations of his life is the same in all , to whom it is made manifest ; although it may be differenced according to the severall degrees of height by which it is perceived . but here we have the substance of this manifestation in these particulars . first , that god is the authour of it by the power which hee hath to command light to shine out of darkenesse , whereby is intimated , that we are nothing but darkenesse , till it please god to command light to shine in us . secondly , that the light whereby god is made manifest unto us , is the brightnesse of god himself ; for he saith that god doth shine : whereby is also intimated , that it is of the meere free grace of god , imparting himselfe unto us that we come to know him ; and not of any free willing choyse or rationall parts in us that we should bee able to chose out the objects of true knowledge , or when they are proposed unto us by others , that wee should be able to dive into gods nature thereby , or to make better use of the meanes , whereby god is knowne , then others doe . but all this is gods free grace to us . thirdly , that the place where god doth shine is a mans heart ; that is the prime center and seate of this living soule ; where the spirits maintaining his life are begotten . for as there be materiall spirits rising out of the blood , in the materiall heart ; so there are incorporeall spirits arising out of the mindings of the soule in the heart of our spirits , which is conscience ; for in the conscience god hath his seate in all men , and there he doth appeare to all converts at first ; where he also doth ever continue more or lesse shining unto them , according as they deserve to see his bright or his cloudy countenance . therefore if any man will fit himselfe to see god , he must purifie his conscience , for blessed are the pure in heart , for they shall see god . fourthly , that the effect for which god doth shine in our heart , is to give a light to us . god is nothing but light , and in him is no darknesse at all ; but he is in himselfe a light , which is inaccessible , which no man hath seene nor can see , except god give him eyes to see it . for christ saith , math. 11. 17. no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whom the son will reveale him . therefore although god doth shine both in himselfe and towards us , yet he may be unperceptible and unperceived even by those that are his own , except he be pleased to give the the light of perception . for it is said , that not only the light shineth in darknesse , and that darknesse comprehended it not ; but also that this true light came into the world , and was not known by the world , and that it came unto his own , and was not received by them , but to such as received it , the priviledge of being the sons of god was given by it . now then the ability of receiving or perceiving the light when it shineth , is also the gift of god ; for he must open our eyes to perceive his light , and except this effect follow upon his shining in our hearts . i say , except this reflexive act of perceiving this light be granted by god , and freely given to us , we cannot apprehend his life and being in us , although he should shine otherwise never so brightly . whence again we see , that it is not of him , that runneth or willeth , but of god that doth shew mercy . and that it is not one act of grace that will serve our turne , as to have once begining , and then to be left unto our selves , but there must be a continued act of grace ; for grace that is of one grace , fitted to embrace and make use of another grace ; namely , of a latter grace to make use of the former ; for as we cannot will nor know any thing of the life and light of god at first , so we cannot performe any thing answerable to that life and light , except god also give the performance according to his owne good pleasure . fiftly , that this light is the light of knowledge ; now to know is the act of a mans understanding , and the understanding is the same faculty in the soule , which the eye is in the body . as the eye then , when it is not blinde doth perceive the visible appearance of a thing ; that is , it receiveth the image of the shape there of within it selfe as within a looking-glasse , and keepeth every image which it receiveth distinctly , seperate from each other . so is it not with the understanding when it is not darke and muddy ; it also receiveth with in it selfe , as in a spirituall looking glasse , and keepeth distinctly seperate the intellectuall appearances of the images and shapes of spirituall things . for although spirituall things cannot be said properly to have images and shapes , yet became our understanding in conceiving of the same , doth receive intellectuall notions and ideas , wherein spirituall matters do appeare to it , and in respect that these notions or mindings have something in them like unto the representation of an image , therefore we must speak thus . and so much the rather , because the scripture doth continually expresse the acts of the understanding by the analogie of the eye , as ephes. 1. 17 , 18. the apostle prayeth that god nould give the spirit of wisedome and revelation in the knowledge of christ , the eyes of our understanding being enlightned that we may know , &c. thus then to be able to know that is , to receive and distinctly to perceive things represented unto us , we must make use of the faculty of our understanding in spirituall things , as men do of their eyes in bodily matters . and what matters do essentially concurre towards the apprehension of things in their bodily shape within the eye ; such like matters are intellectually also concurrent towards the act of knowledge in the understanding . sixthly , that the object of this knowledge is the glory of god . the glory of god is the manifested excellencie , and the evident appearance of his goodnesse and of his nature . so when moses exod. 33. 18. desireth that god would shew him his glory ; god answereth ▪ verse 19. and saith , i will make all my goodnesse passe before thee , and i will preclaime the name of the lord before thee . by which we see that the apparition of his goodnesse , and the apprehension and knowledge of his name , ( that is of his nature , for the nature of every thing is knowne by the name thereof ) is the manifestation of his glory . seventhly , that this glory of god is to be seen in the face of jesus christ . the face of christ is the expresse appearance of his being and life , by which he is distinguished from all other men ; for men are to be discerned by their faces one from another : now christ is to be difcerned from all other men in this , that he is a spirituall man , and did live in the flesh a spirituall life ; for the apostle saith , that god was in christ reconciling the world unto himselfe . and of his own knowledge of christ he speaketh thus , though we have known christ after the flesh , yet now henceforth know we him no more ; therefore if any man be in christ , let him be a new creature , old things are passed away , behold all things are become new . the new creature is the spirituall creature ; for he that is in christ , is one spirit with him ; because christ is different from the old adam in this , that the old adam was made to be a living soule , but the new was made a quickning spirit . hence then we learn that the face of christ , which is the appearance of his life and being in the spirituall state , wherein he walked in the flesh as god ( for he lived the life of god in the flesh , 1 ioh. 1. 2 , 3. ) is the proper subject wherin all the goodnesse and the nature of god doth appeare ; so that if we can see and know the fare of christ ; then we shall evidently also perceive the life of god in his glory , because he that seeth christ ; seeth the father . and christ himselfe desireth us to beleeve him , that he is in the father , and the father in him ; nor will the father be seene in any but in him , in whom only he is well pleased , and whom we should hear on his behalfe , matth. 17. and because he alone is the expresse image of his person and the brightnesse of his glory , heb. 1. 3. therefore also he cannot be feene in any but in him ; for all which causes he is the only means to attaine unto the life of god , for he only can give the light of life to such as come to him and follow him , ioh. 8. 12. and ephes. 5. 14. and thus we have understood the manner how the life of the father is to be known in the son . now followeth the way , how by that knowledge the life of the father is conveyed through the son unto us . this is expressed , 2 cor. 3. 18. thus : but we all with open face , beholding as in a glasse the glory of the lord , are changed into the same image from glory to glory , even as by the spirit of the lord . where we must observe that the apostle doth not speak here of himselfe alone , but of all christians , to show the way and the maner how they become parrakors of the life of god in christ ; which in all christians is but one and the same , although there be differences of degrees , in the participation thereof . but here the substance of the matter is declared in these particulars . first , that all christians are participant of this life ; for he saith we all , meaning himselfe as a christian , and all other beleevers ; for seeing there is but one faith , and one hope , and one spirit : therefore the beleevers are said to have obtained like precious faith with the apostles , and to be baptized with the same spirit ; for he saith , that by one spirit we are all baptized into one body . secondly , that all beleevers have their faces uncovered ; for he saith , that with an open face we behold . that is to say , that the face of our soule , which is our minde , is not now covered with a vaile , as the face of moses and of the iewes was , least they should behold the end of that which was to be abolished ; for to this day the minds of the iems are blinded , and the vaile remaineth untaken away in the reading of the old testament , which vaile is done away in christ . for the lord is the spirit which causeth the vaile to vanish , for where the spirit of the lord is , there is liberty . that is to say , there is free accesse unto god ; to take notice of his whole life , for the spirit searcheth even the deepe things of god , and we have received the spirit of god , that we should know the things which are freely given to us of god . for now is the prophesie fulfilled which was spoken by the prophet i saiah chap. 25. 6 , 7. that god shall make in his holy mountaine ( which is his church ) a feast of fat things unto all people , a feast of wines on the lees ; of fat things full of marrow , of wines on the lees well refined . and that he would destroy in his mountaine the face of the covering cafl over all people , and the vail that is spread over all nations . this prophesie i say , is now fulfilled . for in the church of the gospell the feast of all wisdome , of all knowledge and understanding , and of all promises and comforts unto the wearied soules , is largely set before us in the writing of the evangelists and apostles , and that we should be able to make use of this feast . god hath also taken away the face of the covering , and the vaile that was spread over all nations which kept them in blindnesse , so that now our faces are opened and uncovered before the lord , because he is well pleased with us in christ , whose spirit he hath sent forth in our hearts , to give us the liberty of children , that we should come to him , and call upon him abba father . thirdly , all that have their faces thus uncovered behold the glory of lord as in a glasse . the end wherefore god doth uncover the faces of beleevers , and giveth them his free spirit , is that they should know the things which god hath freely given to them , as the apostle faith ; now those things cannot be known but in the fountain and receptacle where they are which is christ , for in him is all fulnesse ; and the father hath made him unto us ▪ wisedom , righteousnesse , sanctification and redemption , 1 cor. 1. 30. therefore the spirit by which our faces are uncovered , doth lead us unto him ; for to know the things of god , he must be known , and that he may be known , he must be seen and lookt upon , for in him all the treasures of life are to be seen and no where but in him . therefore the prophet when he proposeth the greatest of blessings saith , that our eyes shall see the king in his beauty : intimating , that in the sight of him , and his beauty , was our happinesse . and verily those that once have had a true sight of him cannot but continually seeke to behold him . we may see it in david how he stood affected towards him , one thing saith he i desired , and will feeks after , to behold the beauty of the lord , and to enquire in his temple . and psal. 42 , 1. 2. as the hart panteth after the water brooks ; so panteth my soule after thee ▪ o god . oh , when shall i come and appeare before god ? but chiefly psal. 63. 1 , 2 , 8. early will i seeke thee ; my soule thirsteth for thee ; my flesh longeth to see thy power and thy glory so , as i have seene thee in the sanctnary . because thy loving kindnesse is better than life . if he had never seene him in the sanctuary of the spirit , he could not have ●●●● carnestly desired him ; but having once seene him and tasted of his goodnesse , he could not but long for the continuance and renewing of this sight and and taste . this also may be gathered from the apostle peter , who exhorteth us to desire the ●in●●re milke of the word , if so be we have tasted that the lord is gracious . the tasting of gods graciousnesse will not be soone lost out of the sanctified minde , but will leave a desire after it to looke after him . now this glory of the lord is beheld as in a looking-glasse his outward actions which are regished in the gospel , are the looking-glasse wherein all the divine properties of his goodnesse and loving kindnesse do appeare to the full , when they are spiritually considered . fourthly , those that behold this glory , are changed into the same image . this glory is so excellent in goodnesse , and lovely to all that behold it , that it subdues the soule and drawes it by a sympathy to become comfortable unto it selfe , as it is said , 2 cor. 5. 14 , 15. the love of christ constraineth us , to what ? to be conformable unto his death . for when the soule seeth his great love to us , it cannot possibly but it must needs love him again ; and where love is there is a symbolizing of affections , which is the change here mentioned ; for through love , the thing beloved doth receive a being in him that loveth it ; and thus our souls are transformed into the same image which we perceive to be in christ . see concerning this these places , phil. 3. 21. ephes. 5. 1 , 2. and 1 iohn . 3. 2 , 3. and 4. 10 , 11. fiftly , this change is from glory to glory , that is from one step or degree of glory to another . for christ is the ladder which iacob saw , gen. 28. 12 , 13. wherein were steps reaching from earth unto heaven ; that is to say , from the lowest estate of a temporall , to the highest of an eternall being . and upon these steps the angels ascended and descended ; these angels are our spirituall messengers sent up to god , and his gracious answers sent down upon us . the steps and degrees are in the life which we live in christ jesus . the motions of spirituall growth , wherby in the dayes of his flesh he was daily mortified in respect of the outward man and quickned by the spirit in the inward ; to which mortification and quickning , we become conformable ; by proceeding from one state ▪ of glory to another ; because he also in the dayes of his flesh , went by the same progresse alwayes from earth to heaven , till he came againe to his father , from whence he came forth . sixthly , this change is wrought by the spirit of the lord , in the soule that beholdeth christ . the spirit of christ is the author of the change which is wrought in us ; for when we see and behold christs glory , the love of god is shed abroad in our hearts by the holy ghost which is given to us , rom. 5. 5. so the holy ghost proceeding from christ by the knowledge and faith which we have of him , and of his life , ephes. ● . 5. worketh love in us to him ; by which we sympathi●e , with him , and are changed into the same state of life , wherein he did live after the inward man ; for the spirit which commeth from him , taking hold of our spirits , draweth the same with it selfe up unto christ , to whom it goeth back again by the manifestation of the life of christ in us . for when it prevaileth over the powers of our soule , to bring the same unto the obedience of gods will , then it bringeth us backe to christ ; for this was the life of christ , not to do his own will , but the will of his father , who who sent him into the world , iohn 6. 38. thus then , when our will is brought to yeeld it selfe by the spirit wholly unto the will of god in all things as christ did , then we are changed , and by the spirit led from one step of glorious conformity to another . then the soule being betrothed unto christ , through love doth desire to be drawn , that she may run after him ; and then the mistery of the song of solomon is begun in us , that it may also in due time be fulfilled through all the degrees of love therein expressed : which mistery is not to be understood by any , but by such as proceed in the degrees of this change from glory to glory . thus then we see how the life of god is both made known and conveyed to us by the means of christ ; from all which by way of recapitulation , we will gather these conclusions . first , that as the life of god is the only good to be sought for and procured unto all ; so christ , as he is a spirituall man , is the only meanes to purchase that life . secondly , that that life is purchased in christ by none other way , but by the free gift of god , through the illumination of our soules with knowledge . thirdly , that this knowledge doth reflect immediately upon the glory of god , as upon his proper object , which is to be manifested in the heart of man . fourthly , that to make this glory manifest in our heart , the face of jesuc christ must be seen by us . fiftly , that to behold the face of christ , we must have an open face free from the vaile ; and then we must looke upon the glorious excellencies of his spirituall life , in the glasse of his outward conversation amongst men . sixthly , that by this contemplation and apprehension of the life of christ , a new life is begotten in us conformable unto that which is in him , by which we are changed into the same image of glory , and are led from one degree thereof , unto another , seventhly , that this change is brought to passe by the spirit of the lord , which worketh upon our spirits , the manifestation of the life of god , which is the only good thing and happinesse to be sought after , and propagated unto posterity . thus having discovered the true aime of a publique good , and the means by which we must attain thereunto ; let us proceed to the endeavours which may be used towards the propagating of this , unto the men of this generation , that by them it may be advanced unto posterity . of the third . if we have tasted how gracious the lord is , and are truly come unto him as lively stones , to be built up a spirituall house , and a holy priesthood , to offer up spirituall sacrifices acceptable to god , through jesus christ ; then we shall be fit to propagate this life unto others , and not else ; for the means by which it is propagated unto others , is none other but to labour , that the light which is made manifest unto our soules , whereby we are become partakers of the life of god ; may shine also unto others , that they by the grace of god , may partake in like manner of the same . this endeavour hath three chiefe parts . the first is the care of avoyding offences . the second of giving good example , by going before others in godlinesse . the third , of making the rule and doctrine by which we walke , to avoyd the evill and do the good known to every one . these three parts of this endeavour , are expressed phil. 2. 15 , 16. thus . be blamelesse and harmles as the sons os god , without rebuke , in the midst of a crooked and perverse nation , amongst whom shine ye as lights in the world , holding forth the word of life . except we study to be in all things without scandall and offence , as it becometh the sons of god , amongst the sons of men ; the good which we do shall be evill spoken of , and become unprofitable , see rom. 14. 13 , 14 , 15 , 16. and if we give no good example by our life in the profession of the gospell , all our doctrine shall be blasted , and we justly suspected , and not worthy to be heard or taken notice of for teachers of truth , see math. 7. 16. 21. iohn 10. 3 , 4 , 5. thus then , the endeavour to be without offence , is a preparative to make way for the good which is to be intended towards others in our practise , and the good which is to bee intended towards others by our practise ; is a preparative towards the proposall of the doctrine of truth , by which the knowledge of christ is advanced unto the world , that so many as god shall be pleased to enlighten and call out of the world , by that knowledge may be joyned to him , and made participant of his life . these three endeavours comprehend all the objects , which in the profession and preaching of the gospel , are to be studied by our selves , and insisted upon towards others . for in a word , it is by the means of the gospel , that christ is to be made known unto the world ; for the gospel is the power of god unto salvation , to every one that beleeveth , rom. 1. 16. and seeing that in the wisedome of god , the world by wisedome knew not god , it pleased god by the foolishness of preaching , to save them that beleeve , 1 cor. 1. 21. now in the gospel there be two things . first , there is the doing of the truth for ourselves , and then the publishing of the same for others . the doing of the truth , is the profession of the gospel , and the publishing of it unto others ; is the preaching of the doctrine , by which the profession is regulated . as for the profession , we see it hath two parts ; the first is a care to be blamelesse and harmlesse without offence and rebuke towards all men . the second , is the practise of piety to do good to all , and goe before others , to lead them on towards the life of god . whence we must gather , that all manner of endeavours and undertakings , which tend directly to advance and perfect any of these three objects , should be counted truly good endeavours , and fit to be supported in this age , and transmitted to posterity . and the more neere any endeavour or undertaking doth come to reach any of these ends , the more compleat and perfect it is to be esteemed in goodnesse , as comming neerest unto the life of god . here then the endeavours tending to the advancement of the gospel , should be sought out and ranked according to the subordination and relation , which these matters have one towards another ; and all towards the manifestation of the life of god in us , by the knowledge of jesus christ in the gospell . unto the matter of harmlesnesse and blamelesse conversation , belongeth the endeavour of peaceablenesse , and of becoming all things unto all men in that which is lawfull , as the apostle telleth us he did , 1 cor. 9. 19. 24. the endeavour of peaceablenesse , is a study whereby we are directed how to avoyd the occasions of strife , in respect of our selves , and to bring others who are at variance unto a peaceable and harmlesse disposition . these endeavours , are proper characters of the sons of god ; for in the place forementioned , the apostle maketh the in-offensivenesse of our conversation , to be the property of the sons of god . and christ saith , that the peacemakers are blessed , because they shall be called the sons of god , math. 5. 9. thus then we must conclude , that the endeavours tending to take away offences and scandalls from amongst christians , and tending to cause them avoyd strife and debates , and tending to make peace amongst them , and to bring them to the unity of the spirit , by a reconcilement of differences in the truth , are undertakings and endeavours , immediately conducing to the furtherance of the gospel , and consequently to the setling forward of the life of god amongst men . for god , is the god of peace , and hath no fellowship with evill , but is harmlesse and good unto all ; for even unto those that are unworthy of his goodnesse , he causeth his sun to shine . therefore christ exhorteth all his disciples to be like his and their heavenly father in this ; that they should be peaceable , innocent , and do good unto all , even unto their enemies and persecutors , math , 5. 38. till the end . unto the second part of the profession , which is the practise of piety , belongeth the zeal of advancing the kingdom of god , and setting forth the image of christ unto the world , in righteousnesse and holinesse : this is somewhat more then to be unblameable , by avoyding scandalls and strife ; for it doth imply moreover a care tending to the edification of many , by way of example , to lead others to perfection , in the duties belonging to our christian calling ; for we are bound to shew others the life of the spirit by our walking , so that they may be able to discerne in us , the powers of another life then that is , whereby this world is upheld ; for this world being led by lust and selfe-conceited greatnesse , and wholy ignorant of the life of god , must be convicted by the life of the spirit ; that there is a better state & more perfect happinesse which the saints of god enjoye in the beauties of holinesse , and in their communion with the father , and with the sonne , then that state wherein worldings take pleasure : when therefore we know , and earnestly study , to walke so as it becommeth the citisens of heaven in our private and publike conversation ; doing all things as in the presence of god by vertue of the covenant made betwixt him and us in jesus christ ; then we fulfill the second part of our profession of the gospel ; and whatsoever undertakings may directly tend to advance the knowledge and the practise of this kind of life amongst men , is most answerable unto the ayme of a publike good , and ought by all meanes to be set forward towards posterity . the third thing belonging to the advancement of the gospel of christ , is the setting forth of the doctrine of truth ; wherein all the grounds of the holy profession are to be laid open unto the world : that they may be taught what the ground of our hope is for which wee walke ; and what the rule is by which we walke in faith & love to avoide offences & to do good . hereunto belongeth fundamentally the pastoral charge over a flock , by preaching of the word in season & out of season , by way of instruction and correction , by exhortation and reproofe , and by comfort and threatning , and more particularly : the doctrinall charge which tendeth to confirme , enlarge , and maintaine the knowledge of divine truth revealed in the scriptures , the object of which charge should not be so much ( as now adayes it is almost wholy ) the refutation ofsome errours , and the handling of certaine common places ; but it should rather tend towards the setting forth of the hidden wisedome of god , which is revealed in the written word , not as it is the ministery of the letter , which many doe onely attend and insist upon , but as it is the ministery of the spirit in the new covenant , wherein spirituall things are with spirituall words explained ; and being compared with the things of their owne nature and property , they unfold the hidden mistery which god hath prepared for our glory before the world beganne , in the opening of this mistery according to the scriptures ; the doctrinall charge should chiefely be employed , and not in agitating with voluminous disputations after a scholasticall way , particular controversies ; for if this wisedome whereof the apostle doth speake , 1 cor. 2. and the ministery of the spirit whereof hee speaketh ; 2 cor. 3. were really attended and made knowne ; all petty controversies wherein men spend their whole life scholastically in philosophicall notions without any profit to the gospel , would vanish away , and be decided at an instant ; because the fundamentall truth of the covenant in the spirituall and perfect wisedome of god which is hidden in the mystery of godlinesse , is as a sunne in comparison of a darke lanthorne whereunto the particular straines and notions of learning followed now adayes are to be resembled . whatsoever undertaking therefore may tend directly towards the advancement of this kind of spirituall learning , and the manifestation of the hidden wisedome of god in a mystery according to the testimony of the scriptures ; that must be esteemed a reall furtherance of the gospel , and consequently a publicke good through the manifestation of the glory of god in the life of jesus christ . from whence finally this conclusion is to be inferred . that to partake for our selves , and to impart the life of christ to others the profession and preaching of the gospel must bee maintained and advanced unto this generation and to posterity by the endeavors which tend , first to avoyd and take away offences , by composing of scandalous differences in religlon . secondly to doe good workes in an examplary way that others may bee drawne on to walke after the spirit . thirdly , to make knowne by the true discharge of the pastorall and doctorall duties , the ruies and grounds of our spirituall life and conversation both for avoyding of evill and doing of good , and what is not directly subordinate to some of these ends or to all of them , is no true good , nor a thing to be lookt after ; because it helpeth us not unto any part of our happinesse ; which is to partake of the life of god in the knowledge of christ . having thus opened the grounds of that which i am to propose ; now i will make the motion which i suppose will commend it selfe , as tending directly unto this most eminent publique good of this age and of posterity . first , then if wee beleeve what hath beene said , and know that a man is first naturall , and then spirituall ; i thinke it fit to move that assistance may be given as well by way of councell as by outward support , unto those that labour for the rectifying of mens naturall parts , by reforming and facilitating all the meanes of humane learning for the schooles aswell of old as young schollers . for the great defects and errors in the manner of teaching , & in the matters which are taught , which are inferior and superior schooles , breede evill habits , and make the soules of men unfit for the apprehension of the mistery of godlinesse in the profession of the gospel . therefore to helpe the removeall of these , and to frame aright course for the education of children , and for the perfection of humane learning , is a most laudable publique good worke aswell for this age , as for posterity . secondly , i thinke it fit to move that assistance may be given towards the endeavors of ecclesiasticall pacification , and taking away of scandales and differences amongst protestants first , and then also if it bee possible amongst all other christians , that the first part of our evangelicall profession may be set forward to some perfection : and the assistance to be given to this endeavour , may bee besides the spirituall councell ( which by men of spirituall parts should be suggested to the agents ; ) and unblameable and peaceable conversation towards all men ( which every one is bound to intend for himselfe ) though different in judgement from each other , a supply of meanes to maintaine the correspondency and the printing of treatises and letters ; without which the negotiation of this matter towards divines will bee wholly lame and imperfect . thirdly , i move for the erecting of a professorship of practicall divinity in every university ; and one in london at sion or gresham colledge . that this professor might intend besides the reading of practicall matters , the compiling of a compleate body of practicall divinity taken out of all the practicall writers of this latter age : which is a thing much desired by forraigne divines , as may appeare by their requests to that effect subscribed with many hands and sent to the learned divines , and the patrons of godlinesse and learning in england . by which meanes the second part of our evangelicall profession will bee much advanced towards some perfection , chiefely in those that are desirous to leade a godly life . lastly i move for the erecting of a lecture in london which should intend to teach the common people the way how to make use of scripture by reading and meditating in their ordinary course ; and should shew also unto the more learned the rules of a more exact interpretation of the word , then is hitherto used ; that when a matter of doubt is moved which ought to bee decided by the meaning of the text ; there may be a common and infallible method of interpretation knowne ; for the finding out of the true sense thereof . this lecture should at one time explaine a whole or halfe a chapter , to shew the way of meditating upon the text , andof interpreting the same , by a constant rule of spirituall wisedome . how much these things ( if they could be advanced ) might tend to the good of this age , and of posterity for the propagating of heavenly knowledge in the gospel ; i suppose it is needlesse to declare at large : perhaps the former discourse will suffice to make this apparent ; yet if a more particular deduction of the things belonging to each of these motions , should be required ; for to shew the manner how every one of these propositions might be accomplished . that can easily be done to give satisfaction to such as will concurre to favour these endeavours , and support the furtherance thereof . the lord grant us all his grace , to make of all our talents the best use , which may most tend to his glory , and the felicity of our owne soules , and of our generation ; and suffer us not to be unfaithfull stewards of his manifold gifts and graces . amen . sir c. yours of the second of ianuary comes now to my hand , if this afternoone i had been free , i could perhaps have enlarged my selfe more then now i am able to do . yet to entertain so good a motion i hope time shal never be wanting hereafter to supply what may bee required further of me , towards the advancement of the publicke good . you approve of the objects proposed , but you desire a further rellish and illustration of the scopes and meanes . the two objects which you like most of all , the one for humane , the other for divine learning , i will chiefly now insist upon . the meanes then to advance humane learning , and the reformation of schools ; is to elaborate certain treaties , and to put them forth that they may be made use of by all . the first of these treaties should be a discovery of the defects and of the disorders in teaching and educating children , with the intimation of the remedies thereof , and of the manner of applying the same unto the discase , which should be done briefly and substantially . the second should be a direction for parents , how to implant into their children the seeds of vertue , and to beget in them a disposition towards learning . the third , should be a new alphabetarie , to teach children of five or six years , without any tediousnesse to reade and write , as it were in a continuall course of play and pastime . 4 then the systeme of things obvious to the sences of children , is to be insinuated unto their imaginations , with the proper names thereof ; that they may have a true conceipt of the simplest and outward things of the world , as a rude matter of that whereof afterward they are to receive instructions . these are the first generall preparatives towards learning : then the matters to be taught are to be elaborated . where first there is that which belongeth unto the principles of religion . secondly , that which belongeth to the attainment of languages . and lastly , that which belongeth to the attainment of sciences , whereof the first , viz. concerning religion three treatises are to be put forth . first the abridgement of the history of the bible fitted to the capacity of children . secondly the use of the examples of the bible , and of all things according to the ends for which god created them . thirdly , the marrow of the bible , containing briefly the substance of that which is to be beleeved , done and hoped for , according to the cleére doctrine of the bible , fitted to childish simplicity and yet not without depth , to be enlarged upon towards those that are of riper judgement , then meere children . whereunto a direction is to be annexed , for the information of the teacher ; that he may know how to enlarge himselfe upon matters , and question those that are youths in a deeper sence and way , then children use to be questioned . of the second , viz. of languages , these treaties are requisite . first , a direction for their own mother tongue , to know the true properties therof ; for it is to be the rule of understanding all other tongues . secondly for the latine tongue , or the greeke and hebrew ; foure helps are to be afforded . first , the introduction to the tongue , containing the primitives thereof ; which are to be proposed with their significations , and variations , and their declensions and conjugations . secondly , the body of the tongue , containig all the words thereof in the derivations and compounds , together with an easie grammer and dictionary . thirdly , the periodicall doctrine of the language , containing the sentences & ornat manner of expressions , together with the rules of elegant speech . lastly a direction for the masters of the language , shewing the manner how these helps are to be rightly used . of sciences there are three degrees , whereof every one is to be handled in a severall treaty . the first containing the history of all things , which are the subjects of humane learning . the second , the dogmaticall substance of sciences , which are the principles and fundamentall truths of humane learning . and the third , the body of sciences , containing all the precepts & branches of humane learning , and the deductions which are infallibly evident , and truly drawn already by other mens labours from universall principles . to which three degrees of sciences , a fourth may be added ; shewing the universall method of ordering the thoughts , to finde out by our own industry any truth as yet unknown , and to resolve any question which may be proposed in nature , as the object of a rationall meditation . these are the treaties to be elaborated in the wayes of humane learning , for to bring schollers from the first steps of knowledge , unto the perfection of the use of reason : wherein they may be able to discover by themselves , all things which can be found out in nature . and when by the right use of these treatises , and the prudent manuduction of a good master , the scholler is brought thus far ; then another treatise is to be superadded to shut up all ; for the perpetuall encrease and advancement of sciences , which should containe a full direction concerning the wayes of ordering higher schools , colledges , and universities , and of regulating the exercises , which ought to be set a foot therein ; that men who have attained unto the former degree of perfection , may improve their talents with advantage one towards another , and towards the publicke , without vain-glory , and strife , and superfluous repetitions of matters already discovered ; where the manner of writing books and treatises , either for the ripping up of the hidden secrets of nature , or for the examining and rectifying or compleating of the writings of other men is also to be explained , when first the faults and defects of colledges , and universities are layd open , and the abuses of writing books is made known , with the wayes of taking a speedy course of reformation in the one and the other . thus having given you an idaea of the wayes and means how to advance humane learning ; i will come to the other object which concerneth divine knowledge to be had from the holy scripture , by way of interpretation of the text . here also some matters are fully to be handled for instruction , and direction of those that would come to divine knowledge , and some exercises of the spirit are to be intended by the proficients . the matters to be handled are these . 1 a treatie or discourse should be put forth , to shew the necessitie of reading and meditating scripture , more then men are accustomed to do , and what use is to be made of the knowledge of the words of the text , both for humane and divine learning in all kindes ; as well naturall , tending to discover the properties and true use of things created , as civill and politick , tending to shew the prudencie of mens carriage one towards another , in all states , namely domesticall , republick , monarchicall , and military ; so that it should be made good that no man can be truly wise , either to salvation in spirituall things , or to the right use of reason in outward things ; whether it be to make use of creatures , or to converse with men towards happinesse , without the knowledge of the holy scriptures , which are given to be a generall rule both of all wisedome and reformation . 2 this being made good , that the scripturall knowledge is thus necessary and usefull ; a second treaties must be set forth , wherein the way and manner of making use of scriptures to attain all these ends , is to be shewn partly by private meditation of one by himselfe alone , partly by exercises of more then one together , either in a private , or in a more publicke way ; where a full idaea of the heads of means , and of the degrees of progresse in meditation and exercises towards the infallible attainment of scripturall understanding is to be laid open . 3 these two generalls being made known , the particulars are to be insisted upon ; where beginning from the childish part of scripturall institution , and proceeding to the highest degree of spirituall contemplation , certaine periods of doctrine for scripturall knowledge , are to be distinctly delivered . the first period is that which belongeth to children . the second to young men . the third to such as are great proficients , and may be called fathers . and the fourth and last to doctors and teachers of others . the children when they are in the course of humane learning , and busied to understand their mother tongue , and to read the historicall doctrine of the bible , may be initiated to reade the text it felfe , as soone as they have past through the historicall abridgement , which i have mentioned heretofore . and when they come to make use of their second and third helpe of sacred scripturall knowledge heretofore mentioned , then they must be ( after they have run them over , and in some sort comprehended those treatises ) brought to the morall and doctrinall parts of the scripture it selfe , to learne to observe in the text , that which in their books they have learned . a direction therefore is to be set downe in a briefe treatise , how children should be made to see and observe in the scripture it selfe , that which formerly was gathered out unto them , and delivered in a particular treatise , and this should be done catechetically ; so that as in the course of humane learning , there were three degrees of knowledge in severall treatises to be imparted unto them : so also in the course of divine learning , there must be three degrees of catecheticall exercises , described in a treatise ; to shew how that in reading the history it self , they ought to be examined , and brought to answer concerning the passages mentioned therein ; and in reading the dogmaticall part , they are to be questioned to make them answer from the text it self , unto things therein morrally and doctrinally observeable by their capacity ; so that the text it selfe must be made their catechisme from whence they should learne all doctrine of religion . young men or children of riper age , when they are learning the languages which are to be instruments of learning ; they must be all at once initiated into the historicall science of things that are in the world , and into some principles of arts and sciences , which afterward are more fully to be delivered . and when they are at this taske in humane matters , then in divine matters ( which at their own times must alwaies go along . ) a further period of scripturall knowledge is to be suggested unto them , which is a kinde of analyticall way , of considering the principall sentences of the text , and in learning to distinguish the periods thereof one from another , and in a single sentence to know what the subjectum and praedicatum thereof is , and what the connexive and rationative particles of a discourse meane , and to what use they serve . in which period , there be again severall degrees of matters to be taught ; whereof a particular treatise must be composed , for the direction of those that are to teach youths this part of divine knowledge . when young men are become proficients , and have gotten strength of judgement , then they must be brought further , to the full doctrine of analyticall meditation , wherein are three degrees . first , there is the literall analysis . secondly , the materiall . thirdly , the spirituall analysis . the literall analysis , is the division of all the sentences of the text , according to the true relation wherin they stand in the bare letter , which is to be considered in all the properties thereof ; whereof a particular treatise is to be made , because this is the ground of all true interpretation ; and if an error fall out in this part of the interpretation , it may marre all the rest which followeth . the materiall analysis , is the division of the things which are mentioned in the sentences and words of the text . here the way to finde out the true matter and the scope of a whole discourse , and to observe the parts thereof ( as they stand subordinat to the scope , in the matter to make up the whole , and the coherence of these parts one to another ) with the grounds of their materiall relation , and other things belonging thereunto ; for to take notice of the substance of things delivered , and of their order , will require another treatise to direct those that are proficients in the former degree of analytical knowledge , to advance unto deeper thoughts . the spirituall analysis , is the division of the mystery according to the parts of the matters . for in every materiall substantiall truth of gods word , there is some part of the mystery of spirituall wisedome , and how to discern this according to the rule of the analogie of faith . and how to make use of this rule , to dive into the depth and riches of gods wisedome ; and to know thereby what his working is towards our inward and spirituall man ; and how the materiall truth is to be applyed and exalted with a reflection of the spirit upon christ unto a more heavenly use , then the bare rationall consideration thereof doth afford unto a naturall man ; i say , how to do all this for our owne instruction , and the inlargement of the soule in communion with god ? is the third degree of analyticall doctrine and meditation , whereof a particular treatise should bee elaborated for those that are to be counted experienced , and in some respect fathers in christianity . for none should be initiated into this doctrine , but such as have experience of gods dealing with themselves and others , and are consequently able from their owne observations of gods working , to bear witnesse to the truth , which the scripture doth mention in a mystery ; and which cannot be understood by any , but by such as can discerne the worke of the spirit in themselves , and perceive the degrees of the worke thereof in others , and consequently can judge betwixt the true and false motions of the spirit , and begun clearly to learne and understand the intention of god , in particular proceedings , as they are subordinate unto the main intention of god towards mankinde in the worke of salvation through christ , as he is the head of his church . such i say , as in the study of christianity are come this farre , may be called fathers , and none but they are capable of this third degree of analyticall doctrine . and therefore this treatise is not to be made common , but only should be imparted unto them alone ; and that also by some degrees according to the measure of their capacity in this , because here doth lie the danger of spirituall pride and selfe-conceitednesse , which draweth most men of knowledge headlong into errors and extravagancies , whereby they confound themselves and others ; and draw many sometimes into endlesse perdition , when they are stubbornly bent to flatter themselves in the deceitfull apprehension of spirituall mysteries . thus far all common christians should be led and taught to attaine unto divine wisedome , by way of scripturall meditation . and besides these directions to be given by way of treaties ; certaine exercises of the minde , as well in private solitarily , as in company with others , and publickly should be made use of , and might be described if there were any appearance of hope ; that in these troublesome and unsetled times , a foundation could be laid for the practise and training up of christian soules in such away of learning . for if a lecture were founded in some convenient place , wherein the doctrinall part of this science might be delivered in publicke lectures , and further beaten out in private conferences ; then also such as would addict themselves unto this kinde of study , and give up their children to be instructed by those degrees of humane and divine learning might be not only taught , but actually exercised & inured by some practicall wayes , into the method of knowledge ; for without some exercise fitted to the capacity of him that is taught , wherein he may be brought to apply the rule which he hath beene taught to the use wherefore it is given , all instruction in divine matters , is either unusefull or hurtfull . for unlesse divine instruction end in the fruit of the spirit , which is righteousnesse & holinesse ( which without some reall exercise cannot be received or entertained , when god hath given them in any measure ) all instructions and theoreticall directions , are but to none effect , and rather hurtfull then profitable , because they tend to a greater judgement over him that knoweth the way of truth and doth not follow it . therefore it is expedient to make many discourses and treatises of those things , and to publish the doctrine thereof at adventures , before tryall be made of the practise and before it may be knowne that those to whom the doctrine is to be imparted are not doggs and swine , that is to say , carnall , beastly minded men , that will teare the truth by selfe conceited contradictions into peeces , or if they are led not to contradict so much as to assent that then they will not drowne it in the mire of sensuall lust and swinish worldly mindednesse . therefore these pearles must not be cast before the world , but ought to be dispensed unto the children of the kingdome and that with a great deale of discretion and spirituall prudency , because we have experience , that even the true children of god are not capeable of al things , but that if matters be not suggested to them by degrees , they either get a spirituall surfet thereof , so that their stomack is spoyled and unable to digest necessary foode when it is proposed to them , or else become drunken with them , and so in the heate of their braine they are as it were foolish and mad in using them without sobriety and disorderly , neither to their owne nor other mens edification . as for the doctrine and exercises belonging to teachers , to bring them to a demonstrative way of interpreting of scriptures , they are of two sorts . the first is for the inlarging of knowledge & for the discovery of the mystery of gods kingdome in a doctrinall or hortatorie or consolatorie way to infuse knowledge into others . the second is for deciding of doubts , either arising from the words or from the matter of the text . of each of these waies as they are to be fitted to higher or meaner capacities , some treatises should bee compiled to shew ministers both how to divide the words aright unto their hearers , according to the difference of their auditories disposition , & how to deale one with another in matters of doubts and disputes to come to a full and satisfactorie decision of their controversies . these two treaties are of great concernement and not to be put forth till mens eares be opened by affliction , & the pride of learning be put down in the conceit of the worldly wise , and of the disputers of this age , which god will bring to passe , partly by outward afflictions , partly by the great variety or opinions , and the 〈…〉 of received principles which will be shaken on all sides . the men that are ingenuous and call upon god for light and direction will finde deeper ▪ principles of truth to rest their soules upon then hitherto they have received : and by these god will abolish the wisedome of the wise and the learning and the disputer of this age , and bring those that seeke wisedome in the simplicity of the word , to understand the depths of gods counsell which are hid from the great rabbies of the world , and men rather addicted to bookish learning ( to tell us what this or that author saith ) then to search after the wisedome & demonstration of the spirit of & power , by which the apostles in preaching the gospel were able to bring the spirits of all men captive unto the obedience of christ . and because we neither know the rules of true spirituall meditation , to dive into the things belonging unto the ministerially doctorall and pastorall charge : neither doe wee sincerely seeke after the rules by which our minds should bee led unto knowledge , nor doe wee exercise our selves one with another through the communion of saints without partiality & unblameably in the waies which we know , but we rather adhere to humane doctrines and opinionating disputes found in authors whom we through curiosity seeke after and take up rules at adventure , or by partiall squares , and never impart unto others in spirituall simplicity the truth that god maketh manifest unto us : but hugge our selves in a selfe conceited flattery with it , through the vaine immagination of a more secret knowledge , wherein we should be thought to excell others . therefore we that are ministers are become unprofitable , and to us god hath made his word , as a booke that is sealed so that no man can reade in it , nor knoweth what to make of the sence thereof , which to a simple godly capacity is most cleare and evident , and may be clearely explained also by such as will not suffer their mindes to runne after their owne conceits . thus i have endevoured to let you see some more light concerning the two objects which you chiefely pitch upon : whereof the one is mr. comenius proper taske , and the other is mine , although wee are bound not to doe in publique or to bring to perfection , either of these methods without one anothers advice and consent . because in very deede his taske is no lesse in my aime , then in his owne and mine is reciprocally in his ayme a thing whereunto he doth subordinate his endeavours : so that the meanes of perfecting both were to have us both set apart for our taskes and setled together , in a course of elaborating the same by mutuall communication one with another , and with others that are fit to partake of these thoughts , and by teaching and exercising both our selves and others in these methods , till god shew us the full period of time , when they should be brought forth to the world . i will not mention , as i did intend at first any thing concerning the other two taskes viz. the matter of correspondency for union with forraigne churches , and the matter of practicall divinity , nor will i discribe heere the manner of our setlement , which may bee wished rather then hoped , for the elaborating of these taskes to some good purpose . these things i thinke needelesse to lay open at this time , yet if it should be found requisite to shew the feaseablenesse of what we ayme at , and i have here in some kinde specified , let mee know thereof by your next , and god willing you shall receive satisfaction . the grace of god bee with you and direct you in all things unto the manifestation of his glory , through jesus christ in whom i remaine , london this sixt of ian. 1642. your worship his most faithfull and willing servant , iohn dvrye . sir c. by your last of the ninth of this moneth i am glad to understand that the motions which have beene made unto you , have given some content . the chiefe thing which i aymed at , was to give you some reall satisfaction to so equitable a demand , & so answerable to the ay me of my studies . i must confesse that the universality of that good which is to bee sought for , in the kingdome of god , whereof i labour to approve my selfe a true member ; is so disproportionate to the capacity & affections of most men , that i have hitherto dealt withall ( who are ordinarily bent to a particular of their owne , more then to a reall publike good ) that i could never yet meete with any affectionate patron , who was willing and ready to undertake the advancement of such matters for themselves , and to the ends for which god doth put them in our hearts , who in the midst of straights and infirmities cannot leave the prosecuting thereof , although for love to such objects through neglect of our selves we are put to a non-subsistance , i meane master comenius ▪ mr. har●lib , and my selfe : for though our taskes be different , yet we are all three in a knot sharers of one anothers labours , and can hardly bee without one anothers helpe and assistance . but it is no new thing to such as serve god without respect to private ends , to spend and be spent and receive no incouragement from the world . therefore also we can have patience , and waite upon gods providence till hee shew what use he will make of our talents , which we have dedicated unto his service , to be i mployed and set a worke in any place where wee shall perceive the overture to be made by him , onely our end must alwaies be answerable unto the guift bestowed upon us , viz. publique and universall , because we know that gods intention is , that his goodnesse and glory should not be concealed nor ingrossed by any , but made common to all that can partake thereof , who are not doggs and swine , whose custome is to teare and trample good things under their feete . now the overture which you have made , if it be from him , i make no doubt but hee will make it apparent to us , & then you may be sure , that on our part nothing shall be wanting wherewith god hath inabled us , to further the publique good . for as we professe not to seeke our selves in any thing , & diswade others from such an ayme , so we shal be found no waies difficill to comply to others in any reasonable motions which shall not prejudg the liberty of publique communication of the best things , which in the kingdome of god must alwaies bee inviolably observed . but how these things wherein we think we could bee serviceable unto the publique might be made use of , is not yet apparent unto you partly because you have not as it seemes to me fully conceived the meanes of propagating the good which we aime at , partly because you are not assined of the inclination of those that would contribute their assistance unto the furthering of the same . i then must tell you that which you seeme not rightly to apprehend , concerning the meanes , which is , that besides the elaborating of certeine teatises ( which indeed is but a transent action , & if that were all to be done , then a transient contribution for the elaborating of these treatises might suffice the exercitation of the minds of those that are to make use of the treaties , & the breeding of schollers in our way of knowiedge is no lesse , if not more effectuall for the scope intended , then the elaborating and penning of the treaties . the treaties containe but the material part of the worke , but the excercises of the minds of schollers and the framing of schooles in humane learning , & the actuall introduction & manuduction of the spirits of christians , to scripturall wisedom & meditation is the forme & principall part of the businesse to be intended . bookes though never so well penned are but dead instruments by themselves ( witnesse the holy scriptures , whichfew make good use of now adaies ) but if those instruments be in the hand of an understanding workeman , and applye to a fit subject , then some good effect may be wrought by them . therefore if a setled foundation would be had for the one and the other worke , both to elaborate the treaties , and to apply them to use , by training up schollers by them , then the meanes would be fully answerable to the attainement of the ends , which you allow and we have proposed . from whence you may gather an answer to that which you propose concerning the use of the meanes by publique authority , upon all foundations already made . first , the foundations already made , have their owne orders and constitutions , which are not well alterable . secondly , men that are habituated to a custome of their owne , and thinke themselves to be doctors and masters of sciences , are not easily brought by the sight of any booke , though never so well penned , to alter their course of teaching . and lastly , christs rule is also observable , that new wine should be put into new bottels . and therefore if a new foundation could bee had , it would bee a great deale more answerable to the scope and when the frame of that foundation should appeare , and the usefulnesse of that way of educating schollers , and training up of christians unto heavenly wisedome should be approved ; then other foundations might be induced to follow , and king and state moved to introduce the same in other places . or if upon this motion which you have received the parliament at this time should be moved to apply a foundation which hath no cure , and when it falles voide unto themaintenance of these endeavours : this would bee all one as if a new foundation were raised , and perhaps this might bee done with no great difficulty at this season , if those that have power with parliament men would shew their zeale for the publique good in this kinde , to further the maintenance of such undertakings by allowances from foundations formerly made for the publique good , and now perverted to private ends . from all which you may see that an answer to your doubt concerning actions transient , and of their owne nature not reiterable should be this , that indeede there is something in this worke transient which needeth not to be reiterated , but that is not the principall by which the scope is attained . but some other thing also there is which is not transient , and must be reiterated continually , which is the chiefe part of the worke , and therefore requireth some congant foundation , that the agents of the worke may set themselves apart to attend it without distraction , unto which now for want of setlement they are continually subject , which is a hindrance to both parts of the worke at once . as for him that is to part with the money , i conceive that he should judge with himselfe , what he is able to doe , and whether he thinketh a present helpe or a foundation of perpetuity to bee things of an equall indifferency . as for me i thinke them not of an equall in differency , for the reasons now alleadged ; yet if he that will part with the money , should be more willing to give a present helpe , or more able to doe it then to settle a perpetuall foundation : and if that helpe would reach so farre as to maintaine the agents till they can elaborate the treaties and make all things fully ready for to be applyed to use , i conceive that this might bee well done , and i will propose the matter to master comenius and master hartlib , to whom i have not as yet spoken of this particular : for wee are bound to doe things with mutuall advice . as for that which in the latter end of the letter you say of foundations , that in them there is a temptation of the authors living in them , i doe not well know what you meane thereby , nor doe i conceive any inconvenience in the living of any man with us , if wee bee but set a-part and upheld to intend our businesse cherefully without distraction . thus you see what i thought good to impart further towards your information in this businesse . i beseech the lord to direct both you and us in all our deliberations and intentions , to advance the service which we owe unto him and his church in jesus christ , for whose sake i am sir , your assured friend and faithfull servant , john dury . london , this 13. jan. 1641. the coppy of a letter to s. h. loving friend , here you have the appendix of that analysis of the epistle to the galathians , which once at elbing i put to paper : i pray you let sir c. see it upon occasion , or others also , that they may judge what the usefulnesse of this kind of study may be , and why that i have affected and loved so much the scripturall meditation and preaching of this nature , which taketh hold of large texts , as whole or halfe chapters at a time . i hope if he or others will try the way which i have followed , that they will finde the same benefit , whereunto i could wish to be an instrument to bring all men aswell as any one or two . the lord enlighten all our eyes in his knowledge , and direct us in the right use thereof . i rest your affectionate friend , i. durye . the appendix to the galathians , as the occasion of resolving this epistle thus at the first was my sincere purpose and indeavour to stir up my auditory to the reading and meditation of the scriptures , so now my sincere affection & wish is to beseech the lord that this may be an occasion to others who intend to edifie their hearers to take the like course in hand : for i have found and doe finde daily by experience that there is no truly and absolutely grounded knowledge of the mysteries of salvation but in the scriptures , and that to apprehend it in them , there is no other meanes but prayer and constant meditation , and that to meditate rightly , there is no sure way , but first to lay aside all prejudicate opinions in giving over ones selfe to bee captived by the evident sence of plaine places . secondly , to lay hold of a quiet minde in suspending and captivating ones selfe from rash resolutions till it please the lord to reveale the sence in doubtfull and obscure places : and thirdly never to settle fully and infallibly the mind to rest in any thing till it be evident that all the parts of the discourse in the scopes and matters of every one of them , answer directly in all respects to establish that truth which is apprehended to be absolutely infallible , when it is found that a place is so confirmed by the joynt coherence and reference of all places of the same treatie unto it , with a mutuall harmony and agreement of altogether to the analogie of faith ; then a man may infallibly conclude of the meaning of a place , ( and as i suppose ) not before then ; now to comprehend the joynt coherence and harmonically dissonant references of all the parts and particles of a treaty , me thinkes it is very necessary to goe exceeding warily and orderly to worke , for we are easily deceived either by philosophicall or rhetoricall conceits of humane wisedome , or else by incident imaginations of our owne to which readily wee are bent to force all to agree , wracking it and wresting it to our purpose , so that if wee once give way to our owne fancy , our preconceived opinion becomes as a torture whereupon wee binde the places of scripture and racking them with violence we make them confesse and speake what we will and not what they meane , therefore a safe and well grounded course must be taken first of all in sanctifying and purifying the heart and intentions from all by respects before a man undertake this meditation , by prayer craving grace , and by grace aiming onely through the love and fear of god to attain to the true knowledge of the testimony of jesus christ , that he may be served and glorifyed according to a good conscience in the obedience of faith . secondly in proceeding in the work it selfe by degrees not casting , first a mould of thine owne , and then framing it afterwards with the tool as aaron did his golden calfe , but framing first all the particulars severally according to the paterne which thou shalt see in the mount of the analogie of faithfull and sound doctrine , and then joynting and connecting all those together every one in its owne place , and so rearing it up to be one body as moses did his tabernacle of the lord , and to frame these particulars conveniently ( if i were to give this my advice how it must be done til the lord enable me more fully for present i only can say thus much , me thinks our best course is to follow the type , as i take it of knowledge , set forth in ezekiel 47. where it is said , that waters did flow from the house of god by degrees of depth , which i think may be allegorized thus ▪ there be foure degrees of ezekiels passage through the waters , the first is up to the ancles , the second is up to the knees , the third is up to the loynes , and the fourth is up to the head and eares , and above so , that there was no way to passe over but by swimming , let us also wade in the waters of life contained in the scriptures by the same degrees , and i doubt not but we shall go safely without danger : first , let us go with our understandings but up to the ancles , where the waters are shallow , that is let us comprehend the true and plain literall sence and phrase-ology of the text first , then afterwards let us wade in to the knees , that is , let us intend to conceive the severall and evidently distinct sentences , and clear points of instruction , or exhortation or correction , or reproofe , &c. openly offering themselves unto us , taking them as wee finde them , plainely distinguished by themselves . thirdly , let us go from these materiall points and sentences after that they are all conceived to things more materiall which binde up all the distinct parts in one body , and knit them together as it were in the place of conjunction , where superiour and inferiour parts meet together , as in the loynes of a man , and that is done , when we conceive aright of all the rationall connections of these severall sentences in joyning as the words themselves do require one sentence to another to make up of two one conception , and so going on to all the joynts and knots of the severall matters , we must joyn one to one , and two to two by degrees , till we conceive fully of the whole lump of the matter handled throughout the whole treatie , and of the contrall scope and maine intention to which all doth at least in a generall manner aime , when now this is done , it is permitted to a man to go so farre , as to stretch forth his armes and to swimme , then you may come to the waters , which cannot be passed over , because they shall in your mind rise to be a river , and that is , when you shall in the feare of god seek to comprehend the whole drift of the spirit of knowledge , in the whole treaty , and in all the parts of it as they are both separately and conjoyntly disposed in a mutuall course of subordination or coordination , when you shall comprehend in the onely matter and scope both the maine , the direct , and the collaterall respects , aswell of sentences and words for the matter , as of fashions of proposing them and confirming them , and concluding them for the manner , when finally , you shall be able , by the perpetuall collation of all things proposed to see a streame and river of wisedome flowing continually in such a breadth and depth , that none can passe over it , from one beginning to one end by continuall consequences of infinite drops and respects of knowledge which all make up but one body of waters , and thus you must go ( in every passage , whosoever thou art ) not of thine owne motion so much , as by the leading of the man that hath the line in his hand ( of whom look isa. 28. 16. 17. and elswhere ) and thus thou must go betwixt every passage , leaving a convenient distance and not hastily nor rashly , and thus thou must go ▪ not comming to the fourth degree till thou be brought through the three first degrees , for ezekiel was brought through them first , and then he tels us by experience what depth they were of , but when he comes to the last , he confesseth that neither he himselfe , nor any man else could passe over the waters , teaching us by that experience the rule which saint peter sets downe clearly , 2. pet. 1. 20. no prophesie of the scripture is of any private interpretation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of proper resolution , so then thou must never be so confident and full in thine owne sence but thou must alwayes in the fear of god be ready to heare others also , for perhaps thy neighbour hath swimmed as far as thou , now the lord of his mercy send unto us the spirit of direction and knowledge , of mecknesse and love to bear one with another , and to learne willingly of him one by another , that so we may become trees of life , planted by the rivers of these waters , to bring forth our fruits in due season , amen . and as for me , beloved , as i have wished at the beginning so do i now wish and pray againe , that it would please the lord to move the hearts of teachers to propose unto their flocks the body of the scripture it selfe , as it were in a lumpe , furnishing unto them sufficient directions and ability to study and meditate in it diligently for themselves , and to propose to others their hearers in lively practice and clear institutions , both evident examples , and manifest rules how to exercise their hearts understandingly in it , to the growth of knowledge and the unity of faith , which now a dayes is so greatly requisite , for all men are now for the most part drunken with their owne opinions , reeling to and fro in uncertainties , and the more ignorant sort , which is oft times such as think themselves the wisest , are so incapeable of true heavenly wisedome that all things delivered unto them out of the scriptures , must be delivered as unto little babes , line upon line , precept upon precept , here a little and there a little , and so we alwaies stay in the very elements of knowledge , and never go forward to perfection , because we cannot bear one with another , and hear one another with patience , because we pray not one for another , that things unknown may be revealed , but we blame one another , and suspect one another , and envie one another to our mutuall destruction , now the lord of his mercy mend these things both in the teachers and in the hearers , that by the faithfull prayers and endeavours of gods people , once at last the divine order of the holy wisedome of god revealed in the scriptures , may be made manifest : for me thinkes , that babilon which is the confusion of the whole world in all things , but chiefly in the originall language of canaan , which is the true sence of the scriptures , will never be overthrown till this generall order of the text in the uniforme sence of all the distinct parts of it be raised up by god , and brought forth as a true zorubbabell to confound this confusion of uncertaine sences , and when this shall be effectuated by the lord of hosts , who is wonderfull in counsels ▪ and excellent in working , then i am sure that the question shall be determined who ought to be judge of controversies , the pope or the scriptures , then atheists mouthes who acknowledge not the divinitie of it shall be stopped , and all those that seek the lord , shall find him , and be fedd with understanding , for there is such an incomprehensible extent of knowledge in a little parcell or book of the scriptures , and so uniforme a sence and light through the manifold parts of it , that i cannot compare the parts of it more fitly then unto the body of the sunne in our worldly firmament , which though in appearance it seemes but a hand breadth , yet it fils the whole world with the glory of one light by the meanes of infinite beames , making up but one stream of resplendencie on every side alike defused , so is it with one epistle even with every one of the epistles , they are but as a hand breadth in substance , but in light of knowledge , through the infinite respects and references of divers parts as of great beames , they are able to fill the whole church , and the heart of every living soule with the resplendencie of the glory of god in the face of jesus christ , and as ideots that wote not what optike or opticall demonstrations mean , cannot beleeve or perceive although it be told them , that there is an orderly dispositions of the beames of the sunne amongst themselves , and a subordinate proceeding of their parts from the body of the sunne , and that there is an unspeakably and incomprehensibly exact order in the disposition of all the parts of light , so the spirituall ideots that have no optike organs , it is no marvaile that they never beleeve nor see any order to be in the body of the scriptures , but so many of you as can make evident demonstrations , or experimentall tryals , in gathering the beames of the light together in your looking glasses , to doe by the meanes of refraction , or reflection , some wonderfull effect , either of representation or of burning in the hearts , and before the eyes of godly soules , you ( i say ) may know and can see , that in this light is not onely an excellent order and disposition of all the parts of it , but also the very cause of all order that is or ever shal be in this world for even as darknes is the mother of all confusion & disorder , because it bears under its wings as it were the shadow of destruction , and the nature of a chaos , and as light is the mother of comlinesse and order , setting forth and making manifest by the onely presence of it selfe , the whole decency , distinction , varietie , unitie , and symmetricall disposition , of every thing in heaven and earth , and of the whole world , so also ignorance hath been hitherto the mother of babel , and knowledge shall beget zorubbabell , now no knowledge is certaine but that which is in the word of god , even as no light is pure light but that which comes from heaven by the same , therefore that light can onely and shall bring all order and righteous disposition of all things in the church and world , for in it onely is the true weight , measure , proportion , and situation of every thing , and by it onely the disposition of the creatour who hath framed every thing most orderly and decently can be made manifest unto mankind , and can any now be so sencelesle as to think , that that word and light , which is and must be the onely cause of order in every thing should want order and be confused in it self ? can any be so confused in judgement , and drowned in foolish and disorderly imaginations , as to think that gods spirit ( who by wisedome hath in the first creation of this temporary world ordered all things in so admirable a manner , that whosoever beholds it cannot but acknowledge the infinite providence of the workman of so strange a frame ) should not in the second creation of an eternall world ( which is his church ) order and expresse in the scriptures , the very decrees and precepts of wisedome it selfe orderly ? if the kingdome of nature which shall perish is established by so wonderfull an effect of wisedome , and stands only by it ( for heaven and earth are naturally subsistant by no other thing but by the pillars and foundation of order ) shall the kingdome of grace , and of the word of god which lasteth eternally be lesse wonderfull in the same effect of that same wisedome ? no surely for if order be one of the most certaine and chiefe effects and consequents of wisedome , then wheresoever wisdome is expressed , there order must be also , and where wisdome is most eminently and highly expressed , there also order must be found in the most eminent and high degree of prudencie , righteousnesse , decencie , and comlinesse , and for this cause i hold for certaine , that in the text of the scripture a divine order and disposition not only of matter but also of words and manner of expressing that matter is to be found , which being perceived and found , will bring a new light to all mens eyes , and will discover hidden things more evidently hereafter , then ever knowne things have been knowne heretofore , which i beseech the lord in his mercie to performe , and to make manifest by his spirit of propheste in the testimony of iesus christ , that in the revelation of his deare sonne , all those that love him may be filled with joy , and that the glory of his wisdome and goodnesse may be knowne in the truth of his word to the praise of his holy and glorious ame both now and evermore , amen , even so come lord iesus , and let him that hear it say come . rev. 22. and 20. and 17. finis notes, typically marginal, from the original text notes for div a37077e-240 mat. 19 ▪ 17. ●phes . 4. 18 1 iohn 2. 16. 17. 1 iohn 3. 2. heb. 3. 13 ▪ 14. colos. 2. 9. &c. 1. 19. 1. 3. 1. 5. 8. 1 iohn 1. ● 1 tim. 6. 1● . iohn . ibid. v. 9 ▪ 10 , 11. phil. 2. 13 ●●r . 5. 19 〈◊〉 . v. 16 , 17. ●●r . 6. 17. ●●r . 15. 45. iohn 14. 9 ; 10 , 11. 2 pet. 1. ●● 1 cor. 12. 13. 2 cor. 3. 13 , 14. ibid. v. 17. 1 cor 2. 10 , 11 , 12. ●●r . 2. 11 , 12. 〈…〉 3. 17. 1 per. 2. 3. ●nt . 1. 1 pet. 2. 5 an admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of god's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our common forms, and with stricter acts of moritication than is usual amongst us : with an abstract of mr. chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the hague concerning two sermons preached there in the french church at which were present divers of the english nobility. stephens, edward, d. 1706. 1691 approx. 94 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a61415 wing s5415 estc r19528 11761456 ocm 11761456 48699 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61415) transcribed from: (early english books online ; image set 48699) images scanned from microfilm: (early english books, 1641-1700 ; 550:2) an admonition concerning a publick fast the just causes we have for it, from the full growth of sin, and the near approaches of god's judgments : and the manner of performance to obtain the desired effects thereof, which ought to be other than our common forms, and with stricter acts of moritication than is usual amongst us : with an abstract of mr. chillingworth's judgement of the state of religion in this nation in his time : and of a letter from the hague concerning two sermons preached there in the french church at which were present divers of the english nobility. stephens, edward, d. 1706. chillingworth, william, 1602-1644. [12], 28 p. [s.n.], london : 1691. attributed to edward stephens who is known as socrates christianus. cf. nuc pre-1956. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fasting -early works to 1800. judgment day -early works to 1800. fasts and feasts -england -early works to 1800. god -love -early works to 1800. 2003-05 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion an admonition concerning a publick fast . the just causes we have for it , from the full growth of sin , and the near approaches of god's judgments ; and the manner of performance , to obtain the desired effects thereof ; which ought to be other than our common forms ; and with stricter acts of mortification than is usual amongst us . with an abstract of mr. chillingworth's judgment of the state of religion in this na●●on in his time . and of a letter from the hague concerning two sermons preached there in the fr●nch church , at which were present divers of the english nobility . london , printed in the year m dc xci . to the queen . madam , since the authority of your majesty hath appeared so particularly in a most necessary appointment of a publick fast and humiliation to be observed in most devout and solemn manner for supplicating almighty god for pardon of our sins , and imploring his blessing , &c. not once , but every month during the war. it may be presumed , that what is sincerely endeavoured , that so necessary and pious a command may happily obtain its desired effects , cannot fail of a favourable and benign construction with a person of so much piety and sense of religion : though to those naturals or animals , in whom the god of this world hath blinded their minds , it cannot but seem foolishness and canting , as must all truth to those , who are both ignorant and yet conceited : and though to such as are big with the wisdom of the world ( which is foolishness with god ) ●ome things in it may seem rude and presumptuous : for true piety could bear even the railing of a shimei in a time of humiliation ; and christian wisdom can easily discern and distinguish between height of fidelity and affection in the plain words of truth and soberness , and that malice and falsehood , which are always ingredients of railing and presumption . even civil prudence , considering the irreparable mischiefs , which are daily wrought in the courts and councils of princes by treacherous flattery , will not only permit and allow , but favour and encourage serious liberty and freedom of speech upon just and necessary occasion in persons of unspotted and undoubted fidelity and affection : but christian wisdom much more ; and especially in times of account , which call for humiliation , repentance , reformation , and judging our selves ; and for publick humiliation , and particular confession of publick and known sins and offences , with their circumstances of aggravation , and carefull search to discover them . which is the only way to lay a sure foundation , and to be raised up by the mighty hand of god. wherefore , madam , presuming that i write to a person more illustrious by such great virtues , than any fading , earthly honour or majesty can make you , besides what i have said in common to all , i shall out of fidelity and great affection humbly represent to your royal consideration some few things more particularly relating to your self . i will not here recount the great things which god hath done for the gradual raising of your glory , nor tell you that the eyes of all the world are upon you , and what great things they hope and expect from you : but this i may say in the name of god , that his eyes are upon you ; the eyes of the lord , ( which ) run to and fro throughout the whole earth , to shew himself strong in the behalf of them , whose heart is perfect towards him : ( 2 chron. 16. 8. ) that to whom much is given of them , much shall be required ; and , that if you justly expect from your fellow creatures , whom you imploy , fidelity , zeal , and activity , proportionable to the favours you confer , and the trusts you repose in them ; much more are you obliged to perform all these to the soveraign lord of all in the full improvement of all t●ose greater talents of honour , authority and other advantages , which he hath conferred upon you , for his honour and service ; and with so much the more vigor and resolution , by how much the greater are the difficulties which occur . the highest pitch of all is the least sacrifice that you can offer to him. and therefore i will not , i may not tell you , that the leisure , as well as the calm of peace , will be necessary for this : or , that your resolving on it inwardly before god , will be accepted by him , though you defer the actual performance till that leisure and calm , which you may never see , nor are ever like to see , while difficult duties are declined , neglected or deferred . for this would be to deceive you after the manner of the false prophets of old ? and to expose you and your affairs to the treacheries and abuses of dissolute and depraved men , who be always truer to their vices than to their masters . but on the contrary , this i may be bold to affirm , that when by actual discountenancing and disgracing of vice , and encouraging of virtue by distinguishing marks of your favour ; and by a visible beginning of reforming your court and your people , and particularly that body , which of all others should need it least , it is once understood that you are setled in those noble purposes , this will make the execution of them easie to you , and detect the falsity of such dilatory doctrines : and would have done so sooner if more faithfull advice had not been withstood by such as perverted the right ways of the lord , and mis-led those they should have directed therein . for god hath wrought in the midst of us a mighty deliverance ; and was ready to perfect and stablish that which he hath wrought for us . but it is now apparent that something there is , which doth stop that course of blessings that , seems i cannot now say , but once did seem , ready to flow in upon us . and we have now another count to cast up . we may and ought to recount the mercies and favours of god to us : but we have now , also an account of his judgments and frowns to reflect upon : and this should lead us back to enter into another account , viz. of our sins and provocations . for that course of blessings , which for some time was only stopp'd , was afterwards turned to a course of crosses and disappointments , or of a mixture of mercy and judgment , and is now at last turning , it may be feared , to severe judgment , confusion , and destruction , unless very speedily prevented , by strict and impartial inquiry into the causes , by truly noble and heroick resolutions thereupon , and by a vigilant and vigorous execution . for the king himself , if i , and many others , be not mistaken , hath already suffer'd some diminution in some essentials of his majesty , honour , and most prevalent powers and is in danger to fall lower , from being a glorious instrument of god for good and happiness to this and many other nations , into the deplorable and despicable condition of being an occasion of confusion and misery : only there seems a door of hope still open for him , upon one consideration , if the opportunity be not neglected ; of which more presently : but first i think fit to say something briefly concerning the present state of things in the world , and what may be expected from it . in matters of prudence , none but weak and dull , or depraved souls will expect mathematical demonstrations and sensible evidences , for all their actions : god by his providence hath purposely so ordered the course of things , that his rational creatures , mankind , should be often necessitated to a close application of their minds , and a kind of spiritual discerning , in the management of their own affairs . this faculty , as may be perceived by experience , if well disposed , and carefully observed , extends much farther in many-things than men are able easily to demonstrate to others , and yet even in those often discerns very right . but such indications may sometimes be observed from a concurrence of various circumstances as are sufficient principles of a moral demonstration . my pre-apprehensions of our own occurrences have hitherto proved true in the event ; and i have now some indications to help me . it is very apparent that there have been very few princes or great men in the world for some years , or rather ages , who have manifested in their course of life any great and just apprehension of the business of man upon earth , much less of the proper business of princes , and persons under their circumstances ; but have generally both by their example and their management , been more subservient to the kingdom of darkness , than to the kingdom of light ; and their courts , armies , navies , and all their great meetings , generally little other than seminaries and nurseries of pride , ambition , covetousness , injustice , oppression , luxury , impiety , prophaneness , and all manner of vice and wickedness ; where souls in great numbers have been trained up and habituated to all the diabolical qualities of that dismal crew : and so deceived and abused have they been by false prophets and other instruments of that kingdom , appearing great in the world in pomp and grandure , magnifick names and titles , the superficial ornaments of literature and wisdom of the world , ( all directly contrary to the simplicity of the gospel ) that they have believed it must be so , and cannot be otherwise ; we must not expect armies of saints ; and so have plainly given over all care of reformation of those things , as impracticable , platonick or phanatick-phansies . it is likewise apparent that the people in all places , even where hath been , or still is the greatest profession of religion , ( both laity and clergy ) are most grievously degenerated and corrupted ; a great part with the most gross vices , and scandalous sins ; others of more consideration and sense of reputation , some with atheism and infidelity ; others with formality or superstition ; some with hypocrisie and faction ; and most of the very best with over-valuation of the things of the world , and with pride of some worldly advantage , of birth , of estate , favour with great men , wit , learning , apparel , attendance , or some such hobby-horse or other , over-looking divers necessary christian virtues , and even to despise and be ashamed of christ himself in his members , if appearing in the genuine form of their master ; so that a genuine compleat christian is rare to be found in the world , especially among those who have the greatest share of it : and the sins both of princes and of people seem to have over-grown all the methods of the divine providence for their amendment . and it is also apparent that such are the posture and motions of humane affairs at this time in europe , as are plain indications that almighty god by his providence is producing some great alteration in this part of the world very suddenly . and what this is like to be is well and carefully to be considered . nor is it any presumption to do this soberly ; but so far from that , that to discern the signs of the times is a plain and necessary duty ; the neglect or non-observance whereof is condemned in the jews in the like case , by our saviour , and before by the prophets . the present posture of affairs is a state of war , which is one of god's judgments , for the punishment of princes and nations , and such as the present sinfull state both of princes and people hath justly deserved , and we may therefore reasonably conclude hath provoked . this war is between two great parties , the french and turk on the one side , and the emperor and the confederates on the other : and most princes and states are concerned in it . and if we consider the motions of this war , it was begun by the french king in secret confederacy with the turk and the late kings of england , without any colour of justice , merely to gratifie a proud , haughty , insolent , luciserian , domineering humour , and carried on with barbarous cruelty , even upon his own subjects , and devastation abroad . but the divine providence at last interposed , and put a hook in his nostrils , deprived him of the assistance of both his confedarates , and turned the strength of one of them against him ; and thereby gave an offer of mercy , and a fair opportunity to the confederates to have been the instruments of his judgments against that wicked insolent invader , had they wisely improved that divine favour , for the service of god and the reformation and good of the people . but they have all been insensible of , and unhappily neglected their duty ; and have likewise in a great measure lost that fair opportunity put into their hands ; so that the favour of the divine providence seems in some sort to have forsaken them , and gon over to their enemies for the punishment of this and all their former sins and miscarriages , and unprofitableness for his service . and indeed whether we consider the provocations of god's judgments by this neglect under such circumstances , or the present state of affairs ( which i cannot here particularly observe ) both present us with too just reasons for some apprehensions , that that cruel and barbarous tyrant may now be made the terrible instrument of the divine vengeance , for purging these countries of that wickedness , which they would not reform ; and for casting out such unprofitable servants ; unless it be prevented immediately by some extraordinary and vigorous means of reformation . for , as all the judgments of god are for punishment of sin , and reformation of manners ; so the common sinfull state of all nations in these parts , and the general commotions of all , are a plain indication of some great judgment coming upon all , who do not prevent it by speedy repentance , and some notable reformation . and because the judgments of god are frequently executed not onely upon persons , but in a special manner also upon such things , as have been much abused to his dishonor or disservice , the great work , which all these commotions overruled by the holy providence of god tend to , may in all probability be , not onely the punishment of the persons of all degrees , but the putting down or abolishing of all that rule , authority and power in the world , which hath been so abused , unprofitable and disserviceable to their great and proper master , to make way for that glorious kingdom and blessed theocracy , which shall never be destroyed . this was begun , and should have been done by the confederates against that insolent tyrant and common oppressor , had they well considered their business and subjected their power to their sovereign , and used their authority in subservience to this great work , first by reformation of themselves and of the people subjected to them . but they not considering , but neglecting this principal part , the present posture of things seems to theraten , that they may be first suppressed and the sins and wickedness of themselves and their people punished , by him , and himself at last for all his insolence and wickedness by some extraordinary judgment . yet possibly there is not any of them all , but if they shall in time open their eyes , and without any sinister designs to set up themselves , apply their power sincerely and by direct and proper means to promote the service of god in this great work , they may be received and well rewarded , both with honour here , and happiness hereafter . of all the confederates , none hath been more highly favoured by an extraordinary providence than king william ; but in my apprehension , none hath more failed than he , considering his circumstances , in the duty incumbent upon him ; nor is any in greater danger both in that respect , and in respect of the present state of his affairs , which i take to be in all respects the consequence of that . onely there seems to be yet , as i said , a door of mercy and favour open for him , in as much as it is now apparent , that it was not wholly his fault , but partly his unhappiness , in that he had no better guides to direct and admonish him ; and if he yet be carefull and resolute to doe what he ought , though now more difficult , and therefore to be performed with so much the greater resolution , possibly he may recover in a great measure his former prosperous condition ; though i doubt that he may suffer such loss , as may be just matter for a longer sorrow and repentance ; and that he that hath troubled both him and us shall bear his judgment , whoever he be , unless he prevent it by some proper and eminent works of repentance . many things more i had to have said : but this first work is of so great importance , that unless it be instantly and effectually provided for , it will be in vain to think of farther applications . nay our very fasting and humiliation , and all the prayers in the world , will avail nothing , unless the troublers of israel be brought forth , and the accursed thing be removed . if this were once well resolved upon and concluded , it would not be hard to detect greater troublers of our israel , than those who are now in danger of their lives ; and soon to put things into such a posture of security , as the king need not fear confusions in his absence , which otherwise may be feared . yet one thing there is most peculiar to your self that however ought not to be omitted upon this oceasion ; and that is the manifest judgments of god upon your own royal family , and upon so near a relation as a father ; and judgments both spiritual , of strong delusions ; and temporal , of just and deserved exclusion from the government of these nations . the due consideration whereof will easily discover several obligations upon you . 1. the consideration of such unhappiness of so near a relation ( which is matter not onely of particular humiliation , but of continual grief and mourning ) requires great seriousness in all your behaviour , and circumspection lest prosperity make you forget it , and thereby offend god , and so bring evil upon your self . 2. the consideration of the provoking causes requires , first , your humiliation under them , and that you be content and willing , and desirous that they may be plainly and fully detected : first , that you may avoid them , and all participation in them , lest you be overtaken and involved in the judgments of god upon them : but , secondly and principally , for the glory of god , and manifestation of the righteousness of his judgments : for should you offer to hinder this , as it would tend to the scandal of his righteous judgments , so it would certainly provoke him to detect all some other way to your greater shame and confusion , and bring the same judgments upon your self . secondly , it requires your utmost care and circumspection all your life long to avoid them , that you abhor them , come not near them , lest they lay hold on you : for of all they are the most dangerous for you , by reason of the participation in so great a store of guilt , and the warning given you by such judgements , and the special temptations you are like to meet with . there is an iniquity in that family , which might be traced a great way back into scotland ; but king james i , came into england by the favour of providence , in a state of mercy . and therefore we need look no farther back for this purpose . by and under the same favour have all his successors come to the throne , and your self in particular : but they all forseited it , and that you may not , is this plain advice written . his great sins , which have most ensnared his posterity were , 1. great injustice , and a very wicked design by a mystery of iniquity to subvert a noble constitution of government , which god had intrusted him with , and he had sworn to mainian ; and , 2. abuse and prophanation of religion to serve his unrighteous design . to give a particular account of each of these would be too long for this place . but there are two effects thereof which have ever since been very pernicious to his posterity and to the kingdom , and at the present are the greatest occasions of trouble and danger to your government , above all other . the one is , false notions concerning the constitution of this government , prerogative , and the rights of the people , which cost your grandfather his head , and your father his crown , and at present mislead many worthy and honest persons , to be your adversaries , who would otherwise have been your loyal and faithfull subjects ; and would be much more mischievous to you , if you should by that faction , flattery , or any temptation be once possessed with them . they are in their original , a mystery of iniquity , a wicked imposture , and such as the vengeance of the righteous god has pursued , and still will , till they be eradicated ; and it concerns you much to be very carefull to avoid them , and that the occasions and stumbling-stones be removed by some deliberate acts of king and parliament , and of a convocation : for they will otherwise prove a root of bitterness to the whole race of the authour . your government is just and rightfull , let but the execution of it be so too , and god's blessing will be upon it . the other is , the overspreading of prophaneness and formality , which all governours are obliged to use their utmost care and endeavours to reform , but you doubly , that you may also discharge your self of the guilt of your ancestors ; i might say trebly , viz. also out of gratitude for the special mercies and favours you have received . nay it is your special business , as much to suppress that , as to cast out popery , without which you cannot prosper . that god will bless your majesty , and that you may be faithfull to him , and to the trust reposed in you , and may flourish in all grace and virtue and prosperity , is the hearty prayer of , your loyal and faithfull subject , an admonition concerning a publick fast , to implore the mercy and favour of god for the averting of his judgments , and the recovering of his blessing . because i have heard that we are like to have a proclamation for a publick fast ; or however , because i am certain we have great need to have one , at least for the use of those who desire to be found mourners in secret for the abominations that be done in the land ; i have thought fit , as an act of duty to god , and charity to my country , to publish this brief admonition concerning the present just causes we have for it , and that manner of performance of it , which must be observed if we expect any good effect thereof . i did formerly , upon occasion of the fast , jun. 5. 1689. publish a paper of humiliation , of which one of the scoffers of the latter times , at a coffee-house scoffingly said , he supposed that would do more service than 20000 men in ireland . but how long did we afterwards see more than 20000 men lie near the enemy there , and do nothing at all ! not dare to attack them , though one would think encouraged enough with so great and easie success then so lately in england ! but of the invisible powers , which attend and interpose in the affairs of men , such bruitish animals have little sense or apprehension . and therefore it is not unlikely that this may meet with the like entertainment : but i am perswaded that they shall proceed no further , and that their impiety will very shortly meet with a due correction , if not before by the hand of governors , by the hand of providence and the sword of an enemy in the midst of them . and therefore , leaving them to their own severe mistress , to proceed , there are two great causes to provoke us to an extraordinary humiliation at this time . 1. the fulness and ripeness of sin. 2. the near approaches of a terrible judgment . concerning the former to say nothing of other evidences of its maturity , this one i think is sufficient , when it is become past remedy by humane means , it must needs be ripe for the judgments of god. and then certainly is it past all humane means , when it hath either so infected the governors and ministers that they will not , or is become so prevalent that they cannot or dare not correct it , or punish it as it ought . and this is plainly our case . rarely hath any prince been more plainly admonished of a special duty , and of the dangerous consequence of the neglect of it than king william hath been , and in due time : and as rarely any more plainly admonished of his fault when committed , and of the mischiefs thereby incurred , than he bath been again and again . never was parliament more plainly admonished of a foul fault in the beginning of so great a work , than our convention was of that-in their order for the thanksgiving , ( which hath proved a root of bitterness ever since ) but so senseless in such matters is this generation grown , that i doubt we have some doctors , who do not understand it to this day . nor ever were parliaments more provoked to their duty by plain-dealing than ours have been again and again . lastly , never were bishops more honestly and plainly told of their duty , nor more justly and homely reproved for their most shameful neglect , than ours have been . but alas ! here 's the root of all our evil. their unfaithfulness to god , whose special service was their proper business ; unfaithfulness to kings , whom they have magnified above measure , and more slattered for their own advantage , than faithfully admonished for the service of god , and been more forward to conspire with to subvert the rights of their country , than to admonish them of their duty both to god and man , to be protectors of the right of the meanest subject . their neglect of their episcopal authority for reproof and correction of the scandalous sins , especially of great men , against the laws of god ; and on the contrary , abuse of it for punishment of sober and conscientious people with the utmost severity for any breach of their own canons , or laws made for their advantage ; hath been the greatest inlet of all our mischief , of the bruitish and carnal sins of the nation : and again , their earnest and endless pursuit of preferments , and mis-imployment of what they get , hath been the great incentive to those animal sins of covetousness and ambition , which have betrayed the nation , and been the immediate means to bring the judgments of god so near to us , as they are at this time . nor is this all : but besides their unprositableness in that great place and advantage , which they had to have done good in the parliament , they have not only heretofore been the principal obstructors of many good things , which have been proposed and begun in the house of commons , but have of late laid aside a bill for the necessary reformation of manners , and preventing the approaching judgments of god , which was drawn at the request of some of them , without offering any other in the place of it . and besides , some of them have not only in private obstructed the good effect of those faithful admonitions , which have been given to the king , by misrepresenting the person to him who sent them , as if the truth and weight of the admonitions had not been the only thing to be regarded , whoever was the instrument ; but have at last even from the pulpit , in the face of the world , encouraged the king to security in neglect of that great duty , which had been so earnestly pressed in those admonitions for his own good ; and done it in such a manner , as never any of the false prophets of old , ( except only their pretence of special revelation or the great enemy of mankind could have done more subtily and plausibly : which though of sad consideration in other respects , yet may give the more hope of the kings case , that there is in it so much the less of fault as there is more of unhappiness , in that he hath been so unfaithfully dealt with by those about him . and if with this we take . into the consideration the bishops excuse , why they did not offer the bill in the house of lords , viz. lest a thing of that nature should be ridicaled and contemned , and religion with it . i suppose no serious man but will acknowledge all this to be sufficient evidence of the prevalence and full maturity of sin and wickedness in this nation . and now concerning the near approaches of god's judgments upon the nation . every affliction or calamity upon a person or nation is not presently to be reputed a judgment or punishment of sin. some may be for the glory of god , and some for exercise of his creatures . but when we see notorious and provoking sins followed with proportionable calamities and afflictions , then we may safely conclude them judgments ; especially when we see afflictions after afflictions , or interchanges of afflictions and mercies , and the afflictions more and more increasing , but the provocations no whit abated , but either still increasing , or men more and more hardned in them , and insensible of god's judgments , that is a dangerous sign that some terrible judgment is not far off . but when in such case a particular calamity is as visible as a cloud in the air , and as likely to fall upon a nation , as such a cloud to break into a storm , ( as when you see jerusalem encompassed with armies ) then the approaches of that judgment are very near . and whether this be not the case of this nation at this time , deserves our very serious consideration speedily . of the ripeness and maturity of the sins of the nation i have given sufficient evidence before : it remains thereof only to consider what prospect there is of any particular calamity visible , which may probably or possibly be approaching this nation . and if we look back for most part of these thirty years last past , there has been a storm in brewing , often ready to break out very terribly both upon these and some neighbour nations ; but it hath pleased god that it hath as often blown over , and served only for so many warnings . and it was within these three years that we were in very great danger , we and our neighbours too ; and it pleased god to give us as great , and a very extraordinary deliverance . but how little good effect it hath had upon us , may be understood by what is said already ; to which i will add only this , that as we prophaned our thanksgiving for our deliverance with a frothy complement to the instrument , so do we now make a sport and a trade of the approaches of god's judgments ; a matter that hath more of sin and provocation in it , than this sensual generation is apprehensive of and a very ill sign of a dangerous condition . certainly god , after so great a manifestation of his providence in our deliverance , expected other and more substantial returns than such a formality ; and when we notwithstanding neglected our duty , he was graciously pleased the first year to correct our neglect only with a suspension of his blessing ; all things were at a stand with us , nothing prosper'd or succeeded : but when we still continued our neglect , he proceeded one degree further , to a smarter chastisement by a shameful bafflle of our fleet at sea , through the unfaithfulness or fearfulness ( so suitable a punishment ) of some employed in that service ; to say nothing of other misfortunes elsewhere . and now we are come to the third year without any amendment , and with a bolder and brisker attempt of a powerful and active adversary , very early , and with good success , in the view , in a manner , of the king himself ; and perhaps not without some error committed through fearfulness , if not unfaithfulness in some of his council of war. and if we well consider how powerful , active and forward our adversary is , how distracted our allies are abroad , how divided we our selves are at home ; how unfaithfully , or unwisely , or unsuccessfully our affairs are managed both at home and abroad , we have reason to fear the approaches of a very terrible judgment very near . and if things be well examined , we may apprehend not only a proportionable but a suitable judgment in all , unfaithfulness , fearfulness of god's enemies , and adhering to dilatory wicked councils , punished with like unfaithfulness , fearfulness of our enemies , and like dilatory counsels in those we employ . and for the nearness of the approaches of judgments , at the very instant , while i am writing this , are we alarm'd with a terrible beginning of a fire breaking out in the royal palace at whitehal . certainly , we have great reason to believe that the accomplishment of bishop usher's prediction is very near , and that we may soon be taught what monsieur st. jean's thunder under ground did import , by a sudden resurrection and eruption of the plots , which the unsaithfulness and deceitfulness of some have so politickly buried , if not prevented by a very speedy alteration of our ordering of things so as may be both more for the honour and service of god , that we may recover his favour and blessing , and better for the security of the nation , which his favour and blessing alone can help and lead us to . for the recovery of which , ( which is my next business ) we must 1. first consider the majesty of god , with whom we have to do , in respect of which the greatest majesty upon earth is ten thousand times less than the faintest shadow we can behold , and the greatest monarch but a butterfly ; nay , less than the meanest and most despicable animal . he is a god of infinite mercy indeed , but withal of absolute justice and holiness , and very terrible in his judgments against obstinate and incorrigible sinners . 2. we must next consider the sinful state and condition of the nation ; the universality of it , having overspread all orders , our kings , our nobles , our priests and our prophets , and all ranks and degrees of our people . the growth and long continuance of it , and the impudence and obstinacy of it , out-facing all humane authority , and standing out without remorse against the various repeated divine methods , both of judgments and mercies , to bring us to repentance and reformation : and the great danger , it is now again fallen into by reason of our unprofitableness upon so late and great a mercy and deliverance as our last was . 3. and when with such considerations we are affected with such a sense of our condition as is meet , and a sincere internal contrition , we must speedily apply our selves to give glory to god , by serious and solemn external actions of humiliation ; appointing of days for the purpose , afflicting our souls in strict fasting and mortification , confessing the sins of the nation , of our kings , and our priests , and our prophets , and all sorts amongst us , plainly and truly with great seriousness and sense of the evil of them , and the justice of all the judgments we either feel or fear , with humble and earnest supplications and deprecations . but this , if it be done to purpose , had need be done in another manner than is usual in the forms of the church of england , and with more strictness in the acts of mortification than is usual amongst u. when publick sins and manifest judgments require publick humiliation , then to neglect it is a great aggravation of the sin and provocation of judgment : to appoint a day , and not to observe it with the greatest seriousness , solemnity and strictness , is to lose our labour , prophane a sacred duty , and add a greater aggravation and provocation . 4. but if all thus far be performed never so well and exactly , yet there remains one thing more , which if neglected , will certainly not only frustrate the effect of all the rest , but convert it to the highest aggravation and provocation . and that is the removal of the accursed thing , whatever it be , and reformation of what is amiss , instantly , if it be such as may be done instantly . however , to set about it , and do what may be done toward it ; instantly , and then pursue it with great resolution and constancy till it be throughly accomplished ; banish all false prophets , who have deceived us into neglect and procrastination of so important and necessary a duty , and thereby brought us into so much mischief and danger ; and make examples of notorious scandalous persons ; and by doing all that can be for the present , declare both to god and man a firm resolution to go thorough with it , by the blessing of god , whatever difficulties occur in the way . no difficulties or dangers must stop or stay us : it is for our life and there is no greater danger than in the neglect or delay of so indispensable a duty . we must remember in this case , as well as in many others , that warning of our saviour , he who will lose his life , ( or what else is most valuable ) for my sake , shall save it : but he who will save it ( thinks to secure it by neglect or transgression of his duty or respect to me ) shall lose it , and certainly find himself mightily mistaken in his policy . nor must we rest in an ordinary performance of this part of our duty : for the judgments which threaten both the king and the nation at this time , if i mistake not , are very great , and require the zeal of phinehas to avert them , and pacifie the wrath of god. and here i must take notice of a matter , which deserves to be well consider'd , though i doubt few ever think of it , and that is of giving glory to god in respect of his former judgments , and doing what is necessary for cleansing of the nation from the guilt and pollution of the former sins , of which it is not yet purged as it ought to be . we have these thirty years past rather politickly than religiously kept every year the 30th of january , as the day of the martyrdom of king charles the first : but it ought to be consider'd , whether ever we have taken care to give god the glory of his judgments in that very thing . it was an extraordinary thing for a king to have his head cut off , at his own door , by his own subjects . but however , if we have had more regard to the dead king than to the living god , and to his hand and judgments in it , that will prove such a piece of hypocrisie , as may concern the church of england to look to it in time , lest god by his judgments set it out to their shame or confusion . and for the late k. james , if we can satisfie our selves with our acquests , and take no care to manifest to the world the justice of our own proceedings in the late revolution , certainly we ought in gratitude to god to have given him the glory of his justice as well as his mercy in it , by publick examination and justice upon some of the notorious criminals . and i doubt not but the judgments of god will reach those prophane politicians , who have studiously smothered and covered such works of secrecy and darkness , as ought for the glory of god to have been set in the light , as well as obstructed justice upon more apparent criminals . and besides , this is a thing that does so greatly concern the king in respect of his duty to god , that as it is a shame to all his bishops and doctors and chaplains about him , if they have been all so unskilful in their own profession , or so unfaithful to him , as that none of them hath admonished him , and endeavoured to make him sensible of the importance of it ; so i doubt it will be imputed to the filling up of the measure . but whatever be done by the church and the state for the preventing of any publick judgment or common calamity , there is that which may be done by private and particular persons , which may both help towards that , and may procure safety and exemption to themselves out of it : which i shall comprize in the following particulars . the first is , to try and examin their own ways , and turn to the lord by repentance and effectual reformation of whatever is amiss , and be sure to cast out every root of bitterness ; leave no matter for the fire of god's judgments to take hold of . if we will escape eternal judgments , we must beware of such deadly sins as procure them . and if we desire to escape temporal punishments , we must be careful , and vigilant , and circumspect to avoid and cleanse our selves from every sin. for every sin shall receive a just recompense of reward , and the sinner shall suffer loss , though he himself may be saved , so as by fire . there is a chastning of the lord , by weakness , and sickness , and death , even of those who shall not be condemned with the world ; and for that purpose that they may not ; which as we would avoid , we must carefully avoid all sin ; or , if we fall into any , be careful speedily to cleanse our selves from it ; which is not to be done without trouble . we must judge our selves , if we will not be judged of the lord. we must afflict our souls . for though it be the blood of christ and the spirit of god only which can perfect our cleansing , yet is there something to be done by us in the use of means , and cooperation with the grace of god : as 1. serious consideration both of the majesty , holiness and justice of god , and of the evil of sin. 2. serious use of the means of humiliation , and of the external expressions of it for the more solemn acknowledgment of the sin , and the glory of god , in the sight of men and angels . 3. resolution and actual reformation , so as to abolish the sin , as much as may be , by restitution , reparation , satisfaction , and practice of contrary vertues . 4. application to god by supplication and faith in our great propitiation , with acts of mercy and charity to others . th●●● and such as these we must do through the grace of god for our cleansing . the next is to take great care to be of the number of those whom the good archbishop usher hath told us , god will hide in the hollow of his hand , and under the shadow of his wings : and to that end often peruse and ruminate upon that excellent prophesie , and like excellent description of sanctification printed with it ; and study , and strive , and pray earnestly , and above all things , to have that holy work wrought , and indelibly imprinted in their hearts ; and to give it growth by continual exercise and labour of love for the honour of god and good of his creatures , till that noble generous christian property , of exerting our faculties for the common good , make us almost forget our selves , and carry us beyond all private respect : which yet is no more than we see imprinted in the nature of a poor animal ; a fearful hen , which will fly at a kite and a mastiff for the safety of her chickens , from which she would otherwise fly as fast to save her self . what brutes are we , who will not out of our selves for the god of our lives , and the centre of our happiness ! the third is , to look out into the world ; behold and consider well the deplorable state and condition of this nation ; and indeed , of all the reformed churches , by reason of the full growth of sin amongst them , and the terrible judgments of god , which threaten them , and seem so near approaching after so extraordinary a mercy lately afforded them , and a day of salvation , which they seem to have neglected , without any sense of the duties , which such a divine favour and opportunity required ; that so they may become mourners in secret , as well for the indignities offered to god and our saviour , and the abuse of a most holy and excellent religion , as for the calamities , which we have great reason to fear are coming upon them , for just punishment of all that wickedness , which no means could prevail with them to reform ; and may be the better fitted to perform their part in a publick humiliation . the fourth and last is to do what they can for the reformation of others , and thereby for the averting or mitigating of the judgments of god. the zeal of one phinehas turned away the wrath of god from the children of israel , that he did not destroy them . and besides it was imputed to him for righteousness ; and he obtained thereby a blessing upon himself and his posterity , numb ●●● 11 , 13. psal. 106. 31. and many such , tho private persons , 〈◊〉 even of the lower ranks of men , might do much good to the nation ; and especially to themselves , and their own families . this may , and must be done by these means . 1. by well ordering their own families , if they have any ; and that 1. by daily prayers in their families ; for which purpose there are many good books to be had , to help them who need . 2. by religious observance of the lord's day , taking care that all of their family frequent and reverently attend to the publick worship of god , and employ the rest of the day in reading , and other religious employment . 3. by instructing , admonishing , reproving , and correcting such as may need or give occasion for it ; and discharging from their service and employment such as are incorrigibe . of which more presently . 2. by admonishing and reproving their familiar friends and relations , and such at they converse with , as occasion may serve or require ; thou shalt in any wise rebuke thy neighbour that thou bear not sin for him , lev. 19. 17. and using their best endeavours , that the obstinate , who will not be reformed by such means , may be punished and corrected by the magistrates and governors . wherein if they may seem to lose their labour through the unrighteousness of those in authority , yet their labour will not be in vain in the lord : and besides , if they be constant and unmoveable in the work of the lord , they will animate one another ; and the importunity of many will by degrees , by god's blessing , prevail against the unrighteousness of such judges . this is a duty of greater weight and obligation than most men are sensible of : and the neglect of it hath given great occasion to the growth of sin and wickedness amongst us to that maturity and fulness it is come to , and to the present unhappiness of the nation : and therefore now under our circumstances is it so much the more to be put in execution with zeal and vigour against all ( tho they be as thy right hand , or thy right eye ) by whom the offence cometh , they must not be spared ; thine eye shall not pity them , neither shalt thou spare them , neither shalt thou conceal them ; so shalt thou put the evil way from the midst of thee ; however from thy self , and deliver thine own soul , if it cannot longer be kept off from the nation . but could such a spirit of zeal be raised , but in the despised people , it would be no little ground of hope still . and why should it not ? we see it in some particulars upon occcasion ; and may see it in more , if they be but rightly informed . there is not less reason for it against debauchery than against popery ; it is not less injurious to our religion , nor less dangerous to our nation ; nay , it is believed by many men of learning and knowledge of affairs , that it is one of the bastard brats of popery , and the most pernicious of all , produced by their councils , and faustred by their agents , that they might unman us , and expose us to the wrath of god , and the fury of our enemies . all therefore who have any zeal or indignation against popery , ought to turn it mightily against this . first , to resent the abuse put upon them by the midianites , and their own folly and madness so easily to be led into the snare , as at the same time that they are so warm against the papists , to be through want of consideration , their very instruments to promote their designs for the destruction of this nation ; and at the same time that they profess so much zeal for the protestant religion , to offer greater indignities to it , than any adversary possibly can : and upon such considerations bethinking themselves well , first deliberately and resolutely with indignatión and zeal breaking through those enchantments , and mending their own manners ; in the next place give their zeal as full vent against debauchery as they would against popery ; and against all such infatuated and inchanted tools of theirs , all debauched people , wherever they meet with them in their debaucheries , as they would do against any priests or jesuites , who could never hurt us , were we not first weakned and exposed by our sins and wickedness . consider how they would take it , if a man to their face should reproach their father , or their mother , their near relation or intimate friend , their great benefactor , or their master , lord , or prince , or declare himself ill affected to their country ; and know , that , if they have any thing of manhood or generosity in them , the indignities done to god , the supreme monarch of the world , and , the father , lord , and great benefactor to us all , and to our most holy and excellent religion , the only compleat means of all happiness both here and hereafter , are provocations ten thousand times greater and more reasonable to exert it to the utmost , and to treat all prophane and wicked people accordingly ; that so that impudent prophaneness and leudness , which at present fills all places , should not dare henceforward to appear abroad , or in our streets . this might , for ought i know , were it well considered and encouraged , save the nation . 3. by a general ( tho implicit ) reproof of the corrupt manners of the age , and a kind of bearing witness against them , declaring a disallowance and abhorrence of them , that is , by avoiding and abstaining from all communication either with the scandalous persons , or with the corrupt manners thereof . that we should avoid all conversation with evil and scandalous persons there are divers considerable reasons : because 1. it may be a temptation to us to corrupt our manners in divers respects . 2. it may give advantage to the evil powers , which reside and rule in them , to hurt us . for there is a secret spiritual impression of good or evil in company , such as it is , which few men observe , or are sensible of , 3. it may be scandalous to us , if it be intimate or familiar , which is a thing we ought carefully to avoid . 4. our holy religion and profession may be affronted by them in our presence , of which we ought also to avoid all occasions . 5. we ought to express and manifest our resentment and indignation against their wicked and scandalous actions and practices , for the honour of our religion , and to shame them into repentance and reformation : but familiar conversation with such is an implicit deserting of our profession , disowning of christ , and prostituting our religion in an unworthy compliance , and a means to make them secure in their evil courses . for these and the like reasons we ought at all times to avoid them , unless when we have any hope or design of doing good to them , but more especially under such circumstances , lest we be partakers in their sin , or tainted by them ; lest we be partakers in their punishment , and suffer with them ; and that we may assert and vindicate the honour of our religion , and shame them into repentancc and reformation . by this means may the meanest person many times have opportunity to give a tacit reproof , and such as by the blessing of god may prove very effectual , to the greatest . and every one ought to do it as they have occasion , without regard to their own worldly interest or benefit to be had by them , or to the worldly dignity of the person , without respect of persons . for to neglect it for private interest , is to prostitute religion , and apply to the devils instruments , instead of dependance upon god for supplies , ( if we really need them ) and his blessing . and to do otherwise out of respect to any such person , be his degree what it will , is to prefer a wicked creature before our creator and redeemer , to prefer external temporal honour , before real , intrinsick , and eternal , and to shew more respect to the enemies of god , who dishonour him , and despise his laws , than to god himself upon whom we depend . both which , whatever men think of them , are more wicked and prophane than i can here set out as they deserve , and are ready means to provoke god , whose cause is thereby deserted , to desert them who do so , and leave them to have their part with such company , with insidels and unbelievers . it is so in the meanest christian , and therefore let those of higher degree look to it , how they will answer the transgression of this duty to god , when they are called to account for it , which may be sooner than they expect . it is that which every one ought with great care to observe , who desires to be found faithful to god , and to be preserved in the common calamity by his special favour . the meanest servants ought to avoid such masters and families ; and if by mistake they fall into them , to manifest their dissatisfaction , get leave to be gone ; and if that cannot be had , to fly with moses into the wilderness , rather than abide with such wicked egyptians : every tradesman to despise their custom , and every artist , mechanick and labourer their service or employment , and all to avoid so much as to salute them , or shew them any respect , which would be to be partaker of their evil deeds : be they who they will , who have so little discretion , or command of themselves , as to contemn and affront even the laws , government and religion of the nation , and all the sober people of it , they ought to be slighted and despised by the-very footmen , carmen , and all sorts of people ; and if they offer to draw their sword , or injure any , to be trod in the dirt , as the pests of the nation , and instruments of all our unhappiness ; only magistrates , and men in authority , which is god's ordinance , must not be affronted , but left to the judgments of god , if those who have power over them will not regard it . and for the manners of the age , besides those gross and scandalous sins , there are divers others , which must be avoided and reformed , and cleansed , if we would endeavour to purpose to escape the fire of god's judgments . such are 1. all secret sins , secret and mean in their commitment , and concealed from the view of men. god will certainly find these out , and manifest his all-seeing providence in the severe punishment of them , if not prevented by a timely and thorough repentance and reformation . 2. such as in their own nature are not apparent and distinguishable enough to be corrected by humane laws , censure or cognizance ; which are many and various : as , abuse of aliments in indulgence to the appetite , wherein a great part of the people of this plentiful nation are guilty of excess to their own hurt , but especially those bruitish epicures , who glory in their shame , and turning their paunches into dunghils by a modish foolish term , of eating well , would recommend a beastly ravenous action : ease and luxury , sports , and idle and unprofitable employments , loss of time , and divers great advantages , without benefit to others , or to themselves : abuse of the talents of estates and wealth , which ought to be employed for the honor and service of god , and the good of men , to vain-glory and ostentation in apparel , buildings , furniture , attendants , and such like pomps and vanities , which the ancient christians solemnly renounced at their baptism , and as carefully avoided ever after ; and , ( which doubles the sin ) even to emulations beyond proportion , which draw many other mischiefs after them , to themselves , their families , and many other , by the means next to be mentioned : covetousness , and ambition , and insatiable greediness and pursuit of things of the world , and the cursed fruits thereof , frauds , cheats , exactions , extortions , oppressions , breach of trust , faction and treacheries against king and country , for pensions from foreign princes , and preferments at home . 3. such as are covered , and palliated , and patronized by modes , fashions , customs of the world , and pretence of necessity for the management and promotion of trade , whereof divers are mentioned already in general , and need not be repeated . these , though spread over this nation , ( to say nothing of other protestant countries ) are most rife and notorious in this great city , which give great cause to fear some special judgment upon it . and though i have always been a friend to it , yet i think my self obliged to bear my testimony against the iniquity thereof in one notorious part , and that is abuse of apprentices after great sums of mony received with them . i my self have had no less than four sons , as soberly educated and as well esteemed as most , before they came to be apprentices , and who behaved themselves afterward without any great extravagancies , placed here to suitable trades , with no little pains and charge , yet after all ruined and undone by the iniquity and wickedness of their masters and their partners . but i have seen the judgments of god upon two of them already ; and to him i have committed my cause with the other two . this i write upon my own sad experience , and could say as much of my own knowledge in the case of some others . of which i have written heretofore in a paper , entituled , relief of apprentices , and mention it now as a common cause worthy of consideration , amongst others , of the magistrates for averting the judgments of god from the city . and while i write this of a case wherein i my self have been so much concerned , i cannot but be sensible of the case of some others which i often see and hear of , and in faithfulness to god and to the state , and charity to the poor people , take notice of it upon this occasion : and that is the pressing of men , and sending them out of the realm , to sea , or beyond sea , by force and violence against their wills. i cannot find , or learn upon enquiry , that there is any law or statute , since those made in the reign of king charles i. are expired , for the pressing of mariners and sailers , much less of land-men , and if there be not , i am sure it is contrary to a principal fundamental right of the people , whose goods , much less their persons or liberty , cannot be touched but by order of law and their own consent in parliament ; and would frustrate the principal design and reason of the habeas corpus act , and render it ridiculous and contemptible in cases of greatest exigence , and most needing its relief . the rights of the poor , ought to be preserved inviolable , as well as of the greatest : and they who can be content to see their own rights violated in the meanest of their countrimen , while their own persons and estates are untouched , do not deserve to have them preserved ; and may expect that they or their posterity may , by the just judgment of god , be deprived of them . nor can i see any reason , why the poor of the land , who enjoy so little of it , should be frighted from their employments , and forced from their families , friends , and the trades and labours to which they have been used , to hazard their limbs and their lives against their own wills , to defend and maintain the superfluities and grandeur of the rich ? or how the death of such in the service being forced against their will , tho by law , unless they first forfeit their right by their own ill behaviour , can be excused from murder in the sight of god ? nor lastly , how we can expect that either such should do any great service , or that the blessing of god should be with us in the use of such unreasonable means . if we enquire into the methods of our ancestors in such case , we shall find them more just and reasonable , more prudent and honourable , and more prosperous and successful , when men of honour and interest covenanted with the king to bring in their several numbers , raised them among their tenants and neighbours , and led them themselves ; so that there was a mutual love and confidence between the leaders and soldiers . but this mode of pressing , if i be not much mistaken , is a novel invention , a base project of the authors of ship-mony , put on now , even while a parliament is in being , to the prejudice of the king , as well as of the nation , to furnish such officers with prest involuntary soldiers , who have little interest of themselves to raise volunteers , and whom few are willing to serve under . and since it is done while a parliament is in being , which could have given authority for it ; it may justly be looked upon as no ordinary abuse to the king himself , but as one of the treacherous policies of some evil persons to prejudice his government and cause ; make his government offensive and suspected by the people , and his cause seem absurd , while his authority is abused to violate the rights of the people , which he came to preserve , and in a fundamental point , and contrary to his coronation oath ; and thereby to justifie or excuse the miscarriages of his predecessor : for all this it plainly and directly tends to . it is true , there is a necessity that men must be had : but necessity will not excuse injustice to the poor , with so great violation of common right , and when without either it may be supplied . let not such be excluded from the service , who are able and willing to serve in their own persons , and have interest and reputation to bring in seamen and soldier let the salaries , pay and profits of great officers , especially who sit at home , and are out of danger , be reduced to moderation , and those who venture all , have a proportionable encouragement , both by good pay while in service , and of good provision in case they be disabled , and we shall want no men , nor need any pressing : and let but good discipline be exercised , as it ought to be , in respect of the manners of officers as well as of soldiers and seamen , and we shall not want god's blessing . but to leave these things to the consideration of the parliament and of the city , of the evil manners before mentioned , those which are secret sins , only by secrecy in the commitment , and as they are concealed from men , but otherwise are well enough known to all to be sins , though they have not so much of scandal as those which are openly committed ; yet may they have other aggravations , which may equal that , and require no less severity of judging our selves , if we would not be judged of god. as to the rest , which either in their own nature are not so palpable , or easily discernible from what is lawful ; or by common opinion and usage of the world are reputed lawful and harmless , nay commendable ; and some perhaps excused and patronized in opposition to popery , it is to be considered , 1. that some are condemned as wholly unlawful , not only by the judgment and practice of all the ancient christians for many ages , and comprehended in that ancient solemn renunciation required of all admitted into the society of christians by baptism , viz. of the devil and his works , the world and the pomps , glory and vanity thereof , and the flesh and its lusts and desires ; but also by the express doctrin of the holy scripture , both under such general comprehensive names , as the flesh , gal. 5. 17. lusts of the flesh , gal. 5. 16 : 2 pet. 2. 18 : 2 john 2. 16. the old man , eph. 4. 24. the natural man , i cor. 2. 14. desires of the flesh , eph. 2. 3. works of the flesh , gal. 5. 19. provision for the flesh , rom. 13. 14. minding the flesh , and the things of the flesh , rom. 8. 5 , 6 , 7 : gal. 6. 8. walking after the flesh , 2 cor. 10. 2 : 2 pet. 2. 10. minding earthly things , phil. 3. 19 : col. 3. 2 , 5 : james 3. 15. being of the world , john 15. 19 : 17. 14 , 16. love of the world , 1 john 2. 15 : 5. 19. ja. 4. 4. lusts of the world , tit. 2. 12. wisdom of the world , 1 cor. 3. 19. the course of the world , eph. 2. 2. conformity to the world , rom. 12. 2. inordinate affection , and evil concupiscence , &c. with weighty admonitions of their provoking the wrath of god , and excluding from the kingdom of god , &c. and by more particular characters , directions and injunctions , as against covetousness , which is again and again called idolatry , and such as both brings down the wrath of god , and excludes from heaven ( which should make people more cautious against it than usually they are ) and divers branches of it , as defrauding , exacting , oppressing , &c. against pride , vain-glory , boasting , ostentation , pride of apparel , particularly that of women , ( in whom it is more pardonable than in men ) prohibited in very express terms by the two chief apostles severally , 1 tim. 2. 9. and 1 pet. 3. 3. and yet so agreeably , as declares it to be a resolved point and positive injunction , which yet we see frustrated in our times by some , just as the pharisees did by the law in our saviours time ; and against others , some of them noted before , but all too many to be here more particularly noted . 2. that there are others , which being lawful , or more excusable at other times , are apt to be the less taken notice of , yet are not only unlawful and inexcusable at such a time as this , but greatly offensive and abominable to god , and highly provoking , as impious and prophane , under such circumstances , as may be perceived by the great indignation expressed in the prophet isa. 22. 12. against such upon like occasion , as iniquity , which should not be expiated till they should die for it . and indeed , as it is a terrible thing to fall into the hands of the living god ; so there can hardly be a greater provocation , than such behaviour as dectares or implies a contempt or neglect , carelesness or unconcernedness at the approaches or appearance of the judgments of god against a nation , by any particular person . it is very like and the ready way to fix the decree against such a person to be certainly involved in it . now therefore to prevent , and avert the judgments of god from themselves , and , as much as in them lieth , from the nation ; all who in order thereunto desire indeed to have no fellowship with any such evil manners , customs or fashions , and to keep themselves unspotted of the world , must apply themselves seriously to such further means as these , viz. 1. to abstain and withdraw themselves , as much as their circumstances will permit , from all unnecessary diversions , business and imployment in and about the matters , and conversation with the men , of the world ; and retiring , apply themselves to prayer , reading , meditation and watching ; and frequent the publick worship of god with all reverence as often as opportunity may be had . 2. to abstain from all acquest of the things of the world in any unfitting manner or unreasonable measure , both which are very common ; but be content with just , and honest , and reasonable gains , according to the real worth , not appearance of things , reasonable rents as times will bear , and moderate fees , according to the real merit of labour , skill , and time , without occasioning more expence than needs ; and likewise , to pay to the full value of commodities , and desert of labour , skill and time : nay , to abstain from all pursuit of some , of preferments , not only after the greedy and ambitious manner , and by the indirect means , which are usual ; but from all , considering more the account , which must be given , and the incumbrance , than the profit and honour ; unless out of charity to men , and love to our country , to prevent the intrusion of evil men for their own advantage , and to the disservice of king and country ; which is now so common as may justifie that which otherwise would be inexcusable . out of which case , for a man to be well qualified and ready to serve his country when he is called to it , is sufficient . and lastly , to abstain not only from pursuit , but from acceptance of others , of insignificant ( as our later reigns have made them ) and burdensom titles of honour . which men of true vertue and wisdom will at no time seek ; especially when by the prodigality of princes they are thrown , and by the vices of nobility trodden in the dirt , and made rather badges of flattery , servility , treachery , vanity and degeneracy , than ensigns of vertue , and of merit by noble and generous service and atchievements , the only substantial grounds of honour : and men of great piety will not easily accept at such a time as this . besides , i am perswaded never any man was made better by them , nor many who were not made some way worse ; and that the whole nation at this time is much the worse , almost undone , and in great danger of ruin and confusion by some aspiring ambitious persons , if they be not speedily taken down : but sure i am they are unsuitable for times of fasting and humiliation , when they who have them , ought in a sort to depose and lay 'em aside during such circumstances . and since now a publick fast and humiliation is appointed by the queen to be observed monthly , in most devout and solemn manner , it is but fit and necessary that the house of lords be admonished of a great disrespect both to god and to the king upon the like occasion the last year ; ( though touched before in the reflections upon the then late action at sea , where the unhappy state of our clergy and church was more fully discoursed , and therefore is spared here : ) for i believe it may concern them not only to have more regard to the eyes of men that are upon them , for their own honour and reputation , but to the all-seeing eye of him , who hath said , them who honour me , i will honour ; but they who despise me shall be lightly esteemed , lest if through their fault ( amongst the rest ) the sun and the moon be darkned , the stars also fall from heaven ; and lest he again shake heaven and earth as he hath formerly done , or more severely . 3. to abstain from the use of unnecessary things of the world , as , pleasures , vain delights , plays , pomp , state , grandeur and finery , &c. which are at such a time part of that iniquity , against which we see so much divine indignation expressed in the prophet . and here i must not , i ought not to forbear to take notice of that undecent attire of our women upon their heads , at any time unbefitting women professing godliness , but at such a time as this , when god by his providence calls for baldness and sackcloth , and when they should put their mouths in the dust , to set up their crests in that manner , cannot but be displeasing and abominable in the sight of god and the good angels , as it is in the sight of many of his faithful servants upon earth . and therefore i cannot but think it great pity , that a lady of sincere piety and vertue , as i hope and believe , should be betray'd , through the unskilfulness in divine matters of those about her , or their unfaithfulness to her , to prostitute majesty to such a compliance with a vain generation , who should rather have given the law to them , and maintaining her ground on the part of virtue and gravity , which is essential to majesty , by the authority of so great an example have given a tacit reproof and correction to their vanity , and taught them more consideration and regard to their own country , than to do such honour to a foreign enemy , as to glory in a voluntary imitating of their example , even in levity and vanity , as if they would lick up their spittle ; an unlucky presage , that we shall at last be delivered , by the just judgments of god , for correction of our error , to an involuntary subjection to their will and power , whose vain humours we are so apt to follow , if we speedily mend not our manners . nor may i here pass by in silence another such unhappy miscarriage or two : as the celebrating , or rather profaning , of an anniversary solemnity , at a time which at once called for both serious thansgiving to god , and serious humiliation under his mighty hand , with a light and frothy play ; and sullying an illustrious consultation about matters of great seriousness and importance , when the eyes of all the world were upon them , with unchristian excessive drinking . these we may understand by what hath been said already , to be displeasing to god , and by the dishonor , which soon after befell them , who had first so dishonored themselves , viz that it was permitted as a just judgment from him . and these , as they are greater faults in divinity , than the generality of our divines can believe ; for they contract a communication with the common guilt both of the nation at present , and of the preceding kings and their reigns , to say nothing of other circumstances ; so are they greater faults in civil prudence , than our ordinary statesmen and polititians are sensible of ; for they tend greatly to weaken and abate a mans interest in the opinion and esteem of people , making them doubtful both of his sincerity in religion , and of his prudence and magnanimity , who will be prevailed on to be a spectator or actor in either . it is not insolence or ill will , but very faithfulness and great good will , which hath induced me to to write this : and such a disposition of soul toward the majesty of heaven , and sense of things , as the present circumstances require , will make them be well taken from what ever hand they come , with so much integrity and affection . and therefore now to return . 4. to abstain from the use even of the necessary things of the world , as much as nature and decency will permit , and particularly from the delights and satiety of natural aliments ; not only from the quality of costly and delicious meats and drinks , but from such a quantity of those which are plain and simple , as perhaps the appetite might crave . this is the only way to avoid , that intemperance , which is not easie to be discern'd by others , but is very common , and very much impairs the health , and shortens the lives of many people of this nation , of all degrees , especially of such as are not much imploy'd in hard labour ; is of great benefit for health , and of great advantage for such retirements as i have mentioned ; and is very proper and suitable for such occasions . and to this i might with like reason add and recommend an abridgment of sleep , and use of watching , which a spare diet would render very easie , and conducing to health . 5. in all conversation with others , to be very serious and grave ; and by much affability , sweetness , and good admonitions , be always endeavouring to do good to all ; never speak of religion to recommend themselves , nor forbear through shame , or for fear of disparagement by it , a common , base and most dangerous fault ; and be always ready to relieve and defend the needy and oppressed , and to right the injured , as far as means , ability , or interest will extend ; only with this caution , that it be done so as may not too much interrupt or disturb the retirement before mentioned , and the proper imployments thereof . as this method will redeem much time for retirements , so the retrenching so much expence , may both countervail the time substracted from business ; and help to supply what is imployed in works of charity ; in all which , regard must be had to peoples different circumstances . and they who shall seriously enter upon it , and with care , diligence and constancy , keep to it , i doubt not but will find light in obscurity , comfort in affliction , confidence and protection in danger , great serenity and satisfaction in this life , and eternal happiness in a better . which , next to the service of our great lord , and the preservation of the nation , is the only design of this discourse . and for the same purpose , i shall here subjoin the following abstracts , viz. 1. an abstract of mr. chillingworth 's judgment of the state of religion in this nation , in his time , which is much more decayed since . let us examine our ways , and consider impartially , what the religion of most men is ? we are baptized in our infancy , that is , as i conceive , dedicated and devoted to god's service , by our parents and the church , as young samuel was by his mother anna , and there we take a solemn vow , to forsake the devil and all his works , the vain pomp and glory of the world , with all the covetous desires of it ; to forsake also all the carnal desires of the flesh , and not to follow nor be led by them . this vow we take when we be children , and understand it not : and , how many are there , who know , and consider , and regard what they have vowed , when they are become men , almost as little as they did being children . consider the lives , and publick actions of most men of all conditions , in court , city , and country , and then deny it , if you can , that those three things which we have renounced in our baptism ; the profits , honours , and pleasures of the world , are not the very gods which divide the world amongst them ; are not served more devoutly , confided in more heartily , loved more affectionately , than the father , son , and holy ghost , in whose name we are baptized ? deny , if you can , the daily and constant imployment of all men , to be either a violent prosecution of the vain pomp and glory of the world , or of the power , riches , and contemptible profits of it , or of the momentary or unsatisfying pleasures of the flesh , or else of the more diabolical humours of pride , malice , revenge , and such like . &c. when we are come to years capable of instruction , many , which is lamentable to consider , are so little regarded by themselves or others , that they continue little better than pagans , in a common-wealth of christians , and know little more of god , or of christ , than if they had been bred in the indies . a lamentable case , and which will one day lie heavy upon their account , which might have amended it and did not . but many , i confess , are taught to act over this play of religion , and learned to say , our father which art in heaven ; and , i believe in god the father almighty : but , where are the men that live so , as if they did believe in earnest , that god is their almighty father ? where are they that fear him , and trust him , and depend upon him only , for their whole happiness , and love him , and obey him , as in reason we ought to do to an almighty father ? who , if he be our father , and we be indeed his children , will do for us all the good he can ; and if he be almighty , can do for us all the good he will ; and yet , how few are there , who love him with half that affection as children usually do their parents , or believe him with half that simplicity , or serve him with half that diligence ? and then for the lords prayer , the plain truth is , we lie unto god for the most part clean through it , and for want of desiring indeed , what in word we pray for , tell him to his face as many false tales as we make petitions . for who shews by his endeavours , that he desires heartily that god's name should be hallowed ; that is , holily and religiously worshipped and adored by all men ? that his kingdom should be advanced and inlarged ? that his blessed will should be universally obeyed ? who shews by his forsaking sin that he desires so much as he should do the forgiveness of it ? nay , who doth not revenge , upon all occasions , the affronts , contempts , and injuries put upon him , and so upon the matter curse himself , as often as he says , forgive us our trespasses as we forgive them that trespass against us ? how few depend upon god only for their daily bread , viz. the good things of this life , as upon the only giver of them , so as neither to get nor keep any of them , by any means which they know or fear to be offensive unto god ? how few desire in earnest to avoid temptation ? nay , who almost is there , that takes not the devil's office out of his hand , and is not himself a tempter both to himself and others ? lastly , who almost is there that desires heartily and above all things so much as the thing deserves , to be delivered from the greatest evil ; sin i mean , and the anger of god ? &c. and this were ill enough , were it in private , but we abuse god almighty also with our publick and solemn formalities , we make the church a stage whereon to act our parts , and play our pageants ; there we make a profession every day of confessing our sins with humble , lowly , and obedient hearts , and yet when we have talked after this manner , twenty , thirty , forty years together , our hearts for the most part continue proud , as impenitent , as disobedient , as they were at the beginning . we make great protestations , when we assemble and meet together to render thanks to god almighty , for the benefits received at his hands ; and if this were to be performed with words , with hosanna's , and hallelujahs , and gloria patri's , and psalms , and hymns , and such like outward matters , peradventure we should do it very sufficiently : but in the mean time with our lives and actions , we provoke the almighty , and that to his face , with all variety of grievous and bitter provocations ; we do daily and hourly such things as we know , and he hath assured us , to be odious unto him ; and contrary to his nature ; as any thing in the world is to the nature of any man in the world ; and all this upon poor , trifling , trivial , no temptations : &c. our tongues ingeminate , and cry aloud hosanna , hosanna , but the louder voice of our lives and actions is , crucifie him , crucifie him . &c. if i should reckon up unto you , how many direct lies every wicked man tells to god almighty , as often as he says amen , to this form of godliness , which our church hath prescribed ; if i should present unto you all our acting of piety , and playing of humiliation , and personating of devotion in the psalms , the litanies , the collects , and generally in the whole service , i should be infinite , &c. we profess , and indeed generally , because it is not safe to do otherwise , that we believe the scripture to be true , and that it contains the plain and only way to infinite and eternal happiness : but if we did generally believe what we do profess , if this were the language of our hearts as well as our tongues , how comes it to pass that the study of it is so generally neglected ? &c. seeing therefore most of us are so strangely careless , so grosly negligent of it , is there not great reason to fear , that though we have professors and protestors in abundance ; yet the faithful , the truly and sincerely faithful , are , in a manner , failed from the children of men ? what bút this can be the cause that men are so commonly ignorant of so many articles , and particular mandates of it , which yet are as manifest in it , as if they were written with the beams of the sun ? for example ; how few of our ladies and gentlewomen , do or will understand , that a voluptuous life , is damnable and prohibited to them ? yet st. paul faith so very plainly , she that liveth in pleasure is dead while she liveth . &c. how few of the gallants of our time , do or will understand , that it is not lawful for them to be as expensive and costly in apparel , as their means , or perhaps , their credit will extend unto ? which is to sacrifice unto vanity , that , which by the law of christ , is due unto charity ; and yet the same st. paul forbids plainly this excess even to women , — also let women , ( he would have said it much rather to the men ) array themselves in comely apparel , with shamefac'dness and modesty , not with embroidered hair , or gold , or pearls , or costly apparel ; and to make our ignorance the more inexcusable , the very same rule is delivered by st. peter also 1 epist. 3. 3. how few rich men are or will be persuaded , that the law of christ permits them not to heap up riches for ever , nor perpetually to add house to house , and land to land , though by lawful means , but requires of them thus much charity at least , that even while they are providing for their wives and children , they should , out of the increase wherewith god blesseth their industry , allot the poor a just and free proportion ? and when they have provided for them in a convenient manner , ( such as they themselves shall judg sufficient-and convenient in others ) that then they should give over making purchase after purchase , but , with the surplusage of their revenue beyond their expence , procure , as much as lies in them , that no christian remain miserably poor , &c. where almost are the men that are or will be persuaded , the gospel of christ requires of men humility , like to that of little children , and that under the highest pain of damnation ? &c. would it not be strange news to a great many , that not only adultery and fornication , but even uncleanness and lasciviousness ; not only idolatry and witchcraft , but hatred , variance , emulations , wrath , and contentions ; not only murthers , but envying ; not drunkenness only , but revelling , are things prohibited to christians , and such as if we forsake them not , we cannot inherit the kingdom of heaven ? &c. if i should tell you , that all bitterness and evil speaking ( nay , such is the modesty and gravity which christianity requires of us ) foolish talk and jesting , are things not allowed to christians , would not many cry out , these are hard and strange sayings , who can hear them ? &c. to come a little nearer to the business of our times , — they that maintain the king 's righteous cause with the hazard of their lives and fortunes , but by their oaths and curses , by their drunkenness and debauchery , by their irreligion and prophaneness , fight more powerfully against their party , than by all other means they do or can fight for it ; are not , i fear , very well acquainted with any part of the bible : but that strict caution which properly concerns themselves in the book of leviticus , i much doubt they have scarce ever heard of it , when thou goest to war with thine enemies , then take heed there be no wicked thing in thee ; not only no wickedness in the cause thou maintainest , nor no wickedness in the means by which thou maintainest it ; but no personal impieties in the persons that maintain it , &c. i cannot but fear , that the goodness of our cause may sink under the burden of our sins : and that god in his justice , because we will not suffer his judgments to atchieve their prime scope and intention , which is our amendment and reformation , may either deliver us up to the blind zeal and fury of our enemies ; or else , which i rather fear , make us instruments of his justice each against other , and of our own just and deserved confusion . 2. an extract of a letter from the hague . concerning two sermons preached there in the french church , 2 / 12 mar. 90 / 1. i was yesterday in the french church , where i heard two very good sermons , and such as would have given you great satisfaction ; one was upon jonah 1. 5. but jonah was gon down into the sides of the ship , and he lay , and was fast asleep . the scope of what was said was to shew , that the church was in as great a storm as ever she had been , and that greater security was never seen amongst professors of religion , than was to be found at this day , which threatned greater desolation than our fathers had ever been witnesses to . the other was preached by monsieur arnold , who is the chief commander of the waldenses , as well as their minister . there was a great auditory , and , amongst others , the bishop of london , earl of nottingham , earl of monmouth and mr. wharton : his text was , 1 cor. 1. 27. from thence he took occasion to tell us , that we were not to expect fine language from him , it being that which god seldom made use of for gaining the ends of the gospel ; that he was to discourse to us of plain truths , not valuing what should be our censures of him , if he might approve himself to his god ; that we were not to think , that he was afraid before such an appearance of persons of all ranks , to reprove what was amiss ; for if the king himself were present , though he would give him that respect that was due to his character , yet he would speak the truth , as became a faithfull servant of christ : he did with great modesty , without mentioning of particulars , shew in general how by a few hundreds of the waldenses , god had scattered thousands of proud enemies ; and from thence took occasion to exhort us , above all things , to make it our business to have god on our side , because it was through his chusing of them , that the foolish and weak things were able to confound the wise and strong , and withall did shew us , that we were not like persons chosen of god to confound the designs and strength of our enemies , while irreligion , vanity and debauchery did so much abound amongst us , and did particularly insist upon the vain attire of women ; and then , with great seriousness , did exhort us to amend our ways and doings ; assuring us ( without taking upon him , as he said , to be a prophet ) of victory over our enemies if we did sincerely set about a reformation . these things i thought would give you some satisfaction , as they did not a little to me , which hath made me the more particular in my relation . i forgot to tell you that all heard him with great attention , and particularly those of our countrey , i mean britain ; and i did observe that 〈…〉 could not withhold from tears . 3. an abstract of archbishop usher 's prediction , concerning a great persecution to come upon the protestant church , to one who supposed it might have been over in his life time . all you have yet seen hath been but the beginning of sorrows , to what is yet to come upon the protestant churches of christ ; who will e're long fall under a sharper persecution than ever yet has been upon them . and therefore look ye be not found in the outward court , but a worshipper in the temple before the altar . for christ will measure all those who profess his name , and call themselves his people ; and the outward worshippers he will leave out to be trodden down by the gentiles . the outward court is the formal christian , whose religion lies in performing the outside duties of christianity , without having an inward life , and power of faith and love uniting them to christ. and these god will leave to be trodden down and swept away by the gentiles . but the worshippers within the temple and before the altar , are those who do indeed worship god in spirit and in truth , whose souls are made his temples , and he is honoured and adored in the most inward thoughts of their hearts ; and they sacrifice their lusts and vile affections , yea , and their own wills to him . and these god will hide in the hollow of his hand , and under the shadow of his wings . and this shall be one great difference between this last and all the other preceding persecutions : for in the former , the most eminent and spiritual ministers and christians did generally suffer most , and were most violently fallen upon ; but in this last persecution , these shall be preserved by god as a seed to partake of that glory , which shall immediately follow and come upon the church , as soon as this storm shall be over : for as it shall be the sharpest , so it shall be the shortest persecution of them all ; and shall only take away the gross hypocrites and formal professors ; but the true spiritual believers shall be preserved till the calamity be overpassed . to this i think very pertinent that other excellent passage of his concerning sanctification , in these words . we do not well understand what sanctification and the new creature are . it is no less than for a man to be brought to an intire resignation of his will to the will of god ; and to live in the offering up of his soul continually in the flames of love , as a whole burnt-offering to christ. and how little are many of those , who profess christianity , experimentally acquainted with this work on their souls ! finis . the christians looking glasse wherein hee may cleerely see, his loue to god liuely expressed, his fidelity truely discouered, and pride against god and man, anatomised. whereby the hypocrisie of the times is notoriously manifested. by thomas tuke, minister of gods word at saint giles in the fields. tuke, thomas, d. 1657. 1615 approx. 178 kb of xml-encoded text transcribed from 80 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a13993 stc 24304 estc s102478 99838261 99838261 2634 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13993) transcribed from: (early english books online ; image set 2634) images scanned from microfilm: (early english books, 1475-1640 ; 1086:08) the christians looking glasse wherein hee may cleerely see, his loue to god liuely expressed, his fidelity truely discouered, and pride against god and man, anatomised. whereby the hypocrisie of the times is notoriously manifested. by thomas tuke, minister of gods word at saint giles in the fields. tuke, thomas, d. 1657. 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batch review (qc) and xml conversion the christians looking-glasse : wherein hee may cleerely see , his loue to god liuely expressed , his fidelity truely discouered , and pride against god and man , anatomised . whereby the hypocrisie of the times is notoriously manifested . by thomas tvke , minister of gods word at saint giles in the fields . london , printed by nicholas okes , and are to bee sold by richard bolton , at his shop in chancery-lane , neere holborne . 1615. to the right vertvovs and honovrable lady , the lady alicia dvdley . madame , there are three necessary vertues well be-seeming euery christian man , charity , fidelity , and humility , both towardes god and man. there are foure reasons ( to passe by many moe ) which should moue vs to the loue of god : first , because hee is our gracious father , who of his owne will begat vs with the word of truth , that we should be as the first fruits of his creatures . now if a childe shall loue his father , of whom he hath receiued a part of his body , how much more ought he loue god , ( qui animam suam infundendo creauit , & creando infudit ) of whom hee hath receiued his soule , and to whose goodnesse he stands obliged both for soule and body , both for the being & continuing of them ? therefore dauid saith , thou hast possessed my reines , thou hast couered me in my mothers wombe . vpon thee haue i been staied from the wombe : thou art hee that tooke me out of my mothers bowels . and iob long before him , thine hands haue made me , and fashioned me wholly round about ; thou hast clothed me with skin and flesh , and ioyned me together with bones and sinewes : thou hast giuen me life and grace , and thy visitation hath preserued my spirit . secondly , god is to be loued for his most sweet and pleasing nature , which the wicked indeed feeleth not ; because ( as isidore saith ) he hath lost the palate of his heart with the feuer of iniquity . thirdly , god by his beneficence hath deserued our loue : for out of his meere loue he sent his own and onely son into the world , to saue vs when we were lost , to redeeme vs when we were captiues , and by his death to giue vs life when we had deserued nought but death . fourthly , aske now the beasts , & they shall teach thee , and the fowles of the heauen , and they shall tell thee : speake to the earth , and it shall shew thee , or the fishes of the sea , & they shall declare vnto thee . euen these things in their kindes do praise god , and shew their loue vnto man , for whom they were appointed : and shall man shew no loue to god ; and in loue do nothing for god , for whom his creatures doe so much good , & suffer so much euil , being all put vnder his feet , and subiected to his power , all sheepe & oxen , yea & the beasts of the field , the fowles of the aire , and the fish of the sea ? now because a man hath in him life like a plant , sense as a beast , and vnderstanding proper to a man , therefore it behooues him to loue god with his life , with his senses , and with his reason . our sauiour saith , we ought to loue god with all our heart , with al our soule , and with all our minde . we ought to loue him with all our heart , that is , with all our affections , delighting and ioying in him more then in any thing : for he loues not god , that delights in any thing more then in god : and as s t austen saith , minus te amat , qui aliquid t●cū amat , quod non propter te amat . by how much the more the lower bowes of a tree are multiplied , by so much the lesse it groweth vpwards : so by how much the more a man doth loue these things beneath , by so much the lesse is his loue erected and lifted vnto god aboue : therefore such loue is to be pruned & cut away , as superfluous branches frō a tree , that it may thriue the better . god requires the whole heart , my son , giue me thy heart , like some noble bird of prey , that seizeth vpon the heart : for he alone created it , he alone couers it , and he only can content and fill it . totum exigit te , qui fecit te totum , he requires thee all that made thee all . if we owe our selues wholly for our generation , what shall wee adde for our regeneration ? neither are we so easily new made , as made . in the first work god gaue vs vnto our selues : in the second he gaue vs himselfe , and restored vs vnto our selues . being therefore both giuen and restored , we doe owe our selues for our selues , and we do owe our selues twice . but what shall wee repay vnto the lord for himselfe ? for although we were able to repay our selues a thousand times , what are wee vnto the lord ? if a man had some speciall iewell which he is minded to giue away , he would bethinke himselfe where hee might best bestow it . our heart is the best member which wee haue , and god is our best friend , let vs bestow it vpon him : it is not lost , that is giuen vnto him . secondly , wee must loue the lord with all our soule , induring rather the separation of the soule from the body , then that our soule should be separated from god , who is the soule of our soule , & the comfort both of soule and body . and because our soule affoords life and sense vnto the body , therefore to shew that we loue god with all our soule , we ought to honour him with our liues all our life long , and with all our senses , suffering them to be guided by his will , and chusing rather to bee depriued of them all , then of him , that gaue them all . thirdly , we must loue him with all our minde and vnderstandings and cogitations being fixt vpon him , and ruled by him : his word should informe ●nd direct our reason ; our reason rightly informed , should rule our wils , our affections and conuersations , in all which wee ought to seeke and apply our selues vnto god , that our liues , our affections , our wils , and our vnderstandings may be said to be gods , so as although we liue , yet we may truly say , we liue not , but god doth liue within vs. and so much for our loue of god. loue of man is either loue of our selues , or of our neighbour . that a man should loue himselfe it is very necessary : for he that loues not himselfe , cannot loue another . and as s t austen saith , sinon nosti diligere teipsum , tim●o ne decipias proximum sicut teipsum ; if thou knowest not to loue thy selfe , i am afraid least thou shouldst deceiue thy neighbour as thy selfe . yet is it no easie matter for a man to loue himselfe aright : for he that loues iniquity hateth his owne soule , and hee that loues himselfe in the way of sin , doth loue a robber condemned to dye . si malè amaueris , tunc odisti : si benè ode●is , tunc amasti : if a man loue himselfe amisse , hee hates himselfe : but if hee hate himselfe well , then he loues himselfe . if a man loose himselfe by louing himselfe , then he finds himselfe , if he hate himselfe . let vs therefore learne to loue our selues by not louing our selues . he that hates his lusts , loues himselfe : he that loues his lusts , hates himselfe . he that will loue himselfe well , must loue himselfe in god , and ●or god : and either because he is gods , or that hee may bee gods. ●nd thus much for selfe-loue . our neighbour also is to bee loued , whether friend or foe , rich or poore , yong or old , high or low : for ( per amorem dei amor proximi gignitur , & per amorem proximi amor dei nutritur ) the loue of our neighbour is begotten by the loue of god , and the loue of god is nourished by our loue of our neighbour . here first i say , we ought to loue our neighbour , because he is a man of the same flesh with vs , or because he is a christian of the same faith , incorporated into the same body , and animated by the same spirit . in whomsoeuer christ doth shew himselfe , he is to bee loued , in the poore as in the rich , without respect of persons . a diamond is a diamond whether set in gold or siluer , or in iron , or wood , and hee that reiects or cōtemnes christ in a poore man , loues not christ in a rich man , but riches : yea , we are to loue our enemies . so christ said , and so he did . hee said so : i say vnto you ; l●ue your enemies , blesse them that curse you , doe good to them that h●●e you , and pray for them that hurt you . and so hee did ; for vs , which were strangers and enemies , hath he also reconciled . whiles we were yet sinners , christ died for vs. secondly , thus it behooues vs to doe , that wee may resemble our heauenly father , and shew our selues to be his sonnes : for hee sendeth his raine on the iust and vniust . thirdly , else shall we loose our reward : for if you loue thē that loue you , what reward shall yee haue ? fourthly , because god hath selected and singled vs out from the multitude of the world , therefore wee must bee singular and egregious for our conuersation : if yee bee friendly to your brethren onely , what singular thing do yee ? do not euen the publicans likewise ? and shall christians do no more thē publicanes , then turkes , then indians , then naturall men ? fiftly , it is by our apostle commanded and commended vnto vs , when hee saith ; let vs do good vnto all ; if vnto all , then vnto our enemies ; therefore if thine enemy hunger , feed him , saith he , if hee thirst giue him drink . now if wee must not deny him our beneficence , then not our beneuolence for it is no good deed , if it bee not of good will : and if we must recompence no man euill for euill , then not to our enemies ; and where there ought to be no maleficence , there should also be no malevolence ; as wee must not worke him ill , so wee must not will , nor wish him ill . so then our neighbour is to bee loued , but how ? euen as our selues ; which as doth not shew partiality , or equality , but similitude ; not measure , but manner ; that is to say , holily , iustly , truely , and constantly : holily , that is , for god , and not against god , vnder god , not aboue god : for he loues not god , that loues his neighbour with god , whom hee loues not for god ; and hee that loues his neighbour more then god , is vnworthy of god , and makes his neighbour to be his god. iustly , for a man must not loue his neighbour in euill , or for euill , but in good , and for good : hee must bee so loued , as that his vices may be hated : hee must bee loued , if not ( quia iustus ) because hee is iust , yet ( vt sit iustus ) that hee may become iust . loue must not bee the bond of vnrighteousnesse ; we may not loue a man so as to fall in loue with , and to learne his vices . truely , that is in the truth , for ( nemo potest veraciter esse amicus hominis , nisi primitus fuerit amicus ipsius veritatis ) no man can be a true louer of a man vnlesse first he bee a louer of the truth . i say againe truely , that is , the man must be loued , not his riches , honours , greatnesse , his good must be sought , and not his goods ; hee , not his . some loue their neighbours , as dogs doe bones , for the flesh that is on them ; or as men do trees , for their fruite ; or as kites do a carkase , for reliefe : but wee ought to loue them euen for themselues , for this , that they are men , or for this , that they are vertuous and good men . lastly , our neighbours are to be loued constantly : with some men , friends are like flowers , which are esteemed of no longer , then whiles they are fresh . many mens loue is like to that of harlots , who loue , whiles there is lucre ; they loue not the man , but his gifts : they are like the gleads in the fable , that followed the old wife bearing tripes to the market , but forsooke her home-ward , when she returned empty . a man shall be loued in prosperity ; but it is a question whether the man , or his fortunes , bee rather loued : aduersity will try the force of friendship , and vertue of loue : hee which forsakes his neighbour in aduersity , doth manifestly shew that hee loued him not in prosperity : it was not the man which was loued , but the mans prosperity . but we ought to bee constant in our loue : whiles we see either humanity , or christianity , we haue cause to loue . let vs not therefore bee weary of wel-doing : let brotherly loue continue . and so much for charity , which for perpetuity , and seruiceablenesse vnto others , is more excellent , then either faith or hope . the next is fidelity , when men are fast and faithfull vnto men for god , and vnto god for god himselfe . this faithfulnesse vnto god is demonstrated by fearing him vehemently , by obeying him constantly , by dispensing faithfully , by keeping things committed to him carefully , by louing him incessantly , and by suffering for him couragiously . the reasons that should moue vs heereunto are many . 1. gods commandement . bee thou faithfull vnto the death : 2. his promise , and i will giue thee the crowne of life . i haue fought a good fight , ( saith saint paul ) and haue finished my course , i haue kept the faith : heere 's his fidelity : from henceforth is laid vp for mee the crowne of righteousnesse : there 's his reward . 3. the example of god , and his seruants : of god , who failes not his people , forsakes not his inheritance , but keepes his fidelity for euer , and will not depart from them to doe them good . of his seruants , as abraham , iob , moses , daniel , and the martyrs , whom no death could daunt , no torment could afright , no pleasure hold , no promotion preuaile with , no allurement inchant , but claue fast to god , and chused rather to die for him , then to liue against him. 4. we desire god to be faithfull vnto vs , therefore we should shew our selues faithfull vnto him. 5. wee exact fidelity of those , that are vnder vs , therefore in reason we should behaue our selues faithfully to god , which is aboue vs. 6. fidelity is a most certaine argument of felicity , for hee that endureth to the end shall bee saued : finally , vnfaithfulnesse is punished with perdition : fearefull and vnfaithfull persons shall haue their part in the lake , which burneth with fire and brimstone , which is the second death ; and so much for fidelity . the last is humility , wherby we doe not ouer-weene our selues , but behaue our selues humbly towards god , and man. humility is to be shewed towards a mans superiors , equals , and inferiours . the superiour of all superiours is god. submit your selues vnto god : cast downe your selues before the lord , and hee will lift you vp . god is omnipotent , all-vvise , most iust , and hath absolute authority ouer all flesh , therefore wee ought to humble our selues before him , and throw our selues downe before his foote stoole . secondly , we ought to carry our selues lowlily towards all our betters . therefore the law saith , honour thy father , and thy mother : and saint peter , yee younger submit your selues vnto the elders . thirdly , towards our equals , for wee must do , as we wold be done by : wee would haue our equals giue vs due respect , and not by pride exalt themselues aboue vs. in giuing honour ( saith saint paul ) go one before another : giue to all men their due ; owe nothing to any man , but loue . it was pompeis too-great statelinesse , that hee would acknowledge no equall . fourthly , towards our inferiours : for it is a mans honour sometimes to neglect his honor , and his greatest greatnesse , in case , not to know his greatnesse . i suppose there is in euery man something , which craues our humility ; and euen this should make vs humble vnto all , because life and death is common to vs all , because by nature wee are sinners all , and it is nothing in vs , that makes the difference , but the grace of god vnto vs , which was neuer deserued of vs. for who hath separated thee ? and what hast thou , that thou hast not receiued ? it behoues vs therefore ( as we are exhorted ) to submit our selues one vnto another , and to decke our selues inwardly in lowlinesse of minde : for euery man that exalteth himselfe , shall bee brought low : and he that humbleth himselfe , shall bee exalted . for god is gracious to the humble , but opposeth himselfe to the proud , hee breaketh their branches , hee teareth them vp by the rootes , hee scattereth brimstone vpon their dwellings , hee tumbles them from their seates , and laughs at their downe-fals . thus haue i giuen you a say of that , which is more largely handled in this booke , which i dedicate vnto your ladiship , in whom these three vertues , by the grace of god , haue met together , & do kisse each other , beseeching this good god still to increase his graces in you , and at the length to crowne you with eternall glory in the heauens . saint giles in the fieldes , august . 13. 1614. your ladiships in christ iesus , thomas tuke . the contents . loue in generall described . page . 1 good , either true , or seeming , is the obiect of loue . p●g . 3 the property of loue is to vrite , or ioyne . pag. 3 the loue of man to god described . p. 3 loue is an affection of the heart . pag. 3. 4 loue is a gracious affect . pag. 4 loue riseth out of knowledge and faith. pag. 4. 6. 7 loue is a coelestiall fire pag. 9 loue is kindled by the holy ghost p. 9. 10 loue knits vs to god , and makes him our contentment . pag. 10. 11 this loue to god is necessary in sixe r●gards . pag. 16. 18 the equity of this loue is shewed in sixe respects . pag. 19. 22 gods loue to vs is a descending loue p. 19 there are 6 benefits of this loue . p. 23. 30 this loue is excellent in nine regards p. 32. 38. of the author , nature , ends , effects , subiects and obiect of this loue . pag. 32. 33. 34. 38. in fiue respects god is worthy of our loue aboue all other things . p. 45. 48 what iehouah , kurios , dominus , and our english word lord doth signifie . pag. 39 why the world should not be loued . p. 59 vvhy riches should not haue our heart . pag. 61 of the loue of pleasures , and why they seeme so sweet . pag. 63 of the incertainty of honors . pag. 64 of the vanity of beauty . pag. 65 how a man may loue himselfe , and who is he . pag. 67 nine vndoubted tokens of true loue to god. pag. 69. 83 god ought to be loued in his church vniuersall , and in euery true visible society of beleeuers . pag. 85 which is a true visible church . p. 85. 87 god ought to be loued in his ministers . pag. 88 a minister is to be loued meerely for his office , power , vvorke , and faithfull execution thereof . pag. 88. 89 the note of a true minister of god. p●g . 90 god is to be loued in his people . pag. 91 how ministers ought to demonstrate their loue to god in feeding their flockes . pag 95 god must be loued in christ pag. 96 vvhy christ ought to bee loued . pag. 96. 97 two speciall wayes whereby loue is shewed to christ . pag. 97 99 a man may be said to bee faithfull in two respects . pag. 100 vvho haue beene counted faithfull to the lord. pag. 101 how god preserues the faithfull . externally p. 102 how god preserues the faithfull . internally , p. 102 how god preserues the faithfull . eternally . p. 102 three reasons of faithfulnesse pag. 103 fiue notes to know a faithfull man. pag. 103. 106 vvho is a christian indeed . pag. 107 a commendation of loue from some notable effects thereof . pag. 110 sundry similies to illustrate the worthinesse of this vertue . p. 111. what pride is . p. 112. seuen wayes of proud dealing against god. p. 113. how pride against man discouers it selfe . p. 114. twenty three examples of gods iudgements vpon the proud . p. 116. 120 two milder kindes of his punishments . p. 122 of the folly , basenesse , inhumanity , impiety , and iniustice of pride . p. 123. of the contentiousnesse , vglinesse , and wastfulnesse of pride . p. 124. 125 pride like a thiefe , like thunder , like a venemous beast , like a moth , or worme . p. 126 how pride is to be auoyded . p. 127. an exhortation to the loue of god. pag. 128. if god loue vs , we need not so much feare the ill will of men : this cleared by two comparisons . pag. 129 the christians looking-glasse . psalme . 31. ver . 23. loue ye the lord , all his saints , for the lord preserueth the faithfull , and aboundantly rewardeth the proud-doer . holy dauid , hauing in foure verses next afore-going declared the goodnesse of god to them that feare him : and among them to himselfe in speciall ; in this verse hee exhorteth all saints ; euen all that the lord hath sanctified to himselfe by his mercies , to deuote and addict themselues to the lord by loue . in this verse two things are considerable : first , the psalmist exhortation , loue yee the lord all his saints ; and secondly his reasons to set it on , drawne from an act of gods grace to some , and of his iustice to others , expressed in the words ensuing . in the exhortation three things are to bee obserued : first , the duety required , loue : secondly , the obiect of it , the lord : thirdly , the persons , of whom it is to be performed , all his saints . of loue first , amor est affectus vnionis . loue is an affection of vnion ; quo cum re amatâ aut vnimur , aut perpetuamus vnionem : by the which wee are either vnited , or doe continue the vnion with the thing beloued . or loue is a certaine motion , whereby the heart is moued towards that , which either is truely , or seemingly good , desiring to draw the good vnto it selfe , that it might enioy it . for the obiect of loue is good ; and though a man sometimes loue an euil , yet it is to him a seeming good : and the nature of loue is to vnite and knit diuerse things together , and of sundry things to make one ; and a regular and true-hearted loue is that , which causeth vs to loue a thing ▪ because it is good in it selfe , and not for any base , or by-respect . with this loue wee ought to loue god , and our neighbor for god. the loue then , wherewith we are exhorted to loue the lord , is an holy affection , whereby wee loue god in christ iesvs , for himselfe : or it is , a gracious affection of the heart , arising out of knowledge and faith in god , and kindled in the soule by the holy ghost , by which a man is ioyned & knit to god , taking delight and content in him more , then in any thing besides . first , i call it an affection of the heart , because with it the heart is affected and inclined ; affections being certaine motions of the heart , where they haue their seate and being . secondly , i said it is a gracious affection ; for to loue is a worke of nature , but to loue an obiect w●ll , that 's truely good , as is the lord , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a worke of grace . for wee are not sufficient of our selues to thinke any thing , as of our selues : therfore our sufficiency & strength to loue a right obiect rightly , must needs bee from the grace of god , who worketh in vs both the will and the deed of his owne good pleasure . thirdly , i say this loue ariseth out of the knowledge and faith in god. for quod latet , ignotum est , ignoti nulla cupido ; things vnknowne are vnaffected , and loue is according to a mans acquaintance : a man cannot loue god , before hee know that god is , and that hee is good , and therefore worthy loue , sweete and amiable , and according to that measure of knowledge , that men haue of him , and of his benefites , and according as they ponder and remember them , so they may be said to loue him : and for because our knowledge of him is in this world nothing so perfect as it shall bee in the world to come , therefore also our loue on earth is not so perfect , as it shall bee in the heauens , when besides the vision of grace wee shall attaine vnto the vision of glory , when wee shall see face to face , and know as wee are knowne , as the apostle speaketh to the corinthians . will yee see this in the glasse of humane practise ? a child not knowing the worth of siluer preferres a counter to it ; barbarous people not knowing the benefites of learning loue it not . the couetous man knowing the vertue of gold , hoords it , loues it as his god : a good soule knowing the vilenesse and dangers of sinne shunnes it , loathes it ; and perceiuing the benefites of true religion loues it , followes it ; and experience shewes that many men , places , things , are vnloued , and vnregarded , because their vertues , properties , excellencies are not knowne to them , that do looke-ouer and neglect them . hee then that would loue god , let him learne to know god : if men knew him well , they would not loue him so ill . the reason why men commonly are so farre in loue with pleasures , profits , and preferments is because they know the sweetnesse of them , though they proue often bitter to them in the latter end , so as that they might iustly wish they had not knowne them , or had knowne better how to haue vsed them : so surely our knowledge of god would stirre vp our loue , did wee know him and vnderstand his perfections well and truely , hee would rauish our hearts , but the loue of the world doth raise vp such a mist within vs , as that our eyes are darkened , the starres of our vnderstanding are clouded , so that we see not , wee thinke not of his louely nature , we cannot behold his beauty : but let vs dispearse these fogs , and labor to know him , that we may bee fit to loue him . loue like a thrid sowes our soules to god , but the way is prepared by knowledge as by a needle . and as concerning faith , certaine it is that faith in the loue of god makes a man returne his loue vnto god , for till a man beleeue that god doth loue him , and is reconciled to him , hee comes not to him : so long as hee apprehends nothing but wrath , hee flies him as his enemy ; and being punished hee repines and murmurres , as male-conted : but when a man comes to bee perswaded of gods fauour to him , and begins to haue affiance in his mercy , forth-with hee begins to draw neere by loue vnto him , hee sets his heart vpon him , and in loue preferres him to all the world : and the more hee beleeues , the more he loues , his soule is ready to say with dauid , thou art my lord , and the portion of my inheritance : my soule praise thou the lord , and all that is within thee praise his holy name , which forgiueth all thine iniquity , and healeth all thine infirmities , which redeemeth thy life from the graue , and crowneth thee with mercy and compassion ? the truth of which wee see confirmed by saint paul , who saith that loue is out of a pure heart , and a good conscience , and of faith vnfaigned : without the which faith also there is neither pure heart , nor good conscience . this wee may illustrate by the dealings of men , who will not make a league of loue with them whom they trust not , but rather abandon all society with them : on the contrary , whom they dare trust them they dare liue with ; in whom they haue confidence , in them they do delight ; and of whose loue they are perswaded , them they will loue and shew kindnesse too . and wee see by experience that one flame licks another to it , and one fire draweth another ; so one loue also begets and drawes another . and if it happen that a man bee hated of him to whom hee beareth loue , it is because hee that is loued , takes no notice of , nor feeles the loue which is borne vnto him . let vs therefore haue faith in god , for as wee beleeue , so shall wee loue : without doubt the brethren of ioseph , when they met with him in aegypt , did not loue him as their brother , till hee had made himselfe knowne , and till they were verily perswaded that hee was their brother ; so wee shall neuer loue god as his children , till wee acknowledge him for our father , and bee by faith perswaded of his loue . fourthly , i said that loue was kindled in the soule : for the loue of god is a coelestiall fire , seruing to comfort and refresh the heart ▪ and to inflame it with an holy zeale and to consume these filthy vapours of malice , enuy , pride , treachery , and such other noysome lusts , as ar● within him . fiftly , i say it is kindled by th● holy spirit , therefore sai●● paul cals it the fruit of the spirit ; for if the hatred of god be a worke of the flesh , and from the motion of the deuill ; then the true loue of god must needes bee the worke of the spirit , who enlightens the minde , inspireth faith , and perswades the heart to loue and delight in god : how much are wee bound to god , of whose pure loue to vs it is , that wee haue any loue to him : he comes downe to vs , before we go vp to him ; hee drawes vs before we run , and lookes vpon vs before we turne our eyes to him : lord , what is man that thou regardest him , or the sonne of man , that thou so thinkest on him ? what shall i render vnto the lord for all his benefits towards mee ? o my god and my king , i will extoll thee , and will blesse thy name for euer and euer . finally , i said that loue doth knit our hearts to god , and makes a man take him for his chiefe contentment : for as hatred doth rend , disioyne , and separate : so loue doth vnite , knit , and tye together . loue married iacob and rahel , loue vnited dauid and ionathan : and so our hearts by loue are wedded and vnited to god , and for god to one another : that they might bee knit together in loue , saith saint paul. 't was loue ▪ that made our sauiour pray that all his members might bee one with him , and his father : and it is loue also , that makes vs deny our selues and the world , and study to liue so , as if wee were not ours , but gods : 't is hatred that breeds dislike , auersation , and discontentednesse : and so it is loue , that causeth ioy , delight , contentment : when loue hath once possest the soule , it moues it to ioy in god , to make him her prime contentment , and to exclaime with the psalmist : whom haue i in heauen but thee ? and i haue desired none on earth with thee : god is the strength of mine heart and my portion for euer . and vndoubtedly , what thing soeuer a man doth best loue , that to him is his best contentment : for loue causeth content , as the light doth comfort , and contentment is imbarked and enbotled in it , as a tree in a barke , as water in the clowdes ; therefore the greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifying to loue , signifies to rest in , or to bee contented : and thus wee haue seene what loue is . the obiect , on whom this loue heere spoke of should bee fixed , is the lord , euen hee , who is gracious , and mercifull , slow to anger , righteous in all his waies , and holy in all his workes : euen he , whose greatnesse is incomprehensible , and whose wisedome is infinite , which made heauen and earth , the sea , and all that is therein ; and keepeth his fidelity for euer ; which executeth iustice for the oppressed , giueth bread to the hungry , loueth the righteous , healeth those that are broken in heart ; preserueth all that loue him , fulfill the desires of all that feare him releeueth the fatherlesse and widdow , and sheweth mercy vnto thousands to them that loue him : euen hee , i say , that remembred vs in our base estate , cut the cords of the wicked , rescued vs from our oppressors , deliuered vs from our sins , brought vs from our errours , translated vs out of babylon , saued vs from that purple harlot , shewed vs his word , giuen vs his gospell , honoured vs with peace ; deliuered our rulers , rescued his annointed , and saued vs all , both church and kingdome , from that hel-made , horrid , and prodigious powder . o lord , how great is thy loue vnto vs ! how amiable is thy name in all the world ! blessed bee thy name for euer , and let all thy people say , amen . the person● who are exhorted to this loue are all gods saints , euen all they , that haue tasted of his loue , and which in mercy hee hath hallowed for himselfe ; euen all of them , yong and old , rich and poore , high and low , men , women , and children ; for in saying all , hee ex●epteth none ; the yong men for their strength ; old men for their wisedome , the rich for their wealth , the poore for their correction , the high for their greatnesse ; the low for their meanesse , with which vertue and piety commonly cottens best with ; men for their supereminent honour , woemen , because hee hath graced their sex , by bringing forth of a sauiour , and children for his great care and manifold protection of them : and all in generall for their sanctification by grace on earth , and eternall saluation in immortall glory in the heauens . but are none bound to loue the lord but his saints ? yes , without doubt , the law ties all , for all are of his making , his goodnesse reacheth vnto all , and hee is the sauiour of all : but dauid heere speakes vnto saints onely , being such as himselfe most delighted in , and of whom hee best hoped , being best affected , and such also as whom god doth most deerely loue , and honour with his greatest fauours . our lesson then from hence is this ; all of vs , euery mothers child , without exemption of any ; should loue the lord . but because , as hee that speakes greeke or lattine to him , that is no grecian or latinist , is but as a barbarian to him , and does but beate the aire : so the language and discourse of loue to him , that loues not , is but barbarous and vnpleasing , as sounding brasse , and a tinckling cymball : t●erefore that wee may conceiu● and reape profite by these things , which shall bee deliuered concerning our loue of god , it behoues vs to blow vp the dying and fainting coales of this heauenly and holy fire within our breasts : and seeing that the eare tasteth words , as the palate doth meate , let vs haue vnderstanding and attentiue eares , that discerning the things , we shall heare , to bee good , wee may receiue and digest them , and like prudent hearers shewforth the fruits therof in our liues & conuersations . first , then i say , necessity lies vpon vs to loue the lord : woe vnto vs , if wee loue him not . for first , it is gods expresse commandement : thou shalt loue the lord thy god ; and now israel ( saith moses ) what doth the lord thy god require of thee , but to feare and loue him . this our sauiour calleth a great commandement ; the commander is great , the obiect is great , the vse of the duety is great , and their reward is great , that take care to do it : and though there were no other reason to moue vs to it , but his bare command , yet were that reason strong enough to bind vs : sic vult , sic iubet , stet pro ratione v●luntas . the power of a king , the authority of a father , the place of a maister , necessitatis , the subiection , and obedience of a subiect , childe , and seruant . but god is our king , our father , and our maister , hee hath an absolute , ineuitable and vncontrouleable power and iurisdiction ouer vs : therefore his very bare command should condition and controule vs without more adoe . but secondly , besides the precept , there is a most heauy curse , which , vnlesse a man do loue god , hee cannot scape : for though our loue of god bee not the caus● why , but a signe that god will blesse vs , yet our hatred , or non-loue , doth deserue his curse . therefore saint paul denounceth him accursed , that loues not the lord iesvs , who is god ouer all , blessed for euer , amen . thirdly , except wee loue god , wee cannot worship him : for true worship is , loue ioyned with duety towards a mans superiours : so that , where there is no loue , there is but counterfeit seruice , or none at all . and indeed , as hee that loues not god , cannot worship him , so neither can hee loue his neighbour for god , and in god : and hee that loueth not his brother , is not of god but abideth in death : certainely , hee that loues not the father , as the father , loues not the sonne , as the son , loues not his brother as the childe of god , as the brother of christ , as the childe of the church : which wee all ought , and who so doth not , shall haue small reward . and that the necessity of this duty may yet appeare , let vs know , that as iron is vnfit to bee wrought on , vnlesse it bee heated in the fire : and as waxe will not seale well , except it bee warme and soft : euen so are wee , till wee bee inflamed with loue , till that holy fire hath heated v● : till then , the word , the sacraments , the minister , his binding , loosing , preaching , praying , blessing , will bee of no true reckoning with vs , and wee shall take no comfort in them . and say that a man had the loue of all men ; say that hee could speake all languages in the world , and were able to remoue mountaines , to cast out deuils , to cure all diseases , to heale all wounds , and should crumble out all his goods to the poore , suffer for the truth , do and suffer many things for his country , yet if he loued not god , he might truely say with saint paul ; hee were nothing : and thus wee see the necesity of louing god. a second argument of this duety , is from the equity thereof : for seeing almighty god doth loue vs , as it appeareth by his electing , redeeming , sanctifying , and preseruing vs in christ iesvs his beloued sonne , it is a matter of equity that wee should remonstrate our loue vnto him in that his sonne ; and the rather also , because our loue to him comes short in measure of his loue to vs : for gods loue is a descending loue , but our loue to him is an ascending loue ; and loue descending is more naturall , more vigorous , and more vehement then loue ascending : as wee see in fathers and mothers , who loue their children better then their children loue them . and reason may bee giuen heereof : for god knowes vs better then wee know him : and there is no corruption , no vitiosity of nature in him , as there is in vs : wee are not so good and candid of na●ure , as hee : neither haue wee any thing of ours in god to loue , as hee hath in vs ; for wee , and euery good thing in vs is of god. besides , god loues vs , that deserue his hatred , being by nature dead in sinnes , and children of wrath , and bringing forth many rootes of bitternesse , and fruites of iniustice ; how vnequally then should wee deale with him , if wee should not loue him , who deserues our loue , being most louely in himselfe , and bearing such loue vnto vs. what is man ( saith dauid vnto god ) that thou art so mindfull of him , or the sonne of man , that thou thinkest on him ? and what is god , ô man , that thou art so vnmindfull of him , bearing so small respect and loue vnto him ? if it bee vntolerable ingratitude for a man to be loued of a man , and to receiue continuall tokens of loue from him , and yet in the meane time not to loue his louer , and to show no signes of kindnesse towards him ? what horrible impiety , iniustice , and vnthankefulnesse , is it to bee beloued of god , and to returne no loue vnto him ; to receiue daily testimonies of loue from him , and yet to shew no loue vnto his name ? farre be this vneuen and vnthankefull dealing from vs , that owe more loue vnto him , then wee can expresse in worke or word ? nimis durus est animus , qui si dilectionem n●lebat impendere , n●lie rependere : his heart is oke , not flesh , but flint , that though hee will not beginne to loue , yet finding loue will shew no loue : but god doth loue vs ; out of his loue hee sent his sonne , his onely sonne , the sonne of his loue into the world to saue vs ; hee sends vs fruitfull seasons , and fils our hearts with gladnesse : it is his mercies that wee are not consumed , they are renewed euery morning . yea , we should bee very vniust and iniurious vnto our selues , if wee will not loue him , seeing ( as the apostle teacheth ) all things ( life and death , health , and sickenesse , same and reproach , plenty and penury , prosperity and aduersity ) worke together for good vnto those that loue god. and what reason is there , that wee should desire his loue to vs , and with-hold ours from him ? or what reason haue wee to require loue of our wiues , children , seruants , neighbours , acquaintances , if wee care not to shew loue to him , who hath adopted , married , and assumed vs vnto him ? or finally , with what equity can we desire that our commands should bee respected of those that depend on vs , if wee make no count of this duety ( which drawes on all the rest ) which he exacteth and expecteth at our hands ? wee see then that common sense and equity , extorts it from vs , and cals vs to it . thirdly , the commodities of this loue should moue vs to the entertainement and performance of it . for first , by this loue our faith produceth those good duties , which we owe to god. for faith , is as an hand receiuing , but by loue we giue and bestow , and without it wee can do no good workes well : therefore the apostle saith , that faith worketh by loue : and as saint austen speaketh , our life and all our conuersation is named of our loue : nec faciunt bonos vel malos mores , nisi boni vel mali sint amores : which being good or bad , makes our manners to be thereafter ; such as the loue is , such is the life ; a holy loue , a holy life ; an earthly loue , an earthly life : if a mans loue be set on god , his life must needs bee good : and though this bee certaine , a man is iustifyed by faith , yet this is true ; the life of a man is iustified by loue , a naughty loue , a naughty life : againe , his life is good , whose loue is fixt on good : and what greater good then god , who is the good of goods , and n●thing but good ? secondly , this loue doth poise and season knowledge , which without loue would bee windy , light , flashy , and vnsauory : knowledge without charity makes a man to swell and bluster ; but the loue of god and of man , for god will make the best learned most humble and officious . meate vndigested breeds corruption , but being digested , it affoordeth nourishment and strength : so knowledge , vnlesse it bee boyled and concocted in the stomacke of the soule , with this sacred fi●e of loue to god , and of man for god , it engendreth crudities , windinesse , and diseases , euen corrupt conditions in heart and life ; but being by loue digested it is very nourishable and of great vse . yea further , as shewers of raine occasion store of weeds , except there bee heate and drinesse to receiue , alter , and digest them : but being by the drought of the ground and heate of the sunne turned and concocted , they make the soile more fresh and fruitfull . euen so the words of instruction , exhortation , admonition , communication , counsell , consolation , straining from the scriptures in the ministery of the church , and falling vpon men , become vnprofitable and dangerous to them , except they bee tempered and receiued by loue : but being by loue embraced , and as it were digested , they bring forth in them the fruites of righteousnesse , and make them more fat and fertile , much more seruiceable to both god and man : yea , whereas meate by heate is turned into the body , and dewes and shewers into the earth and hearbes : by loue the word is not turned into vs , but wee rather into it , being brought vnder the obedience of it , and now no longer seeking and seruing the flesh , but studying to conforme our selues to it , and wrastling against our lusts , that it might possesse vs , guide and order vs. o loue , by thee i go out of my selfe , that the word of god might enter in , by thee i warre against my selfe , that it might raigne in peace within mee , by thee i mortifie mine earthly members , that it might liue , might like , and prosper in mee ! thirdly , by the loue of god wee may know in what estate wee are in . a man by grace within him may know the grace of god vnto him : a may by looking vpon a dyall may know the motion of the sunne in heauen ; so by sifting his owne soule hee may see the good will of god vnto him . i see not the aire , but i can perceiue the operation of the aire ; neither do i see the heart ( or loue of god ) as it is in his owne breast , but there are certaine operations of his loue , euen in the hearts of men , which if they truely find , they may assure themselues of his loue vnto them . now that loue , whereby a man loues god , is a work of gods loue , whereby he loues man ; so that he that loues god , may conclude that god loues him . for god cals no man effectually , but out of his loue vnto him : but as saint paul sheweth , hee that loueth god is called of his purpose : and againe , if any man loue god , ( saith hee ) the same is knowne ( scientiâ approbatiuâ ) that is , acknowledged , and loued , and approued , of him . and saint iohn saith ; wee loue him , because hee loued vs first . for our loue springs out of his , as the riuers from the sea ; his loue drawing our hearts vnto him , as the loadstone doth iron to it , or as the sardius doth wood ; our loue answering to his loue , as an eccho to a mans voyce , or as a face doth to a face in water : and as one candle doth lighten another , so the consideration of his loue to vs doth cause the reflexion of our loue to him : which our consideration of his loue vnto vs , is a gracious operation of his loue within vs , being a fruit , not of the flesh , which is bent against god , but of the spirit , which proceedeth from god : and for because the haters of god , and the louers of worldly things , are of babylon , of the world of the deuill ; and seeing the louers of god are of ierusalem , of the catholique church our mother , of god our father , and haue their sinnes forgiuen ( interoget se vnusquisque quid amet , & inueniat vnde sit ciuis ) let euery man but examine himselfe what hee loues , and he shall finde in what estate he is , and to what citty hee doth belong ; t is true i confesse a man is not loued because he loues , but because hee is loued therefore hee loues : and as the sunne shining vpon a plate of siluer is not idle and void of operation , but heates the plate , which sendeth from it both light and heate : so god shining with the resplendent and burning beames of his loue vpon vs , is not now idle , and voide of all successe , but inflames our heart with loue , by which wee are both well affected towards him , and for his sake also towards others ; that as no man can stand by , or meddle with , that plate of siluer , which shall not receiue of the light and heate of it ; so no man can ( as it were ) passe by vs , or haue any dealing with vs , but wee shall sh●w our good affection towards him . fourthly , the loue of god is not lazy ; if it labour not it is no loue . our loue of god ingenders in vs the loue of the godly for god , which is also very comfortable : for as hee that loues the king , as king , cannot but loue his faithfull and loyall subiects : and as hee that loues the father , cannot , will not , doth not hate his childe ; and as hee that loues his friend , will not misuse his picture : so he that truely loues god , will also loue those , that by their godly conuersation doe shew themselues to bee the seruants and children of god , and which are the liueliest pictures of god , which mortals can see : and this kinde of loue is comfortable , because heereby we may assure our selues to be the true disciples of our lord , and know ( as the apostle teacheth ) that we are translated from death to life . and as many boughes come from one roote , and much water from one spring ; so many vertues arise from this loue , and ( as gregory speaketh , non habet viriditatem ramus boni ope●● , nisi manserit in radiee charitatis ) the workes of all vertues will but wither , except they remaine in the greenenesse of this roote , except they bee nourished by this loue : the loue of money , the loue of mammon is the roote and nourisher of all euill ; so the loue of god is the mother and nurse of all good , of all pious offices vnto god , and christian duties vnto man. and in one word , the loue of god is as strong as death ; for as death doth kill the body , so our loue to god doth mortifie our loue to the world , and like a strong wind it dispels the thicke and stinking fogs of rancour , wrath , malice : and as the rising of the sunne doth driue away the cold and dulnesse of the night , and as the pouring in of wine into a vessell causeth the aire to giue place ; so the loue of god doth diminish and send packing the inordinate loue of worldly vanities , and when our hearts are once warmed with it , it causeth the coldnesse of our affections vnto good to depart and lessen : when god comes into the heart ( as hee doth when the heart doth loue him ) mammon must needs go out ; when wee fixe our eyes on heauen wee remoue them from the earth ; and when wee fall into a league of loue with god , it cannot bee but that wee must fall out of loue , and into hatred , with all his enemies . therefore dauid saith out of his loue to god : do not i hate them , o lord , that hate thee ? i hate them with an vnfeygned hatred , as if they were mine vtter enemies : and thus wee haue had a say of the commodiousnesse of this our loue to god. the excellencie thereof remaineth yet to bee discussed : true loue , wherewith god is affected , is excellent in all these respects which follow . first , in respect of the authour of it , which is not man , but god : for loue , as saint iohn sheweth , commeth of ggd : and whosoeuer loueth god , doth it by the finger and gift of god. secondly , in respect of the true endes thereof , which are not base but honourable , as the glory of god , the saluation of our soule , the edification of our brother , the honour of our calling , and that wee might not grieue the spirit of god. thirdly , in respect of that of gods , which moues vs to loue , which is his goodnesse , because he is good in himselfe , and good to vs. fourthly , in regard of the subiects of it , or the persons , in whom it raigneth , which are onely the beloued saints and seruants of god , the excellentest of humane race , and in them the heart , euen the best member in them is the hearth or altar , on which this heauenly fire kindled by the holy ghost doth lie . fiftly , in respect of the manifold and excellent attendants and companions , which waite vpon it ; euen all the vertues : for our loue of god , is not forlorne and solitary , but like an honourable lady , very well attended . sixtly , for the perpetuity thereof , beyond faith and hope : for whereas they shall cease , when a man hath once obtain'd full fruition of the things which hee doth beleeue and to expect haue and enioy ; loue shall not cease , but become compleate . seuenthly , our loue of god , hath three most excellent effects , to speake of no more . first , it makes a man officious to god , and for god to man. true obedience is the fruit of loue ; and all obedience which is not of loue , is hipocriticall and vnsauory . wee see the loue of a child forces him to obey his father , though hee had not a rod , not an arme : so gods childe by his loue is moued to serue god ; yea , and would study to obey hi● , though hee would not strike , though there were no hell to be punisht in for disobedience : yea , the force of loue is such , that it will make a man obey god , though there were no after-reward of obedience : euen as wee see amongst men , loue will enforce a man to doe well vnto one , whom hee loues , euen freely , then when the party receiuing the benefite is not able now , nor likely heereafter , to make a requitall of it . secondly , it makes a man like to god ( for god is love ) and it is not the least commendation of a childe to bee like his father . thirdly , hee that loueth god , doth , as it were , depriue himselfe of himselfe , and bestowes himselfe on god , whom hee doth loue ; insomuch that hee doth dye , by little , and little , in himselfe ; but god , whom hee loueth , liueth in him : for the loue of god ( if sincere and feruent ) is of a rauishing disposition , by the which the louer is so rapt out of himselfe , that hee forgets himselfe , denies himselfe , and is wholy in god , whom he loueth , and god , whom he aff●cteth , being in him . so that this loue is able to make the louer say ; i liue , but not i now , but god liueth in mee . for euen as the loue of the world makes the worldling liue vnto the world , and the world to liue in him ; so , as it may bee said of them in some sort : they two are become one : so our loue to god doth cause vs to liue to ggd , and god ( as it were ) to liue in vs ; so as that wee are now no more ours , but his , no more two , but one : neither seeke we our selues , but him : non nostra sed sua ; not ours , but his. eightly , our loue of god may bee said to bee excellent , in respect of that excellent and supereminent reward , wherewith god will recompence them , that loue him , how poore or meane soeuer : and this is no lesse then a crowne , then a kingdome , the crowne of glory , the kingdome of heauen . hearken my beloued brethren ( saith saint iames ) hath not god chosen the poore of this world , that they should bee rich in faith , and heires of the kingdome , which hee hath promised to them , that loue him ? and saint paul likewise sheweth , that the crowne of righteousnesse , euen that , which christ hath purchased by his righteousnesse , that which god hath in mercy promised , and in iustice will performe , that wherewith righteous men shall bee rewarded , shall bee rendred to them , that loue his comming , which onely they do , that loue him himselfe . doubtlesse , hee that loues not the iudge , loues not his comming to iudgement : hee then that would liue in heauen like a king , let him loue god first on earth like a subiect : hee that would haue that glory , let him haue this grace . oh! how men loue the world , whose pleasures are but for a season , and whose ioyes are but imperfect ? but in the presence of god there is fuln●sse of ioy , and at his right hand there are pleasures for euermore . o! how couetous are men of riches , how ambitious of a crowne ? and yet riches remaine not alway , nor the crowne from generation to generation : but the riches of glory , that come * by the loue of god , are euerlasting ; the crowne and kingdome promised to them , that loue him , is eternall and vnchangeable . the preferments , profites and pleasures , which the earth can affoord , are obuious to the eye , and not so goodly as foolish men imagine : but the things which god hath prepared for them that loue him , are such as no eye hath seene , no eare hath heard , no heart hath conceiued ; none can expresse them but they that enioy them . oh , that men would therefore set their loue vpon him , and remoue it from the world ! for hee , that loues god , loues him that will reward him with peeerelesse honour ; but hee , that loues the world , loues his owne betrayer , for the world sayes to the deuils concerning him that is in loue with her , as iudas said to the iewes : whomsoeuer i shall kisse , it is hee , take him : and as iael serued sis●ra ; so serues the world all those , that shee lulles a sleepe within her tent : well may shee feed them with her milke and butter , but if she get them once a sleepe , shee peirces the very temples of their soules , and nailes them fast vnto the ground . finally , this loue is excellent and matchlesse in respect of the obiect of it , who is the omni-potent , omni-present , omni-scient , all-wise , euer-liuing , and euer-louing god , who is goodnesse , mercy , iustice , loue , and life it selfe , who onely is verity , vertue , vnity , amity , the beautie of beauties , the perfection of perfections , euen beauty and perfection it selfe . in hebrew called iehovah , because hee is of , and for himselfe , all other things else being both from him and for him : in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because hee hath authority ouer all : in latine dominvs , because hee tameth , ruleth , and owneth all things : in english lord , because hee hath honour and authority , and for that hee is il-laf-ford ( where the word lord by contraction , or corruption commeth ) which is as much as a giuer , , or an affoorder of bread : for hee giueth food to all flesh , and bread , with all things needfull , for this life present , and for the life to come , to all his seruants that attend and feare him . the execellency therefore of the obiect should moue vs to the loue thereof : what nature is there comparable to gods ? whose conditions is so sweete , so absolute , as his ? what canst thou loue , that 's worthy loue , which is not be found in him in all compleatnesse ? dost thou delight in the mighty ? behold ( saith he ) i am the lord god of all flesh : is there any thing too hard for mee ? if hee but speake the word , it 's done , his power is so great . dost thou loue wisedome ? god is all-knowing and most prudent : hee scattereth the deuices of the crafty , so that their hands cannot accomplish that , which they do enterprise : he taketh the wise in their craftinesse , and the counsell of the wicked is made foolish . hee is wise in heart , and mighty in strength : who hath beene fierce against him and hath prospered ? with him is strength and wisedome : hee causeth the councellours to go as spoyled , and maketh the iudges fooles : there is no wisedome nor vnderstanding , nor counsell against the lord . delightest thou in valour and stoutnesse of spirit ? the lord , is strong and mighty in battell : hee leadeth away princes as a prey , and ouerthroweth the mighty : hee powreth contempt vpon princes , and maketh the strength of the mighty weake : the courage of al men , the fortitude of all angels ; the stoutnes of all creatures , is to gods , as a drop of water to the vast ocean , the light of a candle to the splendor of the sunne , or as a thing finite to infinite . is thy delight in him , that deserues admiration ? the lord doth great things , and vnsearchable , yea merueilous things without number . lo , when hee goeth by mee ( saith iob ) i see him not , and when hee passeth by , i perceiue him not ! behold , when hee taketh a prey who can make him to restore it ? who shall say vnto him , what dost thou ? hee sitteth vpon the circle of the earth , and the inhabitants thereof are as grashoppers : hee stretcheth out the heauens , as a curtaine , and spreadeth them out as a tent to dwell in : hee bringeth the princes to nothing , and maketh the iudges of the earth as vanity : hee blowes vpon them , and they wither , and his whirle-wind takes them away as stubble . wilt thou loue the faithfull and him that is constant in truth ? god is faithfull , hee keepeth his fidelity for euer , and his truth indureth from generation to generation . couldest thou affect one that is lust in all his proceedings ? the lord is righteous in all his waies : he will iudge the world with righteousnesse , and the people with his truth . couldest thou find in thine heart to loue him that is mercifull by nature , and which hath compassion on the poore , and him that is afflicted and weary ? the lord is mercifull and full of compassion : hee relieueth the fatherlesse , and is a friend to the poore : hee giueth strength vnto him that fainteth , and vnto him that hath no strength hee increaseth power : he deliuereth the poore in his affliction , and openeth their eare in trouble . wilt thou fix thy soule on him , that loues a good heart , and which hates him , that is ill disposed ? behold , god will not cast away an vpright man , neither will hee take the wicked by the hand . the lord will giue grace and glory , and no good thing will hee with-hold from them , that walke vprightly : but the hypocrite shall not come before him . wouldst thou set thy heart on him , that is so compleate in himselfe , as that hee can neither bee profited by the iustice of any , nor hurt by the sinne of any ? this is onely the lord : my goodnesse extendeth not to thee , saith dauid . may a man bee profitable vnto god ( saith eliphaz ) as hee , that is wise , may bee profitable to himselfe ? is it any thing to the almighty that thou art righteous ? or is it profitable vnto him that thou makest thy waies vpright ? if thou sinnest , what ●ost thou against him ? yea , when thy sinnes bee many , what dost thou vnto him ? if thou bee righteous , what giuest thou vnto him ? or what receiueth hee at thine hand ? thy wickednesse may hurt a man , as thou art : and thy righteousnesse may profite the sonne of man : no man can giue any thing to god , which hee hath not , nor take ought from him which hee hath . finally , wilt thou loue him , that will saue them , that feare him , and preserue them that loue him ? then loue the lord ; for his saluation is neere to them that feare him : because hee hath loued mee , therefore will i deliuer him : the lord preserueth all them that loue him : and by his power hee will guarde them through faith , that in the end they shall attaine to the end of their faith , the saluation of their soules in heauen . and in one word , because nothing doth more moue a man to loue another , then faith and constancy , then this , that a man loues one that is no flincher , no changling , euen this should prouoke vs to the loue of god , who changes not , and with whom ( as saint iames speaketh ) is no variablenesse , nor shadow of turning . his counsell shall stand ; he will do whatsoeuer he hath said : whom hee loueth once , hee loueth with an euerlasting loue vnto the end : and wil neuer turne away from them to do them good : but will delight in them to do them good , & will not faile them nor forsake them . the truth is , there is no man , no nothing in the world , which doth deserue our loue so as god doth , or which should stand cheeke by ioule with him in our affections . for first , a man may loue men , and yet not bee loued of them : for ( as it sometimes falleth out ) the more that some are loued , the lesse they loue , affecting them least that loue them most . but the more any man loues god , the more hee may bee sure that god loues him ; not that god is drawne to loue for the merite of our loue : but because our loue to him is a fruit of his loue to vs , and increaseth as his : euen as the more heate is , which commeth from a wall , or from the ground , the more it argues that the sunne beats vpon it . secondly , earthly things , as riches , honour , credite , preferments , and the like , cannot giue a man such contentment , as may bee found in god. for they are momentany and vncertaine ; but god is cerraine , constant , and eternall . they are mingled with some-thing , which may displease vs : but god is altogether profitable , and full of pleasure : a man may bee glutted with them , hee may loue them too well , hee may surfeit on them , hee may ioy so long in them , as at last hee may bee punisht with his owne perdition : but no can bee too full of god : hee will cloy no mans stomacke , no man can loue him too much , too long ; for the measure of louing him is to loue him without measure , the end is endlesse , it is a debt which is alwaies due vnto him , and for euer ; which a man must bee euer a paying , and neuer haue done paying : and further , although a man had all pleasures , all wealth and honour that the whole world could affoord him , yet if hee gaue way vnto his minde , hee would still wish for more , and delight in change : for the round world , and all that 's in it , is not able to fill mans heart , that is triangular , and vnsatiable as fire , that neuer ●aith it is enough ; for if any man bee content , and thinke he hath enough , it is out of discretion because hee sees no true contentment can come from earthly things : but god , because hee is the fulnesse of good , a pure , and a perfect truth , beauty , and perfection , is able to giue true and full contentment to the soule , to all the soules of men , yea though there were 2 thousand thousand worlds of men . thirdly , wee loue men , whose fury reacheth not vnto the soule , and whose loue sometimes can doe but little good : but the wrath of god is the woe of man , his anger reacheth vnto the soule , his indignation is more terrible then the roaring of ten thousand lyons : but in the light of his countenance is life , his fauour is like the dew vpon the grasse , or as a cloude of the latter raine , his loue is euen our life , & the fountaine from whence our holines and happines , our grace and glory , our comfort & contentment springs . fourthly , our loue to the creature is ioyned with feare and care , least the thing , we loue should take some harme : res est solliciti plena timoris amor : our friends may bee kil'd or hurt , goods may bee stollen , houses may be burnt , a mans stocke may be wasted , his credite may be weakned , his seruant seduced , his children misvsed , and his wife corrupted : a thousand mischances m●y happen vnto these things , which are subiect to fire and water , winds and weather , birds and beasts , sinne and sickenes , men and deuils : but god is liable to no such thing in himselfe , hee is ouer all , vnder none , altogether blessed , impassible , immutable , inuincible , inuiolable . finally , whereas some will bee loued of some , but contemne the loue of others ; god , with whom there is no respect of persons , accepts of euery man , that loues him , yea , though the loue of all men can adde nothing to him : euen as also in louing other things , men are often iealous , enuious , and malicious , and will endure no riuals , no competitors ; which is cleane otherwise in our loue of god ▪ for so powerfull is the grace of god in those that loue him , as that it makes men desirous of companions . a man that addicts himselfe to some man , is afraid of another , least that hee creeping into his loue should hinder his gaines : but god hath enough for all , that loues him , hee is able to giue them all so much , as that they thēselues shal say , they haue enough ; hee is so well able to satisfie them all , as that euery one of them might say ; the lines are fallen vnto mee in pleasant places ; yea i haue a faire heritage : thou dost annoint mine head with oyle , and my cup runneth ouer . and though it fall out sometimes among vs , that wee will dislike him , that doth increase our acquaintants , followers , or such as shall hang vpon vs to be relieued and maintained by vs ; yet it is not so with god : for if any man shall conuert sinners vnto him , and increase his friends , if true , tho not vncostly to him , the same man doth a worke pleasing to him , and doing it out of loue hee shall not loose his reward : for god is not vniust to forget your worke , and labour of your loue , ( saith saint paul ) which yee haue shewed vnto his name . and they ( saith the lord ) that turne many to righteousnesse , shall shine as the starres for euer and euer . and indeed wherefore were the apostles sent abroad into the world , but to gather disciples to him , and to increase his followers ? a●d that i may yet presse this poi●t a little more , being of so great importance . tell mee , how shall man shew himselfe thankefull vnto god. except hee loue him for creating him in his image ? how shall hee excuse himselfe , if hee loue him not , seeing he hath not planted him in a world vnfurnished , but hath prepared him all things needfull : light for seeing , aire for breathing , meates for feeding , clo●thes for couering , and hath giuen him rule ouer the fish of the sea , the fowles of heauen , and ouer euery beast that moueth vpon the earth ? wee are forbidden to haue any other god vnto our selues , but the lord which hath brought vs out of the land of darkenesse , the region of death , and deliuered vs from bondage vnder sinne and sathan : which wee shall neuer bee able to obserue , vnlesse by loue we deuote and wed our selues vnto him . how shall wee sanctifie the name of the lord , and not defile it , except wee loue it ? how shall wee meerely vpon gods naked precept forget an iniury , and ●ot auenge our selues , if ●he loue of god do not perswade vs ? will any man with moses post-pose his ow●e greatnesse to the glory of god , except hee loue ●im ? and will hee bee carefull that those , which are committed to his care , should not behaue themselues a● rebels , and start-awaies , vnlesse t●e loue of god enforce him ? how can parents bring vp their children religiously , instruct them in gods commandements carefully , and bring them vp ( as they are required ) in the information of the lord piously , except the loue of god doth moue them to it ? how shall wee bee able to meditate in the law of god day and night , as wee are exhorted , our dulnesse and auersnesse is so great by nature , except the loue of god do spurre vs vp and vanquish vs ? how shall wee with the children of israel , turne quickely out of the way , wherein our fathers haue walked , and go an whoring after the idoll , idle and addle inuentions of men ; specially if we were but put to it a little , except our loue to god restraine and bridle vs ? what soule will say to god , but that which loues him deerely , as ruth said to naomi , whether thou goest , i will go , and where thou dwellest i will dwell . it is lacke of loue , which makes men forsake him , deny him seruice , and depart out of his house . will a mother with hannah , dedicate her sonne vnto the lord , but that shee loues him ? surely if her dedication be in deuotion , it is the fruit of her loue . wouldest thou with dauid set all the lawes of god before thee , and not depart there from ? wouldst thou bee vpright towards him , and keepe thee from thy wickednesse ? then loue him ; for what was it , that made ionathan so sincere to dauid ? what caused him to say vnto him , whatsoeuer thy soule requireth , that will i do vnto thee ? euen this , because hee loued him as his owne soule . what but loue forced the true mother of the child to say vnto salomon , slay him not ; whereas the other for want of loue said , diuide it . so nothing but the loue of god makes a man study the peace & vnity of his house , and causes his bowels to yearne at the diuiding of it . what but the zeale of loue to god , moued hezekiah to break the images , to cut downe the groues , ●nd to demolish the brazen serpent ? so certainely thou shalt neuer ●leaue fast to the lord , and throw downe those idols , that are within thee , and keep thy soule from inchastity , except thy loue to god constraine thee . wouldst thou haue thy religion costly , and not count it a burthen to thee ? wouldst thou bee cheerefull , and free-spirited in all thine oblations and gifts vnto god ? then must thou needs addict thy soule to god by loue . it was this which made dauid say to ornan , i will not take thine for the lord ▪ nor offer burnt offerings without cost . it was deuotion , which moued the israelites to bestow their siluer and gold and precious stones vnto the building of the temple : of whom it is written , that they offered willingl● vnto the lord , with a perfite ●eart . it was without question true loue to god , which made s●lomon pray for wisedome and knowledge to gouerne the people of god , and build an house for the name of the lord : and which made dauid say ; i will not enter into the tabernacle of mine house , nor come vpon my pallat or bed , nor suffer mine eyes to sleepe , nor mine eye-lids to slumber , vntill i finde out a place for the lord , an habitation for the mighty god of iacob . euen so doe thou , whom christ hath made a spirituall king , deuote and bestow thy selfe on god by loue , if euer thou desirest to gouerne thy selfe , to mortifie thy lusts , and to make thine heart an house for god to dwell in : wouldst thou not sleepe till thou hast found out an house for god to dwell in ? then surely thy loue must keepe thee awake . loue vnto god , and of his worship , made the people sing for ioy and shoute with a great shoute , when the foundation of the lords house was laid : euen so it behoues vs truely to loue god , if wee would truely reioyce , when wee see the church , which is the house of god , newly founded or repaired , in any kingdome , state , citty , towne , village , family : or when wee see the truth of christ planted and receiued in any man. wee are commanded to sanctifie the sabboath day : and nehemiah was very zealous for the keeping of it , and reproues the rulers for the breach thereof . what euill thing is this ( saith hee ) that yee doe , and breake the sabboath day ? did not yours fathers thus , and our god brought all this plague vpon vs , and vpon this citty ? yet yee increase the wrath vpon israel in breaking the sabboath . now certainely , vnlesse by loue we sanctifie god in our hearts , we shall neuer sanctifie the saboath for god. this is the cause that wee steale away the saboath from god , because our lucre and pleasures doe steale away our loue , that is due to god , from vs. it was loue that made ester say to the king : how can i suffer and see the euill that shall come vpon my people ? or how can i suffer and see the destruction of my kindred ? doubtlesse he loueth iacob , that pitties the affliction of ioseph . loue vnto god will make the heart bleed at the bloud-shed of the godly : thou canst not loue god , if thou beest not moued at the plots and practises of godlesse men against the people of god : i suppose him void of all loue to god , that could haue seene & suffered that execrable powder-practise , or which now doth grieue in secret to see it disapointed . to conclude , what moued iob to patience ? loue. what made him say , though hee slay mee , yet will i trust in him , and i will reproue my waies in his sight ? loue. what made dauid say , thou art my lord , thy law is within mine heart ? loue. what made him so sing of god , and compose so many psalmes vnto him ? loue. what made agur pray , feed mee with foode conuenient , least i bee full , and deny thee , and say ; who is the lord ? and least i be poore , and steale , & take the name of my god in vaine ? loue. what made salomon rise at the last , relinquish his lusts , cry all is vanity , & call vs to the remembrance of god in our youth ? loue. what moueth the church to speak thus vnto her husband ; let him kisse mee with the kisses of his mouth : shew me where thou feed●st , where thou liest at noone ? stay me with flagons & comfort me with apples ? nothing but loue. shee is sicke of loue . what made daniel venture vpon the lyons , the three children vpon the fire , and the christian martyrs vpon all kinds of deaths ? surely this , they loued not their liues vnto the death , but out of their loue vnto god made more account of his glory , then of their owne liues , liberties , pleasures , profits , and preferments , and held the truth at an higher rate , then all earthly things whatsoeuer . loe then , what reason wee haue to loue the lord ! i all the wit and industry of flesh and bloud were spent and exercised in arguing for the loue of earthly things , yet all were nothing , of no validity , nor efficacy to remoue our loue from god to them . what shall detaine our loue ? the world . know yee not , ( saith saint iames ) that the amity of the world is the enmity of god ? whosoeuer therefore will bee a friend of the world , maketh himselfe an enemy of god. loue not this world ( saith saint iohn ) neither the things that are in this world ▪ if any man loue this world the loue of the father is not in him what is the world , but a pleasant phrensie , a theater of vanity , a si●ke of sinne , a shop of deceit , the center of inquities , and a very mi●rour of misery ? shee is like that skarlet harlot , louely to looke on , but dangerous to deale with ; who makes the kings and inhabitants of the earth drunken with the wine which shee presents vnto them in her golden cup. hee which followes the world , is like a foole or child , that followes a shadow , or a butterfly , a thing of no valew , and which mockes them most , that loue her best , and follow her fastest . but say , why wilt thou loue the world ? because shee is constant ? erre not : nothing is more inconstant then the world , constant in inconstancy , and as inconstant in her constancy : shee is in nothing the same , saue in this , that shee loues not to bee the same . but god is the same for euer . thou art the same , and thy yeares shall not faile : with thee there is no alteration , nor shadow of conuersion . god is not as man , that hee should lie ▪ nor as the sonne of man that hee should repent : hath hee said it , and shall hee not doe it ? and hath hee spoken , and shall hee not accomplish it ? the world is fleeting and floating vp and downe in her loue ; whom shee fauours to day , shee forsakes to morrow : but whom god loueth once , hee loueth euer : once and euer are all one with him ; the world will shake off her deerest louers , as an oliue her leaues , or as a colt doth his rider ; but god neuer casts off him , that loues him ( et te nemo amittit , nisi qui te dimittit ) and no man doth loose him , but he that leaues him : then loue the lord , and let go the world : why should thy soule , which is of an heauenly beginning , bee buryed and closed vp within the earth ? why should it , which is immortall , bee pinned on things , that are but mortall ? why should it , which is a spirit , and inuisible , be fixt on things that are grosse and visible ? amor rerum terrenarum est viscus spiritualium pennarum . the loue of the world is the lime-twigs of the soule , amicitia sol● est inimicitia poli . friendship with the earth is enmity with heauen : but wee will descend vnto particulars . what wilt thou loue ? wealth and riches ? wilt thou cast thine eyes vpon that , which is nothing ? for riches taketh her to her wings , as an eagle , and flyeth into heauen . riches haue sold more , then they haue redeemed ; and rich men haue few friends , but many flatterers that follow them , as ants do corne , or as crows do carrion : praedā sequitur ista turba : nō hominē : such follow the prey , & not the person , loue the riches , but care not for the man ; they would flea off his hide to make themselues thongs with it . an ethnique could say , when hee had lost all his goods ; perijssem , ni perijssent ; i had lost my selfe , if i had not lost them . but for god who is our greatest good ; whether wee loose our goods or not , if wee loose him , and will loose him ; if we loue riches more then him , we loose our selues , our comfort & contentment : therefore if riches increase , set not thine heart vpon them : if thou aboundest not , be contented , for hee hath most that couereth least ; he is the richest that least admireth riches : hee is the greatest , who is contented with the smallest portion . what then shall haue thy loue ? shall pleasures ? what are pleasures but pleasing vanities ? what are pleasures to the paines of hell which waite vpon them ? what sweetnesse is there in them to the sweetnesse which is in god ? if our soules were sweetned with the true taste of gods loue , all other things would seeme bitter to vs : and that men feele not the sweetnesse of god , it is because their mouthes are out of taste , being corrupted with the ague of worldly loue . consider the example of moses , who chose rather to suffer aduersity with the people of god , then to enioy the pleasures of sinne for a season , esteeming the rebuke of christ greater riches , then the treasures of aegypt . remember that ironicall speech of salomon to voluptuous persons : reioyced yong man in thy youth , and let thine heart cheere thee , whilst thou art yong , and walke in the waies of thine heart , and in the sight of thine eyes ; but know that for all these things god will bring thee to iudgement . lysimachus to quench his thirst yeelded himselfe to the scythians , and when hee had drunke their cold water , he said ; quam breuis volupt●tis causâ quantam deposui foelieitatem ! o what great happinesse haue i forgone for a short pleasure ! let vs beware that wee part not with our birth-right for a little water-gruell , and that wee loose not god , and forgoe the ioyes of heauen , for a small portion of vaine delights . malorum esca voluptas , quâ homines cap●untur , vt hamo pisces . pleasure is the baite of euils ( of diuels ) wherewith men are caught , as fishes with an hooke : either therefore we must shune them vtterly , or take heed of the hooke which lies hid within them . but what wilt thou set thy loue on ? honour ? how vncertaine is it , and subiect to bee lost ? haman was honourable , and hanged in one day . olofernes was honourable , and headed in one night : how great and common are the fals of many ? hee that is in account to day , may bee contemned to morrow : in pratis vt flos , sic perit omnis honos : honour vanisheth like a vapour , and great men are like great bubbles , and all the glory of the world like grasse , like the flowre of the grasse . caesar was stabd in his height . nebuchadnezer was abased in the midst of his greatnesse : alexander was poysoned in the top of his honours . herod was strucke with an angell then , when hee was applauded as a god. how vaine a thing is honour , which like smoake mounted aloft doth vanish , whiles a man is looking on it ? but great , constant , infinite are the honours , which are laid vp for those that loue god. but peraduenture beauty shall haue thy loue . heare the iudgement of beautifall bathsheba vnto salomon her sonne . fauour is deceitfull , and beauty is vanity , but a woman that feareth the lord , shee shall be praysed . what is beauty ? indeed the loadstone and delight of the eye , very pleasing to the sight , but exceeding brittle , mutable , and momentany , like summer apples which last not long : one wound , one fit of an ague , a little sickenesse , or a few yeares will marre it . bion called it , bonum alienum , a good but none of ours , being able neither to giue it , nor to keepe it : socrates called it , modici semporis tyrannidem , a tyrant , which raigned but a while : theophrastus said it was ; tacitam deceptionem , aut silentem fraudem ; a still deceiuer , or silent fraud : and as for be●utifull persons , if vicious , and voide of loue to god , they are like tulipees , goodly to looke on , but of no good sauour : or like alablaster boxes filled with vineger ; like guilded pot-sheards ; or more properly , like a ring of gold in a sowes snowt ; or some precious iewell in a beares eare : and finally , if beauty , the gift of god , be of so great request , how much more then should god , the giuer of it , who is so full of beauty , as that if his beautifulnesse could bee seene , it would draw the eyes and hearts of all , that saw it , to him ? but say , if none of these , what shall haue thy loue , thy selfe ? beware , if thou makest thy selfe thy god , thou makest thy selfe thy diuill : certainely thou maist loue thy selfe , so thou loue god in thy selfe , and thy selfe in god ; and whilst thou dost loue thy selfe vnder god , and not ouer god ; for god , and not against god : otherwise , if thou dost loue thy selfe , thou dost but hate thy selfe ; if thou wouldst saue thy soule , thou shalt destroy thy soule ; for god is the soule of thy soule , the ioy of thy heart , the strength of thy life , thy shield and shadow , thy sauiour and deliuerer : much better were it therefore for a man to leaue his body , and to loose his life , rather then by louing what he should not loue at all , or more then is allowed , to loose and depriue himselfe of god , who is the true light and life , the grace and glory of all our soules , and bodies also . what shall therefore separate vs from the loue of god , the father of our spirits ; the breath of our nosthrils , the castle of our comfort , our rocke of defence , and the fountaine of life ? what shall extinguish this sacred and celestiall fire of loue vnto his maiesty within our breasts ? what shall vnloose vs , or cut the cords of our loue , whereby wee are tyed vnto him ? what shall wipe him out of the table-bookes of our hearts , and blot him out of our memories ? shall promotions , profites , pleasures , beauty , brauery , tribulations , life , death , men , or diuels ? no , no : nothing : no not the whole world , and all that is therein . what were it to gaine all the world , and to loose thy soule ? what were it to bee lord of all the world , and to bee depriued of him , for whom all the world was made ? what were it to bee beloued of all men , and yet to bee hated of the god of men ? i will therefore loue god , keepe god ; for hee that hath god wants nothing ; but hee that wants god , hath nothing . now because to loue god truely , and as euery good christian ought , is a duety so needfull , equall , excellent , and commodious ; and because men are much abused by their immaginations ( the heart of man being a sea of subtilty , and a mine of deceipt , giuen to deceiue and beguile it selfe ) i will therefore propound certaine notes , whereby wee may discerne , if wee loue him truely with a sincere and regular affection ; or whether wee onely draw neere vnto him with our lips , being far from him in regard of hearty loue . first , true loue is not lither , but laborious , si operari renuerit , amor non est : it if it will not labour it is not loue . what paines will not the soldier take that affects the victory ? what wil not the worldling do to get or keep riches ? how did ester labour to saue her kindred & country-men the iewes ? iacob indured the heate of the day , the frost of the night , and want of rest , euen continuall toyle and trauell in a seruice of foureteene yeares , vnder none of the kindest maisters ( laban , his name turned , but his nature retained , a very naball ) and all this for his loue to rahell . our gamesters will sit vp night and day , at dice and cards : our gallant dames , out of their loue of brauery , what cost will they spare , what time will they not spend in making , changing , dressing , pluming , pranking ? and is the loue of god onely lazy , sleepy , sluggish and vnwilling both to do , and suffer ? it is not doubtlesse . secondly , hee that loues god truely , and with a well regulated loue ▪ will loue god , chiefly for god himselfe , euen because hee is good , excellent , perfect , and amiable in himselfe , and not for those loue-tokens onely , which god in loue doth daigne to giue him : for to loue one meerely for gaine , is not to loue him , that giues it , but our selues , that take it . if this bee well considered , it is to bee feared that many men loue god , as they vse to loue their friends ; that is , not for their friends sake , but for themselues ; not because their friends are religious , iust , wise , vertuous ; but because they receiue benefites , as money , meate , credite , and such things by them . but saint paul was of a more generous , and truer spirit : for he saith : i seeke not myne owne profite , but the profite of many , that they might bee saued . and againe , i seeke not yours , but you ; and doe all things , that you may bee edified : and againe , yee haue done well that yee did communicate to mine affliction ; not that i desire a gift , but i desire a fruit , which may further your reckoning : and yet more fully ; i could wish my sefe to bee sep●rated ( * anathematized ) from christ ( my life , my light , my glory ) for my brethren , that are my kinsmen in the flesh . if they might be receiued , he passed not though himselfe were reiected ; if they might be saued , hee cared not though himselfe were excluded out of heauen : so they might bee blessed , hee could wish himselfe were accursed : thus the galatians loued the apostle : they despised not his trials , not his pouerty , and afflictions , but receiued him as an angell of god , and to haue done him good could haue found in their hearts to haue pulled out their owne eyes , and haue giuen them vnto him . this true loue also was seene in moses to god , and his country-men : for when they had , in his absence , made them an idoll , and prouoked god against them by their idolatry , insomuch that god speaking to moses said ; let mee alone , for i will consume them , but i will make of thee a mighty people : ( which was a tempting offer , but marke how moses took it ) hee most earnestly besought the lord to spare them ; preferring their good , to his owne greatnesse , which argued the truth of his loue vnto them ; and intreated the lord to turne from his wrath , and why ? least his enemies should blaspheme his name , and say ; hee brought them out maliciously to slay them in the mountaines ; esteeming more of gods glory , then his owne greatnesse , and aduancement . yea so louing hee was of the people , but especially so iealous of gods glory , that rather then hee would haue them destroyed , or it eclypsed , hee wisheth himselfe to bee razed out of gods booke . so likewise abraham out of his deuotion vnto god is ready at gods commandement to sacrifice , to slay his onely sonne , his hope , and honour . indeed this is the nature of a mans sincere and regular loue to god , to loue god for himselfe , to obey him without scruple , and to neglect ones selfe for the respect of god. and though wee ought to loue god for those good blessings , which hee communicates vnto vs , ( as a friend his friend for courtesies receiued ) yet wee must not rest there , if wee will proue our loue to bee vpright and sound ; but wee must go further , and learne to loue him for that louely and peerelesse excellency , and that immense and profound sea of goodnesse , which is in him , esteeming those his benefites conferred on vs as certaine streames flowing from the same ; and prizing of them , not so much in their owne worth , as for being effects and tokens of his fauour to vs. euen as a man should not so much value the good turnes of his friend , according as they are worth in their owne nature , as because they are fruits and arguments of his vertu-full and bounteous disposition . and this is the purer degree or kind of loue , such as was in iob , who though god seemed to bee his enemy , ( for hee saith that the arrowes of the almighty were in him , the venome whereof drunke vp his spirit , and that the terrours of god fought against him ; that hee feared him with dreames , and astonished him with visions ) yet did hee continue to loue god , and profest that though god should slay him , yet his confidence should be reposed in him . thirdly , whosoeuer shall loue god cheerefully , and in conscience of gods commandement , euen because god bids him loue him , hee doth euidently declare the truth of his loue vnto him : for hee , that doth a thing simply because hee is bidden , doth shew a louing and reuerent respect vnto the bidder . fourthly , hee demonstrates a sound heart , and entire loue vnto god , that suffers nothing to dominere within him but his god : not mammon , not bacchus , not venus ▪ not the loue of any man , not of himsefe , nor of any other thing whatsoeuer , but deturbs and cast out all , that god alone may haue possession of him , and reigne within him : as hee may bee said to bee a chaste and louing husband , who suffers no other to steale away his loue from his lawfull wife , to whom hee hath vowed his loue , and plighted his troth : non bene cum socijs regna , venusque manent : nec regna socium ferre , nec tede sciunt : lordship and loue will broke no fellowship : aut casar , aut nullus : god will be either alone or gone : he wil admit no copes-mate ; hee will not part stakes with any . he will allow thee to entertaine some thing , that shal be subordinate , & vnder him , but none that shall stand in opposition vnto him , or which shall draw against him : if therfore thou permit nothing to draw thine affection from him , it argues thy loue is firme and fast vnto him . fiftly , as a worldly-minded man doth shew his loue of riches by his vnsatiable desire of hauing more and more : for the more hee hath , the more hee would ; like those two daughters , which cry , giue , giue ; or like the earth , that ( as agur saith ) cannot bee satisfied with water so may wee proue our loue of god , if whilst wee liue on earth , wee couet to haue more and more interest in ●im , and neuer rest contented , whiles any thing liueth in vs besides himselfe . and as ahab was tormented in minde for naboaths vineyard ; and as ammon was so sore vexed , that hee fell sicke for his sister tamar : and as the spouse in the canticles exclameth : stay mee with flagons , for i am sicke of loue ; euen so hee that doth truely loue god , is not quiet till hee do enioy him : and because there is no full fruition of him , till wee come in heauen , therefore if wee truely loue him , wee shall not meete with full contentment , till wee come in heauen : but shall , as that spouse our mother , bee sicke of loue , and wounded with longing after him , till wee doe enioy him to the full . indeed the sickenesse of minde is not loue ; for loue it selfe is most sweete and pleasing ; but it is the fruite of desire , which waiteth vpon loue , till loue do perfectly enioy the thing it doth loue : and if delay be made , that it cannot enioy the thing , which it would , as it would , and so soone as it would , then this delay , by reason of the desire , doth engender a certaine griefe and sickenesse in the minde ; which sickenesse , and the desire which doth produce it , shall both end , when that , which is desired is perfectly obtained , and enioyed . but then loue hath that it would : and then ends not , as the desire ; but is at her highest pitch , in all her iollity , and in her proper element , there where shee would bee , and would neuer but bee : now whosoeuer hath in him this longing after god , this sickenesse and griefe to torment and vexe him , ( seeing that heere on earth a man sometimes looseth his feeling of gods loue vnto him , and neuer enioyes him full● ) hee may assure himselfe that hee truely loueth god. and this g●iefe of heart should be so farre from causing diffidence , doubting , or desperation , that a man should rather gather strength and comfort by it : for where this is , there is the loue of god ; as there is a loue of drinke , where there is a thirst and earnest desire after it , and a certaine trouble and griefe of soule , because it cannot bee had , or is long a comming : as dauid saith , my soule thirsteth for thee , my flesh longeth greatly after thee : which argues the desire and languishment of his spirit ; so he likewise saith ; my soule cleaueth vnto thee , which declares his loue . now he , that loueth god , may bee bold to thinke that god loues him : and the proper and principall ground of our consolation and saluation is in this , that god loues vs ; not in this that wee loue god , in this that ggd is gracious vnto vs , and not in this , that the graces of god are in vs. of which loue and grace of god vnto vs , this ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) free-grace of loue wherewith our hearts are enflamed towards god , is an vndoubted token and effect ( as breath is of life , or ice of cold ) appropriated to gods elect , and faithfull children . sixtly , as the mindes of adulterers runne vpon their harlots , as the thoughts of worldlings are on their wealth ; as the heads of the ambitious are occupied about their honours , as the hearts of epicures are with their pleasures ; as the braines of schollers are beate about their bookes ; as the minde of souldiers is on the victory ; and as hee that loues the law , hath his meditations in the law ; o how i loue thy law ( saith dauid ! ) it is my meditation continually ; so hee , that loues the lord is still musing and thinking of him , of his grace and glory , his power and prouidence , his truth , iustice , mercy , &c. his head is on him , his heart goes with him , his spirit is present with him ; for the soule is present as well ( vbiamat , as vbi animat ) where it loues , as where it liues and lisens : as gods loue to vs made come downe ( as it were ) to vs ; so our loue towards him , makes vs go vp to him , as his loue to men made him conuerse with men ; so mens loue to god , makes them conuerse with him : and as his loue to vs makes him present with vs to helpe and guide vs ; so our loue to him makes vs present with him to cleaue vnto him , and to follow him . his loue causeth him to thinke on vs , and our loue maketh vs to thinke on him : so that hee which in heart is present with him , and doth meditate and thinke often on him , may bee assured that the loue of god is in him . it is true , a man cannot but bee where god is , because hee is euery where ; doe not i fill heauen and earth , saith the lord ? yet this presence is rather absence , when our heart is absent ; euen as his presence is but absence , if his loue be absent : a friend is then present , when hee is at hand to helpe , and his thoughts are to relieue ; and hee loues truely , whose heart is present with his loue continually , not letting it to slide out of his memory . seuenthly , hee that is not fickle and inconstant in his deuotion and deuote affection vnto god , may know that hee loues him truely : i say , if hee loue , like a true friend , at all times , as wel when the whether is foule as faire ; in winter , as well as in summer ; when the heauens are blacke , as well as when the sunne doth shine : for onely true loue is constant , it accounteth nothing hard , nothing grieuous , and intolerable . fel. quod amarum est , id m●l faciet : it will make gall , which is bitter to bee sweete as hony : periculis insultat , mortem irridet : si amor est , ●incit omnia : it contemneth dangers , it scorneth death ; if it bee true loue , it ouercommeth all things , insomuch that though the louer may bee kil'd , yet inuictiu moritur , ●ee dies vnvanquished : as wee see in the martyrs , whom neither pleasure , profite , nor promotion , on the one side ; nor any torture , or cruell kinde of death on the other ; could beguile , inueigle , astonish , or deterre : but through their loue ( by him , that did enable them ) they conquered , and contemned all things , stucke fast to god. eighthly , the keeping of gods word ( in the minde to remember it , in the heart to beleeue and embrace it , and in the life to liue by it ) and a contention of spirit to obey his precepts , is an infallible argument of true loue vnto him . this is the loue of god ( saith saint iohn ) that wee keepe his commandements : a child by obedience demonstrates his childe-like affection vnto his parents : hee shewe● his loue and loyalty to the king , which makes account of his edicts and lawes : in vaine doth a seruant say hee loues his maister , except hee bee carefull to obey his will. so then , hee that liues in any knowne enormity , and preferres his gaine , pleasure , credite , and fauour with men to gods commandements , doth plainely shew that hee wants the loue of god : without which his loue , his baptisme , hearing of sermons , receiuing the communion , and all his faire showes will stand him in no steed , but rather further his condemnation : and one thing more i adde ; although hee do many deeds , in appearance good , and seeme to keepe sundry precepts , yet it is not of loue vnto god ( without which his doing and keeping shall not bee remembred in the world to come ) but for some other reason , if hee shall in the meane while addict himselfe vnto some one sinne , which hee knowes to bee a sinne : for the power of true loue is such , as it will moue a man to humour his friend in euery lawfull and conuenient thing : and he giues not his heart , that is disposed to thwart and resist him ( especially being his gouernour ▪ ) in anything , that 's honest , and not vnseemely : but god is our supreme moderator & lord , and all his commandements are lawfull and good : for his will is the rule of law , and reason ; and all his commandements ate according to his will. to conclude , god will be loued in his church , in his ministers , in his chil●ren , and finally in that his beloued sonne christ iesvs , so as that they , which hate these , loue not him . first , for the church , by which i vnderstand not so much the catholique church , ( which is the mother of vs all , and which whosoeuer loueth not as his mother , loueth not god as his father , and so will proue himselfe to bee some bastard-plant ) as i meane all true visible chu●ches , or congregations : and such i call true , which god hath honoured with true doctrine ; or meanes sufficient vnto saluation , and with such men , as haue a true power , or authority , to minister , and dispense the same . now heere , i say , whosoeuer loueth such a church , because shee is such a church , whosoeuer loues her for god , and in god , without doubt it argues his loue to god. hee that loues a ring for the diamond , ●hat is set in it , or for the worke-man , that made it , questionlesse hee loues ●he diamond , and the worke-man much more : so certainely , ●ee that loues a church for the word and sacraments , and power ●f god , that is in her ; and because shee is the church of god planted by his gracious blessing , doth much more loue god : surely that thing , for which wee loue an other thing , that wee cannot hate , but loue . on the contrary , if thou shalt hate a true church of ggd , how dwelleth the loue of god in thee ? thou wilt say , i know , that i● thou wert assured that shee is a true church , thou weul●st not hate her , but ioyne vnto her . i say , againe , art thou sure that the church , which thou hatest , is false ? if thou beest sure of it ▪ if thou darest pawne thy soule vpon it ( but be sure thou beest sure ) then auoide her , depart out of her , giue her a bill of diuorcement , let her go : but if thou beest not sure , hate her not , seuer not thy selfe from her . wilt thou hate and leaue her most certainely , whiles thou art not certaine what to iudge of her ? thou dost not see her truth ; but canst thou spye her falshood ? a blind man cannot see the sunne at noone , but they which ca● see , may see her : but what if a man bee so blind , a● that , because hee doth not see the sunne himselfe , therefore he thinketh the sunne is seene of none ? and what if thou , with a few more , as blind as thy selfe , dost hate and forsake a church , because yee do not see her truth ? i say , what if all her sister-churches in europ● , besides your selues ( which were borne within her iurisdiction for the most ) will say shee is a true church of god ? whether are they to be beleeued or yee ? or do yee thinke that all they are blind , and that ye are the onely men , that see ? well let vs beware , if we think that we loue god , let vs shew our loue vnto him by louing of his church . secondly , god is to bee loued in his minist●rs , which are called the men of god , a●d saints , by reason of their holy office and authority , which god hath sanctified and set apart vnto himselfe : and this their function and ministery , is not onely sanctifyed , but sanctifying , and sauing . now whosoeuer doth l●ue these saints , as saints , doth loue god the sanctifier of them : hee that loues this office simply , doth loue him that hath ordeined it : hee that loues the man of god in this name , doth vndoubtedly l●ue g●d the maister . hee that loues a minister meerely for his ministery , or as saint paul exhorteth , f●r his worke sake ; hee , no question loueth god , whose seruant hee is , and for whom hee worketh . on the contrary , they that loue not the mi●ist●r for his office and labours , but rather malice and molest him , bec●use hee p●eacheth the truth , w●ich they distast ; or confuteth errours , that they foster ; or reproueth their sinnes , which they delight in ; as ignorance , pride , drunkennesse , prophane swearing , violating the saboath , contempt of the ordinances , and church of god : these men without doubt are offended at god , and did hee come himselfe in the shape of a man , they would deale with him , as they deale with his messengers . but thou wilt say , thou for thy part dost loue thy minister ; i aske thee , dost thou loue him euen because hee is thy minister , because hee hath authority ouer thee in god , for the benefite of thy soule ? if thou dost loue him simply in this respect , ( but do not delude thy selfe ) surely ●hy case is good , thou louest god ; receiuing him , thou receiuest god : but to loue a minister , for his parentage , alliance , riches , aduancements , and such worldly considerations , is no token of loue to god , it is not to loue the minister , but some circumstances belonging to him . the loue of the man for his office , or for his carefull execution of it , is diuine , a note of loue indeed vnto god : and to contemne , or persecute , him , for his very place and power , or the faithfull dischargement of it , is diuelish , and argues the loue of darkenesse : hee that that hates the seruant , how can hee loue the maister ? they that hang head , looke vnder the browes , stampe , and storme , at them , that deliuer but their maisters errand , euen for the very doing of it , they do it to the maister , that did appoint and send them : and refusing or disgracing the men , they dishonour their maister . but when i say god is to be loued in his ministers , mistake not the men : for those are his true and faithfull ministers , which are sent by god , and who deliuers their maisters errand , and not in steed thereof their owne errours . for though hee should deliuer gods message , and adminster the sacraments , yet if he haue no power , no authority committed vnto him by god , hee runnes vnsent . and though he haue a sending , yet if hee do not that message , which god appoint● him , but brings some * nouelty , coy●ed in the braine of man , hee abuses his power ; if hee defile , or mangle , the sacraments , hee transcends his bounds , and transgresseth his authority , and therefore is to bee reproued , and auoyded . thirdly , god is to be loued in his children . all godly men haue the name of god called vpon them , and a new nature created in them , and are become holy , through the worke of the holy spirit in them . now hee that loues a godly man for his godlinesse , a saint for his sanctimony , a new man , for his new nature ; questionlesse , the same man loues god , who is the authour of it . o● the contrary , if any man say , i l●ue god , and hate his brother , hee is a lyer , ●or how can hee , that loueth not his brother , whom hee hath seene , loue god whom hee hath not seene ? hee that hates , dislikes , and persecutes his brother for the truths sake , for vertues sake , for that new nature which his father hath created in him , and because hee liues not so riotously , as himselfe , doth hate , dislik● , a●● p●rsecute the father hims●lfe . therefore christ saith : saul , saul , why persecutest thou mee ? whereas not hee personally ; b●t his seruants and confessours , were persecuted of him . and if thi● bee true , which is most true , that euery one , which loueth him which did beget , loueth him also , which is beg●●ten of him : then certainely hee , which hates him , which is begotten , hates him also , which did beget him . let men therefore take heed ; for he that loues god , cannot but loue a good man for god : and hee that hates the godly , hates god , whose image hee sustaines : he that hates true deuotion , true zeale , and a sober conuersation in man , will neuer bee able to excuse ●im of ●a●red vnto god the worker of them . there is a brood of men ( or of diuils rather , in the shape of men ) such as dauid speakes of , which are aduersaries to their neighbours . because they follow goodnesse : these are enemies to god , whatsoeuer they thinke of themselues : of such the psalmist speaketh , when hee saith ; surely god will wound the head of his enemies , and the hairy pate of him , that walketh in his sinnes : and againe , they that hate syon shall bee all ashamed and turned backeward ; they shall bee as the grasse on the house tops , which withereth afore it commeth forth . it were good for them therefore to take vp betimes , and to turne their hatred into loue . there is , i confesse , much loue in the world , such as it is ; naturall loue , ciuill loue , dom●sticall loue , matrimoniall loue , fleshly loue , worldly loue , pot-loue , humane loue , but little godly charity is seene among vs : for who loues godlines in a man ? who seekes god in his neighbour , friend , childe , seruant , familiar ? who studies and striues , that religion , iustice , and true christianity should flourish in his children , seruants , friends , and neighbour● ? i doubt not but turkes , moores , and other pagans , loue religious and true christians sometimes , as i am perswaded some of our marchants , and their factors are , that liue and trafique with them ? but loue they their religion , do they lou● them for their christianity ? no , no : they could wish them as superstitious , as themselues : if therefore thou wilt giue an infallible demonstration of thy loue to god , loue thy brother for god , and in god , loue his piety , his christianity , and pray that the kingdome of god may be planted , and establ●shed in him . and as all me● should shew their loue vnto god by louing of his people : so especially the ministers of god ; which they shall doe by their dilligent and faithfull feeding of them . therefore our lord will haue peter expresse his loue vnto him by feeding his flocke : peter ( saith he ) louest thou mee ? feed my lambs , feed my sheepe , feed my sheepe : pasce mente , pasce ore , pasce opere , pasce animi oratione , verbi abhortatione , exempli exhibitione . feede them ( saith bernard ) with thy minde , feed them with thy mouth , feed them with thy worke , feed them with the prayer of thy heart , with the exhortation of the word , with setting them a good ensample . what other thing ( saith saint august . ) is this , if thou loue mee , feed my sheepe , then if it had bene said● ; if thou loue mee , do not thinke to feede thy selfe , but my sheepe ; fe●d them as mine , not as thine ; seeke my glory in them , not thine , my lordship , not thine , my gaines , not thine : which speech when saint paul , ( as chrysostome speaketh ) had heard was vttered to saint peter , hee studied to declare this loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen in the superlatiue degree : and vndoubtedly doubtedly there is no minister , which doth truely loue god , but hee will bee carefull to feed the people of god , which are the sheepe of his pasture , committed to him , and depending on him . and hee , that onely looketh after the fleece , but leaueth his flocke at sixe and seuens , doth bewray his loue of the world , but declares no loue to god. finally , god will bee loued in his sonne iesvs christ , the sonne of the virgine mary : for he that hateth me ( saith christ ) hateth my father also . except yee beleeue that i am hee , yee shall die in your sinnes . which shewes the fearefull estate of vnbeleeuing turkes , iewes , and pagans . and most worthy is hee of our loue : for hee is white and ruddy , the chiefest of ten thousand , and wholly delectable . being god hee hath married our flesh , hee came downe from heauen , that wee might go vp to heauen ; hee serued , to make vs free ; hee became poore , to make vs rich ; hee was made a curse , that wee might bee blest ; hee died , that wee might liue ; hee was crucified , that wee might bee crowned : and that our loue vnto him might appeare true , let vs try it by these two notes . first , by our care to know and keepe his lawes euen to the death . for , saith christ , if yee loue me , keepe my commandements : hee that keepes them loues mee , hee that loues mee not , keepeth not my words . if wee breake them at our pleasure , and preferre our gaine , or gaming , or any thing else to them , truely wee loue him not : for did wee indeed loue him , wee would bee loath to offend him , and would make more estimation of him and his word , then of any earthly thing . secondly , try thy loue to christ by thine endeuour to bee like him : for true loue causeth imitation . christ was the mirrour of mercy , very meeke , humble , patient , and zealous of gods glory : hee went vp and downe doing good : hee prayed for his persecutors , father fogiue them . canst thou for christ pray for thine enemies ? christ forgaue thee , wilt thou for christ forgiue him , that wrongs thee , that reuiles thee to thy face , that bites thee behind thy backe , that scornes thee , hates thee , troubles thee ? if thou dost , thou louest him ; but if thy heart bee so great , thou wilt not , where is thy loue ? for vnderstand thus much , where christ is loued , there christ loues , where christ loues there he liues , and where hee liues , there the flesh , with the lusts thereof dies ; so then hee that liues out of charity , in the spirit of rancour , hatred , and reuenge , and will not controule his corruptions , hee is not christs , christ liues not in him , he liues not in christ , he loues not christ , hee loues not god , but is in the state of death , how well soeuer hee conceiueth of himselfe : for tell me , dost thou thinke that christ liues in an heart of oake , of adamant ? no , no , but in an heart that is humble , meeke and louing . and what thankfulnesse , what loue is shewed vnto christ , when thou wilt not pardon him , whom christ doth pardon , when thou wilt not forgiue him , whom christ hath died for , when thou wilt not vouchsafe him thy pardon , to whom christ hath giuē himselfe , when thou , i say , thou wilt not forgiue , christ hauing forgiuen thee , and hauing giuen himselfe vnto thee , yea and thy selfe vnto thy selfe , for by thy sinnes thou hadst lost thy selfe : certainely therefore thou must forgiue for christ , or else ( beleeue it ) thou dost not loue christ . let v● therefore deale truely with our selues , examining our hearts and practises by the fore-named notes , and wee shall easily see whether the loue of god , and of his sonne christ iesvs bee in vs ; or whether the loue of the world , and of our selues , beare sway with in vs. and so much concerning the loue of god , to which we are exhorted . the reasons , which the psalmist vseth to perswade vs to this duety , follow : one is drawne from the louing and courteous dealing of god with them , that are faithfull in their loue and seruice to him ; the other is taken from the seuerity of his iustice against those , that out of pride and obstinacy cast of his yoke , and care not for to loue and serue him . the former is set forth in these words . the lord preserueth the faithfull : a man may bee said to bee faithfull in a double sense : first he , that beleeueth in god , and giues credite to his word , is a faithfull man ; and to this faith , diffidence , and incredulity is opposed ; and by this kind of faith a man laies hold vpon the mercy of god in christ for his iustification . secondly , hee that may bee beleeued for his truth , hee that is iust and true in his words and dealings , is a faithfull man : for faith ( fides ) is of , fio , to be done : fac quod dicis , & fides est , do what thou saist , and it is faith , saith saint austen . then ( saith gregory ) are wee truely faithfull , if what wee promise in word , wee performe in deed . to this kind of faith , treachery , falshood , and hypocrisie is opposed : so that he that doth truely loue god , and is a faithfull keeper of his doctrine , and forgets not his promise to him in his baptism● , but is carefull and studious to performe it , hee may bee said to bee a faithfull man. such a faithfull man was caleb , who followed god still , and had another spirit , then those tempting and disobedient israelites had , which were not suffred to enter into canaan . such a faithfull man was moses , who was faithfull in gods house : such a one was dauid , of whom god spake saying ; i haue found dauid the son of iesse , a man after mine owne heart , which will do all things that i will : such were zacharias and elizabeth , that walked in all the commandements , and o●dinances of god , without reproofe : finally , such were all the martyrs of christ , who rather then they would betray his truth , and make shipwracke of their faith and conscience , indured all manner of torments , and refused no kinde of death which was deuised for them . now those that are thus faithfull , god doth preserue them , saith dauid : sometimes hee preserues them by vouchsafing them deliuerance from dangers ( as in his wisdome he sees conuenient ) whiles they liue heere : as hee preserued noah in the floud , let out of sodome , dauid in many dangers , daniel among the lyons , the three confessours in the fire ; our religious king , with many others , from that infernall powder-plot , of the papists ; and infinite are his sauours of this kind . but further , hee pre●●rueth the saithfull as concerning their soules , and the spirituall and eternall happinesse of both body and soule : for hee hath engrauen them vpon the palmes of his hands . hee will neuer turne away from them , to doe them good , but gards them by his power through faith ( as saint peter teacheth ) vnto saluation , that in the end they shall attaine to the end of their faith , the felicity of their soules without end . this should stir vs vp to loue this good god , and to shew our selues faithfull to him in our seruice ; the crowne of life is promist to the faithfull , wee desire faith of god , and exact it of others , let vs then bee faithfull our selues . this faithfulnesse may bee demonstrated fiue waies . first , by being carefull to know the will of our maister , and diligent to keepe all his precepts : for if wee will not endeuour to please him in all things , but will bee licentious libertines in some things , wee are very herods , hypocrites and disloyall , our hearts are not vpright with him , but do go an whoring after our owne desires : hee is no faithfull seruant , which will do but what hee list himselfe . secondly , faithfulnesse is seene in trouble : if thou bee faint in the day of aduersity , thy strength is small . a friend that forsakes in affliction , was no friend , but of himselfe : so hee that shall forsake god , deny his truth , embrace errours , by reason of persecution , doth betray god to his power , and shewes a false and vnfaithfull spirit hath possest him . fidem nemo vnquam perdit , nisi qui non habet : no man euer looseth faith , but hee that hath it not : for faith ( if it be not feyned ) is very valorous and trusty : nulla necessitate ad fallendum cogitur , nullo corrumpitur pramio : it is compelled to falshood by no necessity , it is corrupted by no reward ; vre , coede , occide ; burne , beate , kill , do what you will , it will not perish : it is like camomill , which being troden vpon smels , the better : or like the chrysoprasus , which ( as zanchy writeth ) shines more cleerely in the darke , then in the light . thirdly , a faithfull seruant will delight to saue his maisters gaine , and is glad to see his maisters customers increase ; euen so hee , that is faithful-hearted towards god , will reioyce to see his kingdome flourish , his word receiued , his lawes obserued , his graces esteemed , and his customers or chapmen , that come to buy them of him , multiplied . fourthly , if a maister shall allow his seruant time to dispatch all his owne businesses , but withal appoint him a certaine time to doe him seruice in : if this seruant shall not onely spend his owne time ( alotted him by his maister ) as hee list himselfe , but will also mis-●pend that time , which his maister commands him to spend for him , mis-spend it ( i say ) in idlenes , leudnes , gaming , wickednes or otherwise vpon himselfe , and not vpon his maister , this seruant is vnfaithfull to his maister , and ( as i thi●k● ) if hee will not breake this c●stome , his maister will not keepe him , but turne him packing . so are t●ose v●faithful vnto god , that prophane his holy sabboth , which hee hath sa●ct●fied for himselfe , by their merchan●ising , gadding , gaming , rioting , and such proph●ne behauiour . and i feare , tha● if th●y will not mend these manners : s●d vox faucib ●● h●r●t on the contrary , they that are carefull to spend their maisters time in their maisters worship , as in prayer , reading , hearing , m●ditation , singing of psalmes , doing the workes of mercy , and the like , these shew themselues faithfull to him : and as they are carefull to keepe his s●bboth on earth before him , so shal they certainly celebrate an euerlasting sabboth in heauen with him . finally , a seruant is not therefore to be counted faithfull , because hee is entertained in his maisters house , and weares his cloth , and eates his meate , and heares him speake : for say he be not afraid to displease him , suppose he shall corrupt an● peruert the mindes of any of his fellowes , and bring them to be stout and saucie , or lazie and vntrue ; and imagine he doth secretly cōspire with his maisters foes , and do seruice vnderhand , or openly for them , will yee say that this is a faithfull seruant , or rather a fals-hearted and wicked knaue ? so , euen so a man is not presently to bee counted faithfull and true to god , because he is admitted into his ho●se , which is the church , because he is baptized , which is his liuery , because hee is called or reputed his seruant , because hee receiues the sacrament , which is ( as it were ) his bread , because he heares his maister speake vnto him in his ministers . for we may say of a christian as saint paul saith of a iew , and of baptisme , as he speakes of circumcision . all they are not israel , which are of israel : neither are they all children , because they are the seede of abraham . he is not a iew which is one outward ; neither is that circumcision which is outward in the flesh : but he is ●lew , that is one within , and the circumcision is of the heart , in the spirit , not in the letter , whose praise is not of men , but of god. so we may say , euery man is not faithfull vnto god , that is counted or called godly , but he that proues his heart and practises vnto god. he is not faithfull , that is come of faithfull parents , vnlesse he partake with them in their faith , as well as in their flesh . a man is not indeed a christian , because hee is so named , or reputed , except he be flesh of christs flesh , and bone of his bone , except he bee annointed with the oyle of gladnesse , and haue the spirit of christ to rule him . neither is that baptisme which stands in water onely , ( flumine , non flamine : ) for true baptisme is to be baptized with the holy ghost and water , with the bloud of christ as well as with water . neither hath he any benefite by the sacrament , that doth not receiue ( panem dominum ) the lord , who is the bread and staffe of our soules , as well as ( panem domini ) the bread of the lord , which the lords steward doth dispense vnto vs. those therefore , that feare not gods displeasure , that would seduce his seruants from their allegeance to him , that are at a league ( as it were ) with sinne , and conspire with sathan , and doe him seruice , all these whatsoeuer , notwithstanding their place in the church , their hearing of sermons , their comming to church , and receiuing of sacraments ; and al-be-it they bee called christians , and called godly , the truth is , they are not faithfull vnto god , but false-hearted wretches . on the contray , those are truly faithfull which truly feare god , which counsell and encourage their fellowes to bee faithfull to him , and which doe truly hate sinne , sathan , and the world , and are at no league or couenant with them , but keepe continuall watch and ward ouer their hearts , lest they should bee surprised and drawne away . and thus we haue seene the first reason that dauid vseth to moue vs to the loue of god , because he preserues them that are faithfull to him : and therefore if we desire his preseruation , or if we will shew our selues thankfull to him for preseruing vs , or if we doe take delight in that his so sweet & good disposition , who is by nature prouident ouer , and carefull for those that loue him , and are faithfull to him , it behoues vs much to loue him : and let vs bee assured , that except we loue him truly , we do not t●uly loue our selues ; but certainly we doe cleane forget our selues , if we fo●get to performe this duety to him : yea , wee haue lost our selues , vnlesse wee haue him to liue in our hearts by loue . o loue ! what shall i spe●ke i● thy commendation ? magnaes , & pr●uales , thou art great in power , and preuailest . thou art str●ng as death , powerfull as the graue , thy coles are fiery ▪ thy fl●mes v●olent , the waters cannot quench thee , the flouds cannot drowne thee , thou doest subdue mine vnde●standing for god , thou bringest mine ambitious and vnruly conceits into bondage vnder christ , thou leadest me captiue , yea thou kilst me , that he may liue within me . thou art a fire to purifie my minde from drosse by meditation on him . thou art a light to comfort and enlighten my soule with those louely vertues that waite vpon thee . thou art hony to sweeten my soule with the feeling of gods fauour , and to make sweet vnto my soule , those ordinances of life and godlinesse which hee hath erected in his house . thou art wine to make my soule glad by enioying my god , my sauiour , whose goodnesse is equall to his greatnesse , both of them infinite and vnmatchable . if i loose thee , i loose my selfe , my soule , my sauiour . if thou liue in me ▪ i liue my selfe , nay i dye , but god my lord and sauiour doth liue within me . and this is the psalmists first reason to incite vs to the loue of god. the second is taken from his seuere iudgments against the proud , which will not stoope to god and his law , but are disobedient to him , and by their pride and insolency trouble and misufe other men better then themselues . the psalmist saith ; god rewardeth aboundantly the proud doer : that is , hee punisheth him for his pride with manifold and grieuous puishments . pride ( which is hatefull before god and man , as syracides speaketh ) is a certaine vice , or swelling of the heart , whereby we count our selues worthy of more honour and dignity then there is reason , by reason of an ouer-weening opinion of our selues , imagining that we haue those good things which we haue not indeed , or that we haue them in greater measure then we haue . now a man may shew pride either against god , or against man. against god , pride is shewed many waies , some whereof i will declare , that the madnesse of men may appeare vnto you . as first , when a man imagines himselfe to be god , and would be so conceited of men , as caligula , who ( being an open mocker of all religion ) at length fell to thinke there was no other god then himselfe . secondly , when men imagine , that what they haue , they haue it of themselues , or that , if god giue them any thing , it is for their deserts . thirdly , when men in their hearts say : he shall not raigne ouer vs , who shall controll vs ? and so contemne the ordinances of god , his word , his sacraments , his ministers , their work. their power . fourthly , whē a wan shal thinke he is perfect , breakes not the law , and is able to do good deeds , whereby he shall merite euerlasting life for the worthinesse of them . fiftly , when men imagine they can doe good workes by their owne strength : or when in heart they say , we will do this and this , who shall let vs ? we will goe thither , or thither , who shall hinder ? sixthly , when men will disobey the will of god vnder pretence of humility , as they that plead for their prayers to the saints in heauen , because they say , it is a point of humility , to come to so great a king by such meanes : whereas god saith : call vpon me in the time of trouble . and christ accordingly , come vnto me yee that are heauy lad●n , and i will ease you . lastly , when men will murmure against god , and are angry with him when he doth afflict them . pride against man discouers it selfe many wayes : for the proud person enuies the good of another , as if he deemed himselfe either onely worthy , or else the greatnesse of others to hinder his . he will acknowledge no superior , nor equall by his good will , as agamemnen and pomp●y , he vseth his equals as inferiors , his inferiors as seruants , his seruants as beasts : hee thunders , lightens , crackes , threatens , his words are great , his lookes bigge , he is mad if he be not applauded : and as for humling himselfe to any man sincerely , he knowes not how : if hee giue backe , it is but to fetch a better leap : if hee stoope a little , it is but to vant and climbe the higher . if he be below , he will not patiently tarry till one come and bid him sit vp higher ; but he will worke by indirect courses , as by bribes , or slanders , or ( it may be ) poysons ; nothing being so horrible in his eye , as a meane or low degree . and when he is climbed vp , he pluckes vp the ladder after him , if he can , that no man shall come vp after , or but such as he pleaseth . to these proud and haughty persons god opposeth himselfe , these he resisteth , these he throweth from their pinnacles , and tumbles downe head-long , shakes with his whirle-windes , strikes with his lightnings , beats with his thunder-claps , turnes vp their roots , and punisheth them ( when he pleaseth ) very seuerely , openly , and ( as dauid saith here ) ▪ abundantly . but let vs see some iudgements of god vpon the proud. the wicked angels for their pride were banisht out of heauen , and are vnder wrath . when our first parents would haue been check-mate with god by pride , they brought a downfall of themselues and children . the builders of babel for their pride were scattered , and their tongues confounded . haman by pride brake his necke . god ouerthrew that vaunting giant golias by dauid , then when he was in the top of his iollity . god threatned to visit the fruit of the proud heart of the king of ashur , senacherib , and his glorious and proud lookes , because he said : by the power of mine owne hand haue i done it , and by my wisedome , because i am wise : and so he did , for by his angell he kild in one night , an hundred fourscore and fiue thousand of his army , gathered against hezekiah , and not long after his owne sonnes , adramelek , and sharezer slue him as he was in his idols temple worshiping of nisrech his god. proud nebuchadnezzar for his pride was banished the company of men , and depriued of his kingdome : and after , comming to better sense , he could praise god , and say , that those which walke is pride he is able to abase . proud and bragging h●lofernes by iudith lost his head : so likewise was that wicked and insolent antiochus met withall , as he had deserued , his head being first well battered with stones , and afterwards cut off . the iudgements of god vpon pharoh for exalting himselfe against god , and in his people , were many , and famous . timotheus the ateenian neuer prospered in any enterprise , after he had in his account giuen to the state , often intermingled this speech ; and in this fortune had no part ; so disclaiming gods prouidence , and sacrificing to his owne nets . apryes a king of aegypt , which gloried that neither god nor man could put him by his kingdome , was afterward strangled . caphaneus , when he had said , that he would ouerthrow thebes , inuito deo , whether god would or no , was strooke with lightning . aiax said , that cowards could win with the helpe of god : but i ( saith he ) wil win this glory without god : not long after god punisht him by permitting him to kill himselfe with a sword , which he had receiued of hector . herod agrippa for not giuing glory vnto god , when the people madly flatter him in their acclamation , the voyce of god , and not of man , was suddenly smitten by gods angel , and eaten of wormes , and so ended his life . simon magus also to nuzzle the people in their foolish opinion of him , who for his wonders thought him to be a god , boasted that hee would flye into heauen : and as he was in his flight , saint peter commanded the wicked spirit , by whose helpe he flue , to throw him downe , so that he fell , and was bruised to death . alexander the great was also sicke of this disease : for he practised with the priests at the oracle of hammon to be pronounced the sonne of i●piter : but not long after hee was wounded in india , which made him confesse hee felt the infirmities of a man , and a little after being returned to babylon , as he was there in all his pompe and iollity , he was poysoned in a banquet after supper , and so dyed . emp●docles desirous to be counted an immortall god , threw himselfe into aetna , where he perished . domitian likewise was so blinded with pride , that he would be called a god , and worshipped : but how did god reward him ? he was slaine of his seruants with daggers , by his wiues consent , in his priuy chamber : his body was buried without honour , his memory cursed , and his trophies defaced . demetrius , alexanders successor , was by the foolish athenians entitled a sauing god , and had a priest to doe sacrifice vnto him , which honour he liked well of : but how did god like of it ? he spoyled a number of his ships with his wind●s , he ouerthrew him in battell by saleuchus , and after this suffered him to stuffe himselfe so ful with vittails , that he burst in sunder . to all these we may adde those , that haue by their deuises counterfeited lightnings and thunders , that they might be feared as gods , as did alladius , a king of the latines before romul●s , and a certaine king of elide : both which were notably punished for their insolency by that god into whose th●one they would haue aduanced themselues . for alladius had his house fired with true lightning , and ouerthrowne with a tempest of raine , together with the ouer-flowing of a pond hard by it : so that he perished by fire and water , being both burnt and drowned all at once . the other was destroied with a thunder-bolt from heauen , and so suffered a iust punishment of his wicked pride . histories furthermore report , how q●eene venda , daughter to gracus the famous king of poland , out of her proud & stately nature , refused to be ioyned in marriage with any ; and at length , least her fortunate gouernement should bee disgraced by some vnlucky mishap , and so her pride eclypsed , to preuent this feare , desperately cast her selfe from an high bridge into the riuer vistula , and so suffered the punishment of her proud and stately minde , by a shamefull and base death . when ierusalem was taken by herod and sosius there was a iew , that had hid himselfe in a caue with his wife and seuen children ; to whom herod offered both life and liberty , if hee would come forth : but hee , out of the pride and wilfulnesse of his spirit refusing this offer , first threw downe his children from an high rocke , and brake their neckes , then flung his wife after them , and lastly cast himselfe after them ; a fearefull spectacle of a proud and obstinate spirit . and ▪ many waies doth the lord meete with the pride of men ; sometimes giuing them vp to hardnesse and impenitency of heart ; sometimes bringing them into disgrace and open shame , and opprobry ; sometimes suffring them to fall into other sinnes , whereby the lawes of men take hold of them , either to depriue them of their liues , or of their places , offices , and honours : one way or other hee doth vsually punish them , euen i● this life , to say nothing of those punishments of the life to come . and his mildest and most mercifull corrections of them are , when either by cutting their combes , and abasing them by some notable affliction , hee teacheth them by his grace to confesse their pride , and to see their weakenesse ; or when hee suffers them to fall into some grieuous sinne , at which by his grace , hee makes them to blush , and moues them to distast their proud opinions of their owne strength , and to seeke in all humblenesse of heart for his assistance and protection . by the former meane hee schooled nebuchadnezzar : and by the latter saint peter , who by his fall did learne euer after , not to va●nt , or build , vpon his owne strength , but to depend vpon the grace and aide of god. now the consideration of these things teacheth vs these two duties . first to detest , eschew , and abandon pride ; then which nothing is more foolish , more base , more inhumane , more impious . for what can bee more foolish , then not to see how fraile , and brittle , all the things of the world are , how soone all things are changed , and by what suddaine , and grieuous chances men are depriued of their riches , glory , greatnesse , and life it selfe ? what can be more base and abiect then to haue the minde pinned and nayled to the ground , and not to looke on heauenly things and eternall , but earthly and momentany , and to bee puffed vp with wealth and honours , mortall and vaine things , that delight to flit , and change their maisters ? what more inhumane and lesse beseeming the state of man , then to contemne and skorne others , and ●steeme all as cyph●rs in comparison of themselues ? what more vngodly , then to glory of riches , honours , dignities , noblenesse of birth , wit , strength , beauty , vertue ; as if they were not ●he free-gift● of god ▪ as if men were not obliged to him for them ? againe , what more iniust then pride ? for a proud man ascribes more to himselfe then is due , and takes that from others , which is due vnto them . what more contentious then pride ? therefore salomon saith , onely by pride doth man make contention . pride hath euer beene a setter on foote of all heresies and schismes , that euer were in the church ; and is a notorious make-bate in common-wealthes , kingdomes , citties , and priuate houses . harder it is for a man to keepe peace with the proud , then with any ; and impossible it is for one proud person to agree sincerely with an other , except peraduenture in such a case as this , when as one , out of his pride , will endure no man to bee aboue him , and another being proud of humility , or humiliation rather , will not like that any should be vnder him : these two perhaps may liue friendly together , being though both proud , yet in a different respect . finally , what can be more mishapen and ougly then this vice of pride , which makes a man vnlike to god ( whom to bee like is mans greatest honour ) and like to the deuill , who is the father of pride , and by pride ouerthrew himselfe ? what more certaine signe and effectuall worker of any mans ouerthrow , then pride ? pride goeth before destruction ( saith salomon ) and an high mind before a fall . what more hatefull and wastefull enemy to all vertues and all good things , a man hath then pride ? by p●ide a man is spoyled of them all : therefore as men take heed of theeues , that rob and spoyle , so and much more should wee beware of pride ( quae insidiatur bonis operibus , vt pereant ) which marres all good things , and turnes them vp side downe . if an humble man be proud of his humility , hee hath lost of his humble minde , and is become puft with pride : if a man be proud of his beauty , he hath lost his true beauty , and is a beautifull foole . if a man bee proud of his wisedome , hee is become a foole ; if hee bee proud of his wit , an asse hath it in keeping ; if hee bee proud of his pouerty , hee is rich in pride ; if hee bee proud of his riches , hee is poore in piety . now what a woefull and odious sinne is pride , which is not onely euill in it selfe , but it turnes the nature of good things , as ( they say ) thunder doth good drink , and as venemous beasts turne , whatsoeuer they eate into venome ; so pride makes the proud man , turne all his thoughts , words , and workes into pride , whiles hee draweth and referreth euery thing to his owne praise and honour . thus pride becomes like a moth , or worme , which frets the cloath , and eates the wood , wherein it was bred . for pride springing of vertue corrupts it , and there is no good thing so excellent , which becomes not euill , so soone as this wicked vice hath tainted it . it behoues vs therefore to fly this wretched vice , which wee cannot , vnlesse wee submit our selues to god and his ordinances , vnlesse wee confesse him to bee the free-giuer of all good things we haue ; vnlesse wee cut off that errour of conceipt , whereby wee thinke better of our selues , then there is reason ; vnlesse wee seeke to god for his helpe ; and finally , vnlesse we remember that god resisteth the proud , but giueth grace to the humble , and that pride ( as one prettely speaketh ) was bred in heauen , but hauing ( as it were ) forgotten which way it fell from thence , it could neuer afterward finde the way thither backe againe , secondly , the consideration of gods iudgements vpon the proud should teach vs ( as dauid would haue it ) to loue the lord who , hates and punishes that sinne aboundantly , that is , or ought to bee so odious to vs. seeing therefore god takes part with vs against the proud , and by hating them shewes the goodnesse of his owne nature , and in that hee plagues them , being euer the bitterest enemies to his truest friends , it behoues vs , and the rest of all gods saints to delight in god and loue him , and in loue to submit our selues vnto him . if we loue not him , wee do not loue our selues ; but if wee loue him truely , wee do truely loue our selues , and wee are , ( not in our owne opinion onely , but ) truely beloued of him ; which is infinitely much more worth , then if all the world besides him did affect vs. neither need wee care how ill the world thinkes of vs , if he thinke well of vs ; as a sober and chaste woman cares not how other men are conceited of her , so be it her husband like well of her , and truly loue her : or as a loyall subiect , who makes more reckning of his soueraignes loue , then of the frendship of all the traitors in the world . now the god of loue work and confirme this loue within our hearts , that we may liue and dye in his loue , and at length obtaine a full and finall fruition of him , whom we doe loue , receiving the reward of our loue , the euerlasting life and happinesse of our soules , and that by the merits of that his beloued son , iesus christ our sauiour , to whom with the father and the holy ghost , three persons , but one euerliuing & euerlouing god , be all loue , and honour , all praise and power , now , and euer-more . amen . finis . errata . page 25. l. 2. read commination . l. 3. read streaming . p. 39. l. 11. read laf-ford . and whence . p. 58. and last line , read , if all . notes, typically marginal, from the original text notes for div a13993-e90 4. reasons of louing god. math. 23. 9 iam. 1. 18. psalm . 139 13. psal . 71. 6. iob. 10. 8. 11. 12. 2. reason . 3. reason ioh. 3. 16. 4. reason . iob. 12. 7. psal . 8. 6. 7. 8. of the manner how wee ought to loue god. mat. 12. 37 1. with all our heart . a simile . pro. 23. 26. a simile . augus●ine . si totum me debeo pro me facto , quid addam iam pro me refecto ? bernard . a simile . 2. with all our soule . our life and senses should be bestowed vpon god 3. with all our minde god m● haue o● though●● & vnderstanding of self loue why and how a mā should loue himselfe . augustine . gregory . why our neighbour is to bee loued . 5. reasons of louing our enemies . math. 5. 44 colos . 1. 22 rom. 5. 8. math. 5. 45 46. mat. 5. 47. gal. 6. 10. rom. 12. 20 rom. 12. 17. how our neighbour is to be loued . mat. 22. 39 sanctè . iustè . verè . august . perseueranter . of the cōstancy of loue . gal. 6. 9. heb. 13. 1. 1. cor. 13. 13 of faithfulnesse . 7. reasons o● fidelity . reu. 2. 20. 2. tim. 4. 7. 8. psal . 94. 14. psal . 146. 6. ier. 32. 40. mat. 1● . 22. heb. 1● . 39 reu. 21. 8 of humility . iam. 4. 7. 10 ex. 20. 12. 1. pet. 5. 5. math. 7. 12. rom. 12. 20 rom. 13. 7. 8. why wee must bee humble toward our inferiours . 1. cor. 4. 7 1. pet. 5. 5. luk. 18. 14. notes for div a13993-e3610 scal. ex . 301 sec. 1. what loue is . the obiect of loue . the property of loue . loue of god what . loue is an affection . loue a grace . 1. cor. 3. 5. phil. 2. 13. ouid. loue is frō knowledge 1. cor. 13. 9. 12. vision of grace , & of glory . the last point cleered by similies . why men loue god no better . loue is as a threed , and knowledge a needle . loue springs out of faith . ps . 16. 2. 5. & 103. 1. 3. 4 1. tim. 1. 5. a similie . a similie . why a mā hates him , that loues him . a similie . loue a fire . gal. 5. 22. loue , the worke of the spirit . ps . 144. 3. ps . 116. 12. psal . 145. 1. loue knits vs to god. col. 2. 2. ioh. 17. 21. the fruits of hatred and loue . psa . 73. 25. 26. a simile . god the obiect of this loue . ps . 145. 8. 17 psal . 145. 3. & 147. 5. & 146. 6 7. 8. & 147. 3 ps . 145. 19 20. & 146. 9. ex. 20. 6. nouem . 5. 1605. who ought to loue god. obiect . solution . psal . 145. math. 5. 1. tim. 4 10 doctrine . barbarus his ego sum , cum non intellig●r vlli , ouid. iob. 12. 11. reason 1. why wee should loue the lord from the necessity thereof . deut. 6. 5 & 10. 12. mat. 22. 38 gods precept binds vs to loue him . except we loue god we shall be cursed . 1. cor. 16. 22. rom. 9. 5. no loue no worship . scal. ex 317 s . 3. no loue of god , n● lo●● of the go● . ● . h. 3. ●● . 14 . gods ordinances profite not him , that loues not god. without lo●e , good deeds , fa●our of ●en , & ● . ●e nohing ●o●●h . 1. cor. 13. 2 2 d reason , to loue god is a matter of equity . gods loue to vs descēding ephe. 2. psal . 8. 4. 8. 144. 3. august . ioh. 3. 16. col. 1. 13. lam. 3. 22. 23. rom. 8. 28. the equity of our loue further explained . 3. reasons from the profite of loue . 1. commodity . gal. 5. 6. ●ike as th● loue 〈◊〉 the l●●e . 3. commodity . 1. cor. 8. 1. a similie . a similie 3. commodity of loue . by the loue of god a man may know his estate before god. rom. 8. 28. 1. cor. 8. 3. 1. ioh. 4. 19. eccles . 1. 7. a similie . a similie . luk. 7. 47. aug. in ps . 64. a similie . 4. commodity of our loue of god. the loue of god makes vs to loue the godly . a similie . 1. ioh. 3. 14. 5. commodity . a similie a similie . 6. commodity . a similie . psal . 139. 21 , 22. 4. arguments of loue to god from the excellency o● it . excel . 1. 1. ioh. 4. 7. iam. 1. 17. excel . 2. excel . 3. excel . 4. excel . 5. excel . 6. excel . 7. 1. effect of loue . 2. effect of loue . 1. ioh. 4. 8. 3. effect . a similie . excel . 8. the reward of the loue of god. iam. 2. 5. 2. tim. 4. 8. why it is called the crowne of righteousnesse . ps . 16. 11. pro. 27. 24. * by , i say , not for. 1. cor. 2. 9. mar ●4 . 44. iudg. 4. 19. 22. excel 9. what iehova , cvrios , dominvs , and lord do signity . ps . 104. 27. & 145. 16. psal . 3 4. 9 10. ier. 32. 27. iob 5. 12. 23 iob 9. 4. & 12. 16. 17. pro. 21. 30 psal . 24. 8. iob 12. 19. 21. iob. 9. 10. 11. isa . 40. 22. 23. 1. cor. 1. ● . psa . 146 6 psa . 100. 5 ps . 145. 17 psa . 96. 13 psa . 116. 5 psal . 146. 9. 2. sam. 22 28. isa . 40. 29 iob. 36. 15. iob. 8. 20. psal . 84. 11. iob. 13. 16. psal . 16. 2. iob. 22. 2. 3 iob. 35. 6. 7. 8. psal . 85. 9. & 91. 14. & 145. 20. 1. pet. 1. 5. 9. mal. 3. 6. iam. 1. 17. is . 46. 10. 11 ier. 31. 3. ioh. 13. 1. ier. 32. 40. psal . 94. 14. fiue reasons why god should bee loued aboue all things . 1. reason . 2. cor. 12. 15. 2. reason . pro. 30. 16. 3. reason . 4. reason . 5. reason . act. 10. 34. psal . 16. 6. psal . 23. 5 heb. 6. 10 dan. 12. 3. g●● . 1. ●7 2● . psalm . 8 7. exod. 20. 3 leuit. 19. 12. 18. numb 14. ● . 12 . 13. deut. 6. 7. & 11. 19. ephe. 6. 4. iosh . ● . 8. iudg. 2. 17. ruth 1. 16. 1. sam. 1. 11 24. 28. 2. sam. 22. 23. 24. 1. sam. 20 4. 17. 1. king. 3. 26. 2. king. 18. 4. 1 chron. 21. 24. 1 c●●●n . 29. ● . 2. chron. 1. 10. & 2. 1 psal . 132. 3. reu. 1. 6. e●●a 3. 11. 1. tim. 3. 15 neh. 13. 17 ester 8. 6. nouemb. 5. 1605. iob 13. 15. psal . 16. 2. & 40. 8. prou. 30. 8. eccles . 1. 2 & 12. 1. cant. 1. 1. 6 & 2. 5. iam. 4. 4. why men should not dote on the world . 1. ioh. 2 15. what the world is . reu. 17. 2. 4 a simil●e . the world is vnconstant . ps . 102. 27. iam 1. 17. num. 23. 19 iohn 13. 1. ier. 32 4● . psa . ●9 . 33. august . reasons against the loue of the world . prou 23. 5. why men should not loue riches . seneca . psal . 62 1● . who is most rich . why the loue of pleasures should not hinder our loue to god. why god seemeth not so sweete to some . heb. 11. 25 eccles . 11. 9 plutar. t●ll . a similie . est . 7. 10. judith 13. 8 why honou●s should not steale away our hearts . a similie . act. 12. 22. 23. a similie pro. 31. 30. the vanity of beauty . how beauty hath bin called . a similie . how a m● may loue himselfe . heb. 12. 9. psal . 18. 2. & 144. 2. mark. 8. 36. 1. note of true loue . gregor . true loue is laborious . gen. 31. 40 41. 2. note . god is to bee loued for himselfe . 1. cor. 10. 33. 2. cor. 12. 14. 19. phil. 4. 14 17. rom 9. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. 4. 13 14. 15. ex. 32. 10. 12. ex. 32. 32. gen. 22. god is to bee loued for his blessings , and the order how . a similie . iob 6. 3. & 8. 14. iob. 13. 15. 3. note of true loue . 4. note of true loue . a man louing god tru●●y , loues none more then god. ouid. seneca . god will haue the throne , or else bee gone . how a mā may loue other things . 5. note of loue . pro. 30. 15. 16. 1. king. 22. 2. sam. 13. 2. can. 2. 5. griefe or sickenesse of soule wai●s on loue . this sickenesse is not loue , but from desire . loue ends not , when this desire ceaseth . n●te . a similie . psal . 63. 1. 9. psal . 63. 3. ioh. 3. 16. eph. 2. 4. 8. tit. 3. 5. our loue to god a signe of his to vs. 6. note of true loue . ps . 119 97. bernard . the fruits of loue diuine & humane . ier. 23. 24. presence in case i. as absence . 7. note . pro. 17. 17. true loue is cōstant . plautus . the praise of the martyrs . 8. note . 1. iohn . 5. 3. no loyalty , no loue . good deeds are , without loue , of little or no account . the vertue of true loue . gods will the rule of law. 9. note of true loue . god is to bee loued in his church . euery true visible church is to bee loued . the mark of such a church . a similitude . marke this well . god is to bee loued in hi● minist●●s . act. 1● . 1● . 1. t●● . 4 ●6 a minister ●s t● be lo●e f●r his 〈◊〉 . 1. thess . ● 1● . 〈…〉 . how a mā shold loue his minister . who are gods true ministers . * such , i meane , as euert● the ground● of faith , or go●d manners , and which sets the church in an vprore . god is to bee loued in his people . 1. iohn . 4. 20. hatred of godlinesse is the hatred of god. acts 9. 4. 1. ioh. 5. 1. psal . 38. 20. psal . 68. 21. ps . 129. 5. 6. many sorts of loue , yet little true charity . a turke may loue a christian , but not his christianity . how m●●●st●rs hold shew loue to god. ioh. 21. 15. 16. 17. serm. 2. de resur . aug. in ioan. tract . 123. chrysost . praesat . in epistolas . what minister doth truly loue god. psal . 100. 3. 1. pet. 5. 2. god must be loued in christ . ioh. 15. 23. iohn 8. 24. see 1. cor. ●6 . 22. cant. 5. 10. 16. gal. 3. 13. 1. note of loue to christ . ioh. 14. 15. 22. 23. 24. 2. note of loue to christ . luk. 23. 34 co● . 3. 13. ioh. 14 21. we ought to forgiue one another . the reasons of the exhortation . 1. reason . a man i● said to bee faithfull in two respects . neh. 9. 8. num. 14. 22 24. heb. 3. 5. act. 13. 22. luke 1. 6. 2. chron. 16. 8. 9. n●●● . 5. 16 ●5 . isa . 49. 16. ier. 32. 40. 1. pet. 1. 5. 9 reu. 2. 20. 5. notes of faithfulnesse . 1. note . mark. 6. 20 2. note . pro. 24. 10. seneca . ci● . l. 2. rhet. lib. 3. de met. ter . c. 6. 3. note . isai . 55. 1. 4. note . marke this we●l . of prophaning the sa●oth day . 5. note . 1. tim. 3. 15. rom. 9. 6 7 rom. 2. 2● . 29. who is a true christian ▪ what true baptisme is . who truly faithfull . ●●e praise o● l●ue. can. 8. 6 ● loue a fire a light. hony. and wine the se●ōd reason of the exho●tation . ecclus. 10. 7. what pride is . pride is against god and man. 1. note of pride against god 2. note . 3. note . 4. note . 5. note . 6. note . thou art vnworthy to pray to god , but god is worthy to whō thou shouldst obey . psal . 50. 15 mat. 11. 2● 7. note . of pride against man. when men make great outward shewes , & braue it in cost●y apparell , of purp●se to bee counted better men then they are , it is very pride . so painting of the face to bee thought a beautifull creature , not being so , is very pride . 1. pet. 5. 5. 2. pet. 2. 4. iude 6. gen. 3. 5. 6. gen. 11. 4. 9. 1. sam. 17 10. 45. 50. 51. isaiah . 10. 12. 13. isaiah . 37. 36 38. dan. 4. 27. 28. 30. 31. 34. iudith . 6. 2 4. & 13. 8. 2. mac. 1. 15. 16. nat. comes myth . l. 9. c. 25. guid. iuuenan ter. eun. act. 12. 22. 24. ioseph . antiq . lib. 19. ● . 17 . dio●●s . hal●a●● . 1. antiq. r●m . dio● . l●b . 4. h●●● . h●● . pol● . lib. 1. c. ● . i●s●p● . de ●●l iadd . 1. ● . 12 . 13. many waies god punisheth the proud . the milder kind● of gods iudgemēts vpon the proud are two . dan. 4. 34 osorius de reg. instit . l. 5 fol. 151. the folly of pride . the basenesse of pride . the inhumanity of pride . the impiety of pride . the iniustice of pride . p●o. 13 . ●● . pride the mother of contentions . the ouglinesse of pride . pro. 16. 18. a similie . august . pride a waster . a similie . pride a moth . the way to withstand prid . iam. 4. 6. hugo lib. 1. de anima . hee that loues god , loues himselfe . a similie . wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of st. james, chap. 3.17 ; the other on the gospel of st. matth., chap. 2.8 / by nath. hardy. hardy, nathaniel, 1618-1670. 1656 approx. 165 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a45570 wing h752 estc r30729 11415472 ocm 11415472 47757 this keyboarded and encoded edition of the work described above is 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(eebo-tcp ; phase 1, no. a45570) transcribed from: (early english books online ; image set 47757) images scanned from microfilm: (early english books, 1641-1700 ; 1463:15) wisdomes character and counterfeit deliniated in two sermons : the one on the epistle of st. james, chap. 3.17 ; the other on the gospel of st. matth., chap. 2.8 / by nath. hardy. hardy, nathaniel, 1618-1670. [4], 35, [4], 31 p. printed by j.g. for john clark, and are to be sold at his shop ..., london : 1656. first sermon has running title: wisdomes character ; second sermon has running title: wisdomes counterfeit. second sermon has special t.p. and separate pagination ; t.p. reads: wisdomes counterfeit, or, herodian policy, unmasked in a sermon ... added t.p. reads: wisdomes character, or, the queen of graces, set forth in a sermon preached at the assizes holden at aylesbury for the county of buckingham, on friday march 21 ... 1655. dedicated "to the worshipfull george tash, esq. high sheriff of the county of buckingham ..." reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -wisdom. sermons, english -17th century. 2004-06 tcp assigned for keying and markup 2004-06 apex covantage keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion vvisdomes character and counterfeit . deliniated in two sermons . the one on the epistle of st. james , chap. 3. 17. the other on the gospel of st. matth : chap. 2. 8. by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . job 28. 28. behold , the feare of the lord , that is wisdome , and to depart from evill , is understanding . psal. 111. 10. the feare of the lord , is the beginning of wisdome , a good understanding have all they that doe his commandements ; his praise endureth for ever . london , printed by i. g. for john clark , and are to be sold at his shop under st. peters church in cornhil , 1656. vvisdomes character : or , the queen of graces . set forth in a sermon preached at the assizes holden at aylesbury , for the county of buckingham , on friday march 21. anno dom. 1655. by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . prov . 4. 7. wisdome is the principall thing , therefore get wisdome , and with all thy getting , get understanding . bern. serm. 1. de nativit . christi . sola quae ex deo est sapientia salutaris , qua secundum b. iacobi definitionem primum pudica , deinde pacifica est ; nam sapentia carnis voluptuosa est , non pudica , sapientia mundi tumultuosa est , non pacifica . london , printed by i. g. for john clarke , and are to be sold at his shop under st. peters church in cornhil . 1656. to the vvorshipfull , george tash , esq. high sheriffe of the county of buckingham . the blessings of wisdomes right and left hand . sir , at your command this small barke was first launched into the river , and is now put forth to sea ; i know the season is perillous , and perhaps she may meet with a contrary winde , but her anchor of truth will preserve her from sinking in the sharpest storme . she is no man of warre , nor intends offence to any , onely a merchant man , designed to advance the spirituall traffique , her outside is plaine , but her lading is rich . the commodities which she bringeth are the incomparable jewell of wisdome , the amber of purity , the gold of peace , the silkes of gentlenesse and tractablenesse , the oyl of mercy , all sorts of pretious fruits , the diamonds of impartiality , sincerity , and these fetched not from the uttermost indies , or any places of the earth , but the uppermost heaven of heavens . to your coast ( honoured sir ) she first putteth in , not doubting the harbour of a favourable protection , since , though i was the unskilfull carpenter , you are the owner ; and besides you have a considerable share in her goods , your prudent , peaceable , gentle , mercifull , just and upright conversation , being evident to all who know you . onely give me leave ( worthy friend ) to advise , that you would continue and encrease this heavenly trade . true , you have experienced through divine providence , blessing your ingenious industry , the advantage of traffiquing in those remoter parts of the world ; since your returne to your native countrey , the same providence hath found out for , and conferred on you an invaluable jewell ( a consort decked with all wisdoms ornaments ) and by her hath blessed you with those pearles ( children ) which no riches can purchase . but in the midst of all these enjoyments , forget not what solomon saith of wisdome ; the merchandise of it is better then the merchandise of silver , and the gain thereof then fine gold ; she is more pretious then rubies , and all the things thou canst desire are not to be compared unto her . i have nothing more , but to declare to the world , how much i am engaged to your selfe , and vertuous second self , for multiplied courtesies ; to supplicate the great god , for the accumulation of his mercies both celestiall and terrestriall , on you and yours , and subscribe my self your most affectionate servant , nath : hardy . jam . 3. 17. but the wisdome that is from above , is first pure , then peaceable , gentle , and easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie . of all graces , none of more singular worth , and universal extent then that of wisdome ; if you take the altitude of its dignity , you shall finde that what the sun is among the planets , and gold amongst the mettalls , the minde among the faculties , & the sight among the senses , that is prudence amongst vertues . hence it is not unfitly called , cardinalium cardo , the hinge upon which the other cardinall vertues turne , giving rules to justice , setting bounds to temperance , putting the reynes upon fortitude , yea it is the salt which giveth a seasoning to all our graces . if you measure the amplitude of its utility , you shall finde that it observeth all seasons , ordereth all actions , and regulateth us in all conditions . some graces are excellent in their nature , but confined in their use , repentance to sinne . patience to affliction , gratitude to mercy , obedience to duty : but this grace is that which subdueth corruption , sustaineth affliction , improveth mercy , manageth duty ; in one word , what the wise mans proverb saith of money , may more fully be applyed to wisdome , it answereth all things . this encomium might very well serve as a proaemium , both to justifie my choyce of , and gaine your attention to my discourse upon this scripture . but besides both the goodnesse and fulnesse of this grace , there is yet another consideration , which may render it very acceptable at this time , namely the fitnesse of it , both to the occasion and persons . the occasion of this present meeting you all know , is to hold a grand assizes for the righting of the injured , punishing of offenders , deciding of differences , and redressing disorders in the county ; nor is there any grace more needfull to the accomplishing of these weighty workes , then that of wisdome . the persons to whom i am now to speak are of seveverall degrees , offices , vocations , and no grace more useful for them all in their severall spheres , then this of wisdome . this was king solomons choyce for himselfe , and such a choyce as god highly approved of , give thy servant an understanding heart . this was his father davids advice to all kings and judges of the earth , be wise and be instructed . finally , this was moses his wish for the people of israel , oh that they were wise ! and surely then it cannot be unseasonable , or unsuitable for me at this time to set before you this excellent description of wisdome , which our apostle hath made to my hand in the words of my text , but the wisdome which is from above , is first pure , then peaceable , &c. the wise man speaking of wisdome calleth her a tree of life , and there is one word ( fruits ) in the text , which giveth a fit occasion of using that metaphor ; conceive then wisdome here compared by our apostle to a tree , whose root is not ( as other trees ) in earth , but heaven ; in which respect ( to use the philosophers expression concerning man ) she is arbor inversa , a tree turned upwards , her fruits are both wholsome and toothsome , and those of severall sorts : st. john saith of the tree of life , in the street of the new jerusalem , it bare twelve manner of fruits ; loe here eight severall fruits reckoned up as growing upon this tree of life , nay our apostle tells us , this tree is full of good fruits , to wit , of all kindes . it will not then i hope seem tedious to you to sit for one houre , under the shadow of this tree , and feed upon the fruits that fall from it , which being eaten and digested will nourish your soules to eternall life . againe , me thinketh our apostle presents wisdome to us , under the forme of a beautifull virgin . that he may wooe and win us to her espousals , he delineateth both her parentage and her person , the eminency of the one , and the excellency of the other . her parentage is sublime , she being of a noble , royall , yea divine extraction , for she is the wisdome from above . her person is altogether lovely in every part . the candour of purity adorneth her breasts , the honey of peace drops from her lips , an amiable gentlenesse smileth in her countenance , the jewell of tractablenesse hangs at her eares , bracelets of mercy and good fruits deck her hands , and she walketh upon the two even feet of impartiality and sincerity , who can look upon her , and not be ravished with her ? if she were in oculis , surely she would be in osculis , and the true reason why men are no more in love with her , is , because they doe not know her : be pleased then for one houre to take a view of her picture , as it is here drawn by our apostle to the life , in its severall lineaments . once more , we have wisdome represented under a double notion , as a daughter and as a mother ; as a daughter , and that of no lesse then a king , the king of glory , yea the king of kings . so alphonsus was wont to call her filiam dei , gods daughter , for she is the wisdome from above ; as a mother , fruitful of many , and those sweet children , the eldest whereof is purity ; or to use more proper termes , here is wisdome set forth as an effect , and as a cause , as an effect of the best , the first cause ; as a cause of the best and choycest effects ; so that the words naturally part themselves into these two generalls : dignitas originis , the dignity of wisdomes originall whence it is , it is the wisdome from above . utilitas effectus , the utility of the effects which it produceth , in as much as it is first pure , then peaceable , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie . of both which , whilst i shall speak , and you shall hear , let us all implore this wisdome from above , that i may deliver my message without partiality and hypocrisie , you may be gentle auditors , and easie to be intreated , so as we may henceforth lead more pure and peaceable conversations , being full of mercy and good fruits , and so i begin with dignitas originis , the dignity of wisdomes originall whence it is , in those words , the wisdome that is from above . interpreters doe here observe an ellipsis of the participle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is easily supplied from the 15. verse of this chapter , where it is expressed . if you enquire what this meaneth , that it is from above , s. james himselfe giveth the answer , where he saith in generall , every good gift , and every perfect gift is from above , and cometh down from the father of lights , therefore is wisdome said to be from above , because it is one , yea the brightest of those lights whereof god is the father . among other attributes of god in scripture , he is said to be the onely wise god , both because he alone is perfectly , exactly , throughly , infinitely wise in himselfe , in which respect the best of men are rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovers of wisdome then wise , and likewise because as the sun is the fountaine of light , the sea of water , so god is the original of that wisdome which is in the creature . to clear this briefly , be pleased to know there is a threefold wisdome , namely carnall , humane and divine , of the flesh , of the head , of the heart , the first is abhominable , the second is laudable , the third is admiraable . carnall wisdome is the cunning , which is in the children of this world , whereby they are wise to doe evill ; this our apostle divideth in the preceding verses into earthly , which is a moth-eaten policy sensual which is a voluptuous provision ; and divelish , which is a mischievous subtilty , all which he plainly denyeth to be from above . naturall is that s●gacity which more or lesse is in every rationall creature , to discerne of naturall things , and manage secular affaires , instances hereof we finde at the third and fourth verses of this chapter , the riders skill in bridling the horse , and the pilots in turning about the ship. this though it be naturae bonum , yet it is dei donum , implanted in nature by a divine hand ; and though it is improved by education , idustry , art , yet it depends principally upon a divine influence . it is by men that many rare crafts are found out , but as lactantius truly , god gives men the wisdome by which they finde them out , they are gods own words . behold i have created the smith that bloweth the coals in the fire , and that bringeth forth an instrument for his worke ; and the prophet isay speaking of the husbandman , saith , his god doth instruct him in discretion , and doth teach him ; and daniel saith of all humane wisdome . he giveth wisdome to the wise , and knowledge to them that know understanding . sacred is the wisdome either of science , or of operation , the former is that whereby the minde is savingly enlightned , to discerne the things of god , and the mysteries of salvation , sapientia quasi sapida scientia , a savoury , and cordiall knowledge of supernaturall objects , doth well deserve the name of wisdome : the latter is that whereby a man is enabled to fixe a right end of all his actions , and to make choyce of the fit meanes conducing to that end , this is called by the latines prudentia , and though the other be not excluded , yet doubtlesse this is principally intended in this scripture . concerning this wisdome , our apostle saith most justly it is from above , in a peculiar manner , owing its originall to god , and that in two respects . 1. in as much as it is no where taught but in gods word , the schools of philosophers give many excellent documents of morall prudence , but religious wisdome is onely to be learned in the school of the scriptures . to aime with a single eye at gods glory , and our own salvation as the supream end , to walke in those paths of faith , repentance and obedience , selfe denyall , induring the crosse , and imitation of christ , which lead to these ends , are lessons onely to be found in holy writ , these are they ( saith the apostle paul ) which are able to make wise unto salvation ; no wonder if he exhort the colossians , let the word of christ dwell richly in you in all wisdome ; this water of life being to be had in no other well but that of god ; word . 2. in as much as it is a singular gift of the sanctifying spirit , the epithite by which saint paul characterizeth this wisdome is , spirituall , and that for this reason ( saith the learned davenint ) quia per spiritum christi generatur , non ingenio nostro comparatur , because it is not acquired by our wit , but infused by gods spirit . there is a spirit in man saith elihu ) and the inspiration of the almighty giveth understanding ; mans spirit is able to understand much , but to the understanding of divine things , there must be an inspiration of the almighty . the truth is , whereas humane is attained deo aspirante , god assisting , this divine wisdome is onely to be obtained deo inspirante , god inspiring with an especiall grace . i shut up this with that counsell or our apostle , if any of you lack wisdome , let him ask of god it cometh down from above , let us lift up our eyes , and hands , and hearts above for it . this wisdome ( as clemens alexandrinus elegantly ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not sold on earth but in heaven , and if you will know the price it is prayer . solomon in his proverbs saith in one verse , the lord giveth wisdome , and in the next , the lord layeth up sound wisdome ; the treasury wherein he layeth it up is his word , the treasurer is his spirit , and the key that unlocketh this treasury is prayer ; aske and he will give , let our requests ascend to him , and his wisdome will descend on us ; and as the rivers that come from the sea , return thither , so this wisdome coming from god , leads us back to him ; by working in us those graces of purity , peace , mercy , which resemble him . and so i am faln upon the utility of wisdomes effects , it is first pure , then peaceable , &c. the number of these effects is by some reduced to seven , and so they oppose them to the seven deadly sins , compare them to the seven gifts of the spirit , resemble them to the seven pillars which wisdome heweth to build the house where she vouchsafeth to dwell . by others the number is inlarged to eight , and so they observe a fit correspondency in them to the eight beatitudes , four of which , ( to wit ) pu●ity , peace , meeknesse , mercy , are here expresly mentioned , and the rest may be easily parallel'd , as if all the qualifications fitting for blessednesse , were so many maids of honour attending on this queen of wisdome . if you desire a logicall disposing of these effects , you may consider wisdome in reference to god and men , in regard of god she is pure , in regard of all men she is peaceable , distressed men , mercifull , in her carriage towards enemies , gentle , love of friends without hypocrisie , towards good men , full of good fruits , and in her censures of evill men , without partiality . but i shall in handling them follow the order in the text . and as printers first set the severall letters , and then clap on the sheets , or as gardiners first gather the flowers apart , and then binde them together , so shall i distinctly unfold , and then joyntly apply them with all possible brevity and perspicuity . 1. that which first occurreth to be handled is wisdomes purity , for so is the order of the words , the wisdome from above is first pure . indeed when we observe what precedeth , we may well infer that which followeth , wisdome being from above , must needs be pure ; such as is the cause , such is the effect ; it is impossible the least darknesse should proceed from the father of lights , and as no unclean thing can ascend thither , so neither can it descend thence . it is observable in nature , that all things as they are higher , so they are purer , the water then the earth , the aire then the water , the fire then the aire , the stars then the fire ; how pure then must wisdome needs be which is from above the stars , even from the highest heavens ! the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first , here prefixed , would not be passed by , as intending not onely a priority of order but honour ; indeed purity is the chiefest lesson in wisdomes school , the richest jewell in her cabinet , and the sweetest flower in her garden ; if you observe , you will finde it both the α , and the ω , the first and the last of wisdomes lineaments ; purity is opposed either to mixture , so we say pure wine which is not sophisticated , or to filthinesse , so we say pure water which is not mudded : in the former sence it is that which ends , in the latter it is that which begins the description ; because free from mixture , she is without hypocrisie , because free from filthinesse , she is said to be pure . and truly all the intermediall properties are such , as would be no praise of wisdome , if purity did not accompany them ; without purity , peaceablenesse is pusillanimity , gentlenesse stupidity , tractablenesse simplicity , mercifulnesse foolish pity , yea our best fruits but sodom apples . in a word , purity is wisdomes best friend , and choycest companion . the greek word which we render pure , properly signifieth chaste , and accordingly some refer it to that particular grace ; indeed on the one hand , as uncleannesse is folly , and therefore often called by that name , and the young man whom the harlot tempts to her wanton embraces ; is said to be void of understanding ; yea saint chrysostome compareth him to the mad daemoniack in the gospell , who dwelt among the tombes : so on the other hand , chastity is a blessed effect of wisdome , and therefore it is the wise mans advice , my son , say unto wisdom , thou art my sister , and call understanding thy kinswoman , that they may keep thee from the strange woman , from the stranger which flattereth with her words . but we must not confine our apostles meaning ; though if you please , with brockman , we may make use of the emphasis of the word , and conceive wisdome as a chast virgin , espoused to christ the king of glory , to whom having plighted her faith , she proveth faithfull , renouncing the pleasures of the world , contemning the dalliances of satan , defying the lusts of the flesh , that she may approve her fidelity to her husband christ. that wisdomes purity may the more fully be characterized , observe briefly these particulars : 1. there is a purity of doctrine , and a purity of practice , the one from error , the other from sin : wisdome is both orthodox and orthoprax , maintaining the one , attaining the other ; that which christ hath intrusted with her , his truth , she keepeth pure from heresie ; that which she hath dedicated to christ , her soule , she keepeth pure from iniquity . some are zealous against errors , and yet slaves to their lusts , other are sober in regard of sensuall delights , and yet intoxicated with erroneous opinions , neither of these are wisdomes children , who accounts them equally bad , a vain minde and vile affections , and therefore according to saint pauls counsell , she holds the mysterie of faith in a pure conscience . 2. there is a purity of heart , and a purity of life , both these our apostle enjoyneth in the 8. verse of the next chapter , cleanse your hands you sinners , and purifie your hearts you double-minded ; and saint paul , when he exhorteth to cleanse our selves from all filthinesse of flesh and spirit : nor doth wisdome neglect either ; some pretend to have good hearts , and yet lead bad lives ; but what a folly is it to thinke the sap in the root can be sweet , when the fruits that grow from it are bitter ? others refraine from impure actions , whilst they retain sinfull affections : but what a madnesse is it for men to content themselves with washing the outside of the cup or platter , whilst the inside is full of filth , nay poyson ? true wisdome taketh care both of the inward disposition , and the outward conversation . so much is intimated according to some expositors by christs geminated phrase concerning his spouse , behold thou art fair , my love , behold thou art fair . 3. there is a purity of contrition which looketh backward , washing the soul by godly sorrow for sinne past , and a purity of conversion which looketh forward , cleansing the soule by a reall forsaking of sinne for time to come , & wisdom joyneth these two together . some resolve to turne from sin , and yet have never truly mourned for it , and what is this but meer folly , to thinke of building a fabrick of reformation , without laying the low foundation of humiliation ? others mourne for their sins , but still returne to them ; unwise men , who begin to build and doe not finish it . that is wisdome indeed , which both mourneth for , and turneth from all iniquity . when the sinner with the prodigall cometh to himself , begins to be wise , reflects on his past life , and weepeth bitterly , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes after wit , and having bathed himselfe in his teares , he walketh circumspectly that he be no more defiled , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes fore-wit . wisdome openeth the eyes to see the vilenesse of sinne , and seeing the flyeth from it , as from a snare that would intangle her , mudde that would defile her , poyson that would destroy her , she maketh a covenant with her eyes , setteth a watch before the door of her lips , taketh heed to her feet , and keepeth her heart with all diligence , that it may be a place for god , an habitation for christ , a temple for the holy ghost to dwell in . in one word , knowing how foolish it is to stop many leaks in a vessell , shut many gates in a city , and yet leave any one open , that a short dagger may prove as fatall as a long sword , a small pistoll as destructive as a great canon ; finally , how expedient it is for him that will avoid falling into the pit , not to come neer the brink , she is carefull to avoid not one , or many , but all sins , as well smal as hainous secret as scandalous crimes , yea not only to abstain from sin , but the occasions that lead to it , and as the poet aptly , — plurima faelix paulatim vitia atque errcres exuit omnes prima docens rectum sapientia — by little and little she casts off all those filthy rags of sinne and wickednesse . indeed thus to doe , is by the sons of beliall accounted folly , puritas virtutis fatuitas creditur , & omne quod innocens , stultum reputatur ; innocency with them is reputed foolish simplicity , repentance a peevish melancholy , and conscientiousnesse a nice scupulofity ; but in the end it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unblameable life is the best wisdome , according to this of our apostle , the wisdome that is from above is first pure . 2. having thus practised purity , wisdomes next study is peace , for so it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then peaceable , and here both the nature . and the order of this property would be considered : 1. wisdome is peaceable . there is pax numin is , a peace with god reconciled in christ. and this wisdome prizeth above all ; there is pax pectoris , a peace of conscience in the sense of that reconciliation of minde in the harmony of the passions with reason , and this is wisdomes continuall f●ast ; finally , there is pax temporis , a peace with men , and this is wisdomes endeavour , and of this no doubt here our apostle speaketh . it was our blessed saviours advice to his disciples , have salt in your selves , and peace one with another . salt is an embleme of discretion , which leadeth to peace , for as salt prevents putrefaction , so doth wisdome , contention . if salt be thrown into the water , it kindly melteth ; if into fire , it crackles till it vanish , so is wisdome pleased , when in the water among peaceable , but grieved when in the fire among contenticus spirits . indeed knowledge too often is contentious , as being accompanied with pride , quaeinflat , which puffeth up , but wisdome is pacificous , as being attended with charity , quae aedificat , which edifieth . it is observed of solomon , that he was both the wisest , and the most peaceable king , no greater friend to peace than wisdome . the place whence wisdome cometh ; jerusalem which is above , is the vision of peace ; the god from whom she is sent , is the god of peace ; christ the wisdome of the father , is the prince of peace ; the spirit who is the donor of wisdome , is the spirit of peace ; the word wherein she is taught , is the gospel of peace , no wonder if she be a mother and nurse to peace . peace is musick to the eare , honey to the taste , beauty to the eye , sweetnesse to the sent , smoothnesse to the touch , and joy to the heart of a son of wisdome ; where peace is , it is her care to preserve it , and where it is wanting , to obtaine it ; if peace be hid . she secketh to finde it , if it come , she embraces i● , and if i● fly from her , she followeth it . her motio● 〈◊〉 that of david , i am for peace , in the church , in the state , in the neighbourhood , in the family ; nor hath it onely her tongue , but her hand , using all means to accomplish and maintain it . she is studious of ecclesiasticall peace , to that end she knoweth how to distinguish between substantialls and ceremonialls ; nor dareth she rent christs seamelesse coat because the ●ringe is not every way compleat . between fundamentalls and circumstantialls , matters fidei cathol●cae , & scientiae theologicae , necessary to be believed , and problematically disputed , allowing a latitude of opinion in some things , to those who hold the foundation ; in a word , she abhorreth , as to injure the truth of christ by errour , so to disturbe the peace of the church by schisme . she is solicitous for civill peace , to that end , she resolveth to keep the rank , in which god hath placed her , knowing that è sede itio , will prove seditio , where there is no order , there can be no peace ; and if at any time she be enforced like those angels , to appeare in a military habit , her song is , pax in terrâ , peace on earth , and whilest the sword is in her hand , the motto upon her sword is , sic quaero pacem , by this meanes i seek for peace . she is industrious for private peace with , and among her neighbours , yea , as much as in her lyeth with all men , and to that end she will not injuriam inferre , offer any the least wrong to others ; though she be like the serpent for ingenious prudence , yet she is also , according to our saviours counsell , like the dove for harmlesse innocency , nay she will injuriam ferre , suffer much wrong from others , and put up many affronts , and when she is compelled to recover a just title , or repaire an intollerable losse by law , it is with a minde willing to be reconciled ; yea , she is so great a lover , that she is a peace maker among the litigious , & when she seeth variance , steppeth in to make up the breach , though oft-times ( to use gregory nazianzens phrase ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she incur the displeasure of both parties . finally , she is desirous of domestick peace , as she would have her house to be a temple for piety , an academy for knowledge , so an army for order , and a quire for harmony ; to this end , she winketh at what may provoke her , avoideth what may offend others , and teacheth every relation to keep its own station . by all these just and good meanes , she seeketh peace , and if at any time her endeavours want successe among men , she then resolveth , pacem spirare & suspirare coram domino , to knock at heaven gates , earnestly beseeching god to heal breaches , compose differences , settle distractions , saying with the church , give peace in our time oh lord 2. wisdome is first pure , then peaceable . you may take the connexion two wayes ; 1. wisdome is peaceable , because she is pure , the apostle puts the question , and answereth it in the first verse of the next chapter : from whence come warres and fighting's among you , come they not hence , even from your lusts ? and that of the orator fitly correspondeth with it , ex cupiditatibus , odia , dissidia , discerdiae , seditiones , bella , nascuntur , the bitter fruits of hatred , variance , discord , sedition , warre spring out of the root of evill desires ; indeed relegion and reformation are oft-times the pretended , but ambition , covetousnesse and revenge , are for the most part , the reall causes of warre and commotion . true , there is a purity which is the mother of pride , and so of contention , i mean pharisaicall , selfe conceited purity , but that is the fools p●rity ; he that is pure in his own eyes , is wise too , but it is onely in his owne eyes , and so in the wise mans verdict worse then a fool : i shall ever suspect that purity which inclineth to separation in the church , and sedition in the state. wisdomes purity inclineth to humility , ●mity , unity and concord ; yea , therefore she desireth peace , that she may preserve purity , as well knowing , that warre was never yet a friend to vertue , nor contention to religion ; the truth is , as lusts cause warres , so warres cherish lusts. what purity can be expected from them whose hands are defiled with blood ? inter arma silent leges , neither gods law , nor mans can easily be heard , when the noyse of trumpets and drums prevaileth ; no wonder if wisdome being pure , is likewise peaceable . 2. wisdome is peaceable , so farre as consists with purity , she is a friend to peace , but only usque ad aras according to saint pauls caution , if it be possible , that is , consistent with gods glory , and so consequently with the purity of religion and conversation ; indeed it is a foolish bargain to venture purity , that we may bring home peace , to break our peace with god , that we may keep or make peace with men , no wonder if wisdome abhor it : she well knoweth , that that peace which is founded on impure principles and practises , is built on a sandy foundation , and cannot long stand , is onely the skinning of the sore , not the healing it , which by reason of its corruption must needs fester and rankle . hence i● is that ( though she admit of many inconveniences , yet ) she dares not of any sinne , no not to make peace , her maximes are those of gregory nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a commendable war is better then an agreement which seperateth from god ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a religious quarrell is better then a vitious peace . in one word , she earnestly desireth and endeavoureth both purity and peace , purity as wine to make glad the heart , and peace as oyle to make the face to shine ; the gold of peace to beautifie the altar of purity , the altar of purity to sanctifie the gold of peace : but if it so fall out , that these two must be severed , she prefers the altar before the gold , she chooseth rather to live in the water of trouble , then in the mud of sinne , in one word , she leaveth peace to embrace purity , because she is first pure , and then peaceable ; and thus i have discussed the two principall effects of wisdome , i see the time , and i know the occasion call for a dispatch , and therefore i shall onely give you an account of what might be said of the rest , and so shut up in a briefe but suitable application . 3. the next effect of wisdome is gentlenesse , a vertue which is temper in the minde , tendernesse in the heart , calmenesse in the affections , smoothnesse in the language , and sweetnesse in the behaviour : it is opposed to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which examineth all things by the rule of extream right , and is far distant from that austerity which will bear with nothing . it teacheth the judge an aequitable moderation of the letter of severe lawes , the creditour a forbearance of due debts , where there is not ability to pay ; as that king did by his servant in the gospel , the plaintiffe not to prosecute his suit to the utmost , and exact the rigor of what law may afford . finally , it inciteth to a candid interpretation of dubious words and actions , it perswadeth to a meek toleration of humane frailties and infirmities , and restraineth from an over-hasty provocation by injuries . this grace of gentlenesse is the sister of modesty , mother of patience , and daughter of wisdome . moses as he excelled in wisdome , so he was the meekest man upon the earth , what the poet saith of the ingenious arts , — ingenuas didicisse fideliter artes , emollit mores nec sinit esse ●eros ; may more truly be affirmed of this divine wisdome , she turneth lions into lambes , leopards into kids , and hawks into doves ; there is no vineger but oyl mingled with her sallets , no crabs but sweetings grow in her garden , no blustring windes but a gentle aire breathes in her climate . there is much spoken of a fools anger in the proverbs , yea it is called by the name of folly : every man is so far a fool , as his anger domineers , & a fool is never more foolish then in his anger , but wisdome giveth a check to passion , allaying and moderating its fierceness with this gentle grace , which whilest the world counts an effeminate softnesse , a tame sheepishnesse , our apostle calls the meeknesse of wisdome . if you shall aske the reason of wisdomes gentlenesse , the foregoing word giveth an answer , she is therefore gentle , because peaceable , she considereth , that wrath engendereth strife , and therefore with soft answers she pacifieth wrath , that hard and hard cannot make a wall , and therefore among hard stones , she becometh soft morter , and to use saint gregories phrase , concerning athanasius , she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an adamant to them that smite her , and a loadstone to them that dissent from her : she is so much in love with peace , that ( as abraham did by lot ) she is oft-times willing to recede from her right , and so ( according to the etimologie of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo ) gently yeeldeth when she might rigidly require , that she might preserve amity . but still this gentlenesse is to be constrned salvâ puritate , with respect to purity , and therefore though wisdome be not furious , yet she is zealous . in matters of secular concernment she is a yeelding willow , but of religious importance a stiffe oake . moses , a pattern of meeknesse , is yet incensed against the israelites idolatry , and will not condescend against gods commandement to pharoah , so farre as to leave an hoof behinde . caesars souldiers were milde in their own quarrels , but resolute in their generals engagements , and the wise christian is bold as a lion in those things which respect gods glory , though meek as a lambe in his owne concernments : so that to end this in one word . the wisdome from above , that she may preserve peace , and so far , as is consistent with purity is gentle , not easily provoked , nay which next followeth , 4. easie to be intreated . it is but one word in the greek , yet capable of a double construction , to wit , both active and passive . 1. wisdome is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an active sence , in as much as her way of teaching is not compulsive , but perswasive . non vi & contentione sed suavitate , & ratione , & quasi blanditiis utitur ; she had rather lead then draw , allure then enforce . romish policy teacheth her schollars to conclude their syllogismes in barbara and ferio , but divine wisdome instructeth her children in that of the poet , cuncta prius tentanda — to use all faire meanes of perswasion : she well knoweth that most men are like the herb basil , which if gently touched sendeth forth a pleasant smell , but if roughly crushed , breedeth scorpions . that ingenious natures are sooner drawn with cords of love , then haled with chains of iron , and many whom reason might soften , rigour hardens , and therefore ( according to s. gregories advice ) she doth blandimentis non asperitatibus studere , study soft and smooth blandishments . 2. our translators , and most suitably , render the word passively , easie to be intreated , and thus : 1. if any just or charitable request be presented to wisdom , she is easily intreated to hear it , and according to her power to grant it ; she hath not , as aristippus said of dyonisius , aures in pedibus , her eares in her feet : she saith not as philip to the woman , i am not at leisure to heare complaints , but like vespasian , who was therefore called deliciae humani generis , she is facile in accepting requests , and bestowing favours , and no wonder she is so forward to heare others requests , when she findes her gracious father so ready to hear her prayers . 2. if any information be presented to her concerning any truths , whereof she was ignorant , or controversie about which she was mistaken , she is easily intreated to receive it . indeed it is the simple who believeth every word , being led aside with smooth speeches : but a wise man will hear ( to wit , sound reason ) and so increase learning . true wisdome is willing to learne any , though unwelcome truth , and unlearn any , though darling errour , nor doth she thinke it a d shonour to strike sayl to convincing reason when it is laid before her . that of the wise man , with the lowly is wisdome , may well be inverted , with the wise is lowlinesse , and the lowly minde will not scorne to light her candle at anothers torch , and so ( as hugo well ) makes that common to her , which before was proper to another . indeed ( according to saint jeromes expression ) he is ineruditè sapiens , ignorantly wise , or ( according to horace his phrase which he there quoteth ) prudens pravè , wickedly prudent , who will not learne what yet he doth not know : divine wisdome is not ashamed to confesse her ignorance , acknowledge her mistake , and when the dictates of right reason are set before her , she is ready to yeeld up her judgement to them . 3. if any good counsell be offered her for the managing of her affaires , she is easily intreated to follow it , as knowing that aliquando bonus dormitat homerus , and according to our english proverb , two eyes can see more then one . this made jethro's counsell so acceptable to moses , and taught david not to despise the advice of abigail . ah dictum sapienti sat est , said he in the comedian , which our proverb well englisheth , a word is enough to the wise , to divert him from any thing that is evill , or direct him in what is good ; yea as venerable bede observeth , mos est sapientum , ut dictis majorum auscultent , aliquando minorum , a prudent man regards the admonition , not onely of superiors , but sometimes even of inferiors . and no wonder if wisdome be so tractable , since she is gentle . man naturally is compared by zophar to an asse , a wild asse , nay a wild asses colt , as being fierce and so indocible ; but when he is spiritually wise , his heart becomes an heart of flesh , and being mollified by grace he is easie to be perswaded , the foole is like the stone , of a rough substance , whereby it is hard to engrave upon , but the wise man is like the soft waxe , easily receiving the impression of the seale . but withall it is to be remembred that wisdome is first pure , and therefore is easie to be intreated onely to what is good , for which reason the vulgar here addeth , bonis consentiens , saith justinian . indeed the foole is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily seduced to what is evill , so was the young man by the whor●sh woman , but hardly drawn to what is good , so that though you bray him in a morter ( as solomons phrase is ) yet will not his foolishnesse depart from him , whereas the truly wise man is deaf to all satanicall suggestions , fleshly solicitations , and wicked insinuations , but whatsoever things are true , honest , just , or charitable , he readily hearkens to , and freely complyes with . that which next followeth in the order of wisdomes effects , is mercifulnesse . mercy in its proper notion is a compass onate sence of our brothers evills , and this by the stoicks is counted a piece of folly , both because it argueth a man subject to passion ; which is by them accounted aliene from a wise man , and likewise because it renders a man doubly miserable , first with his own , and then with others misfortunes ; but divine wisdome , as she permits the use of passion , so she prescribeth the exercise of compassion , nor doth she account it an addition to her own burden , if by her pitty she may ease another . she well knoweth , how infinitely she is beholding to god for his mercy , and therefore is no niggard of hers ; but as she desireth to finde from god , so she is ready to shew to others mercy and compassion . and as mercy is the quality , so fulnesse is the quantity , whilest though it be cheefly seated in the will , which sympathizeth by willing anothers good , and nilling his evill , yet it hath an influence upon the minde and memory , by continuall presenting his dolefull estate , and contriving the best wayes of his succour : nor doth it confine it selfe to the chamber of the heart , but looketh out at the windows , the eyes by seeing the necessities , the eares by hearing the plaints ; yea goeth out at the door by speaking , and acting ( according to its ability ) for its miserable neighbour , so that wisdome is mercy throughout in every faculty of the soul , and member of the body , and having filled the inward man , it runs over in the outward . more particularly , expositors conceive that the mercy here intended , respects rather them that doe , then them that suffer evill , and accordingly the act of this mercy is , not donare , but condonare , to give to the indigent , but pardon the delinquent . hence it is , that if wisdome dwell in an equall , she inclineth to mutuall forgivenesse of injuries , and if in a superior , she perswadeth to a gracious remitting of offences , and this not once but often , a few , but many , as being full of mercy . tacitus saith of agricola , non paenâ semper , saepè penitentiâ contentus fuit , he did not alwaies exact the punishment , but sometimes accepted an humble acknowledgment . the like is every wise christians temper , who as he abhor●eth revenge , so he delighteth not in the rigour of justice , but joyneth the raine of clemency with the lightning of severity . but yet this mercy is still with respect to purity . hence it is that wisdome distinguisheth between offences , some are light stains , and others foul spots , & though she conniveth at those , yet she punisheth these between offenders , some are bruised reeds , penitents , others like heart of oak obdurate , and though she spare those , she will not these . she well knoweth , that insceleratos lenitas , is in bonos crudelitas , lenity to he bad , is cruelty to the good , and to let notorious malefactors goe free , is that foolish pity which spoileth a city , and therefore if a just power be put into her hand , she will not , she dareth not let the sword of justice rust in her scabbard , but draweth it forth to the punishment of those who persist in notorious crimes , though in respect of them who offending in lesser matters , especially of ignorance and weaknesse , expresse remorse and sorrow , she is very compassionate , and if she use her sword , it is the flat , not the edge , for correction , not destruction ; and thus according to our apostles character , she is first pure , then full of mercy . 6. adde to this that which is coupled with it , wisdome is full of good fruits . fruit is a metaphoricall expression , by and it , though sometimes the reward is signified , according to which notion in the next verse , we read of the fruit of righteousnesse , yet usually ( and so here ) it signifieth the worke . thus thoughts are as the blossomes , words the leaves , and works the fruits : true wisdome is never idle , nor is she meerly speculative , but operative , as she hath an eye to behold , so she hath an hand to doe , and like the angels on jacobs ladder , she is alwaies either ascending by contemplation , or descending by action . indeed sometimes she imposeth silence on the tongue , but she never permitteth idlenesse to the hand ; she remembreth that he who came to the figtree , will one day come to her , seeking fruit , and she trembleth to hear that sharp check , why stand you all the day idle in the market place ? nor yet will every kinde of fruit serve her turne , she accounts it as good to be idle , as to be ill imployed , nay better to doe nothing , then that which is worse then nothing , and therefore she looketh that her fruits be good , beautifull to the eye , pleasant to the palate , and nourishing to the stomach , such as may honour god , and edifie man , and so be both acceptable and profitable . nor is it a berry here & there , a few good works will content her ; but she bringeth forth good works , as the vine doth grapes in clusters , she is full in every branch , of all sort of fruit , which she yeeldeth all the year long . she aboundeth in workes of piety , of equity , of sobriety , and of charity , to which last our apostle more especially refers . divine wisdome hath not only pity but bounty , viscera but opera , bowells , but workes of mercy , and as quoad affectum , in regard of affection , she is full of mercy , so quoad effectum , in respect of action , she is full of good fruits , ready to performe all offices of love and mercy to her neighbour . indeed when she observeth how the sun diffuseth his beames , illuminating and fructifying these inferior bodies with his parentall light and heat , and how the earth laieth not up her treasures within her coffers , but sends forth herbs for the use of man and beast , she thinketh it a shame to her , if she should not ( according to her abilities ) be alwaies doing good to those among whom she liveth , and with whom she converseth . 7. that which our apostle next affirmeth concerning wisdome , is , that she is without partiality . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capable of severall constructions , each of which may not unfitly be made use of . 1. some read it passively , and so it is true of wisdome , she is not judged , that is , she valueth not what others judge of her wayes , and approving her selfe to god , she accounts it a small matter to be judged of men , or else she is not judged , that is , she is not , cannot be valued by the estimation of our judgement , according to her reall worth and excellency . 2. the most suitable reading of the word is active , and yet this with some variety , according to the severall significations of the verbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially those four of wavering , disputing , judging , and making a difference . 1. the late learned annotator , accounteth the most genuine notion of this word in this place , to be as much as absque haesitatione , and so the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first chapter , without wavering and inconstancy . in this sence it is well joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconstancy being the daughter of hypocrisie , nil fictum diuturnum , paint is easily washed off , and that which is fained must needs be fading ; besides this is a proper effect of wisdome , that she is stedfast in her profession , and maintenance of the faith , notwithstanding the greatest persecution she abhorreth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gnosticks , who hold it an indifferent thing to forswear christianity in time of persecution , and therefore having chosen the way of truth , she resolveth with david , to stick to gods testimonies . indeed she is deliberate in her choice , and will not fixe without just reason , but she is no lesse resolute then deliberate , and what she embraceth she retaineth . ut luna mut●ri , to be changed as the moon , is the fools property , whereas you may sooner stop the sun in its course , then divert the wise man from his pious purpose , the one like the ship is tossed up and down upon the waves , whilest the other is like the house that is built upon the rock unmoveable . 2. others conceive the sence of this word to be as much as sine disceptatione , without disputing , or ( as it is in the margin ) without wrangling ; and thus it is a truth , divine wisdome , though she will admit of calme debates , yet she is an enemy to brawling disputes , as being fully assured , that jangling controversies tend not to edification , nay for the most part end in contention and confusion . 3. some render the word by absque dijudicatione , and so it lets us see a speciall propertie of wisdome , to abhor rash judging , and impetuous condemning of others ; it is one of those three things which wisdome hateth , as destructive to humane society , odious comparisons , malicious contradictions , and censorious judging . indeed she is not ( to use saint bernards ex pression ) aut curtosus explorator , aut temerar●us ●udex , either a curious inquirer into other mens faults , or a captious censurer of their actions ; a fool is easily induced to condemn all besides himselfe , but a wise man is loath to condemn any but himselfe , he hath so much to doe at home , that he hath no leisure to look abroad , and when he seeth any thing amisse , he resolveth to judge the best he can , yea though he cannot but censure the sin , yet he dareth not passe ( at least ) a finall sentence upon the person . 4. once more , our translators read the word , as if it signified sine discretione , without partiality , by having respect of , and putting a difference between persons . this is that which is directly contrarious to charity and equity , no wonder if it be odious to wisdome . indeed there is a different respect of persons , which civility requireth , and prudence alloweth , namely a reverence of men according to their place and dignity ; but that respect of persons , which floweth from partiality , and consists in aggravating or excusing faults , extolling or extenuating vertues , according to the qualification of the person , this she abhorreth . and hence it is she dareth not take part with what is evill in a friend , no not in her selfe , nor yet despise what is good in another , no not in an enemy , she will not commend sin or errour in the greatest , no nor yet the holiest , nor will she condemn truth and vertue in the meanest or the wickedst . in this notion that expression of s. bernard , concerning obedience , may not unfitly be made use of concerning wisdome ; she is indiscreta licet prudentissima , indiscrect though most prudent , and as that puts no difference between commands , so neither this between persons . taking the word in this sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is fitly joyned with it , since wisdome is therefore without partiality , because without hypocrisie . indeed partiality is the daughter of pride and hypocrisie : pride ever looketh at a mans own party with favour , and at the opposites , either with envy if they be above , or scorne if they be below : and how can such a man choose but be partiall ? hypocrisie looketh upon it selfe and party in a flattering , upon the opposites in a disfiguring glasse , baulketh beames in its owne , and spyeth motes in anothers eye , no wonder if it be partiall , ●ut wisdome being both humble and upright , will not admit this mischievous vice of partiality to dwell with her . if you please put the two last constructions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , and read it without partiall judging : that charge which saint paul layeth upon timothy may well strike all both civill and ecclesiasticall gevernors with awe . i charge thee before god and the lord jesus , and the elect angels , that thou observe these things , without preferring one before another , doing nothing by partiality , and no grace more requisite to the fulfilling of this charge then wisdome . this it is which teacheth a judge both to have eyes , and no eyes , whilest she furnisheth him with eyes to see and discerne the cause , and yet closeth up his eyes that he cannot behold the persons . all sinfull respect of persons in judging , floweth from some sinister affection ; especially those of carnall pitty , or carnall feare , the one saith , he is a poor man , the other saith , he is a great man , and so the current of justice is stopt : but wisdome is an excellent bridle of all carnall and corrupt affe●tions , and so enableth to discerne and judge aright between person & person , laying aside all externall respects . 8. finally , ●hat which is asserted in the close concerning wisdome , is , that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without hypocrisie ●he greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly used de histrionibus , of stage-players , and indeed a stage-player is a fi embleme of an hypocrite , especially in two things , both which wisdome abhorreth . 1. a stage player puts on the shapes of severall persons and callings , according to the part he is to act , so doth an hypocrite take upon him severall formes , according to those times he lives in , and indeed this he accounts his policy to sayle with every winde , and proteus like , to transforme himselfe into any shape as occasion requireth . but true wisdome , though she be a time-observer , is no time server , her figure is not round but square , and her motto , semper eadem , alwayes the same . 2. a stage-player seemeth to be what he is not , he appeareth oft times as a lord , a king , when he is but a servant , a beggar ; so doth the hypocrite personate himselfe a saint , when he is a devill , a friend when he is an enemy , and indeed he applauds himselfe in this his subtilty , to thinke how he deludeth the vulgar , and with his fayned sh●wes carryeth his designes ; but divine wisdome accounts sincerity the onely true policy , and hypocrisie a meer folly . indeed she sometimes forbeareth , to shew her selfe what she is , namely , when on the one hand danger threatneth , and on the other religion requireth not an open declaration of her selfe , but she never doth , or dareth to shew her selfe what she is not ; she well knoweth that the hypocrite , though he may cozen the dim sighted world , yet he cannot delude gods piercing eye , that whilest he cheats others , the worst cheate is of himselfe , and therefore in the end , he must needs appeare to be a foole , when his counierfeit devotion , affection , shall meet with a reall hell of torment . and thus i have shewed you wisdome in the abstract , whence and what she is , but alas where shall we finde it in the concrete ? it is our apostles question at the thirteenth verse of this chapter , who is a wise man , and indued with knowledge among you ? and the questionary proposall argueth , that such men are very rare . indeed st●ltorum numerus innumerus , the world is peopled with fooles ; but truly wise men are vix totidem quot thebarum portae , rarely to be found . wisdome is said in the text to be from above , i would there were no cause to bewaile that she is gone , whence she came , and as he said of justice , — terras astraea reliquit , she hath forsaken the earth . if we may conclude the absence of wisdome by the want of her hand-maids , i am sure there will too just cause appeare of this complaint ; for tell me i beseech you ; when we see prophanenesse in the church , wantonnesse in the chambers , cozenage in the shops , drunkennesse in the streets ; when we heare the vaine and cursed oathes , which are belched from the black mouthes of common swearers , the da●nable positions , and horrid blasphemies which are uttered by the poysonous lips of false teachers , may we not conclude there is none of that wisdome which is first pure ? againe , when we observe what a spirit of division is gone forth into the christian world , how many not troubled ( would god there were more of them ) but troublous spirits there are among us , who would be accounted angells , though it be but for troubling the waters , what betraying , backbiting , slandering and devouring there is one of another , so that men are not men , but wolves , tygers and dragons each to other , may we not infer there is none of that wisdome which is first pure , and then peaceable and gentle ? againe , when we take notice how presumptuous and selfe-willed the most are , how tenacious , some of erroneous opinions , and others of vitious practices ; those shutting their eyes against cleare convictions , and these stopping their eares against moving disswasions , so that you may as well speak to a deafe adder , or a dead man , it is not manifest there is none of that wisdome which is easie to be intreated . further , is there not a great want of that wisdome , which is full of mercy among us , when men are so severe to those whom they account offenders , and heard harted to them whom they cannot but see necessitous , yea i would to god there were not many , to whom it is a ●oyfull spectacle to behold men of their owne nation , religion , function , exposed to misery and ruine . yet further , is there not a sad decay of that wisdome which is full of good fruits , when as there are so few good works , either of piety or charity visible among us ? nay , i would to god that the good fruits which our ancestors planted , were not plucked up , and made sweet ●●●sels for greedy mouthes to devour . finally , is there not an evident dearth of that wisdome , which is without partiality and hypocrisie , when as indeed these are become epidemicall diseases , and the predominant sins of the age we live in ? it was the charge almighty god once layed against israel , when i looked that it should bring forth grapes , brought it forth wilde grapes ? for indeed the question is but a more vehement accusation , and therefore it is both properly and positively expressed afterwards , he looked for judgement , but behold oppression , for righteousnesse , but behold a cry . may not god take up the same complaint against the inhabitants of this land ? i looked for purity , but behold uncleannesse ; for peaceablenesse , but behold contention ; for gentlenesse , but behold fiercenesse ; for tractablenesse , but loe obstinacy ; for mercy , but loe cruelty ; for good fruits , but loe barrennesse ; for equity and sincerity , but behold partiality and hypocrisie : so that there is little or no true wisdome and knowledge of god in the land. true it is , there are in this age many ( never more ) pretenders to this wisdome , these talke much , nay brag and boast of it , yea they would confine it to themselves and their own fraternity , as if all others were but fools in spirituall matters : but their impure , contentious , obstinate , cruell , unjust and hypocriticall lives proclaime them strangers to it , to whom i may justly say in the words of our apostle , to the arrogant believer , shew us your wisdome by your workes . what then remaineth , but that every one of us , according to solomons counsell , cry after this wisdome , and lift up our voice for understanding , that we seek her as silver , and search for her as for bid treasure , and having found her , let us according to our apostles advice , shew out of a good conversation our works , even those workes which may testifie that our wisdome is of the right stampe , ever remembring that of gregory nazianzen , as that beauty is best , not which is painted with speech , but seen with the eyes , and those riches , not which our dreames fancy , but our hands hold ; so that wisdome , not which glittereth in smooth words , but is evidenced by our good works . i end all with a more particular and suitable application of this scripture to the present occasion . justice and clemency are as it were the judges two lips , by which he is to pronounce sentence , his two hands by which he executes judgement : indeed then he is in his robes , when he is clad with the rich scarlet of equity , and the white fur of pitty . on the one hand a judge must be impartiall in his distributions having no respect of persons , saying with levi to the greatest , the richest , the nearest , the dearest , nescio vos , i know you not ; on the other hand a judge must be compassionate , mitigating the severity of the law , putting a difference between offenders , being unwilling to punish , where he may spare without injurie . may but wisdome stand at the judges right hand , and it will prompt him to both these , as being full of mercy , and without partiality . the great imployments of inferiour justices of the peace , is , to incourage godlinesse and virtue , discountenance vice and wickednesse suppresse riots , and tumults , compose differences among neighbours , take care that the lords day may be observed , his house frequented , his name not blasphemed , the poor fed and imployed , and that houses of disorder , ( the springs of those filthy waters which defile the land ) may be either wholly stopped up , or throughly purged , to all this doth the wisdome in my text engage , as being pure and peaceable . let the lawyers make this wisdome which is without hypocrisie their counsellor , and then i am sure they will not dare either to put a soule glosse upon a fair text , or a fair glove upon a foule hand , by calling good evill , or evill good , putting darknesse for light , and light for darknesse , bitter for sweet , and sweet for bitter . were but this wisdome , which is pure , and without partiality , fore-man of the grand inquest , and all other juries , i am sure they would not for feare or favour connive at grosse offences , or bring in unjust verdicts . were this wisdome which is without hypocrisie , set as a watch before the door of their lips , who are to give evidence , they would not dare to speak any thing but what is truth , and be so far from uttering any thing against , that they would testifie nothing , but what is according to their knowledge . let the subservient officers of the court follow the dictates of this wisdome , which is , full of mercy , and without partiality ; and then they will not either grinde the faces the poor through exacting of fees , not yet take bribes of the rich , for expedition of causes . finally , would all that are plaintiffs in any court consult with this wisdome , which is , peaceable , gentle , easie to be intreated and full of mercy , they would not quarrell de lanâ caprina , goe to law for every trifle , they would be willing to withdraw their actions upon reasonable offers , and hearken to moderate termes of reconciliation , whereby judge and jury might be saved a great deale of trouble . in one word , may this oyntment of heavenly wisdome run downe from the head to the beard , and from thence to the skirts , from the greatest to the least , and then , not till then , will purity and piety be restored , partiality and hypocrisie banisht , justice and mercy maintained , and peace with truth established , which almighty god grant in his good time for jesus christ his sake . finis . vvisdomes counterfeit : or ; herodian policy . unmasked in a sermon preached at oxford on act sunday , ann. dom. 1654. in the parish church of st. aldats . by nath : hardy , minister of gods word , and preacher to the parish of st. dionis back-church . prov . 21. 30. there is no wisdome nor understanding , nor counsell against the lord. aug. de sanctis innocent . serm. 2. quam caeca ferit as , quae credebat quod deprehendere dominum fraudibus posset ? london , printed by i. g. for john clarke , and are to be sold at his shop under st. peters church in cornhil . 1656. to his singular friend , alexander burnet , doctor in physick ; health externall , internall , eternall . it is an experienced truth , that the devill is gods ape , and the dissembler a mimick saint ; whatever graces gods children have in substance , hypocrites ( the devils first borne ) have in semblance . thus superstition putteth on the shew of devotion , faction of zeale , and subtilty of wisdome . but as the dulnesse of common glasse is conspicuous , when set by the transparent christall , and a bristol stone , when compared with the sparkling diamond , loseth its lustre , so these mock vertues are found too light , when weighed with solid graces in the ballance of the sanctuary : for this reason it is , that i have annexed this ensuing to the precedent discourse , that earthly and heavenly wisdome , being set together , it may the better appeare how great a distance and dissonancy there is between them , notwithstanding their seeming allyance . and now ( worthy sir ) not either to put my selfe out of debt to you , which cannot be without an adaequate retaliation , and much lesse to put you in debt to me , which cannot be , without a worke of supererogation , but to make a publick acknowledgement , how greatly i am indebted to your goodnesse , is the designe of this dedication . indeed were i to write of you , and not to you , i should ( as justly , i might ) exspatiate in the character of your worth ; but , on the one hand , those choyce abilities wherewith god , nature , education and industry , have furnished you for the discharge of your vocation , those morall excellencies of prudence , temperance , humility , affability and charity , which adorne your conversation , are such , as envy cannot blast , nor need i to blazon . and on the other hand , as i abhor to speak what is evill ( especially if false ) of another behinde his back , so i would be sparing to mention what is good ( although true ) of another to his face ; since as that incurreth the guilt of detraction , so this the suspicion of flattery . onely ( to avoid the odious blot of ingratitude ) i cannot , i must not bury your many favours in the grave of silence , having so fit an opportunity to publish them . indeed that amicable society as a neighbour , cordiall fidelity as a friend , gratuitous care as a physitian , and bounteous love as a parishioner , which you have expressed to me , are singly , much more joyntly strong obligations : for all which , accept ( good sir ) my hearty thanks , together with my earnest prayers , that god would crown your skill with successe , your estate with prosperity , your life with old age , your minde with tranquility , your soul with his grace , and that grace with glory . yours most cordially to serve and honour you , nath : hardy . mat. 2. 8. and he sent them to bethlehem , and said , goe and search diligently for the young childe , and when you have found him , bring me word againe , that i may come and worship him also . this chapter beginneth with the blest news of a new borne saviour proclaimed to the wise men of the east , by a coelestiall tongue ; and surely this clear revelation of the messtah to them , is no small consolation to us . christ borne and not known , would have been as a book clasped , fountain sealed , and treasure hid , no comfort in , nor profit by him : or had this light ( though come into the world ) only shined in jury , we must still have sate in darknesse , and the shadow of death . but behold ( the evangelist would have us doe it , and well we may ) behold with joy and wonder , a star appeareth to the wise men in a far countrey , and this no ordinary , but extraordinary light ; not by natures course , but divine appointment , made onely for this end , to be the morning star to this sun of righteousnesse . this star proveth a load star , seeing they follow it , following they come to jerusalem , and coming enquire for this royall babe . vae torpori nostro ; oh our sluggishnesse ! one star is observed and followed by the magi , whilst we , instead of following , endeavour to extinguish those many starres , with which the heaven of our church is bespangled . but how could they be assured this starre was christs ? and by its appearing conclude his comming ? doubtlesse as they had a starre without , so they had a light within , the spirits revelation accompanyed the starres apparition , upon which they are resolved on their journey , and emboldned in the enquiry , saying , where is he that is born king of the jewes ? they askt not whether , but where he was born , not doubting of the thing , though ignorant of the place ; and , which argueth the strength of their faith and boldnesse of their spirits , they enquire of him as a king of the jewes , and publish their intent to worship him . here was faith of the right stamp ; not suppressed in their bosomes , but expressed to the world : i believed therefore i spake , saith david ; and these wise men , not onely believe with their hearts , but confesse with their mouthes christ jesus the lord. this strange newes of their coming , and stranger erraud is brought to herods eares , and speedily flyeth through the whole city , whereat both he , and all jerusalem is troubled : herod for fear of losing his kingdome , jerusalem for fear of new commotions ; he , lest he should be dispossessed of his throne , they , left they should be disquieted in their peace : but why ( o herod ) doe those timerous thoughts perplexe thee ? it is true , a king of the jewes is borne , but such an one whose kingdome is not of this world , one that here was to have no other crown then of thornes , not scepter but a reed , nor throne then a crosse. one that is come , non reges destituere , sed constituere , not to depose , but stablish king ; in their lawfull rights , whose commands excite not rebellion , but require allegiance ; one whose intent is to purchase an heavenly , not take away earthly kingdomes . indeed his false apprehension concerning christ , was the true cause of his perturbation . the greatest enmities have for the most part arose from causelesse fears , and groundlesse jealousies , and mis conceits have still been guilty of all wrongs and persecutions . but though herod were troubled ( as tyra●●ie is ever suspicious , and guilt jealous yee why jerusalem ? who had more reason to rejoyce at the opportune approach of her redeemer . alas they had already been warn out with changes , and over toyled with troubles , no worder , if now being somewhat setled in a condition quietly euill , the newes of a better , probably trouble some , prove an welcome . thus he who was the angles song , the magies joy , and israels consolation , becometh herods feare , and jerusalems terrour . yet herod determineth to use wit in his anger , he suppresseth his trouble , dissembleth his intention , and according to lysanders maxime , covereth his lyons with a foxes skin . he conveneth an assembly of the chief priests and scribes of the people , acknowledgeth a christ the lords annointed , and religiously demandeth of them the plate of his birth . being informed by them where this sun should arise , with the same shew of devotion he enquireth of the wise men , when the star appeared , and without any more adoe , dispatcheth them away about search of the person ; so it followeth in the text , and be sent , &c. the summe of the verse is herods politique compliance with the wise men , and his crafty endeavour by their means to get christ into his owne hands . wherein we have considerable these generalls : 1. his ready mission , and he sent them to bethlehem . 2. his subtile commission , saying , goe search diligently for the young childe , and when you have found him , bring me word againe . 3. his ample promission , that i may ( which is as much as , then i will ) come and worship him also . these are the plain parts of that sacred message , with which god hath sent me to you this day , into which i have laboured by divine light to search diligently , what profitable lessons are contained in each , i am come by divine assistance to bring you word ; through each of these , i shall goe with speed and plainenesse , heartily desiring that the end of our coming hither this day to worship god , may be glory to him , and profit to our selves . beginning with , his ready mission , and he sent them to bethlehem . in which part we have three circumstances observable : quò , whither ? to bethlehem . quis , who ? herod . quos , them . 1. the magi , seeking christ come to jerusalem , but they are sent to bethlehem . where ( might they well imagine ) was it more likely to finde the jewes king , then in the royall city ? but alas there is great deceit in probabilities , especially when we meddle with divine matters . god usually goeth a way by himselfe , neither are his thoughts as our thoughts . jerusalem was to be the place of christs death , bethlehem of his birth , that of his passion , this of his incarnation , that of his setting , this of his rising , he sent them to bethlehem . the ubi then where herod sent them was right , there surely and only was this new-born king to be found . bethlehem was the town of david , & this king was the son of david . bethlehem by interpretation is the house of bread , & christ is the bread of life . at bethlehem was heard the first newes of the temple , and he is the lord of the temple . finally , bethlehem was novissima oppidorum , the least of townes , and the messiah was , novissimus virorum , the lowest of men ; what could better fit his humble state , then so meane a place ? and truly to bethlehem we must still be sent , if we intend to finde christ : as he made choice of a little village to be born at , so of lowly spirits to dwell in ; as he came forth of a poor city , so he resideth usually among the poorer sort . seek not then for christ among the great , but little ones of the world , look not for him on the mountaines , but the vallyes . in this sorry despised village is the messiah born . 2. he sent them , it would not here be omitted that he , though a wicked person , directs the wise men to christ : bad men may instruct others in good . how often have you seen a leaden cisterne convey pleasant water , an iron key open a golden treasury , and choice fruit served up in a woodden platter ? god sometimes maketh use of a balaam to point at the star , of a raven to carry eliah his food , and here of an herod to send the wise men to bethlehem . despise not then the honey combe , because found in a lyons carkase , refuse not the curious picture , because drawn by a crooked painter ; contemne not wholsome directions , though given by a foul mouth . we like not the sun the worse when it breaketh through a dark cloud , nor gold the lesse , though sent in a leatherne purse , nor a friends letter the worse , because brought by a dirty carrier , though the man be an herod , yet if he send thee to christ , follow his advice . but that which is especially considerable is the serviceableness of herod , to the magies designe , he resolveth their doubt , acquainteth them with the place , instructeth them in the way , and incourageth them to the journey , so much beza conceiveth included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blandè iter commonstrasse , that in a friendly manner he furthered their progresse , directed them to bethlehem , and by this means helped them in their pious endeavours . ita etiam impii suis conatibus prodesse bonis coguntur ; thus are the wicked though against their wills , assistant to the godly . there are two things which ungodly men are forced to serve , gods sacred decrees , the saints godly purposes . dei consili● humana facta etiam tunc congruè serviunt , cùm resistunt . gods counsells are then effecting , when most opposed , and though his enemies meane not so , they are full accomplishing his worke . and as gods ends are alwaies fulfilled , so good mens aimes are oft-times furthered by the wicked . and whilst intentionally they drive on their owne designes , accidentally they are assistant to the saints enterprizes . those carpenters in noahs time aimed only at their owne gaine , yet they built that arke which saved his life . lahans , intentions in allotting jacob the speckled shee● , were not cordially good , and yet by that meanes jacobs labours are prospered , and his store increased . little thought pharaohs daughter of rescuing the children of israel from her fathers yoak , and behold she chertsheth that childe , who proved their deliverer . pharaoh himselfe let the israelites goe out of no good meaning , witnesse the speedy pursuit , and yet thereby a passage is opened for fulfilling both gods promises of , and their desires after the land of canaan . oh let us behold with joy and view with wonder the over-ruling wisdome of the almighty , which maketh his and his servants adversaries , instrumentall both of his glory and their good . when a mans wayes please the lord he maketh his enemies , not onely to be at peace with , but subservient to him , and as christ caused the fish ( though unwittingly ) to bring him money in its mouth for paying tribute ; so god maketh the wicked ( though unwillingly ) contribute assistance to his people in their holy undertakings . so did herod in the text , his aime in sending the wise men to bethlehem , was to compasse his owne mischievous designe , of killing , and yet by sending them he furthered their religious desire of finding and worshiping christ. 3. he sent them , i might here take notice of the impiety of herod , in that he sent ethers , but went not himselfe ; he sheweth them the ready way to christ , but sets not a foot forward himselfe . thus they may lead others to heaven , who yet neglect it themselves . the whetstone that sharpeneth the knife remaineth blunt it selfe , the bell calleth others to heare , and yet is deafe it selfe , the signe sheweth the passenger an inne for harbor , whilst it selfe is weather-beaten , the nightingale that is restlesse her selfe , sings another into a sweet sleep , finally , the statue points a traveller his way , but stirreth not it selfe , and many who care not for christ themselves , may be instrumentall in bringing others to him . some there are so vile that they will neither goe themselves , nor send others ; such was our saviours just complaint of the pharisees , that they would neither enter into the kingdome of heaven themselves , nor suffer others . the most are so bad that they will not act themselves , though they are so good , as to permit , yea , excite others to the worke of finding christ. but surely , non meretur christum invenire qui per alios quaerit , this sacred service cannot be performed by a proxie , nor shall he ever finde christ , who onely sets others about it , as herod in the text , he sent them to bethlehem . but that which is especially observable in this particular of his sending them to christ , is , how herods policy failed him . subtilty would have taught him not at all to have sent them , but others , why did he not imploy his owne courtiers , rather then trust strangers ? why did he not rather prevent their journey , then hazard his own disappointment ? or , if his detaining them might have raised a suspicion , yet since the matter so neerly concerned him , and the journey was so small , why did he not goe himselfe with them ? or if not so , why did he not , together with them , send messengers of his owne , of whose fidelity to his designe , he might have assured confidence ? nothing had been more easie and plausible then sub officii praetextu , in a way of complement , under pretence of courtesie , to have sent some assasinates with them , who might have dispatched the childe immediately ; some say the reoson of all this was to avoid suspicion . but doubtlesse herein the wisdome of god was remarkable , who so far blindes him , ne consilium quod ante pedes erat , arriperet , that he did not lay hold on so obvious and probable a way of accomplishing his designe . divino nutu actun● ut herodes confideret in simplicitate magorum , gods providence so ordered it , that herod should confide in the wise mens returne , and so deceive himselfe . had either herod or any of his instruments accompanied them , either they must not have found the childe , or these must have found him also ; that had been inconvenient for them , this had been dangerous for christ. divine prudence provideth against both , by infatuating herod in his plot , in which , whilst he carryed it on with various policy , he discovered a sottish simplicity . such a fool is the craftiest politician , when god will defeat him . the germanes have a proverb , when god intends to destroy any man , he first closeth up his eyes , agreeing with that of the poet , quos jupiter vult perdere dementat ; so he did by herod , he doth oft-times by the wicked , shut their eyes that they shall not see the things which make for their greatest advantage . the verity of this doctrine be pleased to observe in a double parallel , the one eminent in sacred , the other in prophane history . let the one be jezabell , a woman of no lesse politick a brain then haughty spirit , and yet in that passage concerning eliah , she at once discovered both abundance of fury , and defect of subtilty . how deep her malice was , let the message speak , wherein she threatneth the prophet with losse of life , and that with a curse upon her selfe , if her intent were not performed ; how shallow her wit was , let the sending of a messenger and her delay of execution speak . what policy more plaine and common then to strike before we speak , and seize on an enemy unawares ? whereas she ( befooled no doubt by god ) warned him both of the thing and time , whereby he had opportunity , and found meanes of escape . let andronicus be the other , who though he caused the royall blood to be let forth of the veynes of many , to get and preserve the kingdome , yet suffered it to run in isaacius his body , who at length dispossessed him of his usurped empire . thus the most expert gamesters doe sometimes oversee , and the most cunning polititians are oft confounded by god in their own devices . see then the truth of eliphaz his assertion concerning god , he taketh the wise in their craft , and the counsell of the froward is carried headlong ; so that what jethro affirmed concerning the aegyptians insolent carriage towards the israelites , may be applyed to the fraudulent practices of the wicked against the church , in the thing wherein they dealt proudly , and those deal wisely , god is above them . let not then any divellish achitophels flatter themselves in their dark designes , close contrivances , as if there were no power to crosse their projects , or wisdome to defeat their counsells . while they conspire on earth , god laugheth in heaven ; while they sooth up themselves in their subtilties , god mocketh at their simplicity . the foolishnesse of god ( saith st. paul ) is wiser then men , and the wisdome of men is foolishnesse with god ; nay , when they thinke all the crannies are stopped , a wide door is left open for gods providence to evacuate their policies . we have a common proverb , when men thinke to doe for the best , it commonly falls out to be the worst : it may fitly be applyed to crafty machiavelians , when they suppose that they have done the wisest , they prove themselves starke fools , so was it with herod in sending these magi , ( without associates ) to bethlehem . and so i passe from his ready mission to his crafty commission , goe and search , &c. in this part of the text , two things offer themselves to our consideration . de quo , and quid . the person to whom these magi are directed . the errand about which they are sent . whom the commission concerneth , the young childe . what it requireth , goe search diligently , and bring me word againe . 1. the person they are sent to enquire after is the young child . and if you please a while let us leave hunting the foxe , and view the lineaments of this childe . a young childe indeed he is called by herod , but such a childe as never any was before him , nor will be after him , like to him ; consult the prophet isay , and you shall finde a glorious description of this childe , such a childe as is a son , maryes childe , but gods sonne ; such a childe who is a father and that of eternity : a childe , but of no meane ranke , no lesse then a prince of peace : a childe indeed in yeares , not in understanding , for he is a counsellour ; in summe , a feeble childe , and yet a mighty god , well may he be called wonderfull . o let us admire with thankfulnesse the gracious condescension of our redeemer , who being so high , vouchsafed to stoop so low , qui fecit nos , quantillus factus pro nobis ? he that made us , how little is he made for us ? majesty is cloathed in vilenesse , power appeareth in weaknesse , the founder of heaven is rocked in a cradle , and he that swayeth the world , is swathed in clouts . was there ever humility like this ? that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great god , a little childe , the ancient of dayes , a tender infant , he who is immensè magnus , so great , as that he fils heaven and earth , to be palmaris , a child of a span long . finally , that he who is regens sydera , should become sugens ubera , the governour of the stars to be nourished by a dug . o the depth of this abasement● the height of this lowlinesse ! behold and wonder . but to return to herod . it is a note not unworthy our observation , that whereas the magi call him a king , herod onely stileth him a childe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he could not bear the thing , not brook the title . — nec caesar ferre priorem , pompeiusve parem , — royalty cannot endure a partner , no more then love a corrivall . no doubt in his heart he conceived him a king , else why so perplexed at the newes of his birth ? why so jealous of the losse of his crowne ? had he fancied the wise mens words as fables , either that no childe was born , or if born , not a king , he would never have harboured so ill a ghest as feare in his breast . but see , though he know , he will not acknowledge ; though he strongly imagine , he will not expresse his thoughts , nor give him the title of a king , as fearing , no doubt , lest by this meanes he should obscure his own honour . and truly i am afraid , we are too many of us of herods temper , in this regard , backward to acknowledge the dignities , and publish the excellencies of others . there are two things we are loath to confesse , our own infirmities , others eminencies , our defects and their worth . the truth is , our proud natures thinke that others beames darken our light , their excellencie staineth our beauty , and their vertue eclipseth our splendour ; hence it is , peacock like , we spread our own gay feathers , pharisee like , we boast of our own perfections , but as for the dignities of others , we either speak of them with an undervaluing diminution , or bury them in a neglectfull silence . oh beware of inordinate selfe-love , which maketh us speak too highly of our selves , and exorbitant pride , which maketh us speak too meanly of others , as herod here did of christ , affording him no other appellation then this of a young childe . 2. the charge he giveth them about this child is double , sedulous inquisition , goe and search diligently . speedy information , and bring me word again . 1. goe and search diligently , the originall words want not a singular emphasis , the verbe signifieth such a search as is used , examinibus & questionibus , by putting interrogatories , asking questions ; the adverbe noteth accuracy in the search , going to the utmost of a thing ; it is as if he had said , let there be no delay in your journey , nor default in your inquiry , leave no stone unrolled , way unassayed , meanes unattempted to finde out the young childe . how zealous herod seemeth in a good worke , how industrious would he have the magi in the search , when as his end in all this was desperately wicked ! thus may hypocrites be very earnest in promoting , and performing good actions for bad ends , and selfe respects : who more vehement then jehu in execution of justice on baals idols , ahabs posterity ? but his aime was onely to establish himselfe in the kingdome . who more forward then absalom to heare causes , doe the people right ? but his intention was thereby to thrust his father from his throne : finally , who more zealous then the pharisees in good duties ? but their end was onely to be seen of men . oh remember , non actibus sed finibus pensantur officia , our actions are measured by our intentions ; it is not quid agas , but quid quaeras , our doing , but aime in doing , that is regarded . if the eye be single , the whole body is full of light , saith our saviour ; the father moralizeth it aptly to this purpose , oculum debemus accipere ipsam intentionem quâ rectè agimus quicquid facimus , by the eye we are to understand the intention , according to which , our performances are either rejected or accepted . before i leave this branch , i cannot omit the significancy of the praeposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not interrogate puerum , but de puero , seek the childe , but concerning the childe , that they should throughly inquire all circumstances about the childe , of what parents , in what family , after what manner , the reason whereof is rendred by one to be this , ut uno christo comprehenso reliquae multitudini parceret , that he might surprize him and spare the rest . rather then his perplexed minde should not be satisfied , all the children of the messiahs age must be sacrificed to his malice . but yet so bloudy a designe could not but startle his conscience , est impiis morsus quidam conscientiae , even wicked men have sometimes secret bitings , this sacred monitor will speak in bad mens eares , though against their wills ; a tender conscience scrupleth at the least sinne , and obdurate mindes have some kinde of remorse at great sinnes . it is true , they lull their consciences asleep , at last , as being resolved to goe through with their designes in despite of law , conscience , yea god himself . thus herod , when disappointed of his plot , maliciously murdered all the innocents in bethlehem ; but such mischievous attempts are seldome brought forth without some throws of conscience , and pangs of terrour , these it is likely this bloody monster felt , which made him desire so particular a search , that sparing the rest , he might single out christ , as the prime object of his envy . 2. and bring me word againe , the word here used is applyed to ambassadors returning back with their message . about this imployment herod pretended to send these magi , with a command to return with an account of their journey , and it is observable that he saith not bring word onely , but bring me word , he would not have them divulge it among the people , but first come and acquaint him with the newes ; for this reason doubtlesse , that the childe might be slain before it should be certainly known that he was borne . and now before i close up this part of the text , i cannot but present you with a double observation . 1. see how exquisitely herod layeth his plot , he desireth them to enquire of the childe throughly , and then to informe him privately ; which desire of his , had it been fulfilled by them , his enterprize had in a short time been accomplished without any hinderance ; by their diligent search , mistake would have been avoided , in regard of the childe , by bringing word first to him , all opposition would have been prevented , in regard of the people . how fitly may that terme be applyed to him , which christ gave another of that name , goe tell that foxe . thus witty and cunning are wicked men to doe mischiefe , hence it is , their plots are called devices , a word in the originall very significant , noting not onely cogitation , but excogitation , naturall but artificiall thoughts , it s elsewhere used to expresse the skill and curiosity of water workes , so some translate it pooles artificially made , and the exquisite embroyderies of the priests girdle , so that it signifieth the very spirits and quintessence of sinfull wit , drawn out for the devising of evill : and as their plots are called devices , so themselves are stiled crafty , being the seed of the serpent , the most subtill of all the beasts of the field ; for this reason they are resembled to fowlers , who use both secrecy and subtilty in catching the birds , and oft-times the snare is so closely laid , that there is no escape , but by breaking through . it is the expression of jeremies enemies , come let us devise devices against jeremiah , a significant expression , noting more then ordinary skill in the black art , as to worke a worke intimateth exceeding industry , so to devise a device , surpassing subtilty ; the venemous spider spins not a finer thred out of her bowels , then malicious men doe out of their braines . but oh let such remember , that to be wise in doing evill , is the worst wisdome , it is better to be a meer fool then so wise ; every sinfull act , the more skill there is in it , the more sinne ; and wit , which sets off other things , maketh sinne the more ugly . 2. see how dangerously the wise men were ensnared , how cunningly herod had almost drawn them into his designe , so that in all probability , had not a gracious warning by a dream diverted them , these friends of christ had betrayed him into his enemies hands . observe what a piece of service the wise men were to have done for herod , they should have been his spies , in searching out , and his informers in bringing word ; they should have taken a great deale of paines in going , seeking , returning , and thereby ( though ignorantly ) have furthered herods bloudy intent , and hazarded the childes life . thus are the good sometimes abused by the crafty , and pious men apt to be ensnared by specious pretences , into desperately wicked designes . credulity is the fault of honest hearts , because they are single themselves , they look to find all so too ; nay , the best men are soonest deceived , being apt to think all gold that glistereth . it is not seldome seen that over-much charity betrayeth well-meaning men into a good opinion of others , and so by being too charitable to others , foolishly ensnare themselves . though charity be not with bartimaeus starke blind , yet many times with leah she is bleare-eyed , st. paul saith of her she beareth all things , believeth all things , hopeth all things , and in this she sometimes erreth on the right hand , believing and hoping too much of them , who indeed deserve little credit . these wise men might very well have suspected herod in the secrecy of his dealing , in his negligence to goe himselfe , in the mean title he gave the messiah , but their charity too much eclipsed their wisdome , and so not misdoubting his intentions , they purpose to fulfill his charge . nor was this like to have been their unhappy fate alone , it is too often seen , that through too much familiarity with , credulity of , charity towards dissembling hypocrites , persons really well affected , are not onely brought into an high conceit of their persons , but partnership in their designes . we need not goe farre for instances , the sad experience of these times may produce many , and those not onely simple but knowing , whom the faire words of herodians , and their own facile beliefe hath involved in mischievous undertakings . 1. to end this , censure not , as all to be hereticall , who may be seduced to erroneous opinions , so neither all as rebellious , who may be accessary to traiterous practices . hast thou been preserved from the inchantments of seditious korahs ? blesse god , but be not too unchariable towards those that have been deluded ; some of them may possibly ( with these in the text ) be both good and wise men . nothing more easie then for those who can make religion , oathes and lawes , the covers of oppression and rebellion , to deceive , and that the best of men , and therefore while we abborre those , let us pitty these , whom not w●lsuinesse but weaknesse hath betrayed ; not badnesse of intention , but want of consideration hath made contributary to , and assistant in violent and virulent designes . 2. learne we all that admonition of our saviour , to be wise as serpents , and innocent as doves . let us earnestly beg of god , that wisdome from above , whereby we may discerne of things that differ . let us not be so simple as to believe every word , and let us walke circumspectly , that we be not entangled with specious wickednesse , and so much the rather let us feare and beware , considering how good men have been caught in such snares . prophane story tells us of theodorus , a godly and learned bishop , whom andronicus a wicked usurper won by faire shewes to be of his party , and the text of wise men , who receive a commission from herod , and ( had not god prevented it ) would have executed it , to the ruine of christ eventually , though not intentionally , and all because of their inconsideration , and his faire promise , which leads to his ample promission , that i may come and worship him also . in which part of the text , we have two considerables : 1. a racile insinuation of the wise mens piety . 2. a plain demonstration of herods hypocrisie . 1. the kind of the argument here used by herod , is very observable . how doth he wo●e the magi to a returne , not by promise of ample rewards upon the faithfull discharge of their commission , nor by threats of punishment upon their neglect , either of them might have begot a strong suspicion of the plot , but mentitus pietatem , captat magorum benevolentiam , promising imitation of their vertues , he winneth upon their affections , this being that which would more rejayce them , then any gifts , to see herod with them a worshiper of christ. it is indeed , next to gods glory , and his own felicity the singular desire of a pious soule , that he may draw others to christ. sinne is infectious , and grace is communicative , wicked men would have others as bad , the saints others as good as themselves ; paul wished that all were like him in his piety , though not in his sufferings : the pharisees compasse sea and land to make a proselyte , the wise men would willingly goe to bethlehem , and returne to jerusalem to make herod a christian. the saints account it their honour , know it their duty to gaine soules , and therefore cause the light of their good workes to shine before others , that their feet may be directed into the way of peace . 2. but to let this goe , that which in this kinde of argument chiefly presents it selfe to us , is not the wise mens piety , but herods hypocrisie . that i may come and worship him , who could have said better ? what could the wise men desire more ? words smooth as oyle , sweet as butter , if you please we will enlarge them in this paraphrase ; welcome you devout strangers , whom piety towards christ hath brought from a farre countrey to my territories , your devation is worthy not onely of commendation , but imitation ; acceptance , but resemblance ; and as for my selfe , i am resolved to tread in your steps , and write after your copy , onely i would not be mistaken in my homage , and worship i know not whom . in what place to finde the childe i have been instructed by my learned counsell , it is bethlehem ; which of the children in bethlehem is he , let it be your care to know , throughly informe your selves , and then acquaint me , and i shall readily follow your pattern , and though my selfe a king , become with you a fellow subject to this childe . these were his words , but what was his aime ? cast your eyes on the thirteenth verse , and you shall finde the angel declaring it to joseph , herod will seek the young childe to destroy him , nascenti mortem , scelus pio , nudo gladium , soli milites , vagienti necem praeparat , he intends death to this new-borne infant , and prepareth a sword for this innocent childe : the words which came from his mouth , never entred into his heart ; yea , while butter is in the one , gall is in the other . cogitabat jesulum non colere , sed tollere , non adorare , sed necare , his purpose was not as a saint , to worship him , but like a wolfe to worry him , devotionem promittebat , gladium acu●bat , whilst he promiseth devotion , he purposeth destruction ; praetendit cultum , praeparat cultrum , he pretends homage , and yet prepareth a knife , his aime being not servire , but saevire , service , but slaughter . dissembling herod , hew grosse was thy lie , odious thy hypocrisie , and divellish thy deceit ? thou sayest thou wilt come , thou meanest to send ; thou sayest thou wilt worship , thou meanest to murder ; thy pretence is adoring , thy thought abhorring ; thy promise is to give him honour , thy purpose is to take away his life ; thy pretext amity , thy designe cruelty ; thy expression religious , thy intention impious ; thy profession to feare him as a king , thy resolution to execute him as a traitor . thy device was incomparably foule , thy pretence speciously faire , thy deceit must needs be unmeasurably great , in saying , bring me word that i may come and worship him also . to draw it forth in a three-fold observation : 1. in generall , observe how seldome hypocrites tongues and hearts goe together , aliud corde tegit , aliud ore simulat , saith one upon the text ; herod meaneth one thing , faineth another : so doe all hypocrites , sapientia hujus mundi , cor machinationibus tegere , sensum verb is velare , quae falsa , vera ostendere , quae vera , falsa demonstrare ; it is esteemed by wicked men as a piece of policy to use hypocrisie , and ever to keep a distance between intima cordis , and extima oris , their inward thoughts and outward speeches ; so that whereas our saviour saith , out of the abundance of the heart , the mouth speaketh : hypocrites speak not out of , but contrary to the abundance of their hearts . it was the brand set upon alexander the sixth , and the duke of valentia his son , that the one never spake what he meant , and the other never did what he spake , so truly did they , & all dissemblers do , deserve the psalmists epithetes , of lying flattering , and deceitfull lips . there are some indeed who tell us of piae fraudes , a godly dissimulation , i like well the christian , but not the sir name , and i wonder how any dare joyne them together , when the parties are not agreed . it was not rebeccahs aime , though pious , to obtain the blessing for jacob , nor jehues pretence , though zealous , to doe execution on baals priests , will excuse either of them in their lyes , and make the meanes they used for accomplishing their designes to be lawfull ; and surely if officious lyes be not warrantable , pernicious must be abhominable , such as hypocrites usually are , and herods was . indeed we must distinguish between concealing truth , & speaking falshood , it is one thing cum silendo absconditur verum , to keep in a truth , another , cum loquendo , promittitur falsum , to belch out a lye . i am not bound to say all i thinke , and yet i must thinke all i say ; the tongue is but the hearts herauld , and must proclaime the senders message ; he that speaketh all he knowes is not wise , but he that speaketh what he doth not meane is not honest . i would not have my heart too near my mouth , lest i speak rashly , nor yet too farre from my tongue , lest i speak falsely . indeed were there no god to search the heart , he were a foole that would not dissemble ; but seeing there is , he is a fool that will. oh let us take heed of committing this folly with our lips , rather let them be like the spouses in the canticles , which are resembled to a scarlet thread , in allusion ( say some ) to the thread which rahab hung out at the window , as a token of her fidelity in keeping promise with the spies , such let our words and promises be . it was good advice which fredrick gave the senate , that simulation and dissimulation should be left at the door when they entred into the senat house ; far be it from religion to allow of either . let good david be our president , whose minde was the secretary , and tongue the pen , or if you will , the virgins that follow the lambe , who have no guile in their mouths , or rather the lambe it selfe , the young childe in the text , of whom the prophet saith , there was no deceit in his mouth , not herod whose expressions are not onely besides , but contrary to his intentions . 2. more particularly observe , the matter of his promise is a courteous friendly visit , that i may come , whereas the intent of his minde is a cruell bloudy act to destroy . such is the usuall practice of wicked men , to v●ile their enmity with a shew of amity , to put goodly paint on a rotten post , to hide then sharp teeth with soft gums , and deadly poison in a gaudy box ; pacis verba ferunt & caedibus omnia miscent . their pretences are a lasting peace , whilst their designe is a lingring warre , like absolom , whose name signifieth a father of peace , and yet his endeavour was to be a fautor of rebellion against his owne father . thus joab takeing abner aside , in dolo to talke with him , pulls out dol●nem a dagger to kill him , and maketh a kisse the preface to his stab of amasa : thus judas , dum mulcet , mordet , by a courteous salute betrayeth his master , and nero kisses his mother with his lips , when he intends to wash his hands in her blood ; so true is that of all hypocriticall friends , mel in ore , verba lactis fel in corde , fraus in factis , whilst honey is in their mouth , gall is in their hearts , and venome in their hands . indeed it is the policy of the wicked , though malice boyl in their hearts , to let no scumme run over their mouth , nay to have lips burning with affectionate expressions , and wicked hearts full of evious cogitations , mens atra , lingua alba , their tongues flame as the fire in charitable words , whilst their mindes are black as the coale with mischievous plots : what a friendly proffer was that which saul made to david of his daughter , upon the slaughter of an 100 philistims , and yet his aime and hope was by that means ●o have dispatched him , and instead of a marriage , solemnized a funerall . herod in the text was used to this dissembling art , he caused aristobulus to be drowned , after a courteous invitation to a banquet : and nicanor whom he received peaceably , to be slain secretly ; indeed in all ages there have been , and will be ravenous wolves in sheeps cloathing , such as are neroes within , and catoes without , such as according to the morall note , on that of wearing linsey wolsey garments , under expressions of civility , hide intentions of cruelty . what counsell therefore can be more fit in this case , then that of our saviour , beware of men , a duty not more needfull then difficult , it being hard to discerne an enemy masked with friendship : a dog that barketh may be prevented before he bites , the serpent that ●●sseth before he stings , and the fire that smoaketh before it burn ; it is easie to avoid a known enemy , but difficult to discover a seeming friend . learne therefore the advice of solomon concerning such , when they speak faire , believe them not , for there are seven abominations in their heart ; faire speech is oft times a strumpet , and maketh belief as light as her self ; but remember that as too much suspicion is a badge of feare , so over-much credulity is a signe of folly . many there are whose words speak them viros , men , affable men , who in their thoughts harbour virus , deadly poyson ; and believe it that hatred is most venemous , which is covered with deceit , aperta malitia is hurtfull , but operta most dangerous ; no malice so cutting as that which is smiling . pessimum inimicitiae genus ( saith cassiodorus ) it is the worst kinde of enmity to be an adversary in heart , and a friend in word , nothing so much to be abhorred , as inimica amicicia , this envious amity , and therefore when such say ave , thinke on cave , when their salute is domine , remember it is but nomine ; fistula dulce canit , volucrem dum decipit auceps , if the fowler play sweetly , it is but to deceive the silly bird ; the panthers skin is fair , but his breath infects ; & the friendship of hypocrites is fatall . i shut up this with that short and fit prayer ; a joabi eloqui● , thyestis convivio , iscariotis ave , herodis redite , libera nos domine , from joabs conference , thyestes his banquet , iscariots salute , and herods promises , good lord deliver us . 3. most especially observe , this worship which herod here promiseth , was not onely a civill reverence , but a religious adoration : it cannot be imagined , herod would have gone to worship another king of the jewes , whilst himselfe sate upon the throne , unlesse as apprehending him more than a king. the worship which here he professeth , is probably the same with that which the magi practised , and that was no lesse then divine . and herein was the height of his hypocrisie , that while mischiefe was his errand , religion is his messenger , and piety is made the mask of his cruelty . the act he intends is bloudy , no lesse then the babes life will cure his jealousie , and bloudshed is a crying sinne , it was plotted against no other then a king , and that highly aggravateth the offence ; and that there might be nothing wanting to compleat his wickednesse , religion shall be the cover , and under the shew of worshipping , he resolveth to destroy him . as spiders suck poyson out of the sweetest flowers , so wicked men abuse the best things to the worst ends . salus populi , the publique good , then that , what more fit to be indeavoured ? and yet caiaphas the high priest , made this a pretence for murdering the prince of life , it is expedient that one should dye for the people . execution of justice on offenders , then this , what work more acceptable to god and good men ? yet under this colour jezabel falsely accuseth and condemneth innocent naboth to death . liberty of the people , a pleasing pretext , and then just liberties , what more desirable ? but under this vizard a family in florence raised a mutiny against their lawfull governour . charity towards the poor , then this , what more commendable ? and yet under this mask , judas hides his covetous desire of that oyntment , which the woman poured on christs feet . piety towards god , then this , what more amiable ? and yet luther tells us of the anabaptists in germany , that abusing the name of god , and pretending the sincere doctrine of the gospell , they conspired the overthrow of magistracy . this last , is doubtlesse of all others the most odious , and yet no lesse usuall then the rest , to make religion a pander to all vices . consult either sacred or prophane stories , and you shall finde pride and ambition , covetousnesse and oppression , malice and revenge , bloudshed and murder , conspiracy and sedition , have still shrouded themselves under a religious babit . how oft hath ambition caught hold of religion , and made it a stirrup whereby to mount into the saddle of honour ? absalon hath a great minde to graspe the scepter , maketh himselfe strong by popular insinuations , assuring the people of justice , if he were ruler ; and finding it expedient to retire for a while from court , that he might look better at a distance , he calls in a religious pretext to his aide , the performance of a vow at hebron . anastasius being suspected of heresie by euphemius , patriarch of constantinople , seemingly turneth catholick , through which meanes he advanced himselfe ; and afterward cast out the orthodoxe patriarch ; and it is a known story of the monke , who being a fisher-mans son , had a net still spread over his table , in a pious remembrance of his meane originall , till at last hereby advancing to the highest dignity , he threw away his net , saying , the fish was caught ; the morall is verified by too many , who onely spread the net of religion , to catch the fish of preferment . and as ambition hath advanced , so hath covetousnesse advantaged it self by a seeming religion ; demetrius the silver-smith becomes zealous for diana , but it was to prevent the decay of his trade ; and simon magus , though he seem very desirous of the gift of the holy ghost , by the imposition of hands , that rather then misse , he will give money for it , yet it was but that he might make money of it . nor hath covetousnesse onely , but oppression , marched under the banner of religion . jezabel maketh use of a fast to feed her husbands humor , of getting naboths v●neyeard : the pharisees under pretence of long prayers , devoure widdowes houses : and salvian tells us of an oppressor , who scrupled the restitution of ill-gotten goods , because of the obligation of an oath . will you see rebellion weare the livery of religion ? observe corah , datha● and abiram , murmuring against moses his dignity , under pretext of pleading for the peoples sanctity . will you see revenge in a religious habit ? view simeon and levi , who upon condition of circumcision , offered the marriage of their sister to hamor , when they intended a bloudy sacrament , and a deceitfull marriage , hiding their cruelty with policy , and their policy with piety . finally , will you see murder the extremity of malice , and bloudshed the height of oppression , washed over with a zealous paint ? call to minde jezabels taking away naboths life , under the shew of vindicating gods honour ; horod making john baptists head pay for the liberty of his tongue , with a pretence of keeping his oath , and this herod endeavouring through the fained promise of worship , to make this young childe a bloudy sacryfice . thus hath this grave matron been made prostitute to all villany , as if she were a common strumpet , this beautifull virgin been defloured , and made to serve every base designe ; so true is that common saying , in nomine domini incipit omne malum . what sin hath not been masked with religion ? and what part of religion hath not been used as a cover for sinne ? let jezabels fast , herods oath , absaloms vow , simeon and levies sacrament , the pharisees prayers , and herods worship here abundantly testifie . and truly no wonder they are such proficients in these black arts , who have the devill to be their teacher ; satans best trading is by metamorphoses , and mutations , he once changed himselfe from an angel of light to a devill , ●nd now many times he transformeth himselfe from a devill to an angel of light , it was the course he took with christ , endeavouring to make him tempt and dishonour god , under pretence of manifesting himselfe to be god , if thou be the son of god , cast thy selfe downe , and no wonder if wicked men being of the devill , both learne his skill , and fulfill his lusts . besides hypocrites well know , that this is the surest way to speed their designes , g●liah his sword lyeth wrapt up in an ephod , no sword to that , no cruelty to an hypocrites , whose sword lurketh in an holy garment , and malice is cloathed with seeming devotion ; indeed this is that which both renders them in accomplishing more successefull , and when fulfilled the more plausible . sedition , oppression , murder , are so foul faced and ugly in themselves , that every one who seeth them , would cast a stone at the actors of them , and therefore they never appeare but in the borrowed shapes of religion , and a seeming zeal of reformation . but surely no devill to the white devill , and if it be possible for him to be worse then himselfe , it is when he cometh in samuels mantle . and let all such complexion-makers who daub over , not withered faces , but deformed vices with false colours , know that jezabels paint maketh her the more ugly : sinne the better it sheweth , the worse it is , and so much the more odious in gods sight , by how much the more it is adorned . and however vain men may thinke by these pretences to cozen the purblind world , yet they can never stop the mouth of conscience , when god wak●neth it , no● blind the eyes of heaven before whom all things are naked , and the day is coming when all these vizard , shall be pulled off , this paint melt away at the fire of that great day , and all their villanies be laid open to the view of men and angels . to winde up this discourse with this three-fold consectary : 1. let not religion be despised , because she is thus abused , nor all that professe it , contemned , because some have perverted it . it is a bad consequence , many professours are hypocrites , therefore i will be prophane ; i confesse it is a sad stumbling block in wicked mens way to heaven , when they see men seemingly religious , abhominably vile , and under the pretence of reformation , contemne all divine and humane lawes ; but oh remember it is not religion , but the shew of it , which such men take up , since true religion would learn them better lessons . let this therefore be the conclusion thou makest from such praemises , abhor to be pious onely in appearance , hate to make a shew without reality , let thy actions and thy profession accord , and ( as paulinus told severus , when he sent for his picture , erubesco pingere quod sum , non audeo pingere quod non sum ) be ashamed to appeare what thou art not . it was an excellent reply of livius drusius to the architect , who said he would build him an house free from all mens sight , nay rather , saith he , make it such as every man may see into it : oh let us so order our words , according to our thoughts , our professions suitable to our intentions , and conversation answerable to our religion , that we need not care though all men see , as being sure that god seeth into our inmost thoughts . 2. what christ had found from herod , but that god prevented it , persecution under the shew of adoration , let the church expect from her adversaries , both on the right and left hand ; it is the note of musculus upon the text , speaking of the wicked one , cupit nocere ecclesiae , simulat profectum ecclesiae , cupit extinctam gloriam dei , & simulat studium gloriae , cupit è medio sublatum cultum dei , & simulat promotionem cultus . the devill and his instruments are so politique , that when they endeavour the ruine , they pretend the purging of the church , and when abolition is aimed at , reformation is professed . indeed as pyrates hang out their colours whom they intend to surprize , so hereticks and schismaticks , when they would destroy , lay the greatest claime to religion . the adversaries of judah and benjamin , say , come let us build the house of god with you , when as their designe was to pull down . celsus and amtiphon writing against the truth , set forth their treatise cum titulo veritatis , and conradus vorstius entituleth his book de deo , which is full of atheisme and blasphemy against god. the papists under the name of the church , fight against the church ; the brownists , whilst they gather churches into a seemingly purer communion , spoyl the church of its union , and scatter it with division . it is a sad complaint of dr●go hostiensis , how many are there that say they are of the house of christ , and the church , and yet are of caiphas ! quod petrus negando , hoc illi faci●nt affirmando , they dishonour christ , by professing him , god is in their mouths , and the devil in their hearts ; under the name of christs spouse , they act the part of a filthy harlot , and herod like , they pretend to advance religion , that they may more closely and effectually destroy it . 3. what herod promised , let us performe , what he said deceitfully , let us act really , come and worship christ. oh let us have high thoughts of this little childe , accounting him a great god , and therefore to be honoured and adored by us . we reade of a childe an 100 yeares old , this childe is as old as eternity , born in time , but begotten before all time . oh let us all reverence in our thoughts , embrace with our affections , serve with our soules , and adore with our bodies this holy childe jesus . let us worship him , not as herod , but as the wise men , goe we with them to bethlehem , the temple where the bread of life is distributed , follow we the star of gods word , and finding him let us fall downe before him . let us offer with them the gold of charity , frankinsence of devotion , myrrhe of contrition , in auro regem , in thure deum , in myrrhâ hominem confitentes , gold as to a king , frankinsence as to a god , mirrhe as to god-man . let our care be adorare corporibus , venerari officiis , honorare muner●bus , to honour him in our gifts , serve him in our worship , adore him with our bodies , glorifie him with all ; so shall we demonstrate our selves , not foxes but sheep , not subtill herodians , but wise men , not verball , but reall servants of christ , every one of us saying from the bottom of our hearts , to this childe of mary , yet son of god , little babe , but great jehovah , together with the father and the holy ghost , be honour , glory , praise , service and obedience yeilded of us , and the whole church throughout all generations . amen . finis . notes, typically marginal, from the original text notes for div a45570-e340 prov. 3. 14 , 15. notes for div a45570-e1440 eccles. 10. 19. 1 kings 3. 19. psal. 2. 10. deut. 5. 29. prov. 3. 8. rev. 22. 2. gen. 1. chap. 1. 17. ver. 15 , 16. lact. de fal●a relig. l. 1. c. 18. isa. 54. 16. chap. 28. 26. dan. 2. 11. col. 3. 16. colos. 1. 9. dauen . in coloss . job 32. 8. james 1. 5. cl. alpoed . l. 2. c 3. prov. 2. 6 , 7. 2. gen. judg. 20. 6. prov 7. 7. chrysest . hom . 29. ●dpop . camana , quafi costae mentes . prov. 7. 45. brockm . in loc . 1 tim. 3. 9. chap. 4. 8. cane . 1. 15. bed. cum . 〈◊〉 . iuven. greg ▪ m ▪ greg. n●● . orat. 15. mark. 9 50 ▪ greg. naz. orat. 17. cic. de finib . l. 1. prov. 16. 12. rom. 1● . 18. greg. naz. orat. cap. 21. mat. 18. 27. numb . 12. 3. ovid. prov. 27. 3. 17. 12. james 3. 17. prov. 15. 1. greg. naz. ora● . 21. gen. 13. 3. lor. i● 〈◊〉 . ovid. greg. m. prov. 14. 15. prov. 11. 2. hogo victor . l. 3. didose . hier ! apol. adv . ruff. terent. job 11. 12. 〈◊〉 . prov. 27. 12. erga non tam egenos quam errantes . brockm . in loc . ver. 18. luk. 13. 10. math. 10. 6. james 1. 6. psal. 119. 30. 31. vide bern. de assumpt . b. v. serm. 5. et verè ●i te vigilanter homo a●ten●as ●●●um est s● ad 〈◊〉 um unq●●m in ●nd● b●●● . ●e g●●d ●umil & de in●er : ●omo cap. 33. bern lib. de vita solitar . 1 tim. 5. 21. vide bern. serm. 66 supe● : g●nt . vér . 13. is. 5. 6. jam●s 2 16. prov. 2. 3 , 4. videgr●g . naz. orat. 15. notes for div a45570-e24570 magnifica coeli lingua . aug. de temp. serm. 30. ver. 1. apparuit stella non volens , sed jussa ; on coeli 〈◊〉 , sed divini tatis impulsu ; non lege syderum sed novitate fignorum . ch ysol . serm. 156. ver. 2. psal. 116. 10. ver. 3. joh. 18. 36. granat . iu loc . non cripit mortalia qui regna dat coelestia . chemnit . ibid. ubi leonina pellis non sufficia assuenda est vulpina . lysand. ver. 4. ver. 5 , 6. ver. 7. i. gen. luk. 2. 11. psal. 132. 6. mich. 5. 2. isa. 53. 3. vulg. en rex impius pio magorum studio licet aliud agat bactenus inservit , ut lo●ū illis nati regis indicet . musc ; gullia : in loc . musc. ibid. greg. mat. 23. 13. novar . in loc . par. in loc . par. ibid. cajet . in loc . non omnia mali●iosa pe●●i●ie deus diabolo . nat. com. in loc . 1 r●g . 19 , 23. job 5. 13. exod. 19. 11. 1 cor. 1. 25. 2. gen. isa 9. 6. ch●yse theoph cy●●ll . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . leigh . crit. mat. 6. 22. aug. de serm. dom. in mons. musc. in loc . ibid. renun●iate mibi . luk. 13. 31. job 5. 12. cant. 7. 4. ainsw . exod. 28. 8. psal. 124. 6. jer. 18. 18. vide chrysost. i● loc . 1 cor. 13. 7. mat 10. 16. 3 gen. guiliaud . in loc . ver. 13. chrysol . guill . in loc . chrysol . psal. 12. 2. 1●0 . 3. greg m. cant. 4. 3. josh. 2. 18. psal. 45. 1. apoc. 14. 5. isa 53. 9. m●litiose cogitabat ut ad consequendum hoc matrimonium david audaciùs se periculis expon●●et & si● periret . lyr. vestem ex lino la●áque ●oni●xunt , qui sub locutione innocentiae , intus sublimitatem celant . malitiae . bed. mat. 10. 17. prov. 26. 25. joh. 11. 4● . king. 21. 15. john. 12. 〈◊〉 2 sam. 15. 7. acts 19. 34. acts. 8. 18. audit a religio sis●imi sceler●● ratione discessi . salv. mark. 12. 40. numb . 16. 1. gen. 34. 15. mark. 6. 26. math. 4. 5. musc. in loc . ezra . 4. 2. ecclesiae nomine armamini & contra ecclesiam dimicatis . aug. hil●● . aug. a centurie of divine meditations upon predestination and its adjuncts wherein are shewed the comfortable uses of this doctrine : to which are annexed sixteen meditations upon gods justice and mercy / alexander ross. ross, alexander, 1591-1654. this text is an enriched version of the tcp digital transcription a57648 of text r1065 in the english short title catalog (wing r1948). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 107 kb of xml-encoded text transcribed from 84 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57648 wing r1948 estc r1065 12686687 ocm 12686687 65783 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57648) transcribed from: (early english books online ; image set 65783) images scanned from microfilm: (early english books, 1641-1700 ; 367:15) a centurie of divine meditations upon predestination and its adjuncts wherein are shewed the comfortable uses of this doctrine : to which are annexed sixteen meditations upon gods justice and mercy / alexander ross. ross, alexander, 1591-1654. [8], 158 p. printed by james young, london : 1646. reproduction of original in british library. eng predestination -early works to 1800. god -mercy. god -righteousness. a57648 r1065 (wing r1948). civilwar no a centurie of divine meditations upon predestination, and its adjuncts: wherein are shewed the comfortable uses of this doctrine. to which a ross, alexander 1646 20275 4 10 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2003-09 tcp assigned for keying and markup 2003-09 aptara keyed and coded from proquest page images 2003-10 stephanie batkie sampled and proofread 2003-10 stephanie batkie text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion a centurie of divine meditations upon predestination , and its adjuncts : wherein are shewed the comfortable uses of this doctrine . to which are annexed sixteen meditations upon gods justice and mercy . by alexander ross . london , printed by iames young , 1646. to the right honourable and vertuous lady , frances countess of rutland , wife to the right honorable john earle of rutland . noble lady , as you have been pleased to make me happy , by permitting me to gaze with admiration upon the rare structure and goodly fabrick of that beautifull temple of your vertues ; so give me leave to passe through this , into your temple of honor , and there , at the shrine of your perfections , to lay this centurie of divine meditations ; a sacrifice , i know , more acceptable to you then whole hecatombes of fat beasts , or the smoake of sabean incense . your noble progenitors have devolved upon you many naturall endowments , whereby you out-strip most of your own sex : but grace hath gifted you with cleernesse and perspicuitie of judgement in the mysteries of speculative divinitie , even beyond many who think themselves learned clerks of our sex . madam , though you are every way honourable , yet nothing doth so much enoble you , as your zeale to religion , and love to learned men : when your beautie , wealth , outward honours and pleasures shall determine in death , even then religion and learning will beautifie and inrich your soul , and immortalize your name . the highest pitch of my ambition in this , and the former dedication , is only to shew my gratitude to your honourable husband , and your self , though in small mites , compared to your noble favours ; and withall , to set forth the lustre of your own knowledge in these points which still perplex the mindes of many christians . the father of mercies crowne you both , and your hopefull issue , with the blessings of both hands here , and of eternitie hereafter . this is , and still shall be , the prayer of your honours devoted servant , alexander ross . i have perused these divine and learned meditations on gods predestination , iustice and mercie ; and , judging them to be pious and profitable , i allow them to be printed and published . john downame . january the 7. 1645. divine meditations upon predestination , and its adjuncts . i. i finde that god by his absolute power can do that , which in justice he may not ; he can torment the good angels that sinned not , but he will not : if he could not doe so , he were not omnipotent ; if he should , he were not just . i will therefore reverence that power which can doe what he wills , but will not doe all that he can . ii. god may justly annihilate the good angels , though justly he cannot punish them : he could not be unjust in taking that nature from them which he freely bestowed ; and he could not be just in inflicting a punishment which they had not deserved . but i , that am a sinfull man , must acknowledge it goodnesse in him to annihilate me . i must reverence his iustice if he punish me , but will admire , and extoll his mercy , if he save me . iii. god is a most free agent , being subject neither to a commanding law , nor to a constraining power ; yet hath he necessitated some of his externall actions , partly by his goodnesse , partly by his promise : he must do what he promiseth , because he is true ; he must doe what is just , because he is good . i will claime heaven as my due , not because i merit it , but because he promised it ; his own goodnesse hath tied him to give it , though my sinnes may deterre me from begging it . iiii. if my adoption be the end of predestination , by which grace and glorie are prepared for me ; then shall the end be first in my intention , but the meanes shall be first in execution . i will strive and beg for faith in gods naturall son , that in him i may become gods adopted sonne . v. the good angels were made happie by the grace of confirmation , adam by the grace of restauration : the angels fell not , therefore needed not this grace ; adam stood not , therefore wanted that grace . he that is confirmed falls not , he that falls , is not confirmed : god shewed his love to the angels in confirming them , but his mercy to adam in restoring him . lord shew thy mercy to me when i fall , in restoring me ; shew thy love to me when i am raised , in confirming me : make me happy with adam in the one , happy with angels in the other . vi . gods prescience is of a larger extent then his predestination ; for he foreknew or foresaw both good and evil , but he predestinated good only : he foresaw good and evill , because he is omniscient ; he predestinated only good , because in him there is none , and from him there comes none evill . o that we could be like him , to foresee evil , and hate it ; to resolve only upon good , and doe it . vii . gods decrees are in our power , and our power is in his decrees ; they are in us as causes in their effect , we are in him as effects in their cause : it 's by his decree that we have power , 't is not by our power that he decrees : ' its in our power to performe his decrees , but this power we have by his decree . lord , if thou hast decreed my obedience , give me power of performance , and so thy decree shall be in my power : not that thou didst decree , because thou knewest i would obey ; but i will obey , because i know thou hast decreed . viii . god hath decreed to give us faith , and he hath decreed to justifie us by that faith ; by the former decree he makes us his sonnes , by the other he acquits us of our sinnes . lord , if thou hast decreed to make me thy son , bestow faith on me ; if thou hast decreed to blot away my sin , by that same faith justifie me . ix . god first loved us , and then he decreed to bestow grace and glory on us ; his love to us is the cause of our happinesse , so our love to him must be the cause of our obedience . lord make me to love thee , and then i know i shall obey thee . x. faith and holinesse are graces by which we attain to happinesse ; but gods love is that grace by which we obtaine faith and holinesse . as the action followes the qualitie , so gods decree followes this first grace , but other graces come after his decree : it was by his decree that we have any grace , it was by his grace that he was pleased to decree . lord , as the grace of thy love made thee to decree my happinesse ; so make the love of thy grace in me increase , that i may enjoy this happinesse . xi . god doth so determine the actions of the will , that sometime he bends it to what he pleaseth ; and so it works necessarily , not freely , if we consider the act or use of working : sometime he determines it so , that he leaves it to its own inclination ; and then it workes freely : gods providence doth not thwart his creation , if he sometimes suspends , hinders , determines the properties and motions of his creatures ; in the creation he gave them , that in his providence he might use them . lord , if thou shouldest leave my will to it self in this corrupted estate i now am in , what fruit can it produce but sowre grapes , and wilde olives ? for the fruit cannot be better then the tree , and men gather not grapes of thistles , nor figs of thornes . i had rather have a necessitie laid on me to doe good , then be left at libertie to doe evil ; i had rather my will should be a servant to thy commands , then be master over its own actions . xii . if adam had not sinned , he had been saved ; and being a sinner , yet he is saved : grace had saved him then , and grace saves him now ; the grace of gods love had saved him then , the grace of gods mercy saves him now ; gods love then had been grounded upon the first adams perseverance , it is now grounded on the second adams death and obedience . i had been happie in adam , had he not been a sinner ; but i am now much more happie in christ by being my saviour . i lost paradise by the first adam , i have gained heaven by the second : the first adam , being man , would needs be god , and so made us equall to the beasts ; the second adam , being god , would needs be man , and so hath made us equall to the angels . xiii . some † say , that god in predestinating man , looked on him as he was to be created ; others , * , that he considered him as already created and lapsed , because we are predestinated in christ : but christ is a saviour , and a saviour presupposeth a sinner . i will not dispute the question , but this i know , that my miserie occasioned his mercy ; and , had i not been a sinner , he had not been a saviour . xiiii . i am elected in christ , who is my mediator , not only by his merit of impetration of pardon for me , but also by the efficacie of application of that pardon to me . not only by his bloud hath he made a purchase of heaven for sinners , but also by that same bloud he hath delivered the possession of heaven to sinners . xv . there is a promise of heaven made to us , and there is a law of obedience and faith imposed on us : heaven is promised upon condition of faith and obedience , and these are promised upon condition of divine assistance . lord , if thou assist , i will obey ; if i obey , thou wilt reward : but here are the odds , that my obedience is the effect and fruit of thy grace and assistance , but not the cause of thy remuneration and benevolence . xvi . god , being the supreme cause , can have no superiour cause of his actions ; yet some say , he may produce an effect which may occasion him to work further : thus the foresight of mans sin gave him occasion to precondemne him . this well is too deep , and i have no bucket to draw with : i will not soare with the waxen wings of humane reason too nigh this inaccessible light , nor will i prie into the sacred arke of gods secret decrees ; only this i can say , that whatever his decrees were before time , i am sure , his proceeding to judgement is just in time . he is so just , that he never condemned any man but for sin ; and he is so mercifull , that he will not condemne every man that doth sin . xvii . justice and mercy were still in god actually from all eternitie , in respect of the first act , to wit , of existence ; though they were not alwayes in respect of the second act , to wit , of operation : god could not alwayes exercise justice and mercy on sinners , because there have not been alwayes sinners ; as soone as man sinned , these attributes in god appeared , which were eternally existent in him , but not eternally exercised by him . lord , thou hast exercised the eternitie of thy iustice in punishing for me thy naturall son , exercise , i pray , the eternitie of thy mercie for him , in saving the soule of me thy adopted sonne . xviii . god by his antecedent will decreed to bestow faith and grace on us , which by his consequent will he resolved to deny us ; his former will was moved by his own goodnesse , but his latter will was provoked by our wickednesse : if we have unjustly rejected the grace which by his former will he resolved to give us , may not he justly by his latter will deny that grace , which was rejected so perversly by us . lord , if thou art resolved by thy first will to bestow grace on me , let me not by my disobedience provoke thy second will to deny that grace unto me . xix . our wickednesse is the cause that moveth god to exercise his acts of justice ; but his own bountie is the cause , and our miserie the occasion , why he exerciseth his acts of mercy . when i am punished , i will accuse my own wickednesse , which provoked against me divine iustice ; and when i am saved , i will extoll and reverence that bountie , which took occasion by my miserie , to make me an object of his mercy . xx . i finde a two-fold decree , the one of providence , the other of predestination : by that , god resolved to give us as much grace as might suffice to save us ; by this , he appointed to give us effectuall grace , that we might be powerfully saved : by the former we may beleeve if we will , by this we doe actually beleeve . they are inexcusable that have sufficient grace , though it be not effectuall ; for god hath dealt graciously with us in affording sufficient helps of our salvation , and we have dealt wickedly with our selves in hindring the efficacie of these helps . no man then hath cause to complaine of gods crueltie , seeing he hath bestowed on all men sufficient grace of providence , whereby they may be saved ; but many men have cause to admire gods mercie , who hath bestowed on some the effectuall grace of predestination , whereby they shall be saved . xxi . god will have all men to be saved , and he will have wicked men to be damned : that , is his antecedent will ; this , his consequent : that , is sometimes frustrated of its end , this never ; and its fitting that seeing his will cannot be fulfilled by us , it should be fulfilled upon us . they that will not satisfie his will by their obedience , shall satisfie his will in suffering just vengeance . xxii . god loves himself , and so he doth man : the one love is internall , the other externall ; the one is eternall , the other temporarie ; the one necessarie , the other voluntarie ; for gods internall actions , if the object be internall naturally , are absolutely necessarie ; as when he loves himself , the agent , the object , the action are all internall , and all necessarie in respect of existence : but if the object be internall voluntarily , as when god decreeth and understandeth externall objects , which he makes internall , by uniting them to his understanding , then all these actions are voluntarie and free , even his very decrees which proceed from his free will . it was in his choice whether he would decree any thing concerning man or not ; whether he would bestow grace and glorie on him : the eternall generation indeed of his own son is an action of necessitie , but the regeneration of his adopted sonnes is a work altogether voluntarie . so much the more then will i admire and praise that goodnesse which elected and saved me , by how much the more i see it was free and voluntarie , but no wayes , in respect of his perfection , necessarie . xxiii . there is in man a two-fold judgement , to wit , an antecedent , which is that of the affections and senses ; and a consequent , which is that of reason : so there is a two-fold volition ; the one followes the judgement of sense , and it is rather an imperfect desire , then a perfect volition ; the other followes the judgement of reason : both these volitions were in christ more eminently then in us , because in him were two wils , and these , by reason of his two natures , were distinct in him , though his person was but one ; therefore he desired the cup might passe from him , but willed it not ; or , he willed it by his antecedent , not by his consequent will . o thou that madest in thy selfe , the judgement of affection stoope to the judgement of reason , and madest thy desire subservient to thy will , and causedst thy antecedent will to give place to thy consequent ; produce in me the same effect , that these sinfull delights which my affections so earnestly run after , and thy gentle corrections , which they so earnestly run from , may be so ordered , that the one by me may be courageously subdued , the other patiently indured ; that my affections may submit to my will , my will to reason , and reason to thy spirit . xxiiii . god worketh not immediately by his decree , but by his power : his decree is but a remote cause , his power immediate ; his decree is an internall action , the actions of his power are externall ; the actions of his decrees depend on his wisedome , the actions of his power are subservient to his decrees . lord , if in thy wisedome thou thoughtest it good that my soul should be saved , and if thou hast decreed it , then let thy power be seen in effecting it . xxv . the necessitie and contingencie of things is not to be attributed to gods decree , but to the working of his power ; contingencie , is when he useth his resistible power , if he works irresistibly then followes necessitie : what is contingent to the second cause , is infallible to gods prescience , but necessarie to the work of his omnipotencie : his decree is a remote cause , which without his power worketh not . christs death was contingent to the jewes , that crucified him ; infallible to gods prescience , who foresaw that the jewes would kill him ; but necessarie in regard of his decree , working by his power in presenting that bitter cup unto him . why then shall afflictions dismay mee , which though they be contingent in respect of the second agent , yet they are infallible to that all-seeing eye of heaven that foresaw them ; and necessarie , if we regard that powerfull hand which inflicted them ? xxvi . god ordereth sin , though he ordained it not : he ordereth it , that it may be subservient to his glory ; he ordained it not , because he sinneth not : he could not ordain it , seeing he hates it , forbids it , and punishes it . lord , i ascribe to thy glorie both my salvation , and my sin : my salvation thou hast ordained , my sin thou hast ordered ; that by the one i may love thy mercie , and by the other , i may feare thy iustice . who but goodnesse it selfe would ordaine the salvation of a sinner , and who but wisdome it self would order the prevarications of a sinner ? what is more offensive to thy nature then sin ? what is more destructive of thy feature in me then sin ? yet out of sin thou hast drawn the meanes to manifest the goodnesse of thy nature in my salvation , and out of the same sin thou hast drawn a meanes to repaire in me thy decayed feature by my repentance and conversion . xxvii . god gave to adam sufficient grace to stand , but not to persist ; he permitted him to fall , who by the grace he received might have stood ; he gave him sufficiencie of grace , not permanencie in grace : by the one god is cleared from iniquitie , and by the other he manifests his justice and mercie : if man had not been a sinner , god had not been a saviour ; we had not known emanuel , god with us , if adam by sin had not separated god from us ; we had known him as jehova , but not as jesus . o my god , if thou give me sufficiencie of grace , i may fall ; but if thou give me permanencie in grace , i shall not fall : give me adams happinesse in paradise , that i may sufficiently love and know thee ; give me the angels happinesse in heaven , that i may constantly love and know , and eternally abide in thee . xxviii . god delivered his son to death , so did satan by iudas : god had power to doe so , satan had none ; god did this in love to the sonnes of men , satan did it in malice to the son of god : by an affirmative act god was willing to permit satan to exercise his malice , by a negative act he hindered him not : in all this god sinned not , if we consider the authoritie of the agent , the forme of the action , and the justice and goodnesse of his intention . though god acts not sin , nor is willing it should be acted by man , yet he is willing to permit it . not sin , but permission is the object of his will ; he could not will sin , because he is not sinfull ; he permits it , because he can draw good out of it . xxix . god permits not punishment , but inflicts it ; he permits not good , but commands it ; he wills not sin , but permits it ; not as it is good , but as out of it he drawes good . o thou that drewest light out of darknesse , and meat out of the eater ; draw good out of my evils , and comforts out of my afflictions : thou canst draw honey out of the rock , and turne water into wine , and make bitter meribah potable ; we pray thee , turn the bitter waters of our meribah , our strife and contention , into the pure and sweet streames of peace and union . xxx . what god cannot doe , he cannot will ; what he cannot will , he cannot decree : and although affirmatively his power be of a larger extent then his will , for he can doe that which he will not doe ; yet negatively he cannot will what he cannot doe , nor doe what he cannot will : he cannot doe evil , therefore he cannot will it ; he cannot will it , therefore he can neither doe it by an externall , nor decree it by any internall act . o that my will and actions , lord , were conformable to thine : for oftentimes i doe the evil which i will not , and i will the good , which i doe not . lord , make my will conformable to thine , that my actions may be conformable to my will . xxxi . gods grace reacheth further then his mercy ; his grace is extended to all , his mercy only to those that are in miserie : by grace the angels were confirmed , by grace the world is preserved , but by mercie man is redeemed ; he is gracious then to all , but mercifull onely to some : yet though his grace be more universall and communicable , his mercy is more wonderfull and amiable . lord , the noblest of all thy attributes is thy goodnesse to thy creatures ▪ but the excellencie of thy goodnesse is , in shewing mercy to sinners : thy goodnesse made me a man , but thy mercy a happy man : by the one , thou deliverest me from nothing ; by the other , from worse then nothing : thy goodnesse gave me being , and thy mercy well being . xxxii . in every sin the act and the obliquitie , in every vertue the act and the circumstances are distinguishable . in sin the act is alwayes good metaphysically , but evill morally ; either because it is prohibited , as the act of eating the fruit to adam ; or because it is repugnant to justice and sanctitie , though they were not prohibited , as theft and murther : in every vertue the act is alwayes good both morally and metaphysically , but the circumstances may be evill ; as to give almes is good , but to give out of pride is evill . i will not forbeare to doe good , because the circumstances may be evil ; nor will i venture to doe evil , because the circumstances may be good . if god command that which may seeme to be evil , i will doe it ; for his command makes it good : if he forbids that which may seeme to be good , i will not doe it , because his prohibition makes it evil . adam sinned in eating of the fruit ( though seemingly good ) because god prohibited it ; and the hebrewes sinned not , in spoiling the egyptians ( though seemingly evil ) because god commanded it . xxxiii . god did no wayes necessitate adam to sin , neither by inward perswasion , nor by outward coaction : besides , he gave him a law easie to be kept , and power sufficient to keep it : he did then neither will nor decree his fall , nor perswade nor force it , only he gave way that he might fall , who had power to stand ; that , being by christ raised from his fall , he might more firmely stand . lord , as thou didst permit my fall , so be now pleased to remit it ; i fell willingly from thee , make me to returne as willingly to thee : thou gavest me a will to stand or fall , give me a will to rise , and so to stand , that i may never fall again . xxxiiii . there is a two-fold necessitie ; the one is * syllogisticall , the other is * reall : there was a syllogisticall necessitie of mans fall , in respect of gods fore-knowledge , but not reall : gods prescience was an antecedent not a cause ; and mans fall was the consequent , not the effect of that prescience : but there is a reall necessitie of that which god decreeth . lord , i did not sin , because thou didst foresee it ; but because i was to sin , therefore thou didst foresee it : my fall was a necessarie sequell of thy precognition , so let my rising be a necessary effect of thy predestination . xxxv . sin properly is not the punishment of sin , because we sin willingly , we suffer punishment unwillingly ; in sinning we are agents , in punishments we are patients : yet sin may be the cause of sin ; not that one sin can procreate another , but because one sin can deserve and prepare the way for committing of another . lord , free me from the guilt and stain of adams sin , which hath been both the preparatorie and meritorious cause of all my actuall sins . xxxvi . god worketh on the will either by a physicall motion , or by morall perswasion ; and he perswades either powerfully by his spirit , or sufficiently by his word : so he hindereth sin , either by his law prohibiting it , or by his power inhibiting it : let no man sin presumptuously , because he is not stopped in the full careere of his sin powerfully ; though there is not alwayes an inhibition by his power , yet there is still a prohibition by his law , to make us inexcusable . lord , work on my depraved will physically , work morally , work sufficiently , and work powerfully , by the word , by thy spirit , by thy law , by thy sword : circumcise my heart and eares ; the one by the sword of the spirit , the other by the sword of the word : if i cannot be restrained by thy law , to forbeare the forbidden fruit with adam ; let me be constrained by the glittering of thy sword , to stop in the wayes of wickednesse with balaam . xxxvii . though nothing is contingent to god , yet his knowledge may consider contingencies , as they are contingent : for what by man is done contingently , by him it is foreseen certainly ; in which regard gods judgements are founded upon sin , which may more fitly be called the object and occasion of his judgements , then the cause . lord , the cause of thy judgements is thy justice , and my sin the occasion : thy justice is eternall , thy judgements are just , my sins are contingent : if it were not for thy judgements , i should not acknowledge my sinnes ; if it were not for my sinnes , thou couldst not exercise thy judgements ; and if it were not for thy justice , there would be no proportion between thy judgements and my sinnes : the exercise of thy judgements will cease , if thou put an end to my sins ; but thy justice shall not cease , though thou in mercy pardon my sins . xxxviii . nature is before grace , and the works of creation before the effects of predestination : man was first made a living soul , by the outward breath of gods mouth ; and then was made a quickning spirit , by the inward breath of the holy ghost : so he decreed first to give man naturall abilitie by the work of creation , and then to bestow on him supernaturall graces , the effects of predestination . lord , thou hast gifted me with naturall faculties , whereby i exceed the beasts ; and thou hast endowed me with supernaturall graces , whereby i am equall to the angels : i praise thee for the work of thy creation , much more for that of predestination ; by the one thou madest me a man , by the other a happy man : make me to exceed the beasts as much in morall vertues , as i excell them in naturall abilities ; so make me to equall the angels as much in love and obedience , as i come neer them in supernaturall happinesse . xxxix . god did first foresee that adam would sin , before he predestinated christ to die for sin ; he foresaw the disease , then prepared the remedie ; he foresaw the leprosie , then ordained the bloud of his son to wash it : for as the sinner only is capable of the grace of regeneration ; so this grace was preordained to the sinner in gods predestination . o my god , if thou wast so provident as to prepare physick for my sinfull soule before i had sinned ; i am confident thy goodnesse is not now lessened , but that thou wilt apply that same physick to my soule having sinned . xl . gods image in man consisted in nature and naturall properties , in morall vertues , and supernaturall graces ; the first were totally retained in adams fall , the third totally lost , the second lost in part . again , the essentiall part of gods image remained , to wit , the soul ; but the accidentall part was lost , to wit , justice and holinesse ; the subject continued , though this forme perished : therefore for the soul , renovation is sufficient ; but for those graces in the soul , a new creation is required . lord , by thy image i excell the beasts , by it i match the angels , by it i resemble thy self ; but the subject of this image is by sin decayed , and by sin the forme is quite abolished . o thou that in my creation didst grace me with the breath of life , now in my regeneration breathe in me the life of grace : the temple of god is decayed in me , and the god of this temple is banished from me ; repaire this temple , that thy image again may stand in it , and renew thy image that this temple may be sanctified by it . xli . adams sin was committed after predestination , if we consider adams actuall existence ; but it was before predestination , in respect of gods prescience . what madnesse is it to think , that god sees not our sinnes which we commit secretly ; whereas he did foresee our sins before they were committed , and that from all eternitie ? xlii . in predestination , the preterition of some men , was the punishment of those men ; and the deniall of felicitie , was their miserie : but punishment presupposeth sin , and preterition as a punishment must come after the prevision of sinne . if this doctrine be true , that the prevision of sin was the cause of preterition ; sure it is most true , that the commission of sin is the cause of condemnation . xliii . passive excaecation , or the wilfull ignorance and spirituall blindnesse in man , is both a sin , and the cause of sin : active excaecation , as it is from man , it is a sin ; as from god , it is the punishment of sin . it stands with thy justice , o god , to punish them with blindnesse , who have with delight blinded themselves ; and to deprive those of light , who love to walke in darknesse . why shouldest thou hold out the lamp of thy word to those that despise it ; and cause thy sun to shine on them , who wilfully shut their eyes against it ? lord , deale with me as thou didst with saul : i am blinded spiritually , make me blinde corporally ; that by losing the sight of my body , i may regain the sight of my soul . i will gladly lose the light of the sun , moon , and other planets ; so i may behold the light of the son of righteousnesse . xliiii . some say , that the hearts induration is not the cause of gods indignation ; but that god is first angry , then hardneth : i am sure god hath just cause to be angry with those who will be hardned , and therefore in his just anger hardneth them . i confesse , lord , that i have hardned my own heart , therefore thou mayest justly be angry with me ; and because my voluntary hardnesse hath provoked thy anger , therefore may thy anger effect in me , and that most justly , a further degree of hardnesse . xlv . god who by his irresistible will decreeth the hardning of a sinner , yet actually by his resistible will useth to harden that sinner . though none can resist the will of his decrees , yet he permits us sometimes to oppose the actions of his will : in the one he shewes himself the god of power , in the other he shewes his mercy , in suffring man to resist the power of god . o thou that diddest wrestle with jacob , and gavest him strength both to resist and conquer thee ; when thou wrestlest with me by tentations , give me so much strength as by mortification to subdue my self , and then give me leave by faith and teares to vanquish thee . xlvi . there is in god a two-fold negative act ; the one of providence , the other of preterition : by the former , god denyed to adam the gift of perseverance , and so suffered him to fall ; by the other , he denyeth to some men the gift of faith and repentance , and so suffers them to remain in their fall . god was not bound to give adam perseverance , seeing otherwise he furnished him with grace sufficiently ; nor is he bound to give to those faith , and repentance , who fell from their former grace willingly , and oppose his word and spirit obstinately . lord , i confesse , that as thou wast not in adams debt for perseverance , so neither art thou in mine for any grace : but if thou wilt be pleased to bestow on me so much grace , as to attaine true happinesse ; i will impute it not to my deserts , but to thy favour and goodnesse . xlvii . some say , that those whom god hath decreed for salvation may be damned , but that they shall not be damned ; that his decree hindreth the act , but not the possibilitie . i leave this nicetie for the schooles : but this use i will make of it , that if i may be damned , i will work out my salvation with fear and trembling ; if i shall not be damned , i will not fear , though i walk through the valley of death : if i may be damned , i acknowledge , lord , it is through my own wickednesse ; if i shall not be damned , it is out of thy unspeakable goodnesse . xlviii . it is the doctrine of many in these dayes , that as god by his revealed will saves none , but such as beleeve in him ; so he decreed by his secret will to save none , but such as he foresaw would beleeve in him . i am confident , god could foresee nothing thing in me , but what he was pleased to bestow upon me : if he foresaw my faith , he foresaw the fruit of his preventing grace ; if he foresaw my perseverance , he foresaw the effect of his subsequent grace . xlix . election ( say some ) is gods decree to justifie the faithfull ; others say , 't is gods decree to save man , as he is man , and to that end to make him faithfull : in the one opinion , i finde faith the meanes of justification ; in the other , of salvation : meanes , i say , but not the cause . lord , the cause of my happinesse is in thee , the meanes in me ; but the efficacie of this meanes , both in my justification and salvation , is only from thee . l. if the decree of preterition went before the act of sin , but not before the prevision of that sin ; i am confident , the act of preterition cannot , much lesse can the act of condemnation , precede the act of sin . therefore how injurious are some to the god of mercy , in daring to accuse him of crueltie , who is so far from condemning any man , but for sin committed , that he would not decree mans condemnation , but for sin foreseen ? li. there was injoyned to adam the law of abstinence from the forbidden fruit , and the law of obedience : the former was particular to adam , the other was common to him and his posteritie : it was not for the breach of the former , which was personall ; but for the breach of the other , which was universall , that we are condemned : not adams act of eating , but his disobedience was our bane ; for we sinned in him : sin is a transgression of the law ; but the law could not have been transgressed by us , had it not been in him given to us . lord , we have great cause to admire and respect thy mercy , in saving us for the second adams obedience ; but we have no cause to suspect thee of crueltie , in condemning us for the first adams disobedience . lii . punishment was prepared in gods decree as well for the sin of iacob as of esau , both having sinned alike in adam ; but it was pardonable in the one , unpardonable in the other : which difference proceeded from grace , not from nature . lord , i confesse , thou couldst see no more originall sin in judas , then in me ; yet thou wast pleased to punish him , and to spare me : if thou hadst condemned us both , thou hadst done justly ; but in sparing the one , thou hast magnified thy mercie . liii . there is a two-fold grace , the one of creation , the other of election ; the one was the gift of god without christ , the other was the gift of god in christ ; the one was the image of god , the other was the renovation of that image ; the one was lost in paradise , the other shall never be lost in heaven . lord , thou hadst no other inducement , but thine own goodness to create me to thy image ; but now thou hast another inducement , to wit , thy sons merits , to renew in me that decayed image : the one thou mightst not have done , the other thou canst not but doe ; for , though thou wast not bound in the creation to bestow thy image on me , yet now thou art bound by thy sonnes satisfaction to repaire this image in me . liiii . adam could have abstained from the externall act of touching , by naturall grace only ; but in him could not be the inward and permanent affection of obeying , without supernaturall grace also . lord , if adam could not yeeld constant obedience to thee in his estate of integritie , how shall i be able to persevere in obedience , without thy speciall grace , being now in the estate of iniquitie ? lv . though the habit of justice , as it is the essence of god , be necessarily in him ; yet the actions of justice , which are not his essence , are not necessarily performed by him : he is necessarily just , but a voluntarie agent : he doth necessarily hate injustice , but freely and voluntarily he punisheth it , and decreed punishment for it . lord , what should become of me , and of all the other wretched sonnes of adam , if it were as necessarie for thee to punish , as it is to be just ? but my comfort is , that , as justice is so necessarie in thee , that thou canst not be unjust ; so thy actions are so free and voluntarie , that thou canst pardon my sin , and yet notwithstanding thou canst not be but just . lvi . there was no necessitie why god should manifest his justice in punishing sinners , seeing he had power to manifest that , in punishing his own son for sinners . in the one , he shewes himself to be a god of mercy , not of revenge , in sparing his enemies ; in the other , he shewes himself a god of justice , in punishing his beloved son , who became suretie for his enemies . lvii . there is a two-fold cause of predemnation ; the one is sin , the other is gods decree ; the one is necessarie , the other voluntarie : sin is the cause why god may condemne all , gods decree is the cause why he will condemne but some : he looks on sin as it is pardonable in some , unpardonable in others ; the one eye by which he lookes is justice , the other is mercie . lord , thou didst look upon my sin with justice and severitie , when thou punishedst it in thine own naturall son ; therefore look on it as it is in me , with meeknesse and mercy , and pardon it in me that am thy adopted son . lviii . every man is not a reprobate that falls into sin , but he that finally perseveres in sin : for all men fell into sin , by the permission of providence ; but wicked men only continue to the end in sin , by the permission of preterition . lord , that sin which was voluntary in adam , is necessary in me ; but although in thy just judgements , there is a necessitie that i should be tainted with originall contagion , yet there is no necessitie why i should lye still and persevere in actuall transgression : without thy providence i could not fall , without thy assistance i cannot rise : as by thy providence thou hinderest not my falling , because the glory of thy justice was thereby manifested ; so , i pray thee , further , by thy assistance , my rising again , that the glory of thy goodnesse may be thereby magnified . lix . in gods externall actions there is neither naturall nor coactive necessitie ; for both nature , and coaction exclude libertie : the fire burnes naturally , the bullet flyes upward violently , therefore both necessarily ; but gods internall actions on himself are naturall , therefore necessarie : the father begot his eternall son , neither willingly nor unwillingly , but naturally and necessarily ; so because gods attributes are naturall , and essentiall to him , they are necessarily in him : he is necessarily not voluntarily good , because he cannot be but good ; he doth voluntarily , not necessarily make man good , because he can forbeare , if he would , to make him good . lord , i confesse , that the more free agent thou wast in the work of my conversion , the lesse free am i , but the more necessitated to praise thy goodnesse and wisdome ; for , how can i choose but honour and obey thee , who couldst have chosen whether thou wouldst have redeemed and saved me ? lx . faith is both an habit , and an action : if it justifie , as it is an habit , i will not dispute ; this i know , that it justifieth , as it is an action : for abraham beleeved , and so was justified . the life then of religion consisteth in action ; not onely of the outward works of the hand , but also of the inward work of the heart ; for this is the work of god , that we beleeve in him . o lord , faith is thy work , and it is mine too ; it is thy work to infuse it , it is my work to apprehend christ by it : let thy work be first performed in me , and then i know my work , if thou assist , shall be performed by me . lxi . though we are not actually free from sin in this life , yet there is a possibilitie that we may be free ; if either we consider the power of god , who can mightily effect it ; or the will of a regenerate man , who doth so earnestly affect it . lord , in that i may be free from sin , it argues thy omnipotencie ; but in that i am not free from sin , i must blame my own impotencie : there is in me a desire to be freed from this body of death , and in thee there is power to free me , who art the lord of life . lxii . there was in adam a directive light of the minde while he was falling , to let him see his danger ; but there was not in him that perswasive light which might powerfully restrain him from danger : that light had kept him from falling , had he followed it ; and this light had kept him from falling , had he received it . lord , though thou didst not give adam this light , thou art unblameable ; seeing thou didst give him so much of that light , as made him inexcusable . lxiii . in what facultie of the soul the cockatrice of adams sin was first hatched , i will not now dispute ; whether it was in the understanding , being first blinded ; or in the will , being first perverted : this i know , that the will is apt to be seduced by a blinde understanding , and the understanding as apt to be clouded by a perverse will : the understanding * moves the will by proposing the object , which the will cannot affect , except the understanding knowes it ; the will † moves the understanding to judge and consider the object , which the understanding cannot consider , except the will command it . lord , illuminate my understanding , that it may direct my will to affect the things that thou commandest ; and rectifie my will , that it may command the understanding to exercise its act in meditating on the things which thou commandest . lxiiii. if christs obedience had been necessarie or naturall , and not voluntarie , he had not been like to us in all things except sin ; neither had he been subject to the tentation of disobedience , nor had his obedience been meritorious , nor had it been more excellent then the obedience of angels : but in this was his obedience more noble then theirs , in that he yeelded that obedience willingly , which they doe necessarily . i will strive whilst i am here to obey willingly , that hereafter i may obey necessarily : for , though voluntary obedience be the nobler , yet necessarie obedience is the surer ; for i may disobey in the one , i cannot but obey in the other . lxv . though the sufficiencie of christs death be extended to all , yet the efficacie thereof is not applied to all ; nor did he pray and make intercession for all : by his death he procured pardon for us , and by his intercession he applies that pardon to us . lord , in thy birth , thou acceptedst my nature ; in thy death , thou representedst my person : by thy intercession put away my sins , and pardon my offences , that the mediation which thou begannest in thy birth , and didst accomplish in thy sacrifice and passion , may be fully made effectuall to me , by thy prayers and intercession . lxvi . action followes the affection ; therefore we love and hate actually , because these affections are in us radically : though hatred be no affection in god , yet we conceive it as an affection : god therefore rejected esau , because he hated him ; but he did not hate him , because he rejected him . lord , i know thou maist justly reject me , because in me there is that pravitie , for which thou maist justly hate me : repaire therefore in me the lost image of thy son , and so i shall escape thy just wrath and indignation . lxvii . the acts of christs righteousnesse are ours , not as they are performed by him , but as they are imputed to us . ; imputed , i say , by his merit and goodnesse , and apprehended by our faith , though in much weaknesse . then i see , lord , that without faith thy righteousnesse will not availe me , and without thy merit and goodnesse my faith cannot prevaile with thee : give me then the hand of faith , that with the hemorroisse , i may touch thee ; and by thy merit strengthen that hand , that , with jacob , i may hold thee . lxviii . christ first suffered , before we could be redeemed ; and we are redeemed , before it is applyed , or can receive benefit by it : then are we fully redeemed , when we are from satan and sin delivered . though christ in suffering hath sufficiently paid the ransome , yet whilst we are here subject to sin and satan , we are not fully partakers of redemption ; heaven , not earth , is the place where that shall be perfected . i will therefore lift up my head with joy , because by death the day of my redemption draweth nigh . lxix . a double benefit we have by christ : one , that he hath purchased redemption for us by his bloud ; the other , that he hath applyed that redemption to us by his spirit : if he had not died , i could not have beleeved ; if i had not beleeved , he had not applyed his death and merits to me : redemption is the cause of faith , and faith the cause of application . lord , produce faith in me by the vertue of thy passion , that by faith i may injoy thee in a true and spirituall application . lxx . that the church injoyes life eternall , she is bound to gods dilection ; but that she injoyes that life alone , she is bound to his election : because he loved her , he hath bestowed this happinesse upon her ; because he chose her , he hath appropriated this happinesse unto her . lord , i will praise thy love , by which i was elected ; and i will praise that election , by which i am separated from the reprobate . lxxi . gods will is the cause of preterition , his justice is the cause of predemnation : he was not bound to give grace to all , therefore he passed by some without prejudice to his goodnesse ; he was bound to punish sin in all , therefore he preordaines the death of his own son ; and eternall paines for reprobates , that he might not suffer prejudice in his justice . lord , if thou hadst passed by me , i could not have blamed thy goodnesse : if thou shouldst punish me eternally , i cannot blame thy justice ; for , if thou givest grace to all , where is thy libertie ? if thou forgivest all , where is thy justice and equitie ? lxxii . god is a most free agent , because he can doe what he pleaseth , not because he can doe every thing : his will is the supreme cause of all externall things , but not of his justice , which is internall : as he cannot doe that which is evil , so he cannot will that which is unjust ; as goodnesse is the object of his actions , so justice is the rule of his will . lord , make my actions subordinate to thy will , as thy wil is subordinate to thy justice : that , as thou canst not will that which in justice thou maist not ; so i may not doe that , which in wisedome thou wilst not . lxxiii . though god foresaw sin in all , yet he rejected not all : sin was the occasion why he rejected some , his will was the cause why he rejected but some ; his will was the cause of discrimination , but sin of reprobation . lord , i confesse , it was not for want of sin in me , that thou didst not reject me ; but because there was no want of goodnesse in thee , therefore thou didst elect me : my sin was the cause why i might have been rejected , but thy mercie is the cause , why i was not rejected . lxxiiii . god hindred adams sin morally , by his law ; not physically , by his power : he gave a law to guide him , threatnings to affright him , promises to induce him , sufficient grace to strengthen him ; but used no violence or force to restraine him : he would not thwart or destroy , by any violent restriction , that libertie which he gave him by creation . thus we see his prudence , in not restraining sin physically ; and withall his goodnesse , in curbing it morally . lxxv . god willeth the death of a sinner , because he foresaw the impenitencie of the sinner : this is his consequent , not his antecedent will ; in this , his will depends not on the creatures actions , but on his own prescience : his will may be posterior to the foreseen sin of the creature , but no wayes depending on the will of the creature . in willing the death of sinners , he shewes his justice ; in willing the death but of some sinners , he shewes his goodnesse . lxxvi . all men may beleeve , only some men will beleeve ; in all there is a possibilitie , in some only a velleitie : the possibilitie to beleeve , is the gift of nature ; but the will to beleeve , is the gift of grace : the one we have by creation , the other by regeneration . lord , what is possibilitie without will , and nature without grace ? as in generation thou gavest me a reasonable soul , that had a capabilitie to beleeve in thee ; so , in my regeneration , give me a sanctified will , that i may actually and constantly beleeve in thee . lxxvii . he that bestoweth faith upon sinners , bestoweth also salvation upon repentant sinners ; by faith we are brought to repentance , by repentance we are prepared for salvation . lord , if thou hadst not bestowed faith upon peter , to beleeve in thee , he had not repented for denying thee ; and if he had not repented , he had not been saved : lead me then , by the hand of faith , to the iordan of repentance ; that , being washed there from my spots , i may see heaven opened with christ , and with him injoy thy spirit , and light of thy countenance . lxxviii . there is in gods will both a necessitie , and a libertie ; he wills necessarily what concerns himself , he wills freely what concerns other things besides himself : he did necessarily will his own glorie , he did freely will and decree my felicitie . lord , thou couldst not but will thine own honour and goodnesse ; thou couldst not have willed my happinesse : the more free thou wast from necessitie in willing my felicitie , the more am i bound to praise the glorie of thy mercie . lxxix . gods will hath a two-fold consideration , one as it is concealed , another as it is revealed ; the former hath relation to his own actions , the other to ours ; what he will doe himselfe is concealed , what he will have us doe is revealed : this will is not alwayes forcible , the other is powerfull and irresistible . lord , let me follow the directions of thy revealed will , and not meddle with the hid secrets of thy concealed will . i will not be too forward to know what thou hast not revealed , nor will i be too backward to doe what thou hast commanded . lxxx . god hath decreed to bestow on man first grace , then glory : to the decree of giving grace , preterition is opposite ; to the decree of giving glory , reprobation : no man is debarred from glory , but he that was first deprived of grace ; preterition then is the antecedent to reprobation , and the want of grace to the want of glory . thus they whom god doth here honour with the spirituall crown of grace , shall be hereafter graced with the eternall crown of honour . lxxxi . that is a just law which is given by him that hath right to impose it , and imposed on him who hath power to performe it : such was the law that god gave to adam ; the one had power to give , the other power to keep it . lord , thy law is just which thou hast given to me , because thou hast power to impose it ; this law will not be the lesse just , if thou wilt assist me , and give me power to obey it . lxxxii . as gods will hath relation to his own actions , it is accompanied with omnipotencie ; as it hath relation to our actions , it is regulated by justice : for , when he will doe what he hath determined , he cannot be resisted ; so , when he will have us doe what he hath commanded , he cannot be unjust : what he himself will doe , is best known to him ; what he will have us do , is not unknown to us . lord , as it is thy will , that i doe that which thou commandest , wherein thou shewest thy justice ; so let it be thy will to command that , which by thy help i can doe , and therein shew thy goodnesse . lxxxiii . he that opposeth gods revealed will , which can be resisted ; deserveth to be hardned by gods concealed will , which cannot be resisted : for that will of god which is not done by him , shall be done on him . lord , assist me to follow the direction of that will which is revealed , that i may avoid the destruction which by that other will is decreed : for although , by the secret will of thy * pleasure , thou hast determined death for obstinate sinners ; yet , by the pleasure † of thy revealed will , thou hast proposed life to penitent sinners . lxxxiiii . god in his goodnesse made man a vessell of mercy , satan in malice made him a vessell of miserie ; therefore god in his justice hath made him a vessell of his wrath and furie : god made the vessell , which , whilst it staid in his hand , remained sound ; falling from thence , it hath received a crack , therfore , by this crack being made unserviceable , it is rejected . lord , the substance of the vessell is thine , the crack is mine ; i have made my self unfit to serve thee , therefore justly maist thou refuse to honour me . lxxxv . god hated pharaoh , not because he hardned him , but because he obstinately resisted god , therefore he hated him , and consequently hardned him ; and that not by the force of his omnipotencie , but by his patience and longanimitie . lord , if i by thy goodnesse should take occasion to become obstinate in wickednesse , why maist not thou take occasion by my perversenesse , to obdurate me in my sins , and to debarre me from grace and happinesse ? therefore , i pray thee , keep me from obstinacie , that thy patience , by my sins , may not be turned into fury . lxxxvi . there be two sorts of carnall men ; some are carnall in knowledge , some in affections : the former sort are children , who are fed with milk , and not yet , with spirituall men , able to judge of all things ; the other sort are wicked men , who walk after the flesh , not after the spirit , and have not mortified the deeds of the flesh : now god is a spirit , and will be worshipped in spirit . lord , remove from me all fleshly understanding , that i may conceive thee spiritually ; and remove from me all carnall affections , that i may love thee spiritually . give me the love of knowledge , that i may attain to the knowledge of thy love : make me by the spirit of understanding , to come to the understanding of thy spirit . lxxxvii . goodnesse hath a two-fold residence ; one in the minde , the other in the flesh : when 't is there , i will good ; when 't is here , i doe good : 't is good to have the knowledge of good , and that is in the minde ; 't is good to subdue and mortifie sinfull lusts , and that is in the flesh : the former goodnesse is sometimes in wicked men , the other is onely in good men . lord , place in my minde the goodnesse of knowledge , whereby i may see and understand thee ; and place in my flesh the goodnesse of holiness , whereby i may love and injoy thee : for what is knowledge without goodnesse , and sight without injoyment ? it is by knowledge i see , it is by love i enjoy . lxxxviii . 1. there is in us an inward man , so there is an outward . 2. there is a new man , so there is an old man . 3. there is a law of the minde , so there is a law of the members , and there is a law also of the spirit of life . 4. there is a voluntarie dominion in sin , and there is an involuntarie . 5. there is an universall tyrannie of sin , and there is a particular . 6. there is a regeneration in the minde and will , and there is a regeneration in the members and affections . 7. there is a complete will , or volition ; and there is an incomplete will , or velleitie . 8. there is a generall , or confused judgement ; and there is a more particular , or distinct judgement . 1. the inward man is the minde , the outward man is the body . 2. the new man is grace , the old man is sinne . 3. the law of the minde is knowledge and conscience , the law of the members is sin , the law of the spirit of life is saving grace . 4. the wicked are under the voluntarie , the godly under the involuntarie dominion of sin . 5. originall sin is an universall tyrant , actuall sins are particular tyrants . 6. regeneration in the minde and will , is knowledge and desire ; regeneration in the members , is action , or working the will of god . 7. volition followes the last judgement of reason , velleitie followes the antecedent , or confused judgement . 8. by a generall and confused judgement , my will affects the good which is commanded by gods law ; by a particular and distinct judgement , my will affects the evil which is condemned by gods law . lord , 1 as i praise thee for the inward and the outward man , 2 so will i much more praise thee , if thou wilt strengthen in me the new man of grace , and weaken the old man of sin ; 3 if thou wilt give me the law of the spirit of life , to illuminate the law of the minde , and to debilitate the law of the members : 4 make my service of sin involuntarie ; 5 and though i cannot be free from that catholike tyrant of originall sin , yet in thy mercy deliver me from the insolencie of these particular tyrants , my actuall sinnes : 6 and let not my regeneration be only intellectuall , but also operative and effectuall . 7 rectifie and cleere my judgement , that it may direct my will : 8 and make my will to affect the good which thou c●mmandest , and to dis-affect the evil which thou condemnest . lxxxix . though predestination , as it is an act or work of god , can nothing be furthered or hindered by our good or wicked lives ; yet salvation , which is the effect of predestination , may be furthered by prayers and holinesse , hindered by our infidelitie and wickednesse : for god who preordained salvation , preordained also the means which may help forward our salvation . lord , let not the conceit of my election dull me with securitie , or puffe me up with presumption : but assist me , that by good works i may make my election sure , and in feare and trembling i may work out my salvation . xc . there are three books of life ; the one is gods register book , the other is gods book of statutes , the third is his book of records . in the first , as in a register , are set down all the names of the predestinate ; in the second , which is the scripture , are set out all the duties that are to be performed by the predestinate ; in the third are set down all the good actions and sufferings of the predestinate : out of the first we cannot be blotted , for our names are written in heaven ; and though an earthly mother may forget the fruit of her womb , yet our heavenly father cannot forget the fruit of his spirit . out of the third book we may be blotted , because our sinnes may occasion him to forget our good works , and to slight our suffrings . lord , i confesse that i have slighted thy sacred book of divine statutes , therefore thou maist justly blot me out of the book of thy remembrance : but in that thou hast not blotted my name out of thy first book , i ascribe it to thy immutabilitie ; and if thou wilt not blot out my patience and suffrings out of thy other book , i will admire and praise thy mercy . xci . though god loves all men , yet he saves not all men : he loves them , because he made them ; he saves them not , because he willed it not : he could not in justice will all mens salvation , seeing man by his voluntary unjustice deprived himself of salvation ; he loves his own image , but hates that which defaced his image ; he loves the man , but hates the sin ; and if it were not for sin , he would not punish man . lord , thy love to man is unspeakable , in that thou savest some ; and thy justice is unsearchable , in that thou savest not all . i cannot blame thy justice , but my sins , that caused my miserie ; i cannot brag of my merits , but of thy goodnesse , that moved thee to mercie . xcii . god hates the sins of man , because he loves his own justice with the love of † complacencie ; he hates the miseries of man , because he loves mans welfare with the love of * amitie ; but by accident he loves the death of wicked men , because he hates the works of iniquite . thus it is as naturall for god to hate evil , as it is to love himself ; and as impossible for him to love evil , as it is to hate himself . xciii . christ loved us when we were his enemies , and he loves us being his friends : when we were his foes , he suffered death for us ; being his friends , he hath purchased life to us : that love was greater then this , if we consider the object ; this love is greater then that , if we consider the benefit . o my god , how am i bound to thee , who when i was thine enemie , didst weare the crown of thornes for me ; and being now thy friend hast bestowed a crown of glory on me : let not the servant repine to beare the reproaches of so gracious a master , who was content to beare the sins and shame of so ungracious a servant . xciiii . god did first will his own glory . 2. mans existence . 3. his righteousnesse . 4. his own promises . 5. the execution or accomplishment of them concerning mans happinesse . gods glory is the great wheele of this clock , which moves all the rest ; the finall cause , which moves all other causes . had it not been for his glory , i had neither had being , nor well-being ; he gave me existence , he made me to his image , he promised me happinesse , and he hath performed it , to the end i might glorifie him . shall i then dishonour thee , o god , by whom i am what i am , when i look on my creation ; and am by grace what i am not by nature , when i look on my regeneration ? therefore i will praise the glory of thy power , for my existence ; the glory of thy goodnesse , for my righteousnesse ; the glory of thy mercy in promising , and the glory of thy truth in performing what thou hast promised , though thus i have not deserved . xcv . all the afflictions of gods people are either punishments , chastisements , or probations ; punishments for sins past , chastisements to prevent sinnes to come , probations to make triall of our christian vertues : and , though christ was punished for our sinnes , to free us from eternall torments ; yet we are not thereby exempted from temporarie punishments : he died to save us from death eternall , not from death temporall : he both suffered and satisfied ; we suffer , though we cannot satisfie : our sufferings are to shew our conformitie with christ , but not to shew any insufficiencie in the death of christ . thou , o lord , hast paid a plenarie ransome for sin ; and thou that knewest no sin , becamest sinne , and didst suffer death as a punishment for us , that we who are born in sin might be free from sin , that death might not be a punishment , but a chastisement to us . xcvi . as by one simple act god knowes his own essence , so by one simple act he wils his own goodnesse ; which will , whether we take it for an act or for an habit , is eternally in god , and differs but in some respects from his essence , and therefore is immutable , infinite , and holy as his essence : and though many things are willed by him , yet there is but one will in him ; which cannot be moved by any efficient end , or object different from himself . lord , though my will cannot attain that simplicitie , infinitenesse , and immutabilitie that is in thee : yet let it obtain some measure of holinesse , that in desiring of that only which is good , it may in some measure resemble thine . xcvii . all have not had the happinesse to heare of christ , and yet there is no happinesse without christ : in this god is not unjust , for they who either in themselves , or in their parents have rejected him , are not worthy of him ; besides , god hath not left himself without a witnesse , for he hath left a law written in all mens hearts , and so much light of his goodnesse and justice as may make all men excuselesse . if therefore they shall be rejected that had not that light of knowledge which we have : how can we think we are elected , who have even spurned at the knowledge of that light which they have not ? xcviii . regeneration , which is the killing of the old man , and quickning of the new , hath for her ushers sorrow and contrition ; for her attendants faith and hope ; for her followers the works of charitie : if any of these be defective , generation will be little effective : neither is this the work of nature , but of grace ; for nature by generation can give us a mortall essence , but grace by regeneration gives us an immortall existence : in our first birth we had a new nature from our corporall parents , in our second birth , nature is renewed by our spirituall parents : so easie is the work of physicall generation , that it 's performed in the instant of our conception ; so difficult is the work of hyperphysicall regeneration , that we cannot be consummately reformed , till the instant of our dissolution . lord , the great world was with greater facilitie by thee created , then the little world of man could by thee be re-created ; that was done only by uttering thy externall word , this could not be done , but by the suffering of thy internall word : therefore , as i am bound to thee for the tempor all life , which in my generation by thy spirit thou breathedst in me ; much more am i bound for that eternall life , which , in my regeneration , by thy sonnes death , thou hast purchased for me . xcix . in thy sight , o lord , no flesh can be justified , if we consider the puritie of thy nature , the rigour of thy justice , the infirmities of our flesh , and the imperfections of our righteousnesse : for the first , the angels are not pure in thy sight , much lesse we who dwell in houses of clay : for the second , if thou shouldst marke , lord , what is done amisse , who could abide it ? for the third , there is no man that doth good , no not one , we are all gone out of the way : for the fourth , the justest man falleth seven times a day , and our righteousness is like a menstruous cloath . therefore we acknowledge , lord , there is no righteousnesse inherent in us , by which we can be saved , but that righteousnesse which is inherent in thee , and imputed to us , and by that we are justified ; and there is in thee exuberance of mercies , by which we may be pardoned . c. we are justified by grace formally , by faith instrumentally , by the word ministerially , by good works demonstratively , by sorrow and repentance preparatively , by christs death and obedience meritoriously , and by god himself principally : if then god be the efficient cause , if christs active and passive obedience be the materiall , if grace be the formall , if gods glory be the finall cause of our justification ; how can we claime any share in it ? we are only subjects and patients , no wayes agents ; our good works are but fruits and effects , no wayes causes ; our sorrow and repentance are effects of preventing grace , not of free-will ; our faith is from above , not from our selves . therefore , o lord , i disclaime all merit of congruitie and condignitie , all efficacie of sacraments , all suffrages of saints , all power of romane prelates , all absolution of priests , all observation of humane tradition , and all will-worship , from my justification . i acknowledge no other merits but thy mercies ; by thy grace thou preventedst my merits ; my merits are thy suffrings , my holinesse is thy goodnesse ; my righteousnesse is but a sparkle of thy brightnesse , a drop of that ocean , a grain of that heap , a stone of that immense mountain of thy incomprehensible goodnesse ; for which i am indebted to thee , not thou to me : therefore , not unto us , o lord , not unto us , but to thy name we glve the glory . divine meditations upon gods justice . i. god will not pardon any sin , except we repent of every sin ; for as he that breaks one command , is guiltie of the breach of all ; so he that faileth in repenting of one sin , repenteth of never a sin . god loves not to doe things by halves , he will pardon all , or none ; and he will have us repent of all , or none : for , as it stands not with his goodnesse and perfection to give an imperfect pardon ; so it consisteth not with the sinceritie of repentance , to conceale any sin not repented : as he ejected seven divels out of one , and a legion out of another , without leaving any behinde in the possessed ; so he will have us cast out all our sinnes , without hiding of any unrepented . what availes it to be freed from satans power in casting us into the water of drunkennesse , if he can , when he pleaseth , fling us into the fire of concupiscence ? o thou that art the great physician of my soul , to thee i open all my wounds , and disclose all my maladies : make me , by the vomit of confession , to cast up all my sinfull humours before thee ; that , by the cordiall of a generall pardon , my soule may be cured , and totally saved by thee . ii. so severe is the great judge of the quick and the dead , that when he shall come to judge the world in righteousnesse , at his presence the powers of heaven shall shake , the elements shall melt , the starres shall fall , the sun shall be darkned , the sea shall roare , and the moone shall give no light ; yea , the heavens shall be rolled up like a scrole , and shall passe away with a noise . lord , if the righteous shall scarcely be saved , where shall sinners appeare ? if there be no puritie in the angels , nor stabilitie in the heavens , nor holinesse in thy saints , what shall become of me , who am sold under sin , and drinks in iniquitie as water ? but my comfort is , that thou hast committed all judgement to thy son , who died for sinners . shall i feare to be judged by a brother ; or appear before a saviour ? he that left heaven to suffer death for me , will he after death shut heaven against me ? i will not feare from that mouth the sentence of condemnation , which by prayer hath been the meanes of mediation between god and me . surely , he that came to seek that which was lost , will not loose that , which he came to seek . iii. such is the severitie of gods justice , that he will not exempt his own children from temporarie punishments , though he died for them : 1. because , like gold , they must shine in the furnace of affliction . 2. that they may not be damned with the world . 3. that they may be the better fitted for heaven ; for they must be baptized in this red sea , before they can obtain that heavenly canaan ; and through the temple of vertue must passe into the temple of honour . 4. that the wicked may have lesse cause to complain when they see gods own sonnes not spared . 5. that by chastisements sin may be suppressed , as pauls pride by an angel of satan was buffetted . 6. that the patience , faith , and obedience of the saints might be manifested and exercised ; that the metall of their vertues may not , for want of exercise , be rusted . 7. that in some sort they might be made conformable to christ their master ; for , if he suffered for sin , that knew not sin , shall we escape punishment , that are born , live , and die in sin ? shall the head be wounded with thornes , and the members sleep in beds of roses ? 8. that others by their example may be animated to run with patience the race which is set before them . 9. that gods love to them may be testified ; for he passeth by bastards , and corrects those whom he loves . lord , with all reverence i kisse thy rod ; by it i am bettered ; thy flail doth not break me , but separates the chaffe from me ; thy fire purifieth , but consumeth me not ; in thy morter , the more that the spices of my vertues are bruised , the more they are made fragrant : my spirituall camomell by thy treading is not spoiled , but made more redolent : in thy presse , though , like grapes , i am squeezed , yet the pretious liquor of my vertues are not lost , but increased ; the more that the stormes of afflictions beat upon me , so much the more , like a strong cedar , let my roots be fastned in thee ; the darker the night is , i will , like a star fastned in thy firmament , shine the cleerer ; and the more burthen thou layest upon me , with the palme , i will rise the higher . i acknowledge , lord , thy goodnesse , in that thou hast not drowned the ark of my soul in the flood of afflictions , but hast raised it higher then the highest mountaines : thy rod hath sweetned my bitter waters ; and thy salt hath preserved me from rottennesse . iiii. such is the severitie of gods justice , that some mens temporarie sinnes are punished with eternall paines ; because the person offended is eternall , the happinesse which they lost is eternall , their desire to sinne is eternall , the malice of satan in tormenting men is eternall ; the justice of god is immutable , the fire of hell is inextinguishable , the repentance of wicked men in hell is impossible , the wrath of god without christ is implacable . lord , make me seriously to meditate upon these infernall paines , which for acerbitie are unspeakable , for varietie innumerable , for permanencie interminable ; that i may not run the hazzard of suffring endlesse torments , for the injoyment of a few , short , and fruitlesse vanities : make me to prevent thy wrath by timely repentance , that i may , before i goe hence , obtain thy favour and indulgence . v. as god in his justice suffers his children to lye under the rod of correction , and adversitie ; so doth he permit wicked men to flourish with all outward prosperitie . lazarus starves , whilst the rich glutton surfets : whilst ioseph is a prisoner , his brethren are at libertie ; and whilst belshazzar is feasting , gods people are in captivitie . this god is pleased to suffer : 1. that his goodness may appeare , which causeth his sun to shine upon the good and bad . 2. to make the wicked inexcusable , who have not wanted the bait of outward blessings to bring them to goodnesse . 3. that we may know worldly prosperities to be none of gods choicest blessings , seeing bad men injoy them ; and outward adversities to be none of his chiefest judgements , seeing good men are annoyed by them . 4. that the wicked may not complain for wanting the reward of their good actions ; verily they have received their reward here : let them be content with their temporarie blessings , that is all the reward they shall have ; let them take then that which is their own , and goe their way . 5. the more outward prosperitie is heaped on them , the greater judgements are prepared for them . 6. it stands with gods justice , that these temporall vanities which they preferre to life eternall , should be the occasion of their stumbling and downfall . 7. here is the comfort of gods children , that he who heapes so many outward and earthly benefits on his enemies , will not forget to bestow inward and heavenly blessings on his friends : if the few good actions of wicked men are here so plentifully rewarded , surely the many sufferings of good men cannot be forgot and obliterated . o my god , as thy outward blessings , which are but temporall , content not my desires , which are immortall ; neither am i assured by them that thou lovest me , seeing thou bestowest them on such as hate thee : therefore , lord , conferre on whom thou wilt wealth and honour ; that which i desire of thee , is thy love and favour . vi . it stands with gods justice to suffer us to fall into divers doubts and tentations , when we are puffed up with pride and conceit of our own excellencies ; he will by such meanes humble us , that we may see our own infirmities ; he will suffer us , with peter , to sink in these waters , that with him we may flie to our master jesus : the angel of satan is permitted to buffet us , that we may , with paul , pray to him whose grace is sufficient for us : god himself in these tentations wrestles with us , as the angel did with iacob ; but we must not despaire though we halt : he that strives with us all the night , will give us a blessing in the morning ; and he that commanded abraham to sacrifice his only son , will send an angel to abraham to rescue his son ; though satan seek to winnow us , yet we have a supporter of our faith , a saviour who prayes to his father for us . feare not drowning , though these billowes of tentations shake our ship , so long as we have christ with us in the ship , though our tentations are unpleasing , ( for a wounded spirit who can bear ? ) though all the waves and stormes of the almightie goe over our head , though from our youth up we suffer his terrours with a troubled minde , though he give us vinegar and gall to drink , and feed us with the bread of teares : in a word , though he would slay us , yet , with iob , let us trust in him ; he will lay no more on us then we can beare ; he can make the same rod that beats us , support and comfort us ; and though the vinegar which he powres into our wounds be sharp , yet he will temper it with oile : he can sweeten our corrupted potage with meale , as well as our corrupted waters with salt . what though the gall of tentations be bitter ; what though the spitle and clay of afflictions be unpleasant , so long as he can by them recover our spirituall eye-sight , which we by pride have lost ? give the physician leave to lance and scarifie , so long as by such meanes he can cure thee of thy maladie . o great physician of my soul , i will not refuse to swallow the bitter aloes of afflictions , if by them thou canst purge out the rank humours of my sickly affections . if i cannot obtain the crown , but by fighting in this bloudie field ; if i cannot attain the haven of heaven , but by sailing through this stormie sea ; be thou my pilot to conduct me , my captain to lead me , and my king to reward me , or rather thy own worke in me . o my god , if these waters of tentation doe at any time over-flow their banks , like iordan , let the presence of the true ark of the covenant drive back these waters , that i may passe safely through them to the land of eternitie : let the rod of thy passions divide this red sea of tribulations , and let the long robe of thy righteousnesse , which farre exceeds elijah's mantle in vertue and largenesse , make me a way through this iordan , to the kingdome of true happinesse . vii . 1. god in his severe justice doth often punish a multitude for the sinnes of one man ; one achan offends , and all the host of israel suffers . 2. oftentimes he punisheth the children for the parents , to the third and fourth generation . 3. sometimes he punisheth the good for the sinnes of the bad ; mordecai , daniel , and the three children are punished with captivitie , for the jewes rebellion and iniquitie . 4. oftentimes for mans transgressions , he destroyes the dumb creatures ; man sinned , and the earth with the beasts are destroyed . in this god is not unjust , though his judgements be occult : for , if the chirurgion can strike the arme for the infirmitie of the head , why may not god punish one for the offence of another , if by punishing the one , he can cure the other ? 1. it was no injustice in god to punish a multitude for the sin of achan , because the multitude was guiltie of other sinnes , though not of the sinne of achan . 2. it is no injustice in god to punish children for the sin of their parents , because they are parts of their parents . 3. neither is it injustice in god to punish the good , for the offences of the wicked , because no man is so good , that can say , he is no wayes wicked . 4. it is no injustice in god to punish the creatures for mans transgression , seeing it was gods goodnesse to make the creatures for mans use and recreation : thus , as god can justly punish a whole nation for the sinnes of a wicked prince , so as justly can god punish a good prince for the sinnes of a wicked nation . o lord , if harmelesse infants , who have not sinned but in their pare●ts , are not exempted from thy justice ; how shall i , who to the stock of my parents sinnes have added such an increase of actuall transgressions , think to escape ? and if the dumb creatures , which know not sin , are punished for mine iniquitie ; doe not i deserve to be punished both for mine own sins , and for subjecting the creature unto vanity ? viii . gods justice appeares in punishing the wicked , in releeving the oppressed , in rejecting the bribes of rich men , in refusing to accept the persons of any men , in pronouncing just judgement , and putting the same in execution towards all men ; and in tempering his justice with mercy towards the most wicked men : he drowned the first world for their abominations : he relieved the israelites from their oppressions : he spared not kings and rich men for their wealth and greatnesse ; and yet in sparing some , when he drowned the world , he shewed his mercy and goodnesse . o thou righteous iudge of the world , look with the eye of iustice upon the oppressions of thy church , and remove them ; and with that same eye of iustice look on her oppressors , and destroy them : but yet with the other eye of mercy look upon such of her persecutors as thou wilt save , and in time reclaime them . divine meditations upon gods mercie . i. as there is in god no passion , so consequently no compassion ; yet he is truly the god of mercie , because there is in him a promptitude to help those that are in miserie : this mercy he extends not only to the good that love him , but also to the bad that hate him : 1. that they who are bad by their own perversenesse , may be made good by his love and kindnesse . 2. as no man is so bad , in whom there is not some goodnesse ; and no man so good , in whom there is not some wickednesse : so god is not so unjust , as to suffer the one to goe unpunished ; nor is he so mercilesse , as to suffer the other to goe unrewarded . 3. as he sheweth mercie to the bad , and to those by whom he is hated ; he will teach us , by his example , how to carrie our selves to those by whom we are persecuted . he healed the eare of him that came to apprehend him ; he forgave peter that denyed him ; he made paul a vessell of mercy , though he persecuted him ; he prayed for those that crucified him ; and he died for those sheep that went astray from him : he causeth his sun to shine upon the good and bad ; his rain to fall upon the just and unjust . o my god , i acknowledge thy goodnesse and mercie towards me a wretched sinner , who am sold under sin , and laden with iniquitie : o let this thy goodnesse be a forcible meanes to reclaime me from the course of sinne ; that i may henceforth walk before thee in truth , in righteousnesse , and in sinceritie . ii. a great argument of gods goodnesse and mercie is his forbearance and longanimitie : he stretcheth out his hands all day long to a rebellious generation . why will you die , o house of israel ? as i live , saith the lord , i will not the death of a sinner . many miracles did he work to turn pharaohs heart : sixscore yeares did he spend to bring the first world to repentance : many prophets did he send , before he would destroy the jewes ; he would have healed babylon , but she would not be healed ; he would have gathered jerusalem , as the hen gathereth her chickens under her wings , but she would not be gathered : how loath was he to cut down the fig-tree , though fruitlesse ? how loath was he to destroy his vineyard , though grapelesse ? how loath to overthrow the jewes , though gracelesse ? o lord , i confesse , that thy forbearance in punishing me so great a sinner , proceeds not from any liking thou takest in my sinning , for thou art most good : nor for any neglect in correcting , for thou art most just : nor for any ignorance that can be in thee , for thou art omniscient : nor for any impotencie that can befall thee , for thou art omnipotent ; but onely out of thy goodnesse and mercie towards me , who delightest not in any mans destruction , but patiently waitest for the sinners conversion . lord , i am more bound to thee for thy long forbearance , then the angels , who sinned in heaven , and adam in paradise : they had no sooner offended thee , but they were rejected by thee ; i have oftentimes sinned , and yet i am spared . o let me not abuse thy long animitie by presumption , but let it work in me a true and speedie conversion . iii. god sheweth his great mercie towards us , in using so many meanes to call us : when we are wearie , he bids us come to him , and he will ease us ; when we are thirstie , he bids us come and drink , that with these waters of life he may refresh us ; when we are hungrie , he bids us come and eat , for with his own body he will feed us ; when we have fought , and got the victorie , he will bid us come to receive the crown of glorie , which he hath laid up for us . he calls us by his spirit inwardly , and by his word outwardly : every good motion is a call , and an inward knocking : every preacher is a messenger , every sermon is a summons , every scripture is a love-letter , by which he invites and calls us . besides , every benefit that we receive from him , is a messenger to invite us to him : every morning the sun riseth , not onely to give us light , but to invite us unto him who is the fountain of light : every night the moon or stars appeare , not only to lessen the darknesse of the aire , but also to drive away the darknesse of the minde ; to call us both out of corporall and spirituall obscuritie ; every drop of rain , every flower in the field , every eare of corne , every grape in thy vineyard , every increase of thy flock , every addition to thy stock , are so many trumpetters of gods mercie , to stirre up and call thee . again , every crosse and affliction he layes upon us , whether sicknesse , povertie , banishment , imprisonment , or infamie , are so many heraulds sent to summon and call us . besides all these , the horrour of hell-darkness , which shall never be illightened ; of that fire , which shall never be extinguished ; of that thirst , which shall never be quenched ; of that worm , that shall never be consumed ; of that weeping and gnashing of teeth , which shall never be ended ; are proposed to us as so many sad apparitors to summon us : but , lastly , if none of these will prevaile with us , then the joyes of heaven are painted out unto us ; the light that knowes no darknesse , the joy that knowes no sorrow , the life that knowes no death , the comfort of gods countenance , the beautie of the new jerusalem , the societie of holy angels , the companie of christ , and of all the blessed soules ; the rivers of delight , fulnesse of joy , and pleasures for evermore . o god , how wonderfull is thy goodnesse , which thou hast shewed to me , in profering so many baites to catch and draw me out of the turbulent sea of this world , unto the shore of eternall happinesse ! but i have not obeyed thy outward invitations , nor inward motions : i have not taken notice of thy benefits , nor of thy chastisements ; not of thy threatnings , nor of thy promises . lord , i am so backward , thou must not only call me , but compell me ; thou must not only warne me , but thou must draw me , and then i will cheerfully run after thee . iiii. the mercy of god appeares also in this , that , after our relapses , he is ready to receive us : his mercies are those sweet oyntments , which make the virgins follow him . he came to call sinners to repentance , to save that which was lost : he rejected not that sinfull mary magdalene , nor matthew , though a publican ; nor the canaanitish woman , though a dog ; nor the thief upon the crosse , nor peter that denied him , nor the jewes that crucified him , nor paul that persecuted him : that loving father in the gospel did not receive his prodigall son when he returned , nor the shepherd that sheep which went astray , nor the woman her groat which she had lost , with so much joy and gladnesse , as he will us , if we return to him by repentance . o lord , i have gone astray , like a lost sheep , from thee ; i have , like a prodigall , spent that patrimonie of grace which thou gavest me ; i have gone a whoring after this vain world , and have forsaken thee : o thou that art a carefull shepherd , a pitifull father , a loving husband , reject not thy lost sheep , thy prodigall sonne , thy disloyall wife . shall i dispaire to come unto thee , whose armes are stretched out on the crosse to embrace me , whose head bendeth downward to kisse me , whose heart is opened to receive and entertain me ? v. gods mercie is to be considered , either as it is in him , or as it is from him : as it is in him , it is his act or habit ; as it is from him , it is his effect : as it is in him , it is immutable ; as it is from him , it is changeable : as it is in him , it is necessarie ; as it is from him , it is voluntarie ( for he will have mercie on whom he will : ) as it is in him , it is his * power ; as it is from him , it is his † operation : as it is in god , it is god ; for nothing is eternall except god , but his mercy is eternall , from generation to generation , saith david : it is not lawfull to trust in any , but in god ; yet david trusteth in gods mercy ; doubtlesse then his mercy is himself : and , being it is so , his mercy and justice are all one , though the effects of his justice and mercy are different . lord , as thy justice is seen in punishing sinners ; so is thy mercy manifested in sparing them ; as thy justice was unspeakeable in punishing thy son for my sin , so is thy mercy incomprehensible in pardoning my sin by the punishing of thy son . vi . as christs active and passive obedience is the meritorious cause , so is gods free mercy and grace the impulsive cause of our justification and salvation : and although god was bound in justice to pardon our transgressions , having received full satisfaction by his sonnes death and mediation , yet was he not bound in justice to send his son into the world , or to make him an attonement for our prevarications : to send a mediatour , who , by his obedience , might make satisfaction , and consequently save us , was an act of his free grace and mercie , to which he was not tied ; but having sent a mediatour , who , by his obedience , hath made satisfaction , it is an act of justice now to save us , and to this he is necessarily tied . o my god , how much am i bound to love and honour thee , who hast bound thy selfe to justifie and save me ? i pray thee , as thou hast divested thy self of thine own libertie in condemning me , and hast freely subjected thy self to necessity , that thou mightest save me ; so debarre me from all libertie in offending thee , and impose on me this necessitie , that all my dayes i may love and serve thee . vii . to shew mercy , and to pardon sin , are not of equall extent ; for god shewes mercy to all that are in miserie , but he only pardons their sinnes whom he meanes to glorifie : he is mercifull to the wicked , in causing his sun to shine , and his rain to fall , and in bestowing of many outward blessings on them ; but he pardoneth only the sins of them , who by repentance turn from sinne to him , and by faith lay hold on christ that died for them . and , although god be mercy it self , or mercifull in the highest degree ; yet , without satisfaction , he will not pardon iniquitie ; because pardoning is an act rather of his free will , then of his mercy : neither is it essentiall to his mercy to pardon , for so he should pardon all to whom he is mercifull ; which is not true : and though he is mercifull to all those whom he pardoneth , yet the act of pardoning is not mercy , but the effect of mercy : for his mercie is essentiall , immutable , necessarie ; but to pardon is a free and mutable act : therefore , as gods justice is not prejudiced by punishing one for the sinnes of another , seeing that other undertook voluntarily to suffer punishment ; so neither is gods mercy wronged by pardoning that sin for which satisfaction is made , because the satisfaction was not made by the party that offended : it was justice then in god to punish christ for our sinnes , because voluntarily he took upon him our sinnes ; so it was mercy in god to pardon that sinne , for which christ had fully satisfied . it was justice in god the son , having become our surety , to satisfie for us ; so it was mercy in god the father to apply and impute his sonnes satisfaction to us . i confesse , lord , that though thou art bound in justice to pardon my sinne , for which thou art fully satisfied ; yet thou art not bound in justice to impute that satisfaction , or to account it mine ; seeing by my personall righteousnesse thou hast not been satisfied . i will admire thy justice in punishing thy sonne for the sins which by him were not committed , and i will magnifie thy mercie in forgiving my sinnes , for which i have no wayes satisfied . viii . the highest degree of gods mercy was in sending of his only begotten sonne into the world , to be our jesus , to procure salvation for us ; which he did , not by shewing us the way of salvation onely , or by declaring his fathers will unto us , or by shewing us the example of his life and death ; but by paying the price of our redemption : for we are reconciled to god by the death of his son , rom. 5. 10. we are redeemed by the precious bloud of that immaculate lamb , 1 pet. 1. 18. his bloud was given for the remission of sins , matth. 26. 28. we are justified by his bloud , rom. 5. 8. he was made a curse , to free us from the curse of the law , gal. 3. 13. by his death he hath abolished death , &c. heb. 2. 14. the son of man came to give his life for the redemption of many , mat. 20. 28. his bloud cleanseth us from all sin , 1 ioh. 1. 7. by his stripes we are healed , isai. 53. 5. he made himselfe a sacrifice for sin , isai. 53. 10. therefore it is by his bloud , by his sacrifice , by his death , by his stripes , that we are saved , expiated , justified , redeemed , cleansed , healed : and it was for our sinnes that he suffered , rom. 4. 25. for our iniquities that he was bruised , isai. 53. 5. our transgressions he bore in his body on the tree ; and upon him was laid the iniquitie of us all , isai. 53. 7. neither did he undertake this wretched condition for us forcedly , but freely ; nor was the death temporall , but eternall in the intention , and greatnesse of the torments ; neither was christs death a bare manifestation , but a just price of our redemption : for in him we have redemption by his bloud , remission of sins , &c. eph. 1. 5. we are redeemed by the precious bloud of that immaculate lamb christ jesus , 1 pet. 1. 18. which was represented by the leviticall sacrifices , save onely that the leviticall priest offered for his own sinnes , and for the sinnes of the people ; but christ had no sins of his own for which he should offer : and as the priests office was to offer sacrifice , and to make intercession , christ performed the one upon the crosse , when by his death he made satisfaction , and blotted out the hand-writing of ordinances ; but the other , christ performes in heaven , interceding for us , and applying his death unto us ; for we have an advocate with the father , jesus christ the righteous , 1 ▪ ioh. 2. 1. whose intercession must not be confounded with his oblation , because this was once performed , and cannot be iterated , for he cannot die often , heb. 9. 25. and with one oblation he hath consecrated for ever those that are sanctified , heb. 10. 14. but his intercession is performed daily , for he is entered into heaven , that he might appeare in the sight of god for us , heb. 9. 24. by vertue of whose propitiatorie sacrifice we are not taught the way to offer and reconcile our selves to god , but by him we are reconciled , redeemed , justified , saved . o my god , who is able to comprehend the height , depth , breadth , and length of thy unspeakable mercy ? in height it reacheth to the heavens , in confirming the angels ; in depth it reacheth to hell , for thou deliveredst david from the nethermost hell ; in breadth it extends from east to west , over all the world , even over all thy works ; and the length thereof is from generation to generation : therefore there is none of thy attributes so gracious and admirable as thy mercy : for , as there is nothing greater in thee , then that thou canst ; so there is nothing better , then that thou wilt have mercy on those that are in misery . finis . notes, typically marginal, from the original text notes for div a57648e-260 † supralapsarians . * sublapsarians . * consequentiae . * consequentis . * quoad speciem actus . † quoad exercitium actus . * voluntas placiti . † voluntas signi . † amor benevolentiae . * amor amicitiae . notes for div a57648e-5530 * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . † {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a vindication of the case of indifferent things used in the worship of god in answer to a book intituled the case of indifferent things used in the worship of god, examined, stated on the behalf of the dissenters and calmly argued. williams, john, 1636?-1709. 1684 approx. 121 kb of xml-encoded text transcribed from 31 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a66434 wing w2740 estc r186701 12010647 ocm 12010647 52407 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66434) transcribed from: (early english books online ; image set 52407) images scanned from microfilm: (early english books, 1641-1700 ; 338:16) a vindication of the case of indifferent things used in the worship of god in answer to a book intituled the case of indifferent things used in the worship of god, examined, stated on the behalf of the dissenters and calmly argued. williams, john, 1636?-1709. bagshaw, edward, 1629-1671. [2], 57 p. printed by h. hills, for fincham gardner ..., london : 1684. attributed to john williams. cf. dnb. attributed also to edward bagshaw. cf. halkett and laing. this work also appears, on reel 528:1, as the seventh item in v. 1 of: a collection of cases and other discourses / by some divines of the city of london (wing c5114) . reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng williams, john, 1636?-1709. -case of indifferent things used in the worship of god examined. god -worship and love. god -worship and love -early works to 1800. 2005-01 tcp assigned for keying and markup 2005-01 aptara keyed and coded from proquest page images 2005-02 emma (leeson) huber sampled and proofread 2005-02 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a vindication of the case of indifferent things , used in the worship of god : in answer to a book , intituled , the case of indifferent things used in the worship of god , examined , stated on the behalf of the dissenters , and calmly argued . london , printed by h. hills , for fincham gardner at the white-horse in ludgate-street , 1684. a vindication of the case of indifferent things , used in the worship of god. amongst some tracts published within the year for the resolution of such doubts , as the dissenters from our church plead for refusing communion with it , there was one that respected the use of indifferent things in the worship of god. this some one of our brethren chose to examine and to begin his debate with ; in the management of which whether he hath dealt closely and ingenuously to use his own words ) i shall take the liberty to enquire , and must leave others to judge . i confess i was not alittle surprized , that before he had set one foot forward , he should thus assault me , if that r. person had been pleased to have determined who is to be judge of things indifferent , as to a man's practice , whether his own conscience or his superior &c. he would ( in our opinion ) have made the matter in dispute much fitter for an argument , whereas the most dissenters judge , that as he hath stated it , he hath but beg'd the question . if the dispute had been betwixt protestant and papist , there might have been some colour to have spent 4 pages in 40 upon this argument ; though even betwixt such there may be 20 cases controverted in which this demand would be impertinent : but to put it upon this issue when both sides are in the main agreed ( as it is betwixt protestant and protestant ) is a running the question out of its wits , and an hearty begging it , before he puts it . it 's to possess the unwary reader with prejudice , to puzle the cause , and is the way to make every little tract a volume . in matters of controversy there are always some principles supposed , and to put an adversary upon the proof of them , shews a design rather to cavil then to end the dispute , and is a shrewd sign that the person so doing is either diffident of his cause , or his own ability to defend it ; but to return his own complement , we will not presume any thing so absurd or disingenuous of so worthy a person . but how remote soever this question is to the business in hand , yet because our author asks it with some kind of seriousness , i shall direct him where he may have satisfaction , and that in a judicious tract lately published a ; or if he hath the patience to compare the things , as i have done , he may find it resolved by himself , in his case examined . b but in my mind there is a much nearer way to end controversies , which is not by disputing who shall be judge ? but by enabling men to judge for themselves in a clear stating of the case , and setting sorth the nature of the things disputed : as in the case before us , the ready way , one should think , is to shew what is the nature of things indifferent , and that things thus indifferent may be lawfully used in divine worship , and because they may be abused , to enquire how we are to apply them . this was the way i took , and if i did manage it as it should , i am pretty confident that the question was not beg'd , though i never thought of coming near his question , who shall be the judge ? but that is the thing to be disputed , whether the case was rightly stated and proved , and this brings me to the consideration of what he hath offer'd against it . before i enter upon which , i shall only remind the reader , that in the little tract concerned in the present dispute , the question undertaken was ; q. whether things in their own nature indifferent , though not prescribed in the word of god , may be lawfully used in divine worship ? in answer to which ; 1. i enquired into the nature , and stated the notion of indifferent things . 2. shew'd that things indifferent may be lawfully used in divine worship . 3. considered how we might know what things are indifferent in the worship of god. 4. how we are to determine our selves in the use of them . to most of these our author hath somewhat to say , to some more to some less ; but to the first , he saith , there is none of the dissenters , but agreeth with this author in his notion of things indifferent , that they are such things as by the divine law are neither injoyned nor forbidden . now before i proceed i shall observe that this concession of his will bereave them of some of the common and most considerable arguments that they use in this controversie ; as , if things indifferent are such as are neither injoyned nor forbidden , it must follow that things are not unlawful in divine worship because they are not commanded . the consequence is plain and undeniable : for if the nature of things indifferent be , as abovesaid , what are neither commanded nor forbidden , there is nothing can make this or that to be unlawful but the being forbidden : but now if the being not commanded is the same with the being forbidden then the notion of indifferent things cannot consist in this that they are neither commanded nor forbidden . so that either they must quit the argument , and grant that the being not commanded , doth not make a thing unlawful in divine worship ; or they must alter the notion of indifferent things , and indeed utterly exterminate them , and leave no such middle things in nature , and say that there is nothing else but duty or sin. now after our reverend author hath so frankly granted this , i cannot understand how he can say that the doing of a thing in gods worship , not commanded , is guilt enough : nor why he should take such pains to oppose what i have offered in confutation of that principle . for what can he plead for the unlawfulness of things not commanded , who hath granted that the being not commanded is a branch of such things as are indifferent : and if he will maintain it , he must do it upon no less absurdity , than the saying a thing indifferent is forbidden ; or ( which is the same ) that indifferent things , are such as are either forbidden , or not forbidden . but let us abstract the case of things not commanded from this consequence , and take it as it is in the tract aforesaid , an objection and answer , and yet then we shall see what an imperfect account our author gives of it . he saith , what our author saith is no more than hath been many times said , viz. [ that by things not commanded are meant things forbidden ] and hath nothing to prove it by , but only that the things mentioned in scripture to which that phrase is applied were things forbidden , as idolatry , &c. though what he produceth out of the case be sufficient , yet he extreamly forgets himself when he saith , nothing , but only ; since in the page he quotes , there are two arguments , that are sooner flip'd than answered . but however what hath he to reply to that which hath been many times said ? he grants , it is true . and is this nothing toward the proof of it ? what fitter way have we to find out the meaning of a phrase , than to consider the several places where it is used ? or to ascertain the sense of it , than to shew that it 's always alike applied to such a case , or thing ? but in answer to this , he asks , why are such things express'd to us in this phrase , as , not commanded only ? 1st . i answer , they are not thus express'd , as , not commanded only . for the things said to be not commanded , are either in their own nature , or in scripture absolutely forbidden ( as i have shewed , and he grants ) and therefore to limit the phrase , as if there was no more intended in it than that the things are not commanded ( as the word only implies ) and not also forbidden is to thwart scripture , as well as my reasoning from it . 2ly . if we take the phrase as it is , yet there his question , why are they thus express'd , and not commanded ? is of no importance ; for supposing we could give no reason for such an use of it , that would not be sufficient to question the thing , as long as we find it constantly so used and applied . but , 3ly . was there no reason offer'd , no account given of it ? let him peruse the tract he opposeth , ( as sure he did ) and he will find it expresly undertaken , and two reasons given for it ; as , 1. things forbidden are called not commanded , because all things prohibited are by consequence not commanded , and not è contra . 2. it 's by way of meiosis , &c. but these , though to the purpose in hand , were not , i am afraid , to his . well! let us consider , 4ly . what account our author himself gives at last of this . 1. saith he , things forbidden in scripture are said to be not commanded , to let us know the doing of a thing not commanded in god's worship , is guilt enough . surely not so great , as to do a thing notoriously forbidden , ( as i there shewed . ) surely it can be no guilt at all to do a thing not commanded , if not also forbidden , because ( as he owns ) there are indifferent things in the worship of god ; and what are indifferent things , but things not commanded , as well as not forbidden ? 2. he saith , it was so express'd , because the guilt of the sin of idolatry and superstition lay in this , that it was a thing not commanded : had god commanded those things , they had been a true worship , and acceptable . in which assertion of his , he grosly mistakes . first , as to the nature of idolatry and superstition , when he saith , the guilt of them lay in this , that they were things not commanded : whereas it is evident that they were sins , because forbidden . for what is superstition but the dreading of that which is not to be dreaded ? ( as the greek word shews ; ) such as the signs of heaven , divinations , and daemons , and even the unreasonable and inordinate fear of god himself . when we fear offending him , in what is not offensive to him . and what is idolatry but the giving divine honour to that which is not god , or prohibited honour to the true and only god ? these are things manifestly forbidden . secondly , it 's yet a grosser error , which is contained in the reason he gives for it , viz. that had god commanded those things , they had been a true worship and acceptable . an assertion , first , that confounds the nature of things , that makes vice and vertue alike , and no otherwise discriminated but by gods written law , as if idolatry and superstition were not evil antecedent to all revelation , and which are so where revelation is not , as well as where it is . secondly , from hence it follows that those things may be acceptable to god , which in their own nature do tend to drive religion out of the world ; and that may be true worship , which will unavoidably debase the deity in the thoughts of mankind . for so do idolatry and superstition . as for the instances he there takes notice of , i shall reserve them to a more convenient place . conclus . 2. if things indifferent be such as are neither commanded nor forbidden , and that things are not unlawful because not commanded , then things thus indifferent and not commanded are not additions to the word of god : and the places usually insisted upon must be understood , according to the sence i gave of them ; and which may serve as a sufficient reply to what he hath said upon that head. but yet because he hath offer'd somewhat in a nother place that looks like an argument , i shall here consider it . he argues thus ; if obedience be wanting the salt is wanting to the sacrifices of our god , which ( as we humbly conceive ) leaves no more room for perfective than corruptive additions to divine worship &c. what can be an act of obedience to god but what he hath commanded , whether he hath forbidden it or no ? if we bid our servant go a mile , and he goeth two ( possibly hoping to do us service in it ) we hope his going the second mile is no act of obedience , though we did not forbid him . in matters of this nature no act of supererogation is allowable , because it can be no obedience . in answer to which , it will be necessary to resolve this question : q. whether the doing of any thing in the worship of god without a command be a sinful addition to the word of god ? i answer that if the question is understood of the proper and essential parts of worship ( if i may so speak ) then we grant it , and say , that he that shall institute any thing in that kind without divine institution , doth challenge gods prerogative to himself ; and because the rule is sufficient , all such perfective are corruptive additions ( as he speaks ) to both rule and worship . it is as if a servant when bidden to go a mile , he goeth two ( possibly hoping to do service in it ) for in matters of this nature no supererogation is allowable . thus far his comparison holds , as to matters of the same nature , and design'd to the same end : and esteemed to be of the same use . as the going of two miles for one , with an intent to do as good service , and be as well if not better approv'd for so doing . but if the question be understood of such things as are adjuncts to divine worship , that are not used upon the score of any of the reasons aforesaid , then we are not to expect a command , nor do we sin if we act without it . as for example , a servant is required to go a mile upon some service , and he useth a coat or a cloak , takes an horse or goes on foot , puts a string about his finger to remember him of what he is to do ; or if to carry a message , considers what to say , and writes it down , that he may be the better fitted to deliver it ; in such cases his master would think him impertinent to ask directions , and it 's no disobedience nor supererogation to act , as he sees fit , without them . and this is the case with us , as i shall afterward shew . this said there is way made for the next inference . conclus . 3. if things indifferent are neither commanded nor forbidden , and things are not unlawful because not commanded , it follows that it 's no derogation from the sufficiency of scripture to maintain the lawfulness of using such things in divine worship , as are not therein commanded . it 's somewhat a specious way of arguing which this author useth , the scriptures have determined whatsoever may make us wise to salvation , perfect , throughly furnished to all good works . now if the worship of god be a good work , and the right doing of it hath any tendency to make us perfect , they must have a sufficiency to direct us in that . and he concludes , if there be not a rule for all things belonging to the worship of god ( except as before excepted , &c. ) then the scriptures are not able to make us wise , &c. by this way of arguing and a challenge he immediately subjoyns , viz. if our author can shew us any act of worship , &c. it may be thought he is a champion for the perfection and sufficiency of scripture , and we the derogators from it . and that without any more ado he would have brought unanswerable arguments for that kind of scripture-sufficiency which we deny . if saith he , our r. author can shew us any act of worship for the performance of which in such a manner as god will accept , we cannot shew him direction of scripture . well! where is it ? scripture , with the addition of such circumstances as are naturally necessary to all humane actions , or evidently convenient for an action of a grave and weighty nature , for the obtaining the ends of it , or appearing to any common judgment to be so decent , that without them the performance would be sordid . scripture with the practice of the first guides of the church ; scripture with the light of nature shining out in every reasonable soul , &c. scripture with the exceptions before excepted , in his book . suppose then we put it to the question , is scripture alone a sufficient rule for matters to be used in the worship of god ? he readily answers , yes . if you take in the nature of the thing , the light shining in every reasonable soul ; if you take in common judgment , convenience , and decency ; lastly if you take in the practice of the first guides of the church ; that is , it is , and it is not . now how he hath all this while pleaded for that sufficiency of scripture which we deny . and why he should so loudly exclaim against all supplements and additions , to that , and against reason and authority , as a supply : or what difference he hath conceived betwixt authority & the guides of the church ; or betwixt reason and the light of nature shining out in every reasonable soul , so as to deny to the one what he grants to the other , i am not able to understand ? yet for all this there must be a difference betwixt him and us , and somewhat shall be said to make it out . for the sufficiency of scripture , is a very great argument . and so indeed it is ; and it has been an old argument against the practices of our church , and is not to be easily parted with : but yet what to give , and what to take , and wherein the difference is betwixt what we hold and he is forced to grant , he knows not , or has not been so kind as to discover . but however when all this is pastover , he concludes as to one part , we cannot possibly agree with our r. brother in this thing , viz. that we have no such particular directions for worship under the gospel as they had under the law ▪ ) this indeed i touched upon , to shew that the faithfulness of christ and sufficiency of scripture consist not in giving as particular directions for worship as they had under the law ; and in proof of this i set baptism against circumcision , the lord's supper against the passover , and prayers against sacrifices . now let us consider , what are the reasons why he cannot possibly agree ? certainly if ever controversie was like to be ended , we may now expect it because it 's about plain matter of fact. but in this case he strangely fa●ls of performance : for whereas the deciding the case depends upon the comparison betwixt the law and the gospel , he doth not so much as offer any thing about the latter . but let us consider what he saith of the former , and as much as we can , make up his defect in the latter . first , he saith , as to circumcision , what particular direction had the jews ? their rule extended no further than to the act and the time . here i must confess there is nothing but the time that is determined ; but since there is nothing of that kind in baptism prescribed , the law is herein more particular than the gospel . 2ly , as to the passover , he acknowledges they had a rule , but then he adds ▪ what rule , had they to determine them to a kid or a lamb ? but was not that a rule to determine them , when it must be a kid or a lamb , and no other creature ; and is not two to all the beasts in the world a determination as well as one to two ? but was there nothing else determined ? ( as his cautious way of expressing it would imply ) let him consult the text , and he will find that the creature was not only thus to be one out of two , but it was to be a male , kept the 14th day , and to be killed at even , without a bone broken , to be roasted , to be eaten in the house , and with unleavened bread with bitter herbs , and none left to the morning . and they were to eat it standing ( as our author acknowledges p. 32. ) with their loyns girt , &c. and with several other rites too long to enumerate . but in the lord's supper , there is nothing specified or required but the elements , and the breaking and pouring out ; nothing said of the kind of the bread or wine , nothing required of the time or posture , or number , &c. as for their sacrifices , he saith , the rule was sufficient and perfect , we hope , though one jew brought a bullock , another a goat , &c. i may confidently say it was not sufficient if so they did , for god was pleas'd to require more ( who is the most competent judge of the perfection of his own law ) for there was a particular prescription not only as to the kinds of the beasts , but as to the disposing and ordering of them in sacrifice , what was to be eaten , and what not ; whether the bloud should be poured out or sprinkled , whether upon the altar or at the bottom of it , &c , one would think that a person that talks so loosely of these things , had never read the book of leviticus . but now as to prayers in the christian church , we have only a general form given us and direction to pray in the name of christ , but nothing as to words , time , posture , company , &c. so that what can be more manifest then that there is no such particular direction given in worship , as they had under the law ? and therefore however it comes to pass that this author hath here so bewildre'd himself , yet it 's what he hath granted before , when he was fain to make exceptions , as to things naturally necessary , &c and of which he saith in the beginning of this argument , that for such it is impossible there should be a rule ; though there , i conceive , he hath as much erred on one side as he did before on the other , when he saith it's impossible ; for then it had not been possible to assign time , posture , place , &c , under the law. had he said in some not possible , in others not fit , he had been much more in the right : however ( to let that pass ) in either way he grants that there is no expectation of scripture-authority for such things , nor doth the sufficiency of that or the faithfulness of christ suffer by such an opinion . i suppose i may now close this argument : for , as for his or 's and , alias's ( which this author so much depends upon ) i shall consider them in another place . conclus . 4. if things indifferent are neither commanded nor forbidden ; and things are not unlawful because not commanded , then the doing of such things as are not commanded is not contrary to the second commandment ; the contrary to this is maintained by our author , who saith , that the doing of such things in acts of external worship as are not commanded , is indeed a violation of the second commandment . for which he offers this reason , because as in the 6th commandment it is agreed , that all injuries to our neighbour's person is forbidden under the highest species of such acts : and in the 7th all species of uncleanness are ; so in the 2d commandment all errors in the matter of external worship are forbidden under the species of idolatry . the answer to this depends upon the understanding of his phrase , matter of worship , ( which he hath given us no light in ) which either signifies parts of worship , and then we yield it , that all such instituted by men are forbidden in this commandment , for it 's false worship : but then we deny that we are concern'd in it , or that any thing not commanded and used by us is a part of worship . and if he thinks otherwise he is ( as upon other reasons also ) concern'd to take up the cause of dr. ames that he saith , he is not concern'd in . if by matter of worship he means the administration and ordering of it , then i deny the parallel , that all errors in matter of worship areas much forbidden in the second commandment , as injuries by the 6th , &c. for injuries are of the same species with murder , and acts of uncleanness are of the same kind with adultery ; but errors in the administration of worship are nothing akin to idolatry . 2. i deny that the doing of things not commanded in the matter of worship are so much as errors in his sence , since forbidden by no law , as i have shewed . the second point undertaken in the case of indifferent things was to shew , that there are things indifferent in the worship of god , and that such things , though not prescribed , may be lawfully used in it . of this , saith our reverend author , none ( that we know of ) ever doubted ; and again , as it 's stated in that tract , none in his wits did ever deny it . i do not think my self obliged to answer for some mens understandings ; but if that be true , what must we think of those whom mr. baxter writes of , that will have a rule for every thing ; and adds , take heed of them ? what of such , that when they grant things indifferent to be neither commanded nor forbidden , will yet say , that things not commanded are forbidden ? what of such , that when they have granted ( and so it 's then granted on both sides ) that there are things indifferent in the worship of god , will yet say , that the indifferency of actions to be done while they are employ'd in the worship of god is all the question ? lastly , what of those that when they have yielded that things indifferent , though not prescribed , may be lawfully used in divine worship , will have it put to the question , whether things not necessary to all human actions may be used in it ? who they are , or how far they are concerned in the foregoing character , i leave to this reverend persons consideration . but although none in his wits did ever deny the question as stated by me , yet because it may be of use toward the clearing of the matters hereafter to be discoursed of , i will briefly consider the case as it was then stated and that will appear from the things considered in the state of it , and the ways taken to prove it . 1. it was granted that things naturally necessary to the action were excluded ; since generals act but in their particulars ; and if some of the kind must accompany the act , then this or that particular of the kind is lawful to be used , as it is in time place , habit . this he grants , but only adds , that habit surely is not necessary , we read of none before the fig-leaves were sown together , gen. 3. but ( 1. ) we indeed read of no habit before the fall , but is there nothing natural to man since the fall ? what doth our author think of the apostle's natural body , &c as opposed to heavenly , or of the description he gives of the state of mankind , when he saith , we are by nature children of wrath : we read of no such body or state before the time of the fig-leaves . and yet the apostle makes bold to call them natural , as belonging to man in his present fallen state. ( 2. ) therefore we have a further notion of natural given us , and that is when any thing is suted to the nature or state of the thing or person . thus ames and others tell us of natural ceremonies , as lifting up the eyes to heaven in sign of devotion , ( which by the way is not so natural ; but that casting them down in worship is a sign of it too , as in the publicans . ) and so habit is natural to man , as belonging and suted to his present condition . but , saith he , it is not natural , for a person may pray naked ; and so he may pray blindfold , and yet will any one say , sight is not natural to man. but how may he pray naked in regious assemblies ( for we are speaking of publick worship ) can he say it 's sutable to the solemnity ? and so going naked is as little sutable to the nature of man. ( 3. ) again that 's natural , which is the effect of nature , though not born with us . and i am apt to think that did our author live within the circle of the frigid zone , he would without any tutor , without the knowledge of what is the custom of civilized nations , without any moral reason , have thought upon the benefit of frieze , or somewhat of the like use with that . but suppose i am mistaken , how hath he mended the matter ? he tells us , that by the custom of civilized nations some habit is necessary . but then what becomes of the fig-leaves , what of the coats of skins god clothed adam with . now to say it came from custom before custom was , ( for it was in the beginning ) i think , is much more absurd than to say that habit was natural . but it 's time to pass on to a more profitable argument . 2. it was proved that all things , which in general and for kind are morally necessary are also lawful in their particulars . this was made evident from a parity of reason 'twixt what is naturally , and what is morally necessary , and therefore he that grants the particulars of what is naturally necessary , to be indifferent , must also grant the particulars of what is morally necessary to be indifferent . and as it follows this time or that , this place or that , this habit or that is lawful and indifferent , because time , place and habit are necessary : so it also follows this method or that , this form or that , this order or that is lawful , and may be used , because method , form , and order are necessary . and therefore we need look no more for an institution for a form , than , as he saith for a bell to call to worship , or for a gown or cloak to preach in , &c. for what naturally necessary is to the particulars of its kind , that is morally necessary to its particulars : and one is no more unlawful for want of an institution or command , than the other . this our author also yields to , we , saith he , having agreed that there are some circumstances of humane actions , in gods worship , not only natural , common to all actions , but of a moral nature too , relating to them as such actions , which god having neither commanded nor forbidden , may be used , are not much concerned , in what our author saith upon his second head. 3. it was further shewed in the aforesaid treatise , that such things in divine worship as were agreeable to the rules of the apostle , and served for order , decency , and edification , were also lawful , though they were neither naturally nor morally necessary ; nor did necessarily arise from the nature of the thing , as method and form , &c. do ; that is , that there are a certain sort of things that are ambulatory and contingent , that vary with circumstances , ages , places , and conditions , &c. as , the being cover'd or uncover'd in worship ; such and such fixed hours of prayer ; the love-feasts , and holy-kiss , and besides , several civil usages transferr'd from secular affairs into the service of religion ; which were used therein not as meer civil rites ; as i there shewed . this argument taken from civil usages our author endeavours to avoid several ways . 1. he saith , if we do not mistake , the reason why dr. ames and others do think that civil usages may be used in acts of worship , is because they are either necessary to the action , as humane , or convenient , comely or grave , &c. and because i had said * that if the being civil usages did make them lawful in divine worship , then there is nothing in civil cases but may be introduced into the church , though never so absurd , he saith , he cannot apprehend the consequence , because what is granted about civil usages is to be applied to grave actions and none other . but to this i answer , grant they are thus to be understood of such civil usages as are grave , yet then it is not so much because they are civil as because they are grave , that they may be used , and provided that they were grave , they might be used if they were not civil , as well as if they were , and are not the sooner to be used , because they are civil . and then what becomes of their argument for such and such practices and customs that they were civil ? and what have they got when to avoid the force of what we say from the love-feasts , &c. plead , as he doth , that they are civil usages . so that when he and his brethren grant , that such usages which may ordinarily be used in other humane actions of a grave nature , may be used in acts of worship ( which is more than we dare say ; for then standing crosses may be introduced into worship , which are used to very grave purposes in civil matters , as to distinguish christian from heathenish or turkish dominions , &c. ) i know not what they can deny . 2. he gives a very partial account of civil usages , when he tells us of orators pulpits , and seats , and bells , gowns and cloaks : but in the mean while forgets that there are civil usages , that are of a ceremonial nature , and that are used by way of signification , distinction , &c. as now a garment is ( i may still say ) naturally or ( as he will have it ) morally necessary , but when in a particular case it 's required that it be white or purple , it 's a civil usage , and is by way of signification ; and so the signification is transferr'd with it from a civil to a sacred use , which how consistent it is with their principles i leave it to his consideration . 3. he takes no notice of the argument used by me , that if civil usages without institution may be lawfully used in divine worship , this ( with his concessions before about natural and moral circumstances ) will justifie most , i had almost said , all the practices of our church , as i instanced in the surplice , since white was used as a badge of royalty and dignity , of joy and innocency , in civil cases , and so may be used by way of signification in religious ; and so of the rest . all that he hath to say about the surplice is , that it 's tied to worship , which is remote from the case in hand , and shall afterward be considered . to this i may also add the cross ▪ which he saith , they do not stumble of making upon a pack of cloth or stuff , or upon a sheep for note of distinction , and may be , and is used for graver purposes in the like way of signification in civil matters as i have observ'd ) and so may be , by this argument transfer'd into the service of religion . 4. it was further maintain'd in the stating of the case , that the ordering and administration of the things relating to divine worship , was left to christian prudence . to this our author saith , it is very true , these must be determined by human prudence , but that they must necessarily be determined by the prudence of the superiour , and may not be determined by the prudence of the agents , is another question . who ever affirmed it ? that they are left to human prudence to fix and determin , is all that i maintain'd ; but how far superiours may determin , and how far inferiours must submit to things so determin'd , is another question , and belongs to another place . from what hath been said , it may appear whether no man ever doubted of the truth of the case as i have stated it , when he himself speaks so dubiously and uncertainly about it . but because i have not stated it to his mind , and that it 's not the dissenters position , but only a position , which their adversaries have imposed upon them without any ground , as he saith ; let us see how he states the question , which is thus : q. whether things , the doing , or not doing of which god hath not prescribed , being neither necessary to the action as an human action , nor convenient for it ( with reference to those that perform it ) for the ends of it , nor naturally , nor in common judgment such , without which it cannot be done decently , may be lawfully used in the worship of god by all persons , or by any persons , who judge that god hath forbidden the part to which they are by men determined , either in the letter , or by the just reason , and consequence of holy writ , as forbidding all useless and superfluous things , in so sacred actions , or things not necessary , and used ordinarily in idolatrous and superstitious services , or judging that in worship every man is sui juris , and ought not to be deprived of the liberty god hath left him , may be universally and lawfully used ? this he hath elsewhere formed into a position , and from thence doth declare , that it lies upon his adversary to prove , that those things which he would have all dissenters conform to are , 1. things naturally necessary to all human acts. or , 2. things convenient for them as human acts . or , with reference to the true end of such acts : or , 3. such as nature shews to be comely for all human acts , or such grave acts at least , or which common judgment so judgeth . or , 4. that men may do what they reasonably judge sinful . or , 5. that there is no reason to judge useless , and superfluous actions in the worship of god sinful . or , 6. no reason so to judge of the things not necessary to be used in gods worship , and which have been , and are ordinarily used in idolatrous worship . or , 7. that there is no reason to judge , that christians in matters of worship ought to be left at liberty in things when god hath so left them . whether this be indeed the dissenters position he best understands ( as i should think but whether it be their position explained , ( as he saith ) or confounded , i leave to the judgment of others . this only i am sure of , that for as much as i can understand of it , i may turn his own words upon him , and whereas he saith of the case as i have stated it , none in his wits did ever deny it , i can say as it 's stated by him , none in his wits did ever affirm it . for who in his wits will ever affirm that it 's lawful to use such things in the worship of god , that are sordid and indecent , disorderly and confused , idle , useless , and superfluous , hurtful and pernicious ? and yet ( according to him ) this must he do , that will undertake to prove , that things that are not comely , convenient , or edifying , may be admitted thereinto . for this author tells us , that by decency we can understand nothing but what is oppos'd to sordidly , &c. and if it be not decent by his rule , it must be sordid : and so of the rest . again , who in his wits will affirm that men may do what they reasonably judge sinful ? and yet these things must they affirm that will attack this position of our authors : by which stating of the question and mingling things of a different nature together , he hath provided well for his own security , and may without fear of being conquer'd , or so much as oppos'd , fling down the gantlet , with , if our r. author hath taken the position , as here stated , and argued it , we shall consider what he hath said ; if not , we shall lightly pass over what he hath said , &c. and expect till he hath justified all or any of the last seven mentioned particulars . but i shall not so lightly pass over what he hath said without clearing what may be cleared , and reducing the case into its proper principles , though it be what he hath taken no care to explain or prove . if we review his seven particulars , we shall find that the a 4th . and 6th . b belong not to this case , and are otherwhere resolved : and of the five remaining four of them are reducible to one argument , which come now to be considered ; and the last of christian liberty , i shall treat upon in the close of this discourse . in treating upon the four that belong to one argument and have for their subject human acts ; i think it may be done by putting and resolving the following question . q. what is it that doth make things in themselves lawful and indifferent , to be unlawful in divine worship ? this is the main seat of the controversie ; it being agreed that there are indifferent things in the worship of god ; but since we afterward divide upon it and say that notwithstanding this there are some things of that nature , that are by circumstance unlawful , it is sit to understand , how this question is resolved by one and the other . if we state the case , we say the rules we are to guide our selves by , are those of the apostle , of decency , order , and edification . and we trouble not our selves nicely to consider whether the decency arise from the nature of the thing , or from common usage , or prescription , or institution , since we think that decency may arise from any , and it matters not from what cause the thing proceeds , nor how it came to be decent , when it 's now thought and found to be so . and as little curious arewe about the first reasons of order and edification , for we are so little speculative in matters of practice , that we think the peace of the church , and unity amongst christians , are much more fit to determine us in these cases than all the accuracy in metaphysicks . so that if a thing be found to be decent , orderly and for edification , though we were assur'd it did spring from humane institution , we think it to be lawful , and that humane institution cannot make that unlawful ; which is found by use and experience to be for decency and order . again we think that those things which in kind are necessary to humane acts in all cases , and comely and grave in worship as well as out of it , may be appropriated to worship : and that the appropriation of places , time and habit to worship , doth not therefore make such places , times , and habits , unlawful to be used . and if things indifferent in themselves are unlawful in worship , we conclude it must be when divine institution is pretended for what is humane , and when the things sute not the nature , or defeat the ends of divine worship ; or for the like reasons which i in the controverted tract did insist upon . but now on the contrary , by what may be collected from him , it appears to be the sence of his position , 1. that nothing of humane institution is to be admitted or may lawfully be used in divine worship . for thus he saith , they must be things necessary to all humane acts , or convenient for them as humane acts , or comely for all humane acts , &c. 2. that nothing , though nccessary , or convenient , or comely , ought to be used in , and much less be appropriated to the worship of god ; for they are to be considered in worship only as they have a reference to such humane acts. in the consideration of these i shall 1. consider how he attempts to prove it . 2. endeavour to discover the mistake ; and vindicate the arguments and instances , produced in the case of indifferent things to the contrary , from his exceptions . these are the chief things that all his discourse is founded upon , and that are scattered through it : but though they are rather supposed than proved by him ; and therefore ( to use his own words ) i may lightly pass them over , and expect till he hath justified them : yet because i would make somewhat of it , i shall collect from the hints he gives , what it is that he doth think may be said for them . as for the first of these , that nothing is to be used in divine worship that is meerly of humane institution , his arguments are fetched from the nature of the things pleaded for them , viz. decency , order , edification . as , saith he , 1. we cannot apprehend it in the power of man to create a decency . the greatest emperors wearing an antick habit , would not make it decent , till it could prescribe , or had obtained a common consent . this i the rather mention , because it is an argument much in vogue amongst those that would artificially handle this matter . but here let me ask them what it is creates a decency ? he saith , the law of nature and prescription , common consent and the guise of countries . but how began that prescription , whence arose that consent whether from chance or institution ? or what is it whence it ariseth , if it be found to be decent ? certainly if it began in one of these institution is the more noble of the two , and the less disputable : and then it would be hard to conceive how that which came by chance should be lawful , and that which came by institution should be unlawful . but ( 2. ) if prescription , and common consent , and the guise of countreys be the measure of decency , may not these things also be the measure of it in the church , and in things relating to divine worship ? and is not the custom of the churches of god a reason as sufficient to conclude us in this matter as the grave and civil customs of a nation ? or ( 3. ) is there any church on this side rome that by a sic volo doth stamp a decency upon its institutions , without respect to prescription and the custom of churches ? or that can do it ? by his way of expressing himself , he would make the argument great , as if to create a decency was an invasion of god's prerogative ; we cannot apprehend it in the power of man to create a decency . the greatest emperor , &c. but if a decency arise from the guise of countrys , and prescription , and common consent , it might be questioned , whether according to him , god himself can then create a decency , and by his authority make that to be at once which requires time and custom ( as he saith ) to produce and form it ? so high doth the power of a little school-subtilty and imagination sometimes transport men , that their arguments vanish out of sight , and are lost to all those that converse with what is gross and tangible . but supposing it is not in the power of man to create a decency , yet order may be order without those dilatory reasons of custom and prescription ; and therefore what holds against establishing decency by institution , will not hinder but that order may be thereby established . therefore , 2. he further argues from the nature of decency and order , that things of meer humane institution are not capable of that plea. we can understand , saith he , nothing , by orderly , and according to order , but without confusion . by decency we can understand nothing but what is opposed to sordidly ; nor can we think of any action that is not decent , if the contrary to it be not indecent . so then nothing ought to be done in the worship of god , but what may be done without confusion , &c. of which nature can nothing be that is idle and superfluous , &c. i was at a great loss at first to find out the drist of all this , but upon consideration i think it contains these things : ( 1. ) that it is unlawful to ordain or use any thing superfluous in the worship of god. ( 2. ) that whatsoever is not for order , decency and edification is superfluous . ( 3. ) that nothing is decent , if the contrary to it be not indecent . it 's the last of these we are now concerned in ; which by the help of the great managers of this argument , may be better understood . and it amounts to this , that decency and indecency are contraries ( rather privatives saith jeans ) and if one of them be not indecent , the other cannot be decent : and if the action may be performed decently without what is called decent , then that which we call so is not decent . as suppose it 's pleaded that a surplice is decent , but if the contrary be not indecent , and the service may be performed decently without it , then that vestment is not decent . in answer to which i shall not concern my self in a tedious and nice dispute about the nature of contrarieties and privatives , but readily grant the opposition which they insist upon betwixt decent and indecent ; and yet notwithstanding shall make bold to deny the whole they infer from it : and that for this reason , because our dispute is not about the nature of decency and indecency , but about things decent and indecent : and although decency and indecency be opposed as above said , yet it is not so in the things controverted , but that things different may be both of them , decent . as for example , he grants that it 's comely and grave to preach in a gown , and that they look therefore for no institution ; but now by this way of arguing it could not be so : for if a person may preach decently without a gown , then it cannot be decent to preach with it , because decency and indecency are contraries , and if the contrary be not indecent , ( as it is not to preach without it , must he say , ) then to preach with it is not decent . so again , what decency is to indecency , that is reverence to irreverence : but , he saith , that kneeling at the sacrament is decent , ( for saith he , no dissenter refuseth to receive the sacrament kneeling because it is not decent ) and reverent . but it can be neither of these by his argument , for they also affirm that it may be decently and reverently received , though they do not kneel ; and therefore the contrary to kneeling being not indecent , kneeling cannot be decent . and thus i might run on in infinitum ; and the like may be argued from the account he gives of order . the ground of his and the others mistake is , that they argue from the kind to the individuals of the kind , as if one individual was as much opposite to the other as kind to kind , whereas the individuals are mutable things , which the guise of countrys , and custom , &c. alter ; and two things different in use or figure , or the like , may be both of them decent , as to wear a cloak or a coat in secular business ; a cloak , gown , or surplice in religious solemnities , ( according as the custom is . ) therefore the brethren at the savoy let this curious 〈…〉 , and grant , there are some things decent and orderly , when the opposite species is not undecent or disorderly . and a greater than they said it was comely , with respect to the then state of the church , not to marry , and yet without doubt it was not thought uncomely to marry too ; which yet the apostle could not have said , if our authors way of arguing had been of any force . after all this pert discourse against things instituted we are little concern'd , not only because there is nothing like things meerly instituted by men in our church except the cross , ( which lay-communion is not concerned in ) but also because even that and all things that can be forced to look this way are not now instituting , but are received as having been so long before , and are not the subject matter of institution , but of civil and ecclesiastical command betwixt which there is a vast difference , as , mr. jeans rightly observes ; there is difference 'twixt institution , and commandment or appointment ; for though every institution be a commandment or appointment , yet every commandment or appointment is not an institution . and hence a church in a place may command and appoint the uniform observance of ceremonies , instituted unto its hand by the church in former ages . as for such particular things as were owing to meer institution ( which i produced in the above said tract ) in respect of their use and signification , i shall keep them in my eye , though i lay them a●ide for the present to come to his next head . nothing , though necessary , or convenient , or comely , ought to be used in , and much less appropriated to the worship of god ; being all such things are to be considered therein only as they have a reference to humane acts . this he asserts not only in the propositions which he draws from his general position , but also elsewhere ; so he saith , that they comply with meer necessary , or convenient circumstances either of actions , or such or such actions , considered abstractly from any religion . and therefore he concludes . 1. they must not be used in religious worship . so he saith , those who stumble at the surplice ( as not many do ) or the cross , or kneeling at the eucharist , scruple to do it in an act of worship . so again , the minister must wear his surplice in his acts of worship , and sign with the cross within the complex act of worship , ( for he after it with prayers concludes the action . ) the people must kneel in the act of receiving . what then ? why then they are unlawful now how the things that are necessary in general ( as posture , habit , &c. ) can be used without particulars , or how those particulars can be used in worship lawfully , and yet be unlawful , because used in worship , i understand not . for then sitting would be unlawful , if alike required , and a gown be unlawful , and the ring in marriage unlawful , and the laying the hand on the book unlawful , ( at the former of which is a prayer annexed , and at the latter it is implied , ) and all civil usages in worship would be unlawful : and then what will become of what he hath elsewhere said ? dr. ames and others do think that such usages which may ordinarily be used in other humane actions of a grave nature , may be used in acts of worship ; and being so used are no more than appendants to the action , &c. but being sensible that this will not do , and that unless he can make the being used in worship to be the same with worship , to be an act or a part of it , he cannot make it unlawful , and that if he should attempt it , 〈…〉 to disparage the cause , 〈…〉 2. that which is appropriated to worship is unlawful . some of them cannot but look for an institution for a garment [ meaning the surplice ] which they must be tied to use in the worship of god , and restrained from the wearing of at other times . now because this would open a gap too wide for him to stand in , and would condemn places , as well as habits , and make it as unlawful to use a church as a surplice , he therefore cautiously begins it with some of them : but yet however he gives us a reason for it , viz. because the appropriation of it to the religious act , speaks something of religion and homage to god in it . elsewhere he expresseth himself after the like manner , we think they ( civil usages ) must not have any thing of the nature of worship in them , but may as well be used in meerly civil actions , as in religious duties . if there be any thing of homage to god in them they are worship which must have an institution . but , first , what doth he mean by appropriation , doth he thereby understand that what is for the present appropriated to a religious use and service cannot be omited , nor altered , nor upon any reason whatsoever be applied to any other use ? this our church doth not hold . a is it that out of a reverence to divine ordinances , it is not fit that the things used in or at divine worship be prostituted to vulgar use , that what are churches for an hour or two on the lord's day be not stables all the week after ; nor the tables and plate used in the lord 's super , be employd , in the service of the taverns ? this we agree to , and think our selves well able to defend against any arguments we have yet seen to the contrary . 2ly . doth appropriation necessarily imploy homage to god ; may not things be thus separated , for order and uniformity , for gravity and decency , for reverence and respect to the solemnities of religion ? and may not this reverence and respect we shew to the solemnities of religion , and the devotion we shew in external worship redound to god himself ? indeed what are all the outward acts of reverence but expressing of homage , veneration and adoration to god ? i do not think the holy psalmist forgot himself when he said , come let us worship , and fall down , and kneel before the lord our maker : or that our author himself said amiss , when he maintains , that nature teacheth us to worship god in the most decent manner we can . for though adoration be to be given to god alone , yet reverence ( as our author distinguisheth ) is due to all things relating to him , and to that worship we pay to him : and as there are several acts of worship due to god ; so there are some things due to his worship , by which his honour is advanced and devotion furthered . but for this i refer him to what was said otherwhere , which he was pleased to take no notice of . but to bring all to an issue i shall now consider the several arguments , and instances i produced to prove that things indifferent , though not prescribed , may be lawfully used in divine worship . this i proved from the old testament and new , from the practice of the primitive and modern churches , and from their own concessions . 1. the instances i chose to give from the old testament were david's temple , the feast of purim , and the synagogal worship : to these he answers at once , that they are answered long since by dr. ames in his fresh suit. and perhaps may be answered by him after the manner he defended the objection taken from the second commandment , which our author himself gives up : but if his arguments are of force , i suppose , we shall find it in our author . and he first begins with davids temple , of which he saith , david indeed design'd a temple for god without a command , but god checked him for it for this very reason , 2. sam. 7. 7. and though he approved his generally good intention , yet he restrained him as to his act , as may be seen in that chap. this being matter of fact the text must determine it , and from thence i observe . 1. that god had at no time given a command concerning building a temple . so in the text quoted , in all the places with all the children of israel spake i a word with any of the tribes , &c. saying , why build ye not me an house of cedars ? 2. david in designing it went upon rational grounds ( 1. ) as god had given him rest , and so it became him to do it in point of gratitude , and because he had an opportunity for it . ( 2. ) from comparing his own house with god's , see now i dwell in an house of cedar , but the ark of god dwelleth within curtains . 3. it was no rash act , for it seems he had at that time made ready for the building , having it a long time before in his thoughts . or this see dr. lightfoot , temple c. 40. 1. from all which i infer , that neither david in designing , nor nathan in approving what he design'd , thought it absolutely unlawful to do what was not commanded in the worship of god , or that what was not commanded was forbidden . this must be granted by our author , that saith , god approved his generally good intention , now what was his intention generally but to do somewhat in honour to god , and for the solemnity of his worship ? thus much mr. pool doth yield , the design being pious , and the thing not forbidden by god , nathan hastily approves it . now if he approved it because not forbidden by god , then they did not think that what was not commanded , was forbidden ; nor doth that of our author appear to be reasonable , that god checked him for it , because it was without a command . 2ly . supposing that particular act condemned , yet it is not reasonable to suppose it to be for the general reason , given by our author , that nothing must be done without a command , but because in a matter of that consequence , the prophet did not advise about it , and that he did too hastily approve it , as mr. pool saith . but , 3ly . it 's evident that the particular act was not condemned . 1. because god commended him for it , thou didst well a . so mr. hildersham , though the lord would not let david build him an house , yet he commends his affection for it , &c. b 2. god rewarded him for it , for upon it it was promised , c he will make thee an house . so mr. pool , for thy good intentions to make him an house , he will build thee an house . 3. he presently gave order upon it for the building such an house ; and as a mark of approbation , and a further reward of david's good intention , did both reveal what he would have built , and how d ; and appoint his immediate successor for the building of it e . 4. though god did deny this privilege to david , yet it was not without giving him good reason for it , and that was ( 1. ) because things were not setled . so it was before with the tribes , therefore god saith he walked with them f : and so it was with david , for though he had at that time rest , ( which was about the 10th , or at most the 20th , of his reign ; ) yet it was far from a settled peace , and therefore mr. pool reads it as the margin , v. 11. i will cause thee to rest . ( 2. ) it was not fit for david , because he had been a man of war , and shed much blood . g now in opposition to this ( 1. ) god saith , i will ordain a place for israel , and plant them , &c. h ( 2. ) of solomon , he saith , he shall be a man of rest , and i will give him peace i . so that it appears that it was not unlawful for david to design a temple nor unacceptable to god that he did design it , but it was deferr'd for the reasons before given , and because it was unseasonable . now because the author has referr'd me to ames , i will send him back thither , and let him see whether he has answered all this or no. as for the feast of purim , this reverend person saith , it lieth upon our author to prove , the feast of purim was kept as a religious feast . there is no order for any religious acts to be performed in it . if it were , it was generally commanded under the precepts of giving thanks for publick mercies . i shall therefore undertake to prove it a religious feast . but before i proceed i shall 1. observe , that the lawfulness of religious feasts and fasts admit of the same general proof , and if i prove one i prove the other . 2. i observe that the jews did think it lawful to institute religious feasts and fasts , both occasional and anniversary . of the latter sort ( which is the matter in dispute ) were the fasts of the 4th , 5th and 10th months , instituted in the time of the captivity a . such was the feast of dedication instituted by the jews in the time of the maccabees b , and kept to the time of our saviour c , nay to this very day amongst them d . and so mordecai and esther did establish this feast of purim , and the jews took upon themselves to keep it e . now that it was a religious feast will appear , 1. as it was a day of thanksgiving to god for that great deliverance . thus it 's called a day of gladness , a good day f , which mr. pool thus paraphraseth , a time of feasting , rejoycing and thanksgiving g . this further appears from the reason given for the celebration of it . it was , saith the text , that the memorial of their deliverance should not perish : or as mr. pool , because they had seen and felt this wonderful work of god on their behalf . h it appear'd further from the circumstances of it , it 's said they sent portions one to another , and gifts to the poor . i which , saith pool , they used to give upon days of thanksgiving , of which see neh. 8. 10. and i may add , that it is impossible to conceive that persons of such signal piety as mordecai and esther , should institute , and under the present sense of such a deliverance , as the jews were , should observe this feast , only as a day of civil joy , without respect to god that wonderfully brought it about . 2. it was as much a religious feast , as their fast was a religious fast ; so the text makes them parallel , they confirmed these days of purim , &c. as they had decreed for themselves & for their seed the matters of the fastings & their cry . k but what their fasting was , the nature of the thing , as well as the cry here spoken of doth declare . so to go ye and fast , pool adds , and pray , which was the main business , to which fasting was only an help . l but our author saith ; there is no order for any religious acts to be performed in it . as if they did not know what became them to do upon such a gracious and wonderful deliverance . but we read of no order for such acts on their days of fasting , were they not therefore religious ? nay we read not of the name of god in the whole book , or or any duty to him plainly expressed , and shall we therefore esteem it not to be religious and canonical ? but saith our author , if it were a religious feast , it was generally commanded under the precepts of giving thanks . and i desire no more : for in one breath he hath yielded all . so that now we have gained , that fixed and anniversary festival days set apart for commemoration of god's mercies to us , are not only lawful , but what we have a command for . and thence it follows , that a church hath power to determine them , as they did . and further that things not commanded may be used in divine worship . the next thing is the synagogal worship . to this he replyes , the worshipping of god in synagogues wanted no special command ; being but a circumstance convenient , if not necessary to publick worship considered as an humane act. a multitude of people could not meet to worship god together without a fit place . but first why did not synagogues want a special command as well as the temple which he contends for ? ) for , which is worse , to build a more convenient place for one already instituted , a temple for a tabernacle ; or to build places for which they had ( as he yields ) no special command , as the synagogues ? but suppose they needed not a command for synagogues , because a multitude could not meet together without a fit place ; yet how will that be a reason that the worshipping in synagogues wanted it not ? that place is a circumstance convenient , and that synagogues were fit places for a multitude of people to worship in , we grant ; and we will grant that this may be a reason to justify the building and using such places without a special command ; yet what is that to the worship so and so ordered in those places ? what is that to days and hours , which the scripture speaks of , and he contends against ? what is this to the forms used in their service , which the jews do write of ? , if these are not to be justified though they wanted a special command , how was it that our blessed saviour and his apostles did not only frequent the places , but the service , as our saviour's customary preaching in them doth shew ? what is this to the ritual observations our saviour complied with , such as the passover cup , and their posture at it , which he shewed his approbation of in his taking the materials of his last supper from the rites used in the passover , as learned men have observed ; of which casaubon saith , hoc primum observare juvat , quomodo filius dei umbras legis ad veritatem traduxerit . this he will by no means hear of , and therefore useth several evasions ( for they are no better ) . thus when it 's recorded that our saviour told the disciples , with desire have i desired to eat this passover with you before i suffer : and in prosecution of it , that he took the cup , and gave thanks , and said , divide it among your selves , for i will not drink of the fruit of the vine , &c. he irreverently represents it as if it was no more than if he drunk only to satisfie nature . for so he saith ; before christ did eat the paschal supper , he drank a cup of wine , and doubtless at it he drank also , though it be not recorded . people need no institution to drink while they are eating . as if the evangelist had no more to do than to tell us christ drank a cup of wine with his meat . surely there is a better account to be given of this matter ; the text it self shews it . and the jewish authors and others that write of their customs , do sufficiently inform us . in which he must be very ignorant or incredulous , that will say ( as he doth ) that no more is signified by it than that every one might drink as his appetite required ; and no less irreverent that can think that what is recorded of our saviour's taking the cup , and blessing , and drinking in the passover , was only to serve that end . the next thing i insisted upon was our saviour's compliance with them in the posture us'd by them at the passover , contrary ( as he owns ) to what was used at the first institution . of this , he saith , our saviour used the jewish posture in eating the passover , a being a posture no where , that we know of , used by idolaters , nor being any posture of adoration , but their ordinary posture of eating meat . 2. he saith , that every one might use the posture which was most convenient for the nature of the action : and that he doth not see any reason to conclude they would have shut out any that because of the institution desired to eat it with his loyns girt , &c. 3. that , if they did use any uniform posture , yet it was because they agreed it among themselves . in all which there is hardly any thing said but is full of mistake . as , 1. he saith , the posture used by our saviour was no where , that he knows of , used by idolaters , nor was a posture of adoration . i cannot tell how far our author's learning may extend in this matter , but that the posture of discumbing was used at festival solemnities from ancient times , by the grecians , medes , persians , indians , romans , and jews , &c. and from thence translated to their sacrifical feasts , which the heathens did very anciently observe a , is sufficiently known b insomuch that the whole solemnity was call'd amongst the romans lectisternium c . this is confirm'd by scripture . so amos. 2. 8. they lay themselves down upon clothes laid to pledge by every altar , &c. that is , the beds which they used in the temples of their gods , saith casaubon , d from the jews : so ezek. 23. 41. for satisfaction in which i refer this reverend author to others e . and whereas he saith this was no posture of adoration , he must needs be mistaken , if he grants what they did in those solemnities in honour to their gods to be adoration . and this they did , for it was an entertainment made for them , the heathens conceiving that the gods did then feast with them ; hence the poets phrase of f ornare pulvinar deorum dapibus . so the apostle calls their table , the table of devils ? g and their lying down there an having fellowship with devils . h having said thus much , i shall not need to proceed , and shew how sitting , as well as discumbing , hath been also used in idolatrous service , both amongst heathens of old and romanists now , especially since i have it sufficiently proved to my hands in a book i suppose our author well acquainted with . as for what he further saith , if the jews did use one uniform posture , &c. there needs not many words to shew how precarious or false it is . for what more precarious than to speak doubtfully ( if they did ) of that which yet is clearly evident they did observe ? or affirm , that if they did , it was because they agreed it among themselves , which is to suppose the reason of the thing to be certain , when the thing it self according to him is uncertain ? or what more false since whether it was by agreement among themselves , or by the authority of the church , that there was this uniformity of posture is not so certain , as it is that there was this uniformity , and that they were universally obliged to use and observe it ? for it was required that discumbiture should be used in all religious feasts , but especially at the passover by all without exception in the first part of the solemnity . for which i refer our author to one well-versed in these matters . so little truth , or certainty is there in what our author asserts , that every one might use the posture which was most convenient ; and that there was no reason to conclude they would have shut out any from their paschal societies that desired to eat it with his loyns girt , &c. or standing . the next instance produced in the abovesaid case of indifferent things , and objected against by our author , is the hours of prayer , which were observ'd amongst the jews , at morning , noon , and evening . act. 2 15. c. 10. 9. c. 3. 1. of these our author gives this account : thus the apostles used the hours of prayer , which also they might have changed , if they had pleased . that the jews sent any to goals , or excommunicated any for not keeping to those hours we do not find . there is nothing of religion in the time , more then in any other part of time . thus st. paul used circumcision and purification . thus : how is that ? did the apostles use the hours of prayer onely as necessary circumstances of humane actions , or such without which the light of nature , or common usage shews the thing cannot be done , or conveniently or comelily done , as he saith ? or rather did they not use them as they found them instituted and observed in the jewish church ? and not for his thus , and the reasons given by him ? will those reasons justifie those very hours of the day , or the just number of three hours ? or however , how will they justify the prayers used at those hours ; but whatever exceptions he had against the time , he it seems found nothing to say to the service , which yet was pleaded as well as that . but he saith , there is nothing of religion in the time . if so ( as is granted ) then it 's in the power of a church to institute and determine it , where there is no other religion in the time , than as it 's thus separated to the service of god. lastly he saith , the apostles might have changed the hours of prayer , if they had pleased . how might they have changed them ? might they do it as apostolical persons , or as private members of the jewish church ? as to the former i find not they did exercise any such power within the jurisdiction of the jewish church , nor that they had any commission so to do . as for the latter , i deny it . for if it lay in the power of private members of a church to alter the hours in which the church is to assemble , it is in their power to dissolve the assembly , and there could nothing but confusion issue from it . i must confess he seems to be at a perfect loss what to say as to this matter . and it appears so when he dares not so much as touch upon the prayers used . in those hours , and applies his thus to st. paul's using circumcision and purification , as if they also were necessary circumstances of humane action ; or such without which the light of nature or common vsage shews the thing cannot be done , &c. which were things of pure institution at the first , and what though peculiar to the jewish church , the apostle complied with them in for a time . the next instances produced in proof of the proposition were , washing the disciples feet , love-feasts , and holy-kiss which he joyns together , and of which he saith , 1. it 's impossible to prove , that they were any more than civil usages , &c. 2. they were not used in worship . whether it is impossible to prove the first or no , doth not rest upon our author's authority , and yet that is the only thing which he hath thought fit to confront what i produced in proof of it . that they were civil rites is granted , but that they were used by christ and the apostles as no more than civil , is ( i may safely venture to say ) impossible to prove . first , because there is the reason of the thing against it , as they were instituted and used for spiritual ends , and in token of christian humility and charity ( as i then shewed ) . secondly , because of the great difference there was betwixt them when used as meerly civil , and as used by our saviour and the apostles . what this was as to washing the feet , i then shewed where he might be satisfied and to buxtorf i may add the learned dr. lightfoot . it appears further they were not meerly civil from the character given to the kiss of charity , being called the holy kiss . but this was ( saith he ) because the apostle commanded christians to use it in a sober , temperate , chast , or holy manner . but if this was the reason , then all kisses , and all feasts would be holy : but now holiness stamps somewhat peculiar upon the thing it 's applied to and signifies that by some act , end , or use , it 's separated from the rest of the same kind . and for this reason was it more likely the kiss was called holy , from its end , use and signification ( as it was a testimony of that holy and intire love , which was or ought to have been amongst christians ) rather than in respect of the manner ; for what reason was there for that , when it was betwixt persons of the same , and not a different , sex. besides , if it was a meer civil rite , and design'd for no religious end , could we think the apostle would require it , and close his epistles so frequently with it ? lastly , it appears they were not used as mere civil rites , because they were used in religious assemblies , and some of them annexed thereunto . of this ( he saith ) he can never prove , that while our saviour was worshipping his father he stept aside to wash his disciples feet : or that the primitive christians were either kissing or feasting one another in the time or act of worship , as praying , &c. it would have become our author rather to have removed the proofs given of this , than to call for more : which if he had considered he would have expressed himself with more caution and reverence . that washing the disciples feet had a spiritual signification , i have shewed , and so was not unfit for a religious solemnity ; and that it was used in such , the apostle shews , joh. 13. 4. for a further account of which i leave him to the learned casaubon ; how and when the holy kiss was used , and how it was called the seal of prayer and reconciliation , i then shewed , and is so fully proved by dr. falkner , that there needs no more to be added , till that , at least , be refuted . that the love-feasts were joyned to , and used at the same time as the lord's supper , not only the apostle's discourse upon it sheweth ; but also the change of names , and the giving of one to the other doth confirm it . for theophylact supposeth that the apostle calls the love-feast by the name of the lord's supper : and on the contrary tertullian declares that from hence the lord's supper came to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it were easy to heap up authorities in this kind , but that is done to my hand by such as write upon this custom . after i had proved that things indifferent , though not prescribed , might be used in divine worship from the practice of the jewish church and that of christ and the apostles : i further confirm'd it from the incapacity we should be in of holding communion with any church ( if it were otherwise ) whether ancient or modern . but our author doth endeavour at once to overthrow it . for saith he , that every particular christian must practise every thing which the churches practise which he hath communion with , or be concluded to have no communion with it , is to us a new assertion . and so it is to me , who only did maintain these two things , that there was no church or society but would be found guilty if things uncommanded were unlawful ; and if the having such uncommanded things would make communion with a church unlawful , then no church could be communicated with . so that all that i affirmed was , there could be no communion lawful to such as held it unlawful to commun●cate with a church for the sake of things uncommanded . and who are concerned in this our author very well knows ; such i mean , as plead this as an argument for their present separation . but though the assertion , as he words it , is neither mine , nor true ; yet i dare affirm there are some things uncommanded which every particular christian must practise , or else he can be said to have no communion with the churches where such things are practised ; such are forms of prayer , and receiving the sacrament in the forenoon , and without sitting , where there is no provision made for them that would use that posture , as well as where it is not allowed . and this was the case in the ancient churches . to which he replies , their practices are great uncertainties , and their writings depraved , or , it cannot be made appear , that none could have any communion with those churches , unless he did eat the lord's supper fasting , or prayed toward the east . that their writings are depraved is very true , but that they are so depraved as that there is nothing certainly theirs , is what no one will assert . and that they are not depraved in the passages or things i quoted from thence , is very evident from the concurrence of the fathers therein , and the general consent of learned men of all sides . as to what he saith that it doth not appear that none could have communion with them , unless , &c. it were easy to refute it , and to shew it in the instances i gave ; and to make it out in one for all , viz. that of receiving the lord's supper fasting ; of which st. austin saith thus , liquidò apparet , &c. it plainly appears that our saviour and his disciples did not receive it fasting , but shall the vniversal church be therefore reproached , because it receiveth fasting ? and this pleased the holy-ghost , that in honour of so great a sacrament , the body of christ should first enter into the mouth of a christian. for therefore is this custom observed through the universal church . and more to the same purpose may our author read in that epistle . now when this was the practice ( as they say ) of the universal church , and that they so practised upon the score of an apostolical precept , as st. austin there saith , ( how truly is not my business to enquire ) can we think that it was not required ? or that there could be any communion with those churches , if any did otherwise ? i added to the ancient church , the state of the reformed churches abroad , and shewed how they do use things uncommanded in the worship of god , and how impossible it is upon the principles of those that dissent from our church to hold communion with theirs . to this he replies , we have not heard of any thing used among them in worship , &c. but what is prescribed , excepting only some forms of prayer relating to the sacrament . 2. none of these receive the sacrament kneeling . 3. they compel not any to receive standing or sitting . i would be loth to charge our author with want of diligence or integrity , but how reconcilable this is to it that he saith , i must leave to the impartial reader . supposing however the first to be true , yet if they have some forms they have somewhat not prescribed . but have they only some forms relating to the sacrament ? what then shall we say to capellus , that saith diverse of them have set forms of liturgies ? what to their formularies , as those of holland and switzerland ? what to the bohemian churches that have also forms in singing of humane composure ? have they nothing but forms of prayer , what then thinks he of anniversary festivals observed in the helvetick and bohemick churches ? and of god-fathers in baptism ? as much mistaken is he when he saith , none of these receive the sacrament kneeling , as appears from the petricovian synod , that i quoted in the foresaid tract . but to this he answers , it is not at all to be wondred that the lutherans in that synod , should determine as they did , &c. doth he hereby mean that there were none but lutherans in that synod , or that the lutherans , in that synod , only determined it ? which way soever he would be understood it 's a wretched mistake . for the synod was composed of those of the helvetick , augustan , and bohemick confession , and subscribed by all of them , and was indeed but one of several synods they held in common together . if he had but looked into this synod , all this discourse might have been saved , and he might have answered his own question , we desire to know what more receive sitting except the lutheran churches ? what he produceth the 3d. for , i cannot well understand , for it 's all one if those churches forbid any one particular posture as if they required another . and yet some do forbid sitting , as the synod above quoted , and one church kneeling . i proceeded further to shew that they themselves could not then be communicated with , since they do things without prescription ; as in administring the sacraments , conceived prayer , swearing , and church-governments and order . he saith , we do not make sitting necessary ; but that is not the point in dispute , for he by his principles should shew where it is commanded . for conceived prayer he argues , how this is prescribed , he and others have been told elsewhere , and those that have told it , have had a sufficient answer . laying the hands on the book , he saith , is a civil , no sacred usage ; as if the invoking god , and a solomn testimony of our so invoking him by some external rite , were meerly civil . such then was lifting up the hand , which was anciently used in swearing , and so appropriated to it , that it was put for swearing it self , gen. 14. 22. ex. 6. 8. they that can affirm such things as these , may affirm any thing . as for the things relating to church-order , he saith , ten times more is allowed to matters of government than worship . but he undertakes not my argument taken from the parity of reason betwixt the kingly and priestly offices of our saviour : and which the presbyterian brethren so approve of as to use the same arguments for government as worship . the third general was to enquire , how we might know what things are indifferent in the worship of god. the main things he herein objects against , respect edification ; in handling of which , he thus sums up my sense of it ; our author would not have us judge of edification from what most improveth christians in knowledg and grace , but from what tendeth most to publick order ; as if i spoke of order , in opposition to , and as exclusive of a christians improvement , whereas i plainly say , and he acknowledgeth it , that we are not so much to judge of them asunder , as together . the meaning and design of what i said , was to shew that christians are to consider themselves as members of a church , and so to have a tender regard to communion with it , and not to think their own edification a sufficient reason , to break the peace and order of it . to this he saith several things . in answer to which it will be convenient to give a clear representation and state of the case , which i shall do in these propositions . 1. we must consider that edification is not the laying a foundation , but a building upon it , and so there is not the same reason for the breaking order for the sake of edification , as there is for the sake of things absolutly necessary to salvation , and that which will warrant and doth oblige to the one , will not warrant nor oblige to the other . this will serve to shew the little force there is in what this reverend author confidently asserts , we know and are assured , that no man , to keep up any such human bounds ( of order , ) ought to omit means by which he may improve his own soul in the knowledge of christ , or the exercise of his habits of grace ; by which assertion of his he makes edification and improvement in knowledge , &c. as necessary as the knowledge of the fundamentals of religion . 2. we must consider ( as i then observed that order is a means of edification , and therefore if there happens a dispute betwixt observing order , and improvement in knowledg or grace , it 's 'twixt means and means , 'twixt what is for edification in one way , and what is for it in another , and not betwixt what is for , and what is against edification , as he would have it understood . 3. we must observe that when there is a dispute betwixt means and means , the less is to give place to the greater , and what is most for edification , is to yield to that which is least . 4. that for that reason the edification of the church , and the welfare of the whole is to be prefer'd before the spiritual advantage of any particular member ; for what the less is to the greater , that is a member to the church ; and if a person cannot serve and improve himself without damage to the publick , he is rather to sit down without that improvement , than to do mischief to the community for the obtaining it ; and as long as he is not without means sufficient for salvation , he is in that case to recede from some further attainments ; in doing which , for so good an end , he is acceptable to god , and approved of men . so that however our author may seem to shelter himself under the phrase of human order , yet as long as no church can subsist without it , and he that takes away order takes away the church , and he that saith a person ought to throw it down to improve his soul , takes away order ; he must pardon me if i think that he talks without consideration , for he that talks of edification of particular souls , in a distinct notion from the building them up as members of a church , or of members of a church without being united as a church , or of a church without any means to unite it , doth to return him his own words ) but discourse of building castles in the air , and what he would be loth his own congregation ( if he hath one ) should at every turn put into practice ; of all which , if this will not convince him , i shall desire him impartially to view the places of scripture quoted by himself from the apostle ; as also what was said before in the controverted tract , and he hath not yet answered , or has been since discoursed of in another case . the 4th . enquiry in the tract aforesaid was , how we are to determine our selves in the use of indifferent things in the worship of god ? under which head i shewed what respect is to be given to authority , whether ecclestiastical or civil . in answer to which our author takes up the case of imposition , and propounds two questions , which in effect are these . q. 1. whether there be any authority in church or state , to determine the things which god hath left indifferent to his people ? q. 2. whether in case they make any such law , the people may , without sin , obey them ? as for the first , he saith there and elsewhere , we cannot conceive how it is possible that in things of divine worship , things of an indifferent nature should be the matter of any human determination ; and again , that in matters of worship , no superiours may restrain , what god hath left at liberty . we are not immediately concerned in this first question , for our business was to consider not so much the extent of our superiours power , in what cases they may lawfully command , as in what we may lawfully obey . but yet because he hath herein offered somewhat like an argument , and because the clearing of this will make way for the second , i shall take it into consideration . to render his argument the more compleat , i shall repair to a foregoing part of his book , and make use of that in conjunction with what he saith here , and he thus represents it . we cannot be fully of our brothers mind , that in the worship of god superiours may determine circumstances which god hath left at liberty . god left it at liberty to the jews , to take a lamb or a kid , turtle-doves or young-pigeons , &c. we offer it to the judgment of the whole reasonable world , whether moses after this might have made a law commanding the jews to use none but kids , and only turtle-doves , &c. [ for it had been a controulment of the divine wisdom . ] if not , let not our b. think it strange if we judge the same of words in prayer , which god hath left at liberty , &c. this is an argument i find offered long since by dr. ames , a and which is so considerable in our authors opinion , that he often repeats it elsewhere b . in answer to this , 1st . i shall consider the case under the law , and how far what he hath said will hold good . 2ly . i shall shew that there is not that parity betwixt the case then , and the case now , as to render that unlawful now , which would have been unlawful then. 1st . i shall consider the case then , and i doubt not to affirm , it would have been no controulment of the divine wisdom , for moses and aaron to have injoyn'd the jews in some circumstances , to have taken a kid or a turtle only ; as when it was for a publick convenience and necessity : there was somewhat of this kind of equity in the first establishment of it ; so the poor was to bring such of these as he could get : and mr. pool saith , these birds were appointed for the relief of the poor , who could bring no better . and certainly he that grants it was to be left to the discretion and convenience of the offerer which to determine , ( as our author doth ) should not deny the like power to superiours for a publick convenience and benefit ; nor can this be to blot out ( as his phrase is ) what god has written , as long as they do it not in opposition to his authority . 2ly . supposing , that where god had wrote or 's ( as he saith ) and that to command the use of one of them alone , had in that case been a controulment of his wisdom , yet the case then is not parallel to ours . for , ( 1. ) the case was then determined , it was indeed a lamb or a kid , but so as no other beast , a turtle or a pigeon , but so as no other bird was to be used instead of them . but now though there is the or under the gospel , yet it is without such restraint , for ours is free through the whole kind , and nothing determines us , but a consonancy to the general rules . it 's so an or and an aliàs , that nothing of the kind is excepted . so saith our author himself ; in prayer god hath left standing , sitting or kneeling , to our choice and conveniency , &c. he hath left us at liberty what words to use , what method or order to observe , &c. ( 2. ) as the disjunction was then determined , so the very disjunction it self was of divine institution , and the liberty they had to choose one of the two , as well as the restraint of not choosing any but one of the two , was from the special law of god. and then for authority to have determined what god had left free , had some shew of controulment of the divine wisdom ; especially if it had been required ( as our author somewhere supposeth ) that they should never have offer'd any other but one sort of them . but under the gospel it is otherwise , for the disjunction , the or and the aliàs , doth not proceed from divine institution , but from the nature of things , and sometimes from human art and contrivance . as when washing is commanded , ( for i shall not contend about it ) all the particulars are comprehended , and the person might be dipped or sprinkled , or have water poured on him , as he observes ; so in receiving the sacrament , the posture of the primitive church ( not of meer standing , as he mistakes me , but ) of standing ( as i said ) by way of incurvation ; or sitting , or kneeling , are all comprehended under the general species of posture . again sometimes this or and aliàs proceeds from human art and contrivance , hence the diversity of habits , as a gown , cloak , surplice . now when this disjunction doth proceed not from divine institution , but from the reasons aforesaid , and that there is no special command of god to interpose , determine , restrain , or disjoyn , it can be no controulment of the wisdom or authority of god for a church to interpose , restrain , or determine these matters in his worship . this is plain in the case of meats and drinks , in which under the law there was a restraint , an or and aliàs , this and not that , and there is still an or arising from the nature of these things , and yet a determination or restraint herein is no controulment of the divine wisdom , as it might have been under the law , because there is no institution that doth interpose : and the case must be the same in divine worship , in which since there is no institution about these matters , it 's no sin to act in the same way ; that is , it 's no sin for authority to limit and determin , and for others to be limited , and determined ; which brings me to the next question . q. 2. whether in case such things are determined , people may , without sin , obey ? upon this our author speaks very variously , sometimes determining for authority against the principle , a sometimes for the principle against authority b . and at last leaves it problematical , and saith they are divided upon it amongst themselves c . i think not my self at present concern'd to shew the absurdity of this principle , as , how ( if this be true ) the same things must be lawful and unlawful according as they are required or forbidden by our superiours , &c. but shall only consider what he offers on its behalf . 1. he saith they may not in this case obey , without sin , because nature teacheth us not to part with all our natural liberty . 2. because we have a command to stand fast in the liberty , &c. as to the former , i only say ( and that 's enough ) that nature teacheth us and doth oblige us to part with some of our liberty in communities : and they are far from being required to part with all in ours , and so if his argument have any thing in it , it hath nothing in it as to our case . for the second , i leave him to what was said by way of prevention , in the tract he opposeth , and which he should have answered before he had made use of this as an argument . all that he hath excepted against upon that subject is the notion i laid down of christian liberty , which i said was no other than the liberty which mankind had , before it was restrained by particular institution , and he gives this reason against it , for in that [ viz. natural liberty ] we must not stand fast , because divine institution hath restrained us in it , &c. neither hath christ restored us to any such liberty . in answer to this i shall consider what natural liberty is , and then what liberty it is that the apostle did treat of ? as to the former , it 's no other but the free use or disuse of things indifferent , whether out of , or in the worship of god. as to the latter , it was no other than a freedom from the jewish yoke of bondage , and that law that gendred to it , as the whole current of the apostles discourse doth shew . and therefore it could be with respect to no other condition than that which mankind would have been , had there been no such particular institution , and was in before that institution . 't was the nature of the law , and the injoining of it by divine institution , so as it became necessary to them , that made it a yoke , and a yoke intolerable , and it was a freedom from that law that constitutes the liberty which the apostle treats of in that epistle : and if it be also to be taken as our author would have it ) for a freedom , in matters of worship , from any thing but what is of divine institution , that is a secondary sense , and which may be taken from some parity of reason betwixt case and case , but is not the apostles , nor the primary sense of it . but take it how we will in this or the other , i there shewed that the apostles exhortation was of no use to them that plead it against submission to authority in indifferent things , when imposed in or about divine worship . i am now come to the last general head of the aforesaid tract , which contained a short account of the things required in our church , as they were either duty or indifferent . and for an inforcement of that , and conclusion of the whole , i shall briefly shew how far this reverend author consents to , or by his concessions must be bound to acknowledge it . indeed he sometimes doth tell us , that nine parts of ten of all dissenters say they cannot comply with things required in the english liturgy , because they believe the things sinful and unlawful ; and elsewhere , two hardly of an hundred think them indifferent : but whether our author be of that number , or at least has reason so to be , i shall leave to his own conscience , as to himself , and to his concessions as to others . in which i shall observe the method taken in the aforesaid tract , where i said all things objected against , might be refer'd to posture , forms , and times , and shew'd these to be natural or moral circumstances of action , and inseparable from it . now in general he grants what are such may be lawfully used ; and if we come to particulars , he doth at last yield it . as for postures what more scrupled and opposed than kneeling at the sacrament ? yet of this he saith there is no command in it , and it is indifferent ; that in all probability our saviour administred it kneeling , and sitting backward upon his legs ; that no dissenter refuseth it , because it is not decent , but because it is a posture of adoration ; that our church doth not intend it as an homage to the body of christ there really present , but declares that to do it as to the bread , were an idolatry to be abhor'd ; and in conclusion tells us , that those that hesitate in that point , fear a posture of adoration used by idolatrous papists ; which is a consideration of no moment as has been already shewed . as to forms of prayer , ( he saith ) god has left us at liberty what words to use ; and further , that for conceived prayer , we know no body saith no other must be used in gods worship ; and if so , then forms may be lawfully used in it : but suppose any scruple the use of them , he saith however , we know no reason but people may hear them , if any scruples the use of them he may yet have communion with the church , we hope , though he doth not act in it as a minister . as to time , he saith , the law of nature directs ; and for festivals , such as purim amongst the jews , he saith , it was generally commanded under the precepts of giving thanks for publick mercies . lastly , are the things required unlawful because imposed ? he answers , some of us including surely himself are not of that mind ; nay he affirms that the most sober dissenters will agree in these things , [ that is , natural circumstances ] to obey the command of superiours , provided it be not such as by circumstances is made sinful . but if imposition would make them sinful , such a command must not have been obeyed . so that in the conclusion , i see no reason why our reverend brother ▪ and the dissenters he defends , and that in all things ( as he saith agree to the doctrine professed in the articles of the church of england , should dissent from the liturgy and ceremonies of it , as far as lay-communion is concerned in them . nor why he should tell us so much of goals , and sessions , and judicatures , and of the sufferings they endure , when if there things be true ) it 's for not doing what they lawfully can . it is no wonder when such with-hold communion from the church , and set up other churches against it , that some call them ( as he complains ) perverse and contamacious persons , and others call them damnable schismaticks and are so bold as to say that such a separation from that church , is a separation from christ ; and it 's likely he will meet with such that will speak very severe things of his following appeal to god , judge o thou righteous judge between these people , and those who thus pursue them . i am far from one ( god is my witness that is a smiter of his fellow-servants as he calls them ) nor would have any one do what he verily believeth is unlawful ; but i do think it is the duty of all to do what they lawfully can , to hear readily , and consider impartially what may be offered for their satisfaction , and to suffer patiently where they cannot receive it . this i think every truly conscientious person will do , and i should question his conscience that doth it not . certainly ( to return him his own words ) if our brethren have any value for the glory of god , for the good and peace of others souls , for the preserving the protestant religion , for the union of protestants against popish adversaries , for any thing indeed that is good and lovely , they will rather break than any longer draw this saw of contention , and will do as much as in them lies for the repairing of those breaches which must be confessed are no less dangerous than scandalous to our religion . the kingdom of god is not meat and drink , but righteousness and peace , and ioy in the holy ghost . finis . errata . pag. 3. l. 13. r. i should . p. 30. l. antepenult , r. imply . p. 31. l. 6. r. expressions . p. 89. marg. add to lightfoot . hor. in matth. and mark. p. 46. l. 17. r. government . books printed for fincham gardiner . 1. a a perswasive to communion with the church of england . 2. a resolution of some cases of conscience , which respect church-communion 3. the case of indifferent things used in the worship of god , proposed and stated , by considering these questions , &c. 4. a discourse about edification . 5. the resolution of this case of conscience , whether the church of england's symbolizing so far as it doth with the church of rome , makes it unlawful to hold communion with the church of england ? 6. a letter to aaonymus , in answer to his three letters to dr. sherlock about church-communion . 7. certain cases of conscience resolved , concerning the lawfulness of joyning with forms of prayer in publick worship . in two parts . 8. the case of mixt communion . whether it be lawful to separate from a church upon the account of promiscuous congregations , and mixt communion ? 9. an answer to the dissenters objections against the common prayer , and some other parts of divine ●ervice prescribed in the liturgy of the church of england . 10 the case of kneeling at the holy sacrament , stated and resolved , &c. in two parts . 11 a discourse of profiting by sermons , and of going to hear where men think they can profit most . 12. a serious exhortation , with some important advices , relating to the late cases about conformity ; recommended to the present dissenters from the church of england . 13. an argument to union ; taken from the true interest of those dissenters in england who profess and call themselves protestants . 14. some considerations about the case of scandal , or giving offence to the weak brethren . 15. the case of infant-baptism , in five questions , &c. 16. the charge of scandal and giving offence by conformity refelled , &c. 17. the case of lay-communion with the church of england considered , &c. 1. a discourse about the charge of novelty upon the reformed church of england , made by the papists asking of us the question , where was our religion before luther ? 2. a discourse about tradition , shewing what is meant by it , and what tradition is to be received , and what tradition is to be rejected . 3. the difference of the case between the separation of protestants from the church of rome , and the separation of dissenters from the church of england . 4. the protestant resolution of faith , &c. 5. a discourse concerning a guide in matters of faith with respect especially to the romish pretence of the necessity of such an one as is infallible . notes, typically marginal, from the original text notes for div a66434-e120 case examined , p. 2. p. 16. pag 2. p. 10. a the difference of the case between the separation of protestants from rome , &c. p. 42 , &c. b p. 36 , 37. n. 4. 38. case of indifferent things . p. 3. conclus . 1. p. 25. case of indifferent things p. 20. case examined , p. 25. case of indifferent things , p. 20. case of indiff . things . pag. 23. case indiff . things . pag. 20. jer. 10. ● . conclus . case of indiff . things . p. 24. case examined . p. 26. pag. 4. conclus . 3. p. 2● . pag. 29. pag. 21. pag. 38. pag. 29. pag. 28. case of indifferent ▪ things . pag. 30. pag. 31. exod. 12. &c. pag 32. page . 8 conclus . 4. case examined pag. 27 pag. 27. sect. 2. case of indiff . things , p 4. &c. case examined p. 19 , 20. defence of the principles of love , part 2. p. 97. case examin'd p. 15. pag. 7. 1 corinth . 15. 44. eph 2. 3. fres● su●● p. 1. c. 4. & . 5. luke . 18. 13. gen. 3. 21. case examined pag. 18. pag. 14. case of indifferent things p. 8 , 12 , 13. case examined . pag. 18. * case of indifferent things . pag. 14. case examined , pag. 19. pag. 18. v. brightman in ames fres● suit , part 2. p. 505 , 510. pag. 15. case of indiff . things , p. 5 , 6. case examined , p. 7. pag. 19. ibid. pag. 23 , 24. pag. 19. pag 24. pag. 11. pag. 25. a v. case of a scrupulous conscience , dr. calamy's sermon on that subject . b the case of symbolizing , and the defence . case of indifferent things . p. 24 , &c. prop. 1. pag 11. ibid. ames's fresh suit , & answer to bp. morton . jean's uniformity in answer to dr. hammond . pag. 18. pag. 36. pag. 13. proceedings at the savoy , p. 62. 1 cor. 7. 35. against dr. hammond . pag. 80. prop. 2. pag. 23. pag. 15. pag. 18. pag. 12. a homilies sermon of good works pt . 2 sermon of prayer . pt . 2. article . 34. ps. 95. 6. pag. 29. pag. 13. & . jean's answer to hammond . pag. 21. case of indifferent things . pag. 29. case examinea . pag. 25. pag. 2● . pag. 26. 2 sam. 7. 7. vers. 1 vers. 2. 1 chron. 28. ● . 3. a 1 kings ▪ 8. 17 , 18. b laect . on job . lect. 28. c 2 sam. 7. 11. 1 chron. 17. 10. d 1 chron. 28. 19. e 2 sam. 7. 13 ▪ f 2 sam. 7. 6 , 7. vers . 1. g 1 chron. 22. 7 , 8 , 9. 28 , 3. h 1 chron. 17. 9 i 1 chron. 22. 9 ames fres● suit part 2. §. 6. and 7. case examined p. 26. a zech. 8. 19. b 1 mac. 4 ▪ 59. c john 10 , 22. d euxtorf . synag . jud. e est. 9 , 20 , 27 , 29. f c. 8. 17. 9. 18 , 19 , 22. g on c. 8. 17. ch. 9. 27. h c. 9. 2● , 31. i c. 9 , 22. k c. 10 , 31. l on. c. 4. 16 , and 9 , 31. case examined . pag. 14. case examined . pag. 32. pag. 3. a pag. 84 a herodotus , l. 1. c. 31. b casab exercit . 16. c. 22 c rosini antiq . l. 4. c. 15. d ibid. e buxtorf . exercit. xxxv . & xxxviii . f horat. l. ● . i. ode . 37. g 1 cor. 10. v. 21. h v. 20. falkner's libert . eccles. part . 2. c. 3. §. 4. n. 10. lightfoot . case examined , p. 15. pag. 1. pag. 14. case of indifferent things . p. 11. pag. 12 , 15 , 16 , 19. case of indifferenc things . p. 13. case of indiff . p. 9. 12. hor. in joh. c. 13. 5. pag. 16. exercit. 16. n. 22. & 24. libertas , l 2. c. 1. §. 3. 1 cor. 11. 20. apel. c. 39. v. vines on the sacram. c. 2. p. 25 , &c. case examined pag. 21. case of indifferent things . pag. 15. epist. 118. ad januar. thes. salmur . part 3. p. 307. comen . de bono unit . annot. cap. 3. confes. helvet . comen . ibid. c. 7. c. 3. §. 2. case of indiff . things , p. 9. case examined , pag. 13. v. case of kneeling . p. 14. 15. vindicat. of presbyt . gov. p. 4. §. 3. case examined . pag. 33. pag. 34 ▪ case of indifferent things . p. 36. case examined . pag. 35 rom. 14. 18. case examined p. 34. 35. case of indifferent things , p. 41 , 42. case of lay-commun . p 39 , &c. §. 4. case examined , p. 39. pag. 5. 9. 17 ▪ 32. 40. pag. 9. a fresh suit . part 2. p. 300. b pag. 17. 30. 32. 39. 41. lev. 14. 30. on lev. 1. 14. pag. 30. pag. 17. pag. 30. pag. 9. pag. 22. pag. 35. a p. 7. 38. b p. 9. 30. c p. 39 , 40. case of indiff . things , p. 46. case exam. p. 40. act. 15. 18. case of indifferent things . pag. 47. §. 5. case examin . pag. 3. 36. 38. pag. 14. pag. 22. pag. 12. pag. 36. pag. 12 , 13. pag. 30. pag. 22. case of indiff . p. 8. case exam. p. 22. pag. 29. pag. 26. pag. 39. pag. 7. pag. ● . pag. 41 , 44. ibid. pag. 1. pag. 41 , 44. pag. 41. ibid. a discourse concerning the object of religious worship, or, a scripture proof of the unlawfulness of giving any religious worship to any other being besides the one supreme god part i. sherlock, william, 1641?-1707. 1685 approx. 152 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a59820 wing s3292 estc r28138 10410109 ocm 10410109 45002 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59820) transcribed from: (early english books online ; image set 45002) images scanned from microfilm: (early english books, 1641-1700 ; 1389:27) a discourse concerning the object of religious worship, or, a scripture proof of the unlawfulness of giving any religious worship to any other being besides the one supreme god part i. sherlock, william, 1641?-1707. [2], 75 p. printed for abel swalle, london : 1685. 1686 edition by william sherlock. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng monotheism. god -worship and love. 2003-11 tcp assigned for keying and markup 2003-12 aptara keyed and coded from proquest page images 2005-02 rachel losh sampled and proofread 2005-02 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a discourse concerning the object of religious worship . or , a scripture proof of the unlawfulness of giving any religious worship to any other being besides the one supreme god. part i. london : printed for abel swalle , at the vnicorn , at the west-end of st. pauls church-yard . mdclxxxv . a discourse concerning the object of religious worship . the introdvction . of all the disputes between us and the church of rome , there is none of greater concernment , than that about the object of religious worship . we affirm , as the scripture has taught us , that we must worship the lord our god and serve him only ; the church of rome teaches , that there is a degree of religious worship , which we may give to some excellent creatures , to angels and saints and images , and the host , and to the reliques of saints and martyrs . if they are in the right , we may be thought very rude and uncivil at least , in denying to pay that worship , which is due to such excellent creatures , and very injurious to our selves in it , by losing the benefit of their prayers and patronage . if we be in the right , the church of rome is guilty of giving that worship to creatures which is due to god alone , which is acknowledged on all hands to be the greatest of sins ; and therefore this is a dispute which can never be compremised , though we were never so desirous of an union and reconciliation with the church of rome ; for the incommunicable glory of god , and the salvation of our souls , are too dear things to be given away in complement to any church . and should it appear in the next world ( for i believe it will never appear to be so in this ) that we were mistaken , that we were over-nice and curious in refusing to worship saints and angels , yet ours is a much more innocent and pardonable mistake , than that which the church of rome is guilty of , if they should prove to be mistaken . we are only wanting in some religious courtship , which we might innocently have given to saints and angels , but which we were not bound to give , ( as the church of rome will not say , that we are ) by any express divine law ; and therefore it is no sin against god not to do it ; and when this neglect is not owing to any designed contempt and dis-regard of those excellent spirits , but to a great reverence for god , and jealousie for his incommunicable glory , if it were a fault , we need not doubt but that god would pardon it , and that all good spirits , who have such a profound veneration for god , will easily excuse the neglect of some ceremonies to themselves upon so great a reason . but if the church of rome be mistaken , and gives that worship to creatures , which is due only to the supreme god , they have nothing to pretend in excuse of it ; neither any positive law of god , which expresly forbids all creature-worship ( as i doubt not to prove , to the satisfaction of all impartial readers ) nor the principles of natural reason ; which , whatever apologies it may make for the worship of saints and angels , can never prove the necessity of it ; and it highly concerns the church of rome , and all of her communion to consider , whether if their distinctions and little appearances of reason cannot justifie their worship of creatures , they will be able to excuse them from the guilt of so great a sin . but not to insist on these things now ; i shall divide this discourse into three parts . 1. i shall prove from the plain evidence of scripture , that god alone is to be worshipped . 2. i shall examine what that worship is , which is proper and peculiar to the supreme god. 3. i shall consider those distinctions , whereby the church of rome justifies her worship of saints and angels , and images , &c. section i. that god alone must be worshipped . to make good the first point , that we must worship no other being , but only god , i shall principally confine my self to scripture evidence , which is the most certain authority to determine this matter . for though i confess , it seems to me a self evident and fundamental principle in natural religion , that we must worship none but that supreme being , who made , and who governs the world , yet i find men reason very differently about these matters . the heathen philosophers , who generally acknowledged one supreme and soveraign deity , did not think it incongruous , nor any affront or diminution to the supreme god , to ascribe an inferiour kind of divinity , nor to pay an inferiour degree of religious worship , to those excellent spirits , which are so much above us , and have so great a share in the government of this lower world , no more than it is an affront to a soveraign monarch , to honour and reverence his great ministers of state , or peculiar favourites . and the church of rome , as she has corrupted christianity with the worship of angels , and saints departed , so she defends her self with the same arguments and reasons , which were long since alleadged by celsus and porphyrie , and other heathen philosophers , in defence of their pagan idolatry . and it must be confest , that these arguments are very popular , and have something so agreeable in them , to the natural notions of civil honour and respect , which admits of great variety of degrees , that i do not wonder that such vast numbers of men , both wise and unwise , have been imposed on by them . for there is certainly a proportionable reverence and respect due even to created excellencies , and every degree of power challenges and commands a just regard , and we are bound to be very thankful not only to god , who is the first cause , and the supreme giver of all good things , but to our immediate benefactors also . and therefore if there be a sort of middle beings , as the heathens believed , and as the church of rome asserts , between us and the supreme god , who take particular care of us , and either by their power and interest in the government of the world , or by their intercessions with the supreme god , can and do bestow a great many blessings on us , it seems as natural and necessary to fear and reverence , to honour and worship them , and to give them thanks for their care and patronage of us , as it is to court a powerful favourite , who by his interest and authority can obtain any request we make to our prince ; and the first seems to be no greater injury to god , than the second is to a prince . thus st. paul observes , that there is a shew of humility in worshipping angels ; that men dare not immediately approach so glorious a majesty as god is , but make their addresses by those excellent spirits which attend the throne of god , and are the ministers of his providence . but then every one who believes that there is one supreme god , who made all other beings , though never so perfect and excellent , must acknowledge , that as there is nothing common to god and creatures , so there must be a peculiar worship due to god , which no creatures can challenge any share in . it is no affront to a prince to pay some inferiour degrees of civil honour and respect to his ministers and favourites , because as the difference between a prince and his subjects is not founded in nature , but in civil order ; so there are different degrees of civil respect proportioned to the different ranks and degrees of men in the common-wealth . there is a degree of preheminency which is sacred and peculiar to the person of the prince , and no prince will suffer his greatest favourite to usurp the prerogative honours which belong to the crown ; but while they are contented with such respects as are due to their rank and station , this is no injury to the prince ; for all civil honour is not peculiar to the prince , but only a supereminent degree of it , and therefore inferiour degrees of honour may be given to other persons . but though there are different degrees of civil honour proper to different ranks and degrees of men , who all partake in the same nature , and are distinguisht only by their different places in the common-wealth ; yet in this sense there are no different degrees of religious worship . all religious worship is peculiar to the divine nature , which is but one , and common only to three divine persons , father , son , and holy ghost , one god blessed for ever , amen . civil honour and religious worship differ in the whole kind and species of actions , and have as different objects as god and creatures ; and we may as well argue from those different degrees of civil honour among men , to prove that there is an inferiour degree of civil honour due to beasts , as that there is an inferiour degree of religious worship due to some men . for all degrees of religious worship are as peculiar and appropriate to god , as civil respects are to men , and as the highest degree of civil honour is to a soveraign prince . however should we grant , that some excellent creatures might be capable of some inferiour degrees of religious worship ; yet as the prince is the fountain of civil honour , which no subject must presume to usurp , without a grant from his prince , so no creature , how excellent soever , has any natural and inherent right to any degree of religious worship and therefore we must not presume to worship any creature without gods command , nor to pay any other degree of worship to them , but what god has prescribed and instituted ; and the only way to know this , is to examine the scriptures , which is the only external revelation we have of the will of god. let us then inquire , what the sense of scripture is in this controversie ; and i shall distinctly examine the testimonies both of the old and new testament , concerning the object of religious worship . sect . ii. the testimonies of the mosaical law considered . 1. to begin with the old testament ; and nothing is more plain in all the scripture , than that the laws of moses confine religious worship to that one supreme god , the lord jehovah , who created the heavens and the earth . for , 1. the israelites were expresly commanded to worship the lord jehovah , and to worship no other being ; as our saviour himself assures us , who i suppose will be allowed for a very good expositor of the laws of moses . it is written , thou shalt worship the lord thy god , and him only shalt thou serve . in the hebrew text , from whence our saviour cites this law , it is only said , thou shalt fear the lord thy god , and serve him , without that addition , of him only . and yet both the septuagint and the vulgar latine , read the words as our saviour doth , him only shalt thou serve ; and the authority of our saviour is sufficient to justifie this interpretation ; and withal , gives us a general rule , which puts an end to this controversie ; that as often as we are commanded in scripture to worship god , we are commanded also to worship none besides him . for indeed the first commandment is very express in this matter , and all other laws which concern the object of worship , must in all reason be expounded by that . thou shalt have none other gods before me . the septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides me ; so does the chaldee , syriack , and arabick to the same sense . and it is universally concluded by all expositors that i have seen , that the true interpretation of this commandment is , that we must worship no other god , but the lord jehovah . to pay religious worship to any being , does in the scripture notion , make that being our god , which is the only reason , why they are commanded not to have any other gods. for there is but one true god , and therefore in a strict sense , they can have no other gods , because there are no other gods to be had ; but whatever beings they worship , they make that their god by worshipping it ; and so the heathens had a great many gods , but the jews are commanded to have but one god , that is , to worship none else besides him . in other places god expresly forbids them to worship any strange gods , or the gods of the people , or those nations that were round about them . and least we should suspect , that they were forbid to worship the gods of the people , only because those heathen idolaters worshipped devils and wicked spirits , the prophet jeremiah gives us a general notion , who are to be reputed false gods , and not to be worshipped . thus shall ye say unto them , the gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens . so that whatever being is worshipped , whether it be a good or a bad spirit , which did not make the heavens and the earth , is a false god to such worshippers : and i suppose the church of rome will not say , that saints or angels , or the virgin mary ( as much as they magnifie her ) made the heavens and the earth . and then according to this rule they ought not to be worshipt . but to put this past doubt , that the true meaning of these laws is to forbid the worship of any other being besides the supreme god , i shall observe two or three things in our saviours answer to the devils temptation , which will give great light and strength to it . 1. that our saviour absolutely rejects the worship of any other being together with the supreme god. the thing our saviour condemns , is not the renouncing the worship of god for the worship of creatures , ( for the devil never tempted him to this ) but the worship of any other being besides god , though we still continue to worship the supreme god. it is written , thou shalt worship the lord thy god , and him only shalt thou serve . which is a plain demonstration , that men may believe & worship the supreme god , and yet be idolaters , if they worship any thing else besides him . the devil did not desire our saviour to renounce the worship of the supreme god , but was contented , that he should worship god still , so he would but worship him also . and therefore it is no reason to excuse the church of rome from idolatry , because they worship the supreme god , as well as saints and angels ; this they may do , and be idolaters still ; for idolatry does not consist meerly in renouncing the worship of the supreme god , but in worshipping any thing else , though we continue to worship him . when the jews worshipt their baalims and false gods , they did not wholly renounce the worship of the god of israel ; and the heathens themselves , especially the wisest men amongst them , did acknowledge one supreme god , though they worshipt a great many inferiour deities with him . 2. our saviour in his answer to the devils temptation , does not urge his being a wicked and apostate spirit , an enemy and a rebel against god , but gives such a reason why he could not worship him , as equally excludes all creatures , whether good or bad spirits , from any right to divine worship . thou shalt worship the lord thy god , and him only shalt thou serve . him and none else , whether they be good or bad spirits , for our saviour does not confine his answer to either , and therefore includes them both . when we charge the church of rome with too plain an imitation of the pagan idolatry in that worship they paid to their inf●riour daemons , which was nothing more , than what the church of rome now gives to saints and angels ; they think it a sufficient answer , that the heathens worshipt devils and apostate spirits , but they worship only the friends and favourites of god , blessed saints and angels . now i shall not at present examine the truth of this pretence , but shall refer my reader to a more learned person for satisfaction in this matter ; but if it were true , yet it is nothing to the purpose , if our saviours answer to the devil be good . for let us suppose , that the pope of rome , who calls himself christs vicar , had at this time been in christ's stead to have answered the devils temptations , and let us be so charitable for once as to suppose that ( saving always his indirect power over the kingdoms of this world in or line ad spiritualia ) he would not worship the devil to gain all the kingdoms of the world and the glory of them . consider then , how the pope of rome could answer this temptation ; all this i will give thee , if thou wilt fall down and worship me : could he answer as our saviour does ? it is written , thou shalt worship the lord thy god , and him onely shalt thou serve . how easily might the devil reply , is this indeed your infallible opinion , and the judgment and practice of your church to serve god onely ? do you not also serve and worship st. paul and st. peter , and the virgin mary , besides a great many other obscure and doubtful saints ? this is down right heresie to confine all religious worship to god ; here now is matter of fact against the pope , that he does worship other beings besides god , and if he will shew any reason for his not worshipping the devil , he must quite alter our saviours answer , and not plead for himself , that he is bound to worship god and him onely , but that he is bound to worship onely god and good spirits ; and therefore the devil being a wicked and apostate spirit , it is not lawful to worship him . so that if our saviour gave a sufficient answer to the devils temptation , it must be equally unlawful to worship good and bad spirits ; there may be some peculiar aggravations in having communion with devils , but the idolatry of worshipping good and bad spirits is the same . 3. our saviours answer to the devil , appropriates all kinds and degrees of religious worship to god alone . the devil was not then so good a school-man , as nicely to distinguish & dispute the degrees of religious worship with our saviour , but would have been contented with any degree of religious worship . he did not pretend to be the supreme god , nor to have the disposal of all the kingdoms of the world in his own right ; but acknowledges , that it was delivered to him , and now by vertue of that grant , he gives it to whom he will. now it is impossible in the nature of the thing to worship any being as supreme , whom at the same time , we acknowledge not to be supreme . and therefore the devil asks no more of our saviour , than that he would fall down and worship him ; which is such an inferiour degree of worship , as papists every day pay to images and saints ; and yet this our saviour refuses to do , and that for this reason , that we must worship god only , which must signifie , that we must not give the least degree of divine worship to any creatures ; or else it is not a satisfactory answer to the devils temptation , who did not require any certain and determinate degree of worship , but left him at liberty to use what distinctions he pleased , and to pay what degree of worship he saw fit ; whether absolute or relative , supreme or subordinate , terminative or transient , so he would but fall down and worship him any way , or in any degree , he left him to be his own schoolman and cas●ist ; but of this more presently . 11. as the laws of moses in general , appropriate all religious worship to god , command us to worship god , and him only , so the whole jewish rellgion was fitted only for the worship of the lord jehovah . i suppose our adversaries will not deny , that the tabernacle and temple at jerusalem was peculiarly consecrated to the honour and worship of the lord jehovah : this was the house where he dwelt , where he plac●● his name , and the symbols of his presence . it was a great profanation of that holy place , to have the worship of any strange gods set up in it ; and yet this was the only place of worship appointed by the law of moses ▪ they had but one temple to worship in , and this one temple consecrated to the peculiar worship of one god ; which is a plain demonstration , that they were not allowed to worship any other god , because they had no place to worship him in . and this i think is a plain proof , that all that worship which was confined to their temple , or related to it , was peculiar to the lord jehovah , because that was his house , and then all the jewish worship was so , which was either to be performed at the temple , or had a relation and dependance on the temple worship . sacrifice was the principal part of the jewish worship , and this we know was confined to the temple . moses expresly commands israel , take heed to thy self , that thou offer not thy burnt offerings in every place that thou seest . but in the place which the lord shall choose in one of thy tribes , there shalt thou offer thy burnt offerings , and there shult thou do all that i command thee . the prophets indeed , especially before the building of the temple , did erect altars at other places for occasional sacrifices , for as god reserved a liberty to himself to dispense with his own law in extraordinary cases , so it was presumed , that what was done by prophets , was done by a divine command ; but there was to be no ordinary or standing altar for sacrifice , but at the tabernacle or temple ; this we may see in that dispute which had like to have hapned between the children of israel and the tribes of reuben and gad , and the half tribe of manasseh , about the altar of testimony , which these two tribes and a half built on the other side of jordan . it was agreed on all hands , that had it been intended for an altar for sacrifice , it had been rebellion against the lord to have built any altar beside the altar of the lord , though they had offered no sacrifice but to the lord jehovah . the same is evident from gods dislike of their offering sacrifices in their high places , though they sacrificed only to the god of israel . so that all sacrifices were to be offered at the temple on the altar of god , and therefore were offered only to that god , whose temple and altar it was . and indeed this is expresly provided for in the law. he that sacrificeth to any god , but to the lord only , shall be utterly destroyed . and as their sacrifices were appropriated to the temple , so in some sense were their prayers , which were offered up in vertue of their sacrifice . and therefore this is a peculiar name for the temple , that it was the house of prayer . here god was more immediately present to hear those prayers which were offered to him , according to solomons prayer at the dedication of the temple . it is true , the devout jews did pray to god where ever they were , though at a great distance from the temple , whether in the land of canaan , or out of it , but then there are two things , which shew that relation their prayers had to the temple worship . 1. that their stated hours of prayer were the hours of sacrifice , which plainly signified , that they offered up their prayers in conjunction with those sacrifices , which were at that time offered in the temple ; and therefore that they prayed only to that god to whom they sacrificed ; for we must consider , that the constant morning and evening sacrifices , were not particular sacrifices , but were offered for the whole congregation of israel ; and therefore every man had a share in them . hence the time of offering the sacrifice , is called the hour of prayer . thus peter and john went up together into the temple , at the hour of prayer , being the ninth hour ; that is the time of the evening sacrifice . hence are such expressions as that of the psalmist , let my prayer be set before thee as incense , and the lifting up of my hands , as the evening sacrifice . nay , it is most probable , that when jerusalem and the temple were destroyed , and the people carryed captive into babylon , and the daily sacrifice ceast , yet the devout people observed the hour of sacrifice for their prayers . thus daniel prayed three times a day , which most likely were evening and morning , and noon . where evening and morning no doubt signifie the time of the evening and morning sacrifice ; and we are told , that the angel gabriel came to daniel while he was praying , and touched him about the time of the evening oblation . but 2ly besides this , when they offered up their prayers to god in other parts of the nation , or in other countries , they prayed towards jerusalem , and the temple of god , as we now lift up our eyes to heaven , where god dwells . thus solomon in his prayer of dedication , does not only beg of god to hear those prayers , which were made to him in that house , but those also which were made towards it , as the words must signifie in several places . in general he prays , hearken thou to the prayer of thy servant , and of thy people israel , when they shall pray towards this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie both in and towards this place , and here includes both , as appears from the following instances , which refer both to prayers made in the temple , and to those prayers which were made towards the temple by persons who were at a distance . thus in what ever part of the nation they wanted rain , which might be at a great distance from jerusalem , they were to pray towards this place . the same was to be done in case of famine and pestilence , &c. or if they were besieged in any of their cities , when they could not go to the temple to pray . nay , what prayer or supplication soever shall be made by any man , or by all thy people israel , which shall know every man the plague of his own heart , and spread forth his hands towards this house , then hear thou in heaven thy dwelling place and forgive . thus when they went out to battle , they were to pray towards the city of jerusalem , and towards the temple . and when they were carryed captive into their enemies land , they were to pray to god toward the land which god had given them , towards the holy city , and towards the temple . and accordingly it was the constant practice of daniel , when he was in babylon , to pray three times a day to god , with his windows open in his chamber toward jerusalem . so that though the temple were not the onely place where they might lawfully pray to god ; yet all their prayers were to be directed to the temple , and receive their vertue and acceptation from their relation to the temple and the temple-worship . this was a standing rule for the whole jewish nation , that whenever they prayed , they offered up their prayers in the temple or towards it ; and this is generally observed by them to this day : for the reason why they generally now turn themselves towards the east when they pray , is not out of any respect to the rising of the sun , but because they live in western countries ; and so by turning to the east , they look towards jerusalem , and the place where the temple stood . and this is as plain evidence , that all their prayers as well as sacrifices , were to be offered onely to that god who dwelt in the temple . and therefore as they are commanded to pray to god , and this is made the peculiar attribute of god , that he heareth prayers , and therefore unto him shall all flesh come ; so they are expresly commanded not to make mention of the name of the heathen gods ; that is , not to pray to them ; the prayers of the heathens consisting of a frequent repetition of the names of their gods , as we see in the priests of baal , who cried from morning till evening , saying , o baal hear us . thus the jews were commanded to bring all their vows , first fruits , tythes , and offerings , to the temple , which is a plain sign to whom they were offered . the seventh-day-sabbath was a sign that they worshipt that god who created the world in six days , and rested on the seventh , and delivered them from their aegyptian bondage , and gave them rest in that good land , both which reasons are assigned by moses , and therefore god commands them by the prophet ezekiel , hallow my sabbaths , and they shall be a sign between me and you , that ye may know that i am the lord your god. they had but three solemn festivals every year , and they were all in remembrance of the great works of god , and all the males were to go up to jerusalem to keep these feasts ; and therefore all these were the feasts of the lord jehovah . and as they were to pray onely to god , so they were onely to swear by his name , which is another part of religious worship ; and therefore to swear by the lord of hosts is called the language of canaan . so that all the parts of the jewish worship were appropriated to the lord jehovah , he was the onely object of their dread and fear , and religious adorations . and when we consider that god had chosen them to be a peculiar people to himself , that the land was a holy land , gods peculiar inheritance , which he gave by promise to their fathers , and the temple was his house where he dwelt among them , it cannot be expected that any other gods might be worshipt by such a people , in such a land , and in such a house , as god had appropriated to himself . 3. it is very considerable , that we have no approved example under the law , of any worship pay'd to saints or angels , or any other being , but god alone . we have too many sad examples of the idolatry of the jews both in worshipping the molten calf which aaron made , and jeroboams calves , and baalim's , and other heathen gods ; but had it been allowed by their law to have pay'd any inferiour degree of religious worship to saints and angels ( which is now asserted by the church of rome , to be a matter of such great benefit and advantage to mankind ) it is very strange , that we should not have one example of it throughout the scripture , nor any authentick records among the jewish writers : all the psalms of david are directed to god alone , and yet we cannot think but such a devout man would have bestowed some hymns upon his patron and tutelar saints , had he worshipt any such , as well as the papists do now . this the church of rome sees and acknowledges , and thinks she answers too , when she gives us the reason why it could not be so under the law ; because those old testament-saints were not then admitted into heaven , to the immediate vision and fruition of god ; heaven-gates were not opened till the resurrection and ascension of our saviour , and therefore those blessed spirits were not in a condition to be our intercessors and mediators , till they were received into heaven ; but now saints and martyrs ascend directly into heaven , and reign with christ in glory , and it seems share with him in his peculiar worship and glory too . now 1 ▪ whether this be so or not , the scriptures assign no such reason for it ; and therefore it is likely there might be other reasons , and i think i have made it very plain that there was . we are not enquiring for what reasons the jewish church did not worship saint and angels , but whether they did worship them or not ; and it appears that they never did ; so that we have neither precept nor example for this , during all the time of the jewish church ▪ which is all we intend to prove by this argument . 2. but yet it is evident , that this is not a good reason why the jews did not worship angels under the law. for certainly angels were as much in heaven then , as they are now , whatever saints were . they are represented in the old testament , as the constant attendants and retinue of god , and the great ministers of his providence , and therefore they were as capable of divine worship in the time of the law , as they are now , nay , i think , a little more . for the law it self was given by the ministry of angels , and their appearances were more frequent and familiar , and the world seemed to be more under the government of angels then , than it is now , since christ is made the head of the church , and exalted above all principalities and powers . and therefore sometimes the advocates of the church of rome , make some little offers to prove the worship of angels in those days : to this purpose they alledge that form of benediction , which jacob used in blessing the sons of joseph : the angel which redeemed me from all evil , bless the lads . but 1. this is not a direct prayer to the angel , but onely his committing of them to the care and patronage of that angel , with a prayer to god for that purpose : and if he by experience had found that god had appointed his angel to defend and protect him , it was but reasonable to pray to god , that the same angel might protect his posterity . 2. but yet according to the sense of the antient fathers , this was no created angel and spirit , but the son and word of god , the angel of the presence , who is so often in scripture stiled jehovah , a name which can belong to no created spirit . and it is no hard matter to make it highly probable , that this is that angel who redeemed jacob out of all his troubles . but it is strange if angels were worshipt under the old testament , we should have no clearer and plainer evidence of it , than such a single text , which was never expounded either by any jewish or christian writers to this sense , till of late days ; and here the priests of the church of rome are to be put in mind of their oath to expound scripture according to the unanimous consent of the antient fathers . sect . iii. the testimonies of the gospel considered ; whether christ and his apostles have made any alteration in the object of our worship . let us now proceed in the second place , to consider the writings of the new testament , and examine what they teach us concerning the object of our worship . and that christ and his apostles have made no change in the object of our worship , will appear from these considerations . 1. that they could not do it . had they ever attempted to set up the worship of any other beings besides the one supreme god , the lord jehovah , the jews were expresly commanded by their law not to believe them , nor hearken to them , whatever signs and wonders and miracles they had wrought . if there arise among you a prophet or a dreamer of dreams , and giveth thee a sign or wonder , and the sign or wonder come to pass , whereof he spake unto thee saying , let us go after other gods ( which thou hast not known ) and let us serve them ; thou shalt not hearken unto the words of the prophet , or that dreamer of dreams ; for the lord your god proveth you , to know whether you love the lord your god with all your heart , and with all your soul. ye shall walk after the lord your god , and fear him , and keep his commandments , and obey his voice , and you shall serve him , and cleave unto him . and that prophet or dreamer of dreams shall be put to death , &c. in which law there are some things very material to be observed in this present dispute . 1. when they are forbidden to hearken to any prophet , who seduces them to the worship of any other gods , this must be extended to all those instances of idolatrous worship , which are forbid by the law of moses , whatever is opposed to the worship of one supreme and soveraign being , the lord jehovah . and therefore whether these prophets seduced them from the worship of the lord jehovah , to the worship of other gods ; or perswaded them to worship other gods besides the lord jehovah , whether they were any of those gods which were at that time worshipt by other nations , or any other gods , whom the ignorance and superstition of the people should create in after ages , whether good or bad spirits , the case is the same ; whoever perswaded them to worship any other being with or besides the supreme god , was to be rejected by them ; for this is the sense of the mosaical laws concerning the worship of one supreme god , as i have already proved , and the serving other gods in this place , is opposed to the worship of one god , and therefore must include whatever according to the law of moses is contrary to the worship of one supreme being . 2. this law makes the worship of one god eternal and unchangeable . there is no way of altering any divine laws , but by a new revelation of gods will , and there is no way to give authority to such a revelation , but by miracles or prophesie ; but in this case miracles and prophesie it self can give no authority , because god himself has expresly forbid us to hearken to any prophet , whatever signs or wonders are wrought by him , who teacheth the worship of any other being besides the one supreme god. so that the law of moses having expresly forbid the worship of any other being besides god , and as expresly forbid us to hearken to any prophet , though a worker of miracles , who teaches any other worship , it is impossible , that this law should ever be altered , because we are before-hand warned by god himself , not to give credit to any prophet , whatever he be , or whatever he do , who attempts any alteration of it . and therefore had christ or his apostles taught the worship of saints and angels , it had been a just reason for the unbelief of the jews , notwithstanding all the miracles that were wrought by them ; and it is well the jews never had any just occasion to make this objection against our saviour ; for if they had , i know not how it would have been answered . i say a just occasion , for the jews did urge this very law against him before pilate . we have a law , and by our law he ought to die , because he made himself the son of god. in which they refer to that discourse of our saviour , 10. john 29 , 30. where he affirms that god is his father , and plainly tells them , i and my father are one , for which saying they attempt to stone him for blasphemy , and that being a man , he made himself a god. v. 33. but though he did indeed ( as the jews rightly inferred ) make himself a god by this saying , yet he did not preach any new god to them , but affirmed himself to be one with his father , that same supreme god , the lord jehovah , whom they were commanded to worship by their law ; he made no alteration in the object of their worship , but only did more clearly and distinctly reveal the father to them , as manifesting himself in and by his only begotten son. and therefore he did not offend against this law , by seducing them to the worship of any other gods besides the lord jehovah ; which if he had done , their accusation had been just , and all the miracles which he did , could not have secured him from the guilt and punishment of an impostor . which shews us , what force there is in that argument , which the church of rome urges from those miracles : which have been wrought at the tombs of martyrs , to prove the religious invocation of them ; if such miracles were ever wrought , it was in testimony to the truth of christianity , for which they suffered , not to betray men to a superstitious and idolatrous worship of them ; ten thousand miracles should never convince me of the lawfulness of praying to saints departed , while i have such a plain and express law against believing all miracles upon any such account . nor can it reasonably be said , that this law was given only to the jews , and therefore obliges none but them ; for we must remember , that christ was originally sent to the jews , to the lost sheep of the house of israel ; and therefore by this law , he was bound not to teach the worship of any other beings , under the penalty of death ; and they were bound not to own and receive him if he did ; and therefore it was impossible for the true messias to introduce the worship of any being , besides the one supreme god ; and if christ could not teach any such doctrine , i know not how the worship of saints and angels should ever come to be a doctrine of christianity . for what christ himself cannot do , none of his followers may , who had no other commission but to teach those things which they had learnt from him ; and he could not give commission to preach such , doctrines , as he himself had no authority to preach . so that though this law was not originally given to the gentiles , but only to the jews ; yet it equally obliges the christian church , whether jews or gentiles , because christ himself , who was the author of our religion was obliged by it . the worship of one supreme god , and of none else , is as fundamental to christianity , as it is to judaism ; for christianity is now , or ought to be , the religion of the jews , as well as gentiles ; and yet the jews are expresly forbid by this law ever to own any religion , which allows the worship of any being besides god : and therefore the worship of one god and none else , must be fundamental in christianity , if the people of the jews are , or ever were bound to embrace the faith of christ. sect . iv. 2. and therefore i observe in the next place , that christ and his apostles have made no alteration at all in the object of our worship . christ urges , that old testament law in answer to the devils temptation ; it is written , thou shalt worship the lord thy god and him only shalt thou serve . which it seems , is as standing a law after the appearance of christ , as it was before . he gives no other direction to his disciples , but to pray to their heavenly father , and in that form of prayer which he gave them , he teaches them to address their prayer neither to saints nor angels , but to god onely . our father which art in heaven . when st. paul charges the heathens with idolatry , he does it upon this account , that they joyned the worship of creatures , with the worship of the supreme god. because that when they knew god , they glorified him not as god , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned . where the apostle acknowledges , that they did know god , that they did own that supreme and soveraign being who made the world ; and does suppose , that they did worship him also . for he does not charge them with renouncing the worship of that god who made the world ; but that they did not glorifie him as god ; which only taxes the manner of their worship . and wherein that was faulty he declares in the following verses . as that they made mean and vile representations of him , that they changed the glory of the uncorruptible god , into an image made like to corruptible man , and to birds and four footed beasts , and creeping things . and thus changed the truth of god into a lie . but this was not the only fault , but they also gave his incommunicable worship to creatures , and worshipped and served the creature more than the creator , who is blessed for ever , amen . which words do plainly suppose , that they did worship the creator of all things , but besides the creator , ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie ) they worshipped the creature also ; which proves that the worship of the supreme god will not excuse those from idolatry , who worship any thing else besides him . for the opposition lies between the creator , and the creature , be it a good or a bad creature , it matters not as to religious worship , which must be given to neither . or if we render the words , as our translators do , more than the creator , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used comparatively ) yet so it supposes , that they did worship the creator , and when they are said to worship the creature more , that cannot signifie a higher degree of worship , but more frequent addresses ; and thus the church of rome worships the virgin mary , more than the creator ; for they say ten prayers ( if they be prayers ) to the virgin mary for one to god ; ten ave maries for one pater noster . the same apostle determines this matter in as plain words as can be : for though there be , that are called gods , whether in heaven or in earth , as there be gods many , and lords many ; but to us there is but one god the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him . where in opposition to the pagan idolatry , who worshipt a great many gods , not as supreme independent deities ( for they acknowledged but one supreme god , who made all the other gods ) but either as sharers in the government of the world , or mediators and intercessors for them with the supreme god , the apostle plainly asserts , that to us christians there is but one god the maker of all things , and one lord jesus christ our great mediator and advocate with god the father ; that is , that we must worship none else . and that none of the distinctions , which are used by the church of rome to justifie that worship , which they pay to saints and angels , can have any place here , is evident from this consideration : for either these distinctions were known , or they were not known , when the apostle wrote this , and in both cases his silence is an argument against them . if they were known , he rejects them , and determines against them ; for he affirms absolutely without the salvo of any distinctions , that we have but one god , and one mediator ; that is , that we must worship no more . if they were not known ( as it is likely they were not , because the apostle takes no notice of them ) it is a plain argument , that these distinctions are of no use , unless they will say , that st. paul , who was guided by an infallible spirit , was ignorant of some very useful and material notions about the object of worship . if the apostle did not know these distinctions , it is evident they are of a late date , and therefore can have no authority against an apostolical determination : if he did not know them , he could have no regard to them , and therefore made no allowance for such exceptions . nay , the same apostle does not only give us such general rules , as necessarily exclude the worship of saints and angels , but does expresly condemn it , and warns the christians against it . he foretels of the apostasie of the latter days , wherein some shall depart from the faith , giving heed to seducing spirits , and the doctrine of devils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the doctrine of daemons , the doctrine of worshipping daemons , or some new inferiour deity , saints , or angels , or whatever they are , as mediators and intercessors between god and men . this is the true notion of the doctrine of daemons amongst the heathens , and the apostle tells us , the time shall come , when some christians ( for it is evident he speaks here of the apostasie of christians ) shall fall into the same idolatry ; which is an exact prophecy of what we now see done in the church of rome , who have the same notion of their saints and angels , and pay the same worship to them , which the heathens formerly did to their daemons or inferiour gods. 3. and as a further confirmation of this , i observe , that the gospel of our saviour forbids idolatry , without giving us any new notion of idolatry ; and therefore it has made no alteration at all in this doctrine , of the worship of one god , which moses so expresly commanded the jews to observe . for the gospel was preacht to the jews as well as to the gentiles ; nay , the jews had the first and most undoubted right to it , as being the posterity of abraham , to whom the promise of the messias was made ; and therefore as the law was at first given them by moses , so it did still oblige them in all such cases , wherein the gospel did not in express terms make a change and alteration of the law ; and therefore since there was no such alteration made , and yet the law against idolatry renewed and confirmed by the authority of the gospel , what could the jews understand else by idolatry , but what was accounted idolatry by the law of moses ; that is , the worship of any other being besides the supreme god , the lord jehovah . and since it is evident , that there are not two gospels , one for the jews , and another for the gentiles , all christians , whether jews or gentiles , must be under the obligation of the same law , to worship only one god. the notion of idolatry must alter as the object of religious worship does . if we must worship one god , and none besides him , then it is idolatry to worship any other being but the supreme god ; for idolatry consists in giving religious worship to such beings , as we ought not to worship ; and by the law of moses they were to worship none but god ; and therefore the worship of any other being was idolatry . but if the object of our worship be enlarged , and the gospel has made it lawful to worship saints and angels , then we must seek out some other notion of idolatry , that it consists in worshipping wicked spirits , or in giving supreme and soveraign worship to inferiour deities , which the church of rome thinks impossible in the nature of the thing , for any man to do , who knows them to be inferiour spirits . but if idolatry be the same under the new testament , that it was under the old , the object of our worship must be the same too ; and we have reason to believe , that it is the same , when we are commanded to keep our selves from idols , and to flie from idolatry , but are no where in the new testament expresly told , what this idolatry is ; which supposes , that we must learn what it is , from some antecedent laws , and there were no such laws in being but the laws of moses . the only thing that can be said in this case , is , that the apostle refers them not to any written law , but to the natural notions of idolatry : but with what reason this is said , will soon appear , if we consider to whom the apostle writes ; and they were both jewish and heathen converts . as for the heathens , they had corrupted all their natural notions of idolatry , and had no sense at all of this sin till they were converted to christianity ; and therefore they were not likely to understand the true notion of idolatry without being taught it ; and it is not probable the apostles would leave them to guess what idolatry is . as for the jews , god would not from the beginning trust to their natural notions , but gave them express laws about idolatry , which though they are the same laws which natural reason dictates to us , as most agreeable to the nature and worship of god , yet since the experience of the world , which was over-run by idolatrous worship , did sufficiently prove , that all men do not use their reason aright in these matters , god would not trust to the use of their reason in the weighty concernments of his own worship and glory , but gives them an express positive law about it ; and christ and his apostles having done nothing to repeal this law , they leave them under the authority of it ; and when they warn them against idols and idolatry , without giving them any new laws about it , must in all reason be presumed to refer them to those laws , which they already had . sect . v. 4. as a farther proof of this , i observe , that christ and his apostles did not abrogate , but only complete and perfect the mosaical laws . our saviour with great zeal and earnestness disowns any such intention or design . think not that i am come to destroy the law and the prophets , i am not come to destroy but to fulfil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill it up , by fulfilling the types and prophesies of it , by exchanging a ceremonial for a real righteousness , or by perfecting its moral precepts with new instances and degrees of vertue . and therefore he adds , for verily i say unto you , till heaven and earth pass , one jot or one tittle shall in no wise pass from the law , till all be fulfilled . and st. paul , who was lookt on by the believing jews as a great enemy to the law of moses , does renounce all such pretences . do we then make void the law through faith ? god forbid ; yea , we establish the law. indeed had christ or his apostles attempted to have given any new laws contrary to the laws of moses , it had justified the jews in their unbelief , for god by his prophet isaiah , had given them this express rule to examine all new doctrines by ; to the law and the testimony , if they speak not according to this word , it is because there is no light in them ; and that christ himself is not excepted from this rule , appears in this , that this is joyned with the prophesie of the messias , both before and after ; as you may see in 8 isai. 13 , 14. and 9 chap. 6 , 7. and therefore christ and his apostles always make their appeals to the writings of the old testament , and st. paul in all his disputes with the jews urges them with no other authority but the scriptures ; and thô the miracles which were wrought by the apostles did move the jews to hearken to them , and greatly dispose them to believe their doctrine , yet it was the authority of the scriptures whereon their faith was founded . as st. peter tells those to whom he wrote , that though they preacht nothing to them concerning the coming of christ , but what they were eye-witnesses of ; and though god had given testimony to him by a voice from heaven , which they heard , when they were with him in the holy mount , yet he adds , we have also a more sure word of prophesie , whereunto ye do well , that ye take heed , as to a light , that shineth in a dark place , until the day dawn , and the day-star arise in your hearts . that is the scriptures of the old testament ; and therefore the jews of berea are greatly commended for their diligence in searching the scriptures , and examining st. pauls doctrine by them ; and this is assigned as the reason why many of them believed . to apply this then to our present purpose , i observe , 1. that if christ did not make any new laws in contradiction to the law of moses , then he could make no alteration in the object of religious worship . he could not introduce the worship of saints and angels without contradicting that law , which commands us to worship no other being but the one supreme god , for the worship of saints and angels together with the supreme god , is a direct contradiction to that law , which commands us to worship god alone ; though we should suppose , that in the nature of the thing , the worship of saints and angels were consistent with the worship of the supreme god , yet it is not consistent with that law , which commands us to worship none but god. so that let this be a natural or positive law , or whatever men please to call it , it is a very plain and express law , and christ never did contradict any express law of god. it is true , that typical and ceremonial worship , which god commanded the jews to observe , is now out of date under the gospel , and does no longer oblige christians ; but the reason of that is , because it has received its accomplishment and perfection in christ. christ has perfected the jewish sacrifices , and put an end to them , by offering a more perfect and meritorious sacrifice , even the sacrifice of himself . the circumcision , washings , purifications of the law , are perfected by the laws of internal purity . the external ceremonies of the law cease , but they are perfected by an evangelical righteousness . but this i say , that christ never repealed any mosaical law , but by fulfilling and perfecting it . he came not to destroy the law , but to fulfil . now methinks i need not prove , that the worship of saints and angels is not a fulfilling , but a destroying that law , which commands us to worship none but god. and it is not enough to say , that these are positive laws given to the jews , ( though that be said without any reason ) for let them shew me any positive law relating to the worship of god , which christ has wholly abrogated without fulfilling it . 2. yet as a farther proof , that christ has made no alteration in the object of our worship , that he has not introduced the worship of saints or angels , or images , into the christian church , which was so expresly forbid by the jewish law , i observe that according to our saviours own rule , that he came not to destroy the law and the prophets , but to fulfil ; these laws of worshipping one god , and none besides him , were not lyable to any change and alteration , because there was nothing to be perfected or fulfilled in them . he made no change or alteration but by way of perfecting and fulfilling ; and therefore those laws which had nothing to be fulfilled , must remain as they were without any change . to perfect or fulfil a law , must either signifie to accomplish what was prefigured by it , and thus christ fulfilled all the types and prophesies of the law , which related to his person , or his undertaking , as the jewish priesthood , and sacrifices , &c. or to prescribe that real righteousness which was signified and represented by the outward ceremony , and so christ fulfilled the laws of circumcision , washings , purifications , sabbaths , &c. by commanding the circumcision of the heart , and the purity of mind and spirit : or by supplying what was defective ; and thus he fulfilled the moral law by new instances of vertue , by requiring something more perfect of us , than what the letter of the mosaical law enjoyned . these are all the ways that i know of , and all that we have any instances of in scripture of fulfilling laws . now i suppose , no man will say , that the first commandment , which forbids the worship of any other gods besides the lord jehovah , is a typical law , for pray what is it a type of ? nor can any pretend that the first commandment is a ceremonial law , for it prescribes no rite of worship at all , but only determines the object of worship . as for the third way of fulfilling laws , by perfecting them with some new instances and degrees of vertue , it can have no place here , for this law is as perfect as it can be . for it is a negative law , thou shalt have none other god. now that which is forbid without any reserve or limitation , is perfectly and absolutely forbid . there are no degrees of nothing , though there are several degrees of perfection in things which have a being ; and therefore though there are degrees in affirmative laws , for some laws may require greater attainments than other ; and one man may do better than another , and yet both do that which is good ; yet there are no degrees in not doing a thing , and no law can do more than forbid that , which the law-giver will not have done . and besides , this way of fulfilling laws , does not abrogate any command , but adds to it ; it may restrain those liberties which were formerly indulged , but it does not forbid any thing which was formerly our duty to do ; for when god requires greater degrees of vertue from us , he does not forbid the less . and therefore in this way , christ might forbid more than was forbid by the law of moses , but we cannot suppose that he gave liberty to do that which the law forbids , which is not to perfect , but to abrogate a law. but to put an end to this dispute ; if christ have perfected these laws by indulging the worship of saints and angels under the gospel , which was so expresly forbidden by the law , then it seems the worship of saints and angels is a more perfect state of religion , than the worship of the one supreme god alone . if this be true , then though the heathens might mistake in the object of their worship , yet the manner of their worship was more perfect and excellent , than what god himself prescribed the jews . for they worshipt a great many inferiour deities , as well as the supreme god ; and if this be the most perfect and excellent worship , it is wonderful to me , that god should forbid it in the worship of himself ; that he should prescribe a more imperfect worship to his own people , than the heathens paid to their gods. for to say that god forbade the worship of any being besides himself , because this liberty had been abused by the heathens to idolatry , is no reason at all . for though we should suppose that the heathens worshipt evil spirits for gods , this had been easily prevented , had god told them what saints and angels they should have made their addresses to ; and this had been a more likely way to cure them of idolatry , than to have forbad the worship of all inferiour deities ; for when they had such numerous deities of their own , to have made their application to , they would have been more easily weaned from the gods of other countries . and we have reason to believe , so it would have been , had god been pleased with this way of worship , for he would not reject any part of religious worship , meerly because it had been abused by idolaters . the heathens sacrificed to idols , and yet he commands the jews to offer sacrifices to himself , and so no doubt he would have commanded the worship of saints and angels , had he been as well pleased with this , as he was with sacrifices ; had it been a more perfect state of religion than to worship god only , and without any image . when god chose the people of israel , and separated them from the rest of the world , to his own peculiar worship and service , we cannot suppose that he did intend to forbid any acts of worship , which were a real honour to the divine nature , much less to forbid the most excellent and perfect acts of worship ; for he who is so jealous of his glory , will no more part with it himself , then he will give it to another ; and therefore excepting the typical nature of that dispensation , the whole intention of the mosaical law was to correct those abuses , which the rest of the world was guilty of in their religious worship , which either respected the object or the acts of worship ; that they worshipt that for god , which was not god ; or that they thought to honour god by such acts , as were so far from being an honour , that they were a reproach to the divine nature . and whatever is forbid in the worship of god , unless there be some mystical and typical reasons for it , must be reduced to one of those causes . this account god himself gives , why he forbids the worship of any being besides himself , or the worship of graven images . i am the lord , that is my name , and my glory will i not give to another , nor my praise to graven images . whatever is his true glory , he reserves to himself , and therefore never did forbid any act of worship which was truly so ; but he will not give his glory to another , and for that reason forbids the worship of graven images , or any thing besides himself ; and if this was not his glory then , much less the most perfect and excellent part of worship , i know not how it should come to be his glory now , unless the divine nature changes and alters too . so that gods having forbid by the law of moses the worship of any other being besides himself , is a very strong presumption , that the worship of saints and angels , ( whatever fine excuses and apologies may be made for it , yet at least ) is not a more perfect state of religion , than to worship god alone . for though god may not always think fit to command the highest degrees of perfection , yet there never can be any reason to forbid it . but let us now consider the nature and reason of the thing , whether it be a more perfect state of religion to worship god alone , or to worship saints and angels , &c. together with the supreme god. now the perfection of any acts of religion must either respect god or our selves , that they signifie some greater perfections in god , or more perfect attainments in us , and a nearer union and conjunction with the deity . let us then briefly examine the worship of saints and angels , both with respect to god and our selves , and see whether we can discover any greater perfection in this way of worship , than in the worship of the supreme being alone , without any rival or partner in worship ; and if it appears , that it is neither for the glory of god , nor for the happiness and perfection of those , who worship , we may certainly conclude , that our saviour has made no alteration in the object of our worship , for he made no alteration for the worse but for the better ; he fulfils and perfects laws , which , i suppose , does not signifie making them less perfect than they were before . sect . vi. 1. then let us consider , whether the worship of saints and angels be more for the glory of god , than to pay all religious worship to god alone . now if religious worship be for the glory of god , then all religious worship is more for gods glory than a part of it ; unless men will venture to say , that a part is as great as the whole . and yet whoever worships saints and angels , though he be neve so devout a worshipper of god also , yet he gives part of religious worship to creatures , and therefore god cannot have the whole , unless they can divide their worship between god and creatures , and yet give the whole to god. if it be objected , that those who worship saints and angels , do not give that worship to them , which is peculiar and appropriate to the supreme god , and therefore they reserve that worship which is due to god , wholly to himself , though they pay an inferiour degree of religious worship to saints and angels . i answer , what that worship is , which is peculiar to the supreme god , i shall consider more hereafter ; but for the present , supposing that they give only an inferiour degree of worship to creatures , is this religious worship , or is it not ? if it be , is a degree of worship a part of worship ? if it be , then god has not the whole , and therefore is not so much honoured , as if he had the whole ; as to shew this in a plain instance . those who pray to saints and angels , though they do not pray to them , as to the supreme god , but as to mediators and intercessors for them with the supreme god , yet they place an inferiour degree of hope and trust and affiance in them , or else it is non-sence to pray to them at all ; so that though god may be the supreme object of their relyance and hope , yet he is not the only object ; he has part , and the greatest part , but not the whole , for they divide their hope and trust between god and creatures ; and if it be a greater glory to god to trust wholly in him , than to trust in him in part , then it is a greater glory to god to pray to him only , than to pray also to saints and angels . nay it is more than probable , that those who pray to saints and angels , as trusting in their merits and intercession for them , do not make god , but these saints and angels , to whom they pray , the supreme object of their hope . this it may be will be thought an extravagant charge against men who profess to believe , that god is the supreme lord of the world , and the sole giver of all good things ; but this is no argument to me , but that notwithstanding this belief , they may trust more in saints and angels , than in god , and consequently give the supreme worship to them . for men do not always trust most in those who have the greatest power , but in those by whose interest and intercession , they hope to obtain their desires of the soveraign power . thus i am sure it is in the courts of earthly princes ; though men know , that the king only has power to grant what they desire , yet they place more confidence in a powerful favorite than in their prince , and when they have obtained their requests , pay more solemn acknowledgments to their patron ; for let the power be where it will , our hope and trust is plac't there where our expectations are . and when mens expectations are not from the prince , who has the power , but from the favourite , whose interest directs the influences of this power to them , which otherwise would never have reacht them , such favourites have more numerous dependants , more frequent addresses , more formal courtships , than the prince himself . and when men model the heavenly court according to the pattern of earthly courts , and expect the conveyance of the divine blessings to them as much from the intercession of saints and angels , as they do to obtain their desires of their prince , by the mediation of some powerful favourite , no wonder , if they love , and honour , and fear , reverence and adore , trust and depend on saints and angels , as much or more than they do on the supreme god. for there is not a more natural notion , than to honour those for our gods , from whose hands we receive all good things , whether we receive it from their own inherent power or not , deus nobis haec otia fecit , namque erit ille mihi semper deus , illius aram saepe tener nostris ab ovilibus imbuet agnus . men may acknowledge god to be the supreme being , and ascribe incommunicable perfections to him , and yet may pray more frequently , more devoutly , more ardently , with greater trust and affiance to saints and angels , than to god , as it is apparent many devotoes of the virgin mary do ; and this is to give supreme and soveraign worship to them , without acknowledging them to be supreme beings . indeed it is morally impossible , but our religious worship , trust and affiance , must be at least equally shared between the supreme god and our mediator , whatever he be , as men do not less trust in the interest of their patron , than in the power of their prince ; for it is not meer power but favour , which is the immediate object of our trust ; and therefore god appointed his only begotten son to be our mediator , as for other great and wise reasons , so to prevent idolatry by giving us a god incarnate , who is a proper object of religious adoration , to be our mediator , that seeing men will worship their mediator , they may have a god for their mediator to worship . the sum is this : if it be more for the glory of god to have all religious worship appropriated to himself , than to have only a part of it , and it may be the least share and part too , then the worship of saints and angels cannot be for gods glory . but besides this , the worship of saints and angels , together with god , does mightily obscure and lessen the divine perfections , and therefore it cannot be for his glory . it represents him indeed like a great temporal monarch , but it does not represents him like a god. that which we ignorantly think a piece of state and greatness in earthly monarchs , to administer the great affairs of their kingdoms , to receive petitions and addresses , to bestow favours , to administer justice by other hands , to have some great ministers and favourites to interpose between them and their subjects , is nothing else , but want of power to do otherwise . he would be a much greater prince , more beloved and reverenced , who could do all this himself ; but no prince can be present in all parts of his kingdom , nor know every particular subject , much less their particular cases , and conditions , deserts and merits ; and therefore is forc't to divide this care into many hands , and in so doing shares his power and honour with his subjects . but whoever imagines any such thing of god , denies his omnipresence , his omnipotence , his omniscience , and his particular care and providence over his creatures . god indeed does not always govern the world by an immediate power , but makes use both of the ministry of angels & men ; but he governs all things by his immediate direction , or at least by his immediate inspection . he overlooks every thing himself , while all creatures either obey his commands , or submit to his power . if this be the true notion of gods governing the world , that he has the concernments of the whole creation under his eye , and keeps the disposal of all things in his own hands , so that nothing can be done , but either by his order or permission ; then the most perfect and glorious angels , the greatest ministers of the divine providence , can challenge no share in religious worship , cannot be the objects of our trust or hope , because they are only ministers of the divine will , can do nothing from themselves , as civil ministers of state , and officers of great trust can in temporal kingdoms , but are always under the eye , and always move at the command of god. in such a state of things all the peculiar rights of soveraign power and dominion god reserves wholly to himself , as any wife prince would , among which the receiving the prayers and petitions of his creatures is none of the least ; to hear prayers is made the peculiar attribute of god in scripture , thou art a god that hearest , prayers , therefore unto thee shall all flesh come . and reason tells us , that it is the most eminent part of soveraignty and majesty ; and the reason why temporal princes do not reserve this wholly to themselves , is because they cannot do it ; but god can , and he challenges it to himself , and will not allow any creature to do it ; and there is no temptation to pray to any creature , when we know , that they cannot help us , that they must receive their orders and commands from god , and not act by their own will and inclinations . thus princes have their eavourites , to whom they express a very partial fondness and respect , to whom they will deny nothing that they ask , nor hardly shew any grace or favour to their subjects without them ; and this forces subjects to address themselves to their prince by them ; but it is a reproach to the divine goodness and universal providence , to conceive any such thing of god ; which yet is the foundation of the worship of patron saints and angels , as persons so dear to god , that he cannot deny their requests , and will not grant our petitions without them , or at least , that it is the most certain and effectual way to obtain what we desire , to offer up our prayers and petitions to god by their hands . no doubt but all good men on earth , much more blessed saints and angels in heaven , as being more perfect and excellent creatures , are very dear to god ; but yet god is not fond and partial in his kindness , as earthly princes are , but has an equal regard to all his creatures , and delights in doing good to them , and needs not to be importuned by any powerful favourites to hear their cryes and prayers ; he will as soon attend to the prayers of an humble penitent sinner , as of the most glorious saint , and is more ready to grant than they are to ask . a mediator of redemption is very consistent with all the perfections of the divine nature , and does mightily recommend both the goodness and wisdom of god to the world . when manking had transgressed the laws of their creation , they forfeited their natural right and interest in the care and goodness of their maker ; the divine justice , and the wisdom of god in the government of the world , required an atonement and expiation for sin ; and it was an amazing demonstration of the divine goodness to sinners , that he found one himself , that he gave his son to be a propitiation for our sins . when men by sin had forfeited their original innocence and happiness together , they could expect nothing from god , but by way of covenant and promise ; and every covenant between contending parties , must be transacted in the hands of a medaitor , and none so fit to be our mediator , as he who is our ransome too . and a mediator must be invested with power and authority to see the terms of this covenant performed , and this is his mediatory intercession . he intercedes not meerly as a powerful favourite , but as the author and surety of the covenant , not meerly by intreaties and prayers , but in vertue of his blood , which sealed the covenant , and made atonement and expiation for sin . thus christ is our mediator of redemption , who hath redeemed us by his blood ; and we must offer up all our prayers to god in his name and powerful intercession , because we can expect no blessings from god , but by vertue of that covenant , which he purchast and sealed with his blood. but now a mediator of pure intercession , without regard to any atonement made for sin , or any covenant of redemption ( such as saints and angels and the blessed virgin are made by the church of rome ) is a mighty reproach to the divine nature and perfections . it cloaths god with the passions and infirmities of earthly princes ; represents him as extreamly fond of some of his creatures , and very regardless of others ; as if his kindness to some favourite saint , were a more powerful motive to him to do good , than his own love to goodness ; as if he knew not when , nor to whom , to shew mercy without their direction or counsel , or would not do it without their importunity ; as if some of his creatures had as much the ascendant over him , as some favourites have over their princes , who can with a words speaking have any thing of them , and extort favours from them , even against their wills and inclinations . no man can think there is any need of such intercessors and mediators with god , who believes him to be infinitely wise , and to be infinitely good ; to know when it is fit to hear and to answer , and to be always ready to do , what his own wisdom judges fit to be done . there can be no place for such intercessions and intreaties , to an infinitely perfect being ; for they always suppose some great weakness or defect in him who wants them , for even a wise and a good man wants no mediators to perswade him to do that good , which is fit to be done . the objection against this is very obvious , and the answer , i think , is as easie . the objection is this : if god be so good , that he needs not such prayers and intercessions to move him to do good , why do we pray for our selves ? why do we pray for one another ? why do we desire the prayers of good men here on earth ? why is it a greater reproach to the divine perfections to beg the prayers of st. paul , or st. peter , now they are in heaven , than to have begged their prayers , while they had been on earth ? to this i answer : when we pray for our selves , i suppose , we do not pray as mediators , but as supplicants , and nothing can be more reasonable , than that those , who want mercy , or any other blessing should ask for it . it is certainly no reproach to the divine goodness , that god makes prayer the condition of our receiving , which is a very easie condition , and very necessary to maintain a constant sense and reverence of god , and a constant dependance on him . and when we pray for one another on earth , we are as meer supplicants , as when we pray for our selves , and to pray as supplicants is a very different thing from praying as advocates , as mediators , as patrons . the vertue of the first consists only in the power and efficacy of prayer ; the second in the favour and interest of the person . this the church of rome her self owns , when she allows no mediators and advocates , but saints in heaven , which is a sign , she makes a vast difference between the prayers of saints on earth , and saints in heaven . there are great and wise reasons , why god should command and encourage our mutual prayers for each other while we are on earth ; for this is the noblest exercise of universal love and charity , which is a necessary qualification to render our prayers acceptable to god ; this preserves the unity of the body of christ , which requires a sympathy and fellow-feeling of each others sufferings , this is the foundation of publick worship when we meet together to pray with , and for each other to our common father ; and it gives a great reputation to vertue and religion in this world , when god hears the prayers of good men for the wicked , and removes or diverts those judgments which they were afraid of ; this becomes the wisdom of god , and is no blemish to his goodness , to dispence his mercies and favours in such a manner as may best serve the great ends of religion in this world . god does not command us to pray for our selves or others , because he wants our importunities and solicitations to do good , but because it serves the publick ends of religion and government , and is that natural homage and worship , which creatures owe to their great creator and benefactor , and soveraign lord. but to imagine , that god needs advocates and mediators to solicite our cause for us in the court of heaven , where none of these ends can be served by it , this is a plain impeachment of his wisdom and goodness , as if he wanted great importunities to do good , and were more moved by a partial kindness and respect to some powerful favourites , than by the care of his creatures , or his love to goodness . erom hence it evidently appears , how inconsequent that reasoning is , from our begging the prayers of good men on earth , to prove the lawfulness of our praying to the saints in heaven to pray and interceed for us ; the first makes them our fellow supplicants , the second makes them our mediators and intercessors ; and how little the church of rome gains by that distinction , between a mediator of redemption , and mediators of pure intercession ▪ for though they pray to saints and angels only as mediators of intercession , yet this is a real reproach to the nature and government of god ; a mediator of redemption is very consistent with the divine glory and perfections , a mediator of pure intercession is not . and the sum of all is this , that it is so far from advancing the divine glory to worship saints and angels together with god , that it is a real reproach and dishonour to him ; and therefore this can be no law nor institution of our saviour , who came not to abrogate the divine laws , but to fulfil and perfect them . some think there is no danger of dishonouring god by that honour they give to saints and angels , because they honour them as gods friends and favourites , as those whom god has honoured and advanced to great glory ; and therefore whatever honour they do to them , rebounds back again on god , and this may be true , while we give no honour to saints and angels , but what is consistent with the divine glory ; but when the very nature of that honour and worship we pay to them , is a diminution of gods glory , and a reproach to his infinite perfections , as i have made it appear , the worship of saints and angels is , surely it cannot be for gods glory to advance his creatures by lessening himself . sect . vii . 2. let us now consider , whether the worship of saints and angels together with god , be a more perfect state of religion than the worship of god alone , with respect to our selves ; whether it puts us into a more perfect and excellent state . it does indeed mightily gratifie the superstition of mankind to have a multitude of advocates and mediators to address to , but there are three considerations which may satisfie any man , how far this is from a perfect state of religion . 1. that it argues very mean and low conceits of god , for did men believe god to be so wise , so good , and so powerful , as really he is , they would be contented with one infinite god , instead of ten thousand meaner advocates . the worship of saints and angels ▪ as i have already proved , is a great reproach to the divine perfections , and therefore such worshippers must have very imperfect and childish apprehensions of the supreme being , which is a plain proof what an imperfect state of religion this is ; for the perfection of religion is always proportioned to that knowledge we have of god , who is the object of it . 2. this worship of saints and angels is a very servile state , it subjects us to our fellow-creatures , who are by nature but our equals , however are not our gods. it is a state of liberty , freedom and honour , to be subject to god , who is our natural lord and soveraign , but to fall down to our fellow creatures , and to worship them with divine honours , with all humility of address , and sacred and awful regards , is to debase our selves as much below the dignity of our natures , as we advance them above it . the excellency and perfection of reasonable creatures principally consists in their religion , and that is the most perfect religion , which does most advance , adorn , and perfect our natures ; but it is an argument of an abject mind , to be contented to worship the most excellent creatures , which is a greater dishonour than to own the vilest slave for our prince . mean objects of worship do more debase the soul , than any other the wilest submissions ; and the more our dependancies are , and the meaner they are , the more imperfect our state and religion is . 3. the greatest perfection of religion , consists in the nearest and most immediate approach to god ; which i think , these men cannot pretend to , who flye to the patronage and intercession of saints and angels , to obtain their petitions of him . though we should allow it lawful to pray to saints and angels to mediate for us with god , yet we cannot but own it a more perfect state to do as the saints and angels themselves do , go to god without any other advocate but christ himself . it is a great happiness to have a freind at court , to commend us to our prince , when we have no interest of our own , but it is a greater priviledge to go immediately to our prince when we please , without any favourite to introduce us . this is the perfect state of the gospel , that we have received the adoption of sins , and because we are sons , god hath sent forth the spirit of his son into our hearts , crying abba father . that is , this holy spirit which dwells in us , teaches us to call god father , and to pray to him with the humble assurance and confidence of children . this is the effect of christ intertercession for us , that we may now come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in a time of need . the throne of grace certainly is not the shrine of any saints , but the immediate throne and presence of god , whether we may immediately direct our prayers through the merits and intercession of christ. upon the same account the whole body of christians are called a spiritual house , that is , the temple of god , where he is peculiarly present to hear those prayers which are made to him , an holy priesthood , to offer up spiritual sacrifices acceptable to god through jesus christ. and a chosen generation , a royal priesthood , an holy nation , a peculiar people : this is a priviledge above what the jews enjoyed , they had a priesthood to minister in holy things , and to offer their sacrifices for them , but the whole nation was not a priesthood , nor had such immediate access to god ; but now every christian has as near an access to god as the priests themselves under the law had ; can offer up his prayers and spiritual sacrifices immediately to god ; and that very acceptably too , through jesus christ our great high priest and mediator ; and if our prayers be acceptable to god by jesus chrrist , we need no other mediators or advocates . this is the onely direction our saviour gave his disciples a little before his death , to ask in his name , with this promise , if ye ask any thing in my name , i will do it . hither to have you asked nothing in my name , ask and ye shall receive , that your joy may be full . and to give them the greater assurance of acceptance , he acquaints them with gods great and tender affection for them , such as a father has for his children . at that day ye shall ask in my name ; and i say not unto you , that i will pray the father for you , for the father himself loveth you because ye have loved me , and have believed , that i came out from god ; a reason which equally extends to all those who shall believe in christ , to the end of the world . and can we now imagine , that when our saviour has purchast for us this liberty of access to god , he should send us round about by the shrines and altars of numerous and unknown saints to the throne of grace . when he will not assert the necessity of his own prayers for us , while we pray in his name , because our heavenly father hath such a tender affection for all the disciples of christ , can we think it necessary to pray to st. paul and st. peter , and the virgin mary to pray for us . this is none of our saviours institution , nor can it be , because christ by his death and sufferings and intercessions brings us nearer to god , as the apostle to the hebrews speaks , having therefore brethren boldness to enter into the holiest by the blood of jesus , by a new and living way , which he hath consecrated for us through the vail , that is to say , his flesh , and having an high priest over the house of god , let us draw near with a true heart , in full assurance of faith. but the worship of saints and angels removes us at a great distance from god , as not daring to approach his presence without the mediation of some favourite saint . and though the church of rome does sometimes pray directly to god only , in the name and mediation of christ , as the pagans themselves sometimes did to their supreme deity , yet it seems this is what they dare not trust to , and therefore joyn the meditation of saints with their prayers to god , and never pray to god without it . sect . viii . 5. that the gospel of our saviour has made no alteration in the object of our worship , appears from that analogie which there is , and ought to be , between the jewish and christian worship . the jewish and christian church are but one church , and their worship the same worship , only with this difference , that the jewish worship was in type and figure , and ceremony , the christian worship in truth and substance . and therefore if this legal and evangelical worship be the same it must have the some object , for the object is the most essential part of worship . so that if it appear , not only from the express letter of the law of moses , but from all the types and figures of the law , that god only was to be worshipt by the jewish church ; if christ was to fulfil all these types and figures in his own person , and in the evangelical worship , then it is certain , that the object of our worship must be the same still ; for if the type was confined in its nature and signification to the worship of one god , then the whole christian worship , which was signifyed and praesigured by these types , must be peculiar and appropriate to the same one supreme god. as for instance . i have already proved at large , that the jews were to worship but one god , because they had but one temple to worship in , and all their worship had some relation or other to this one temple , and therefore all their worship was appropriated to that one god , whose temple it was ; now we know gods dweling in the temple at jerusalem , was only a type and figure of gods dwelling in humane nature , upon which account christ calls his body the temple ; and st. john tells us , that the word was made flesh and dwelt among us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tabernacled among us ; as god formerly dwelt in the jewish tabernacle or temple , and st. paul adds , that the fulness of the godhead dwelt in christ bodily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really , substantially , as an accomplishment of gods dwelling by types and figures , and shadows in the jewish temple . now if all the jewish worship was confined to the temple , or had a necessary relation to it , as i have already proved , and this temple was but a figure of the incarnation of christ , who should dwell among us in humane nature , then all the christian worship must be offered up to god through jesus christ , as all the jewish worship was offered to god at the temple ; for christ is the only temple ( in a strict and proper sense ) of the christian church , and therefore he alone can render all our services acceptable to god. so that god , who is the father of our lord jesus christ , is the only object of our worship , and christ considered as god incarnate , as god dwelling in humane nature , is the only temple where all our worship must be offered to god , that is , we shall find acceptance with god only in his name and mediation : we must worship no other being but only the supreme god , and that only through jesus christ. thus under the law the priests were to intercede for the people , but not without sacrifice ; their intercession was founded in making atonement and expiation for sin ; which plainly signified , that under the gospel we can have no other mediator , but only him , who expiates our sins , and intercedes in the merits of his sacrifice ; who is our priest and our sacrifice , and therefore our mediator ; as st. john observes . if any man sin , we have an advocate with the father jesus christ the righteous , and he is the propitiation for our sins . the law knew no such thing as a mediator of pure intercession , a mediator , who is no priest , and offers no sacrifice for us , and therefore the gospel allows of no such mediators neither , who mediate onely by their prayers , without a sacrifice , such mediators as the church of rome makes of saints and angels and the virgin mary ; but we have onely one mediator , a mediator of redemption , who has purchased us with his blood , of whom the priests under the law were types and figures . thus under the law , none but the high priest was to enter into the holy of holies , with the blood of the sacrifice ; now the holy of holies was a type of heaven , and therefore this plainly signified , that under the gospel , there should be but one high priest and mediator , to offer up our prayers and supplications in heaven , he and he onely , who enters into heaven with his own blood , as the high priest went into the holy of holies with the blood of the sacrifice . there may be a great many priests and advocates on earth to interceed for us , as there were under the law , great numbers of priests , the sons of aaron , to attend the service and ministry of the temple , but we have , and can have , but one priest and mediator in heaven . whoever acknowledges that the priesthood and ministry of the law was typical of the evangelical priesthood and worship , cannot avoid the force of this argument , and whoever will not acknowledge this , must reject most of st. paul's epistles , especially the epistle to the hebrews , which proceeds wholely upon this way of reasoning : now this manifestly justifies the worship of the church of england , as true christian worship , for we worship one god through one mediator , who offered himself a sacrifice for us , when he was on earth , and interceeds for us as our high priest in heaven , which answers to the one temple , and the one high priest under the law : but though the church of rome does what we do , worship the supreme god through jesus christ , yet she spoils the analogie between the type and the antitype , the legal and evangelical worship , by doing more ; when she sends us to the shrines and altars of so many several saints , surely this cannot answer to that one temple at jerusalem , where god alone was to be worshipped , there are as many temples and mercy-seats now , as there are shrines and altars of saints and angels , by whose intercession we may obtain our requests of god. when she advances saints and angels to the office of mediators and interceslsors in heaven , this contradicts the type of one high priest , who alone might enter into the holy of holies , which was a type of heaven ; for there is some difference between having one mediator in heaven , ( and there can be no more under the gospel to answer to the typical high priest under the law ) and having a hundred mediators in heaven together with our typical high priest. to have a mediator of pure intercession in heaven , who never offered any sacrifice for us , cannot answer to the high priest under the law , who could not enter into the holy of holies without the blood of the sacrifice . the high priests entring but once a year into the holy of holies , which was typical of christs entring once into heaven to intercede for us , cannot be reconciled with a new succession of mediators , as ofter as the pope of rome pleases to cannonize them . so that either the law was not typical of the state of the gospel , or the worship of saints and angels , which is so contrary to all the types and figures of the law , cannot be true christian worship . sixthly , i shall add but one thing more , that christ and his apostles have made no alteration in the object of worship , appears from hence , that de facto there is no such law in the gospel for the worship of any other being besides the one supreme god. there is a great deal against it , as i have already shewn ; but if there had been nothing against it , it had been argument enough against any such alteration , that there is no express positive law for it . the force of which argument does not consist meerly in the silence of the gospel , that there is nothing said for it , ( which the most learned advocates of the church of rome readily grant , and give their reasons , such as they are , why this was not done , why we are not directed to pray to saints and angels , and images , &c. ) but the argument lies in this , that there can be no alteration made in the object of worship without an express law ; and therefore there is no alteration made , because there is no such law in the gospel . the jews were expresly commanded to worship no other being , but the lord jehovah , as i have already proved , which law appropriates all the acts of religious worship to one god ; and therefore all those , who were under the obligation of this law ( as to be sure all natural jews were ) could not without the guilt of idolatry give any religious worship to any other being , till this law were expresly repealed , and express leave given to worship some other divine beings besides the supreme god ; so that at least our saviour himself , while he was on earth , and subject to the law , and his apostles , and all believing jews , were obliged by this law to worship none but god , unless we can shew where christ by his legislative authority , or his apostles by commission from him , have expresly repealed this law ; nay , indeed ▪ unless we can shew , that christ himself repealed this law , and taught the worship of saints and angels , the apostles themselves could have no authority to do it , for their commission was onely to teach what christ had commanded them , which though it does not extend to matters of order and discipline , and the external circumstances of worship , yet it does to all the essentials of faith and worship , and i think the right object of worship is the most essential thing in religious worship . from hence it appears , that at least all the jewish christians in the apostles days , and all succeeding ages to this day , cannot worship saints and angels without idolatry , because the law ▪ which was given to them , and never yet repealed , commands them to worship none but god ; and if gentile converts were received into the jewish christian church ( and christ has but one church of jews and gentiles ) they must also be obliged by all those laws , which were then , and are still obligatory to all believing jews , and therefore gentile as well as jewish christians , are still bound to worship none but god. now i think i need not prove , that an express law can be repealed onely by an express law. that law which commands us to worship god , and him onely , must continue in full force , till god do as expresly declare , that he allows us to pay some degree of religious worship to other beings besides himself : when a law-giver has declared his will and pleasure by a law , it is not fit that subjects should be allowed to guess ▪ at his mind , and dispute away an express law by some surmizes and consequences , how probable soever they may appear ; for at this rate a law signifies nothing , if we may guess at the will of our law-giver , without and against an express law. and yet none of the advocates of the church of rome ( though they are not usually guilty of too much modesty ) ever had the confidence to pretend an express law for the worship of saints and angels , and images , &c. and though they sometimes alledge scripture to prove this by , yet they do not pretend that they are direct proofs , but onely attempt to prove some other doctrines from scripture , from which they think they may prove by some probable consequences that which the scripture no-where plainly teaches , nay the contrary to which is expresly taught in scripture . and if this may be allow'd , i know no law of god so plain and express , but a witty man may find ways to escape the obligation of it . this is a consideration of great moment , and therefore i shall discourse more particularly of it . the law of moses expresly commands us to worship god , and him onely ; our saviour christ owns and confirms the authority of this law in the gospel ; the church of rome notwithstanding this law , gives religious worship to creatures ; the question then is ; how she avoids the force of this law , since it is no where expresly repealed , and she does not pretend that it is . now the patrons of creature-worship think to justifie themselves from the breach of this law , these three ways . 1. by consequences drawn , as they pretend , from other scripture-doctrines . 2. by distinctions . and 3. by authority . let us then examine , whether all this have any force against an express law , which was never expresly repepealed . 1. by consequences drawn , as they pretend , from other scripture-doctrines ; and i shall discourse this with a particular reference to the invocation of saints . for when they would prove the lawfulness of praying to saints , they alledge no direct proof of this from scripture ; but because they must make a shew of saying something from scripture , when they are to deal with such hereticks as will be satisfied with no less authority , they endeavour to prove something else from scripture , from whence they think by an easie consequence , they can prove the lawfulness of praying to saints . thus they very easily prove , that we may and ought to pray for one another , and to desire each others prayers while we are on earth ; and from hence they presently conclude , that we may as lawfully pray to saints in heaven to pray for us , as beg and desire their prayers , while they are on earth . and to confirm this , they endeavour to prove , that some extraordinary saints , whose merits are very great , do directly ascend up into heaven into the immediate presence of god , and a participation of his glory ; and hence they conclude , that they have authority and power to help us and to intercede for us , and that they are so far advanced above us in this mortal state , that they deserve some kind of religious honour and worship from us , as being dii per participationem , gods by participation , that is , by partaking in the divine nature and glory by their advancement to heaven . and if after all this they can prove , that the saints in heaven do pray and intercede for us on earth , they think the demonstration is complete and perfect , that therefore * it is good and profitable ( as the council of trent words it ) humbly to invoke the saints after the manner of supplicants , and to fly to their prayers and help and aid to obtain blessings of god by his son jesus christ our lord , who is our onely ( not intercessor and advocate , but ) redeemer and saviour . now how they prove all this , is not my business at present to enquire ; but my inquiry is , whether such arguments as these be sufficient to oppose against the authority of an express law ; and if they be , truly i think it a very vain thing , either for god or men to make any laws . for , 1. i desire to know , what these gentlemen would prove by such kind of arguments as these . suppose we should grant them , that the saints are received into heaven before the resurrection , and are actually possest of all that glory and happiness , which they say they are ▪ suppose we should grant them , that by some means unknown to us , saints and angels are acquainted with all that we do and suffer in this world , hear all our vocal or mental prayers , which we offer to god or to themselves , and that they do actually pray and intercede for us , what follows from hence ? that therefore we may pray to saints ? not i hope if there be an express law against it , these arguments at most can onely prove , that in the nature of the thing it might be fitting and reasonable to pray to saints if god thought fit to allow it , not that we must pray to saints , though god has forbid it . for those are powerful reasons indeed , which can justifie saint-worship against the express law and declared will of god. could they first prove one of these three things : either 1. that there is no such law against the worship of any other being besides god. or 2. that this is not the sence of this law , that they must not pray to saints or angels , that the law , which forbids us to worship any being but god , does not forbid the worship of saints ▪ or 3. that though there was such a law , and this were the sence of it , and this law were never formally repealed by god , yet it disappears of it self , and obliges no longer since the discovery of such reasons as these for the worship of saints and angels . i say , could they prove any thing of this in the first place , then there would be as much reason for the worship of saints , as there is strength and validity in their arguments ; but no reason can take place against an express law , till it be as expresly repealed . for , 2. if an express law may be disobeyed , as often as men fancy they see reason to do , what the law forbids , this overthrows the whole authority of making laws , and makes every subject a judge , whether the laws of a soveraign prince shall be obeyed or not . at this rate he has the greatest authority , who has the best reason ; and since every man believes his own reason to be best , every man is the soveraign lord of his own actions . it is to be presumed , that no prince makes a law , but what he apprehends some reason for , and to oppose any mans private reason against a law , is to set up a private mans reason against the publick reason of government : and yet it is much worse to oppose our reason against a divine law , which is to oppose the reason of creatures against the reason of god , unless we will say , that god makes laws without reason , and those who can believe that , may as easily imagine , that god will expect , that those laws which he makes without reason , should be obeyed without reason also , and then to be sure all their reasons cannot repeal a law , nor justifie them in the breach of it . it becomes every creature to believe the will of god to be the highest reason , and therefore when god has declared his will by an express law ; while this law continues in force , ( as it must do , till it be as expresly repealed ) it is an impudent thing to urge our reasons against the obligations of it . so that since god has expresly forbid us to worship any being besides himself , unless we can prove , that god has repealed this law , it will never justifie the worship of saints and angels , though we could by the plainest and easiest arguments prove to the conviction of all mankind , that saints and angels are very fit objects of our religious worship , and that it is no diminution to the glory of god to pay some degree of religious worship to them . 3. especially , when the matter of the law is such , that whatever reasons may be pretended on one side or the other , it must still be acknowledged to be wholly at the will and pleasure of the law-giver , which side he will choose . as for instance , suppose there were no natural and necessary reason against the worship of saints and angels , yet there is no natural and necessary reason for it neither , and therefore god may either allow or forbid it , as he himself pleases , without assigning any reason why he does either . and when it appears that god might forbid it if he pleases , and that he has actually forbid it by an express law , it is time to leave off reasoning about it : natural reason can give us no assurance of any thing , which it cannot prove to be necessary , whatever in the nature and reason of things may be , or may not be , can never be proved either to be , or not to be , by meer reason ; for it is a contradiction to say , that there is no necessary reason why such a thing should be , and yet that i can prove by reason , that it must be , which supposes , that there is a necessary reason , why it should be ; for i cannot prove , that it must be , unless i can prove , that it must necessarily be ; that is , that there is a necessary reason , why it should be . to apply this then to our present case . the law expresly forbids us to worship any other being besides the supreme god , the church of rome prays to saints and angels and images , which is an essential part of divine worship ; and without ever attempting to prove this law to be repealed , she justifies her worship by such reasons and consequences , as i have now cited from their most celebrated doctors , and some of which are the principles , whereon the council of trent founds their praying to saints and angels . i ask then , whether these arguments , whereby they endeavour to justifie the worship of saints and angels , prove that we must worship them , that such worship is their natural right , and our duty . no , this the church of rome will not own ; the most the council of trent says , is , that it is bonum & utile , good and profitable to do it ; but , say i , if they do not prove it to be necessary , they prove nothing ; for if saints and angels have not a natural right to our worship , though we should suppose them to be very fit objects of some degrees of worship , yet it is at gods choice , whether he will allow it or not , and they can challenge no worship , and we must give none , if god forbids it ; and therefore since god has forbid the worship of any being , but himself ( and therefore of the most excellent saints and angels ) by an express law ; and it no-where appears , where or when , or in what manner this law was repealed , a hundred such arguments as these cannot prove it lawful to worship saints and angels against an express law not to do it . though we should grant that god , if he pleased , might allow us to worship saints and angels , as the church of rome does , without any deminution of his own glory , which is the most that all their arguments can pretend to prove , yet it does not hence follow , that we may worship them , when god by an express law has declared , that he will not allow it . no arguments nor consequences can prove , that god allows us to do that , which by an express law he has forbid us to do . no reason can prove that to be gods will , which he has publickly declared in his law to be against his will. 4. that no reason or arguments can absolve us from our obedience to an express law , till it be as expresly repealed , appears from this , that our obligation to obedience does not depend meerly upon the reason of the law , but upon the authority of the law-giver , and therefore though the reason of the law should cease , yet while it is inforced by the same authority , it obliges still . thus i am sure , it is in humane laws , and it is very fitting it should be so ; meer reason cannot make a law , for then every thing which is reasonable , would be a necessary duty ; that which is reasonable may be fit matter for a law , but it is the authority of the law-giver which makes the law , and the same authority which at first made it a law , continues it to be a law while the authority lasts , though the particular reason for which it was enacted into a law , may cease . so that though the church of rome could prove , that there is no reason now against the worship of saints and angels , that all those reasons for which god forbad the jews to worship any one but himself , were now ceased ; yet till the law be repealed too , it is utterly unlawful to worship any being besides the supreme god , and yet this is the most that all their reasonings come to , that there is not the same reason for this law under the state of the gospel , that there was under the jewish oeconomy . they suppose , that god forbad the jews to worship any one but himself , because they were in great danger of falling into pagan idolatries , and worshipping the gods of the aegyptians , and other neighbour-nations , and that this was the case also of the christian church at the first planting of the gospel ; but now there is no danger of worshipping false gods , we may very securely worship the friends and favourites of god. they suppose , that all the ancient patriarchs who lived before the resurrection of christ , were not received into heaven , and therefore not being in a state of bliss and glory themselves , were not yet capable of divine honours , could neither know our prayers , nor intercede for us . but now at last some eminent saints and martyrs ascend directly into heaven , and are the beati , advanced to such a state of happiness and glory , that they are fit objects of religious worship , and are so powerful in the court of heaven , that god denies them nothing which they ask ; and so tender and compassionate to us , that they readily undertake our cause , and intercede for us , and therefore it is very good and profitable now to invoke their aid and assistance by solemn and devout prayers . now though the learnedst men among them are put to miserable shifts to prove the least part of all this , yet let us for argument-sake , suppose all this to be true , that things are mightily changed since the making of this law , and that there is not the same reason now to confine all religious worship to god alone , that there was in the time of moses , what follows from hence , that therefore we may now worship saints and angels , notwithstanding this law which forbids it ? by no means , unless they can prove that the law is repealed too , as well as the reason ceased : here is the authority of the law-giver still , though we should suppose , that we had lost the reason of the law ; till the law is as expresly repealed as it was given , it is gods will still , and that is reason enough to bind the law upon us , though other reasons fail . the reason ( if we speak of such reasons as these , which the church of rome assigns , for it is a different case , if we speak of eternal and necessary reason , which is nothing else but the eternal & immutable nature and will of god , which is an eternal law ) did not make the law , and the change of the reason cannot repeal it . and since we see , that god has not repealed this law , we rather ought to conclude , that we are mistaken in the reasons , for which god made this law , or that there are other reasons , which we know not of , for which he continues it : we may indeed reasonably suppose , that god will repeal a law , when the reason , for which it was given , ceases , though earthly princes may not always do so ; but still the law binds till it be repealed ; and it is more reasonable to conclude , that the reason of the law continues , while we see god does not repeal it , than first to perswade our selves , that the reason of the law is changed , and thence infer the repeal and abrogation of the law , when we see no such thing done . 5. that these arguments which the roman doctors urge , to justifie their worship of saints and angels , are of no force to repeal that law , which forbids the worship of any other being besides the supreme god , appears from this , that they had no force in them to prevent the making of this law , and therefore much less can they repeal it now it is made : the reasons which they use , had the same force then , which they have now , and if notwithstanding all these reasons , god thought fit to forbid the worship of all created beings , it is ridiculous to imagine , that these reasons should supersede the obligation of that law , which is made in contradiction to all such reasonings : as to shew this brie●ly . they prove , that we may pray to saints and angels to pray for us , because we may desire good men on earth to pray for us . now suppose we could not assign the difference between praying to saints in heaven , and desiring the prayers of saints on earth , yet i would desire to know , whether good men did not pray for one another , and desire each others prayers , before and after god gave this law on mount sinai , which forbids the religious worship and invocation of any other being but himself : if good men did in all ages pray for one another , and desire one anothers prayers , and god allowed and approved of this , then it seems god did not think this a good reason for praying to saints and angels in heaven , because good men might beg each others prayers on earth , for if he had , he would not have made that law , which forbids such a religious invocation of any creature . and if notwithstanding this reason , which had as much force then , as it has now , god made and promulged this law , this reason can never repeal it , nor dissolve the obligation of it . thus if the saints & angels being in heaven be a good reason why they should be worshipped , this was as good a reason at the giving of the law , as it is now ; for thô we should suppose with the church of rome , that saints departed were not in heaven then , yet certainly the angels were , and if their being in heaven made them fit objects of our worship , why did god so expresly forbid it ; and if he forbad it then , when there was as much reason to allow the worship of those heavenly inhabitants , as there is now , this argument cannot prove , but that god forbids it still . the same may be said of the intercession of saints and angels . the papists suppose , that the saints and angels pray and intercede for us in heaven , and obtain for , and convey many blessings to us , and therefore it is good and profitable to pray to them , and to flie to their patronage ; now though indeed they date the intercession of saints , ( as they do their admission into heaven ) from the resurrection of our saviour , yet there is as much evidence for the aids and intercessions of angels before and under the law , as there is now ; nay , i think somewhat more ; for the government of the world was much more under the administration of angels , in the time of the law , then it is now ; and yet notwithstanding this , god did by an express law forbid the worship of any being but himself , and therefore of these angelical powers , who are somewhat superiour to saints in heaven ; and if this were no good reason against making this law , it can be no good reason to prove the abrogation of it . 2. the next way they take to evade the obligation of this law of worshipping god only , is by distinctions . as to name the chief of them . they tell us , that this law is only opposed to the worship of false gods , such gods as the heathens worshipped , not to the worship of saints and angels , who are the friends and favourites of god. and then they distinguish about the nature of worship ; they confess there is a worship which is peculiar to god , supreme and soveraign worship , which is peculiar to the supreme being , and this , for what reason i know not , they call latria ; but then there is an inferiour degree of worship , which they call dulia , which may be given to excellent creatures , to saints and angels , who reign with christ in heaven . they farther distinguish between absolute and relative worship . absolute worship is , when we worship a being for its self , and thus god onely is to be worshipped ; but relative worship is , when we worship one being out of respect to another , and thus we may worship saints and angels upon account of their relation to god. now i shall have occasion to examine these distinctions more particularly hereafter , my business at present is to examine , how far these distinctions can justifie the worship of saints and angels against an express law , which commands us to worship god only . and i have three things to say on this argument . 1. that the letter of the law will admit of no such distinctions as these . 2. that the scripture no where allows of any such distinctions , and 3. that no distinctions can justifie our acting against the letter of a law , which have not the same authority which the law has . 1. the letter of the law will admit of no such distinctious as these . the law is , thou shalt have none other gods before me . the explication of this law is , thou shalt fear the lord thy god , him shalt thou serve , and to him shalt thou cleave and swear by his name . or as our saviour expounds it , thou shalt worship the lord thy god , and him only shalt thou serve . now these words do plainly exclude the worship of all other beings besides the supreme god : they exclude indeed the worship of all the heathen gods , which were at that time worshipped in the world , but they are not confined to the worship of the heathen gods , nor meerly to the worship of those gods who were at that time worshipt , but should any new gods start up in after ages , whether among jews or christians , the words extend to all that are , and all that ever shall be worshipped . thou shalt have none other gods before me , signifies , that we must worship no other being but the supreme god , for to have a god , is to give religious worship to some being ; as appears from that exposition , which both moses and our saviour christ gives of it . thou shalt worship the lord thy god , and him onely shalt thou serve . for it is impossible to have any god besides the supreme god , in any other sense than as we worship some other being , besides the supreme god , with divine honours ; and whatever being we so worship , become our god , and therefore this law forbids the worship of any being , which is not god , be it saint or angel , or the virgin mary ; how excellent and perfect creatures soever they be , they are not our god , and therefore must not be worshipped . if we must worship and serve god onely , as our saviour expresly tells us , that we must worship no creature whatever it be , the worship of saints and angels is as expresly forbid by this law , as the worship of the heathen gods , for that law which commands us to worship god onely , excludes the worship of all creatures , whatever they be . but may not the meaning of this law be onely this : that we must not give supreme and soveraign worship to any other being , but the supreme god , but we may give an inferiour degree of worship to some excellent spirits , who under god have the care of us . and is not this plainly signified in the very letter of the law , when it says , thou shalt have none other gods before me . for no other worship makes any being a god , but that which is supreme and soveraign , peculiar and appropriate to the one supreme god ; and therefore not to have any other being for our god , is not to give supreme and soveraign worship to it . now what that worship is , which is peculiar and appropriate to the supreme god , i shall discourse particularly in the second part ; our present inquiry is , whether this law makes any such distinction . the laws says , thou shalt worship the lord thy god , and him onely shalt thou serve : here is no distinction between supreme and subordinate worship ; whatever is an act of worship must be given to god onely . but the law says , thou shalt have no other gods before me , and therefore it must signifie supreme & soveraign worship , for no other degree of worship makes a god. did the heathens then worship no inferior gods ? did those who worship ped so many several gods , look upon them all as supreme and absolute ? or were they so senseless as to give supreme and soveraign worship to inferior deities ? or does not this law forbid the worship of those gods , whom the heathens worshipped as inferior daemons , but onely the worship of those gods , whom they accounted supreme and soveraign ? if this law forbids the worship of all heathen gods , and it is certain , that they worshipped a great many gods , whom they did not account supreme , then there can be no place for this distinction here , for such an inferiour worship as makes an inferiour god , is as well forbid , as supreme and soveraign worship . the law says , thou shalt have none other gods before me : or besides me ; which as i observed before , does not exclude the worship of the supreme god , but forbids the worship of any other being together with him . the meaning is not , thou shalt not renounce my worship , for the worship of any other gods , but thou shalt worship me , and no other god besides me : now i would onely ask this question , whether a jew who worshipped the god of israel , who declared himself to be the supreme god , could give supreme worship to any other god ? this is contrary to the sense of all mankind , to worship him as supreme , whom they do not believe to be supreme . and therefore when god forbad them to joyn the worship of any other gods with the worship of himself , he must forbid all kinds and degrees of worship , even the most inferiour worship , which the heathens paid to their inferiour deities . if you say , that god did indeed forbid all kinds and degrees of worship to be paid to the heathen gods , which were impure and wicked spirits , but still it is lawful to pay an inferiour worship to saints and angels , who are the friends of god. i answer , the law makes no distinction between the worship of good and bad spirits , and therefore as far as this law is concerned , we must either deny this inferiour worship to all , or grant it to all . if this law does not forbid giving inferiour degrees of worship to other beings , then it does not forbid the inferiour worship of heathen gods ; that may be faulty upon other accounts , but is no breach of this law , and then the heathens were not guilty of idolatry in worshipping their inferiour daemons with an inferiour worship . if this law does forbid even this inferiour degree of worship , then it forbids the worship of good spirits too , though with an inferiour worship , which transforms true saints and angels into false and fictitious deities . but i have another argument to prove , that this law can have no respect to the different degrees of worship . the roman doctors themselves grant , that the difference between supreme and subordinate or inferiour worship , does not consist in the outward act , that all or most of the external acts of worship may belong to both kinds , they except indeed sacrifice , but contrary to the sense of all men ; for the heathens offered sacrifice to their inferiour deities , as well as to the supreme ; and there is no imaginable reason to be assigned , why sacrifice , as well as prayer , may not be an act of inferiour , as well as of supreme worship . the difference then between supreme and inferiour worship , is onely in the intention and devotion of the worshippers , and no man can by the external act know whether this be supreme or inferiour worship . now from hence i thus argue : if the worship forbidden by this law be such , as can be known by the external act , then this law can have no regard to the degrees of worship , for the degrees of worship are not in the external acts , but in the mind of the worshipper , which cannot be known by external acts . now that the law did forbid the external acts of worship , without any regard to the intention of the worshipper , appears in this , that this idolatrous worship was to be punished with death , and therefore it must be such external idolatry as falls under the cognizance of humane judicatures . had there been any regard to the degrees of worship , no man could have been convicted of idolatry by the external act , and could not have been liable to punishment , unless he had confessed his intention of giving supreme worship to a false god , and so this law of putting such idolaters to death had signified nothing , because it had been impossible for them to convict any man of idolatry , but by his own confession ; but when the external act which is visible to all men , is sufficient to convict any man of idolatry , it is next to a demonstration , that the law had no respect to the degrees , but to the acts of worship . and that our saviour in that law , thou shalt worship the lord thy god , and him onely shalt thou serve , had no regard to the different degrees of worship , i have already proved at large , for allowing that distinction , he had not given a good answer to the devils temptation . thus as for their distinction between absolute and relative worship , that though we must not worship any creature , the most excellent saints and angels , for themselves , yet we may worship them upon account of that relation they have to god ; that is , we may worship them for gods sake , though not for their own ; i find no intimation of any such distinction in the law. we are there commanded to have no other gods , to worship god and him onely , which excludes saints and angels from being the object of our worship , as well as devils . 2. but possibly it may be said , that though the law takes no notice of such distinctions , yet the scripture in the explication of this law may make allowances for it . now in answer to this , i onely desire to know , where the scripture has made any such distinction between worshipping good and evil spirits , the enemies and rivals , or the friends of god , between supreme and subordinate , absolute or relative worship ; i can find no such distinctions in scripture , & i have a material reason to believe no such can be found , viz. because there was no occasion for them . the scripture no-where allows us to give any kind of worship to any creature , and therefore there was no need to distinguish between the kinds and degrees of worship . the most material thing that can be said in this cause is this : that when the scripture mentions this law of worshipping one god , it opposes it to the worship of the false gods of the heathens ; from whence some may conclude , that god forbade the worship only of these false gods. but we must consider , that the law is conceived in such general terms , as to exclude the worship of all beings besides the supreme god ; but it could not be thought , that god should at that time immediately apply this law against the worship of any other beings , but those which were at that time worshipped in the world . if god gives a law , which forbids the worship of all beings besides himself ; and particularly applies this law to prohibite the worship of all those gods which were then worshipped in the world , will any one in their wits hence conclude , that if the folly and superstition of men should set up a new race and generation of gods in after ages , that the worship of these new gods is not as well forbidden by this general law , as the worship of those gods which were worshipt at that time when this law was given ? if this were true , possibly pagan rome it self was not guilty of idolatry ; for most , if not all of their gods might be of a later date than the giving the law. 3. now since no such distinctions as these appear in scripture , it is impossible they should justifie the worship of saints and angels , which is so expresly forbidden by the law , if we will acknowledge them to be distinct beings from the supreme god ; for if they are not the supreme god , we must not worship them , for we must worship none but god. no distinctions can justifie us in this case , but such as god himself makes ; for otherwise it were easie to distinguish away any law of god. humane laws will admit of no distinctions , but such as they make themselves ; for a distinction does either confine and streighten , or enlarge the law , and he who has power to distinguish upon a law , has so far power to make it . if the law says , that we shall worship no other being besides god , and we have power ; if we have but wit enough , to invent some new distinctions , between the worship of good and bad spirits , between supreme and subordinate , absolute and relative worship , this makes a new law of it ; for it is one thing to say , thou shalt worship god only , and quite contrary to say , thou shalt worship god only and good spirits , god with a supreme and absolute , good spirits with a subordinate and relative worship . this i think is sufficient to shew , that we must admit of no distinctions upon a divine law , but what the scripture it self owns , and therefore since those distinctions , with which the church of rome justifies her worship of saints and angels , are no where to be found in scripture , they have no authority against an express law. 3. the next course the papists take to justifie their creature-worship , in contradiction to that law , which expresly commands us to worship none but god , is an appeal to such authorities , as they think sufficient to decide this matter . now i shall not say much to this , for i believe all mankind will acknowledge , that no authority less than divine , can repeal a divine law ; and therefore unless god himself , or such persons as act by a divine authority , have repealed this law , no other authority can do it . that christ and his apostles have not repealed this law , i have already proved , that the whole church in after ages had any authority to repeal this law , i desire them to prove . for the authority of the church , as to the essentials of faith and worship , is not the authority of law-givers , but of witnesses . the church never pretended in former ages to make or to repeal any divine laws , but to declare and testifie what the belief and practice of the primitive and apostolick churches was ; and it is unreasonable to think , that they should have any such authority ; for then christ and his apostles preached the gospel to little purpose , if it were in the power of the church to make a new gospel of it when they pleased . but indeed could it appear , that the apostles did teach the christians of that age , and the church in those ages , which immediately succeeded the apostles , did practice the worship of saints and angels , we should have reason to suspect , that we , and not they , are mistaken in the sense of that law , which commands us to worship none but god. but then none can be admitted as competent witnesses of this matter , but those who did immediately succeed the apostles , or conversed with apostolical men and churches . and thanks be to god , there is no appearance of creature worship in those ages , we dare appeal to the testimony of fathers and councils for above three hundred years ; and those who come after , come a little too late to be witnesses of what was done in the apostolick churches ; especially , when all the intermediate ages knew nothing of it . i shall not fill up this discourse with particular citations , which learned men know where to find ; since the roman doctors can find nothing in the writings of the first fathers to justifie the worship of saints and angels , and the protestant writers find a great deal in those ages against it . indeed at the latter end of the fourth century , some of the fathers used some rhetorical apostrophes to the saints and martyrs in their orations , which the church of rome interprets to be prayers to them ; but though other learned men have vindicated those passages so far , as to shew the vast difference between them , and solemn and formal invocations , which is not my business at this time , yet there are several things very well worth our observation towards the true stating of this matter . as , 1. that these fathers came too late to be witnesses of the apostolical practise , which they could know no otherwise , than we might know it , if there had been any such thing , viz. by the testimony and practise of the church , from the apostles till that time : this was no where pretended by them , that the invocation of saints had been the practise of the catholick church in all ages , and they could have no proof of this , unless they had better records of former times , than we have at this day , and such as contradicted all the records which we now have of the apostolick and primitive churches , and i believe few men will be so hardy , as to assert this ; and methinks there should be as few , who are so credulous as to believe it , and i am sure , there is no man living who is able to prove it . 2. nay , the particular sayings of these fathers , by which the romanists prove the invocation of saints , do not prove , that it was the judgment and practise of the church of that age . they no where say , that it was , and it does not appear to be so by any other records . let them shew me any council before , or in those times , when these fathers lived , that is in the fourth century , which decreed the worship of saints and angels . let them produce any publick offices of religion in those days , which allows this worship ; and if no such thing appears , those men must be very well prepared to believe this , who will without any other evidence judge of the practice of the church , only from some extravagant flights of poets and orators : and if even in those days , the worship of saints was not received into the publick offices of the church , methinks we may as well live without it still , and they must either grant , that these fathers , whose authority they alleadge , meant no such thing by these rhetorical flourishes , as they extract out of them , or else that they introduced a new and unknown worship into the christian church ; and then let them prove , that some few fathers of the fourth century , without the publick authority of the church , had authority enough of their own to change the object of worship , contrary as the church in former ages , believed , to an express divine law , which commands us to worship none but god. 3. nay , i further observe , that these fathers , whose authority is urged for the invocation of saints by the church of rome , do no-where dogmatically and positively assert the lawfulness of praying to saints and angels , and many fathers of the same age do positively deny the lawfulness of it , which is a plain argument , that it was not the judgement and practice of the church of that age , and a good reasonable presumptition , that these fathers never intended any such thing in what they said , how liable soever their words may be to be expounded to such a sense . gregory nazianzen , indeed in his book against julian the apostate , speaks to the soul of constantius , in this manner : hear o thou soul of great constantius ( if thou hast any sense of these things , ) &c. but will you call this a prayer to constantius ? does this father any where assert in plain terms that it is lawful to pray to saints departed ? a hundred such sayings as these , which are no prayers to saints , cannot prove the lawfulness of praying to saints against the constant doctrine of the fathers of that age. thus in his funeral oration for his sister gorgonia , he bespeaks her to this purpose , that if she knew what he was now a doing , and if holy souls did receive this favour from god to know such matters as these , that then she would kindly accept that oration which he made in her praise , instead of other funeral obsequies . is this a prayer to gorgonia to intercede for him with god ? by no means ! he onely desires if she heard what he said of her ( which he was not sure she did ) that she would take it kindly . whereas in that very age the fathers asserted , that we must pray onely to god , and therefore they define prayer by its relation to god ; that prayer is a request of some good things , made by devout souls to god , that it is a conference with god , that it is a request offered with supplication to god. which is a very imperfect definition of prayer , were it lawful to pray to any other being besides god. st. austin tells us , that when the names of the martyrs were rehearsed in their publick liturgies , it was not to invoke them , or pray to them , but onely for an honourable remembrance ; nay , he expresly tells us , that the worship of dead men , must be no part of our religion , for if they were pious men , they do not desire this kind of honour , but would have us worship god : honorandi ergo sunt propter imitationem , non adorandi propter religionem , they are to be honoured for our imitation , not to be adored as an act of religion . the council of laodicea condemned the worship of angels ; and so does theodoret , oecumenius , and others of that age. it is notoriously known , that the arrians were condemned as guilty of idolatry for worshipping christ , whom they would not own to be the true god , though they owned him to be far exalted above all saints and angels , and to be as like to god , as it is possible for any creature to be : and those who upon these principles , condemned the worship of the most perfect and excellent creature , could never allow the worship of saints and angels . so that though the worship of saints and angels , did begin about this time to creep into the church , yet it was opposed by these pious and learned fathers , and condemned in the first and smallest appearances of it ; which shows , that this was no catholick doctrine and practice in that age , much less that it had been so from the apostles ; and i think , after this time there was no authority in the church to alter the object of worship , nor to justifie such an innovation as the worship of saints and angels , in opposition to the express law of god. the sum of this argument is this : since there is an express law against the worship of any other being besides the supreme god , the lord jehovah , which never was expresly repealed , whatever plausible reasons may be urged for the worship of saints and angels , they cannot justifie us in acting contrary to an express law of god. the end . errata . page 53. line 23. for repepealed , read repealed , p. 54. margin , for domini , r. dominum , p. 59. l. 30. for last r. least , a catalogue of books sold by abel swalle , at the vnicorn , at the west-end of st. paul's church-yard , 1685. a companion to the temple : or , a help to devotion , in the use of the common prayer . divided in the four parts . part 1. of morning and evening prayer . part. 2. of the litany , with the occasional prayers and thanksgivings . part. 3. of the communion office , with the offices of baptism , cateohism and comfirmation . part. 4. of the occasional offices , viz. matrimony , visitation of the sick ▪ &c. the whole being carefully corrected , and now put into one volume . by tho. comber , d. d. folio . forty sermons , whereof twenty one are now first published ; the greatest part of them preached before the king , and on solemn occasions . by rich. allestry , d. d. with an account of the authors life , in folio . the works of mr. abraham cowley , consisting of those which were formerly printed , and those designed for the press , and now published out of the authors original papers . the eighth edition , in folio . the second part of the works of mr. abraham cowley ; being what was written in his younger years , and now reprinted together . the fifth edition . the case of resistance of the supreme powers , stated and resolved , according to the doctrine of the holy scriptures . by william sherlock , d. d. in octavo . a vindication of the rights of ecclestastical authority ; being an answer to the first part of the protestant reconciler . by william sherlock , d. d. and master of the temple , in octavo . pet. dan. huetii de interpretatione libri 2. duo : quarum prior est , de optimo genere interpretandi : alter d● claris interpret ▪ &c. in octavo . the case of compelling men to the holy sacrament of the lord's supper considered . and authority vindicated in it , by the rules of the gospel , and from the common and popular objections against it . by the author of the charge of scandal , omitted in the late collection . l. coely lac●ant●i firmiani opera que extant , ad fidem ms ▪ s. recognita & commentariis ▪ illustrata , a tho. spark , a. m. oxonii e theatr. sheldoniano . a sermon preached before the king at white-hall , novemb. 23. 1684. by gilb. ironside , d. d. warden of wadham colledge in oxon , &c. notes, typically marginal, from the original text notes for div a59820-e100 4. mat. 10. sect. 1. 2 col. 18. sect. 2. 4 matth. 10. 6 deutr. 13. 10 deutr. 20. 20 exod. 3. 6 deutr. 14. 70 jere. 11. stilling fleet●s defence of the discourse of idolatry . 4 luke 6. 12 deut. 13 , 14. 22 joshua . v. 16. 19. 22 , 23. 22 exod. 2● . 56 isai. 7. 2● . matth. 13. 1 king 8. 3 acts 1. 6 dan. 10. 55 psalm . 17. 9. dan. 21. 1 kings 8. 30. v. 35. v. 37. v. 39. v. 44. v. 48. 6. dan. 10. bu●torsii synag . jud. p. 222 65. psalm . 2. 23 joshua 7● 1 kings 18. 26. 20 ezek. 20. 10 deut 21. 19 isai. 18. 4● gen. 16. sect. 3. 13 deut. 1 , 2 , 3 , 4 , 5. 19. john 7. 4 matth. 10. 1 rom. 21. v. 23. v. 25. 1 cor. 8. 5 , 6. 1 tim. 4. 1. see mr. joseph medes apostasie of the latter times . 5. mat. 17. 21. acts 21 , 22. 3. rom. 31. 8. isai. 20. 2 pet. 1. 16 , 17 , 18 , 19. 17. acts 10 , 11. 42. isai. 8. 4 gal. 5 , 6. 4 hebr. 16. 1 pet. 2 5 , 9. 14 joh. 13 , 15. 16 joh. 24. 26 , 27. 10 hebr. 19 , 20 , 21 , 22. 2 joh. 19. 21. 1 joh. 14. 2 coloss. 3. 1 joh. 2. 1 , 2. 1. heb. 12. 28. mat. 20. * bonum atque utile esse suppliciter sanctos invocare , & ab beneficia impetranda ● deo per silium ejus jesum christum domini nostrum , qui solus noster redemptor & salvator est , ad eorum orationes opem auxilium ▪ confugere . can● . trin. 16. 25. de invocat . 20 exod. 10 deut. 20. 4 matth 10. 13 deuter. 6 , 7. &c. 6 deut. 13 , 14. 13 deut. 7. see bishops ushers answer to the jesuits challenge . greg. naz. orat. 2. in gorg. basil , orat. in julit . martyr . greg. naz. orat . 1. de oratione . chrys. in genes . homil. 30. aug. de civit dei , l. 22. cap. 10. id. de vera religione , cap. 55 a correct copy of some notes concerning gods decrees especially of reprobation / written for the private use of a friend in northamptonshire ; and now published to prevent calumny. pierce, thomas, 1622-1691. this text is an enriched version of the tcp digital transcription a54833 of text r26882 in the english short title catalog (wing p2170). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 232 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a54833 wing p2170 estc r26882 09570829 ocm 09570829 43672 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54833) transcribed from: (early english books online ; image set 43672) images scanned from microfilm: (early english books, 1641-1700 ; 1337:36) a correct copy of some notes concerning gods decrees especially of reprobation / written for the private use of a friend in northamptonshire ; and now published to prevent calumny. pierce, thomas, 1622-1691. [4], 74, [1] p. printed by e. cotes for r. royston, london : 1655. "epistle dedicatory" signed: t.p. reproduction of original in the union theological seminary library, new york. eng god -wrath. judgment of god. theology, doctrinal. a54833 r26882 (wing p2170). civilwar no a correct copy of some notes concerning gods decrees, especially of reprobation. written for the private use of a friend in northamptonshire pierce, thomas 1655 37634 147 230 0 0 0 0 100 f the rate of 100 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2003-09 john latta sampled and proofread 2003-09 john latta text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a correct copy of some notes concerning gods decrees , especially of reprobation . written for the private use of a friend in northampton-shire . and now published to prevent calumny . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isocrat . london , printed by e. cotes for r. royston at the angel in ivie-lane , m. dc . lv . to a person of honour and integrity , who was the principal perswader to this publication . though i could not well answer your former reasons why i should publish a true copy to anticipate a false one , yet i was willing to be obstinate in a case of this nature ; wherein to vindicate my credit , did seem ( to me ) too great a prejudice to my ease ; and was thought ( by some friends ) to be a hazarding of my safety . and as i have never been delighted to lye busking in the sun , so of late ( more especially ) i have been even so amorous of living retiredly in the shade , that i would fain have provided for my peace and quiet , as more considerable to me then my reputation . not that i dare be so wedded to ease , or safety , as guiltily to court them by sloth , or cowardize ; nor that i dare be so indifferent to the good opinion of good men , as not to desire to be very well thought on ; but because i had resolv'd to sit and smile upon my sufferings , and to purchase the continuance of my beloved obscurity and repose , by that which i thought a lawful means ; even the burying my self amongst my books , and living under the protection of passive silence . but having put my judgement into other mens hands , and more especially into yours , and being perfectly conquer'd by your this weeks letter , who was but disorder'd by your last , ( against which i must confesse i did rather stand out , by an affected deafnesse , then any real dissent ) and being now no longer threatned by bare report , but by one who professeth ( under hand and seal ) to have been writing against papers which he cals mine , ( adding , that he intends to make them publick ) i finde my self brought to such an unfortunate dilemma , ( either of having a false copy printed , or else of printing a true copy to discountenance the false , ) that i must pitch upon this latter as the lesser evil . and so your wishes and my fears are come upon me ; whilest i lie under a necessity of going abroad into the world , meerly in order to my very privacy and peace . for the very same letter which threatens the publishing of papers falsly bearing my name , cals me the grandchilde of pelagius , the enemy of god , of christ , and of his church , with more such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then i will ever repay in kinde . the greatest revenge that i will seek , shall be ( in love to his person ) to conceal his name . i hope my soul hath been dieted with cleaner food , then to break out at the mouth into such exulcerate erysipelas . and that i shall get moderation by those very means , by which i finde some men have lost it . and though i hope it doth not lie in the power of any man to infect my name with such a leprosie , as to make it loathsome to such persons by whom i desire to be approved , yet have i hated the publication of this my scribling , for fear some young or old trojan should make it an apple of altercation . for you know this age is full of salamanders , who never live so pleasantly as in the fire of contention : in hopes to expire and to be buried ( like some pausanias or herostratus ) in the armes of fame , though not of glory . and truly this is the reason , why i have suffer'd so long in so deep a silence ; even hating the means , because abhorring the effects , of a vindication ; and desiring that what i built upon such controverted subjects , might be ( like solomons temple ) without the least noise of axe or hammer . if i had lookt upon my self with so much reverence , as to have made my self beleeve i could be publ●ckly useful , i would have fasten'd upon a subject which should have been fitter , and more easie , more profitable and pleasant , and every way more acceptable to my self , and others . i have been very attentive to that preaching of siracides , search not the things that are above thy strength , but what is commanded thee think thereupon with reverence , &c. and whilest i consider , that god will render to every man ( not according to his opinions , but ) according to his works ; i do not think it so good a task , to make men orthodox christians , as to make them honest and sincere ones . if i had been one of those , who prefer the truth of opinion to the truth of practise , and hate a man more for the least error of his judgement , then for the greatest obliquity of his will , i might indeed have been forward on such a subject . but because i have seriously observed , that whilest men scamble too eagerly after the truth of religion , they ( in the heat of contention ) do lose the practise of it , i have passed the hardest censure upon my present necessity , and have been ( hitherto ) the unkindest man in the world to mine own publication . but you ( sir ) are to thank me for my misfortune , in submission to whose judgement , i have offered violence to mine own . i may be a stranger to my self through the deceitfulnesse of my heart , but if my heart doth not deceive me , no man living hath gone to presse with greater vanity , then i go now with self-denial . i am sure my aversenesse to this publication hath extorted from me an unproportionable length both of this my letter to your self , and of my paraenesis to the reader ; which makes a portal too large for the littlenesse of the cottage to which it leads . which as i first submitted to your judgement , so must i now commit it to your disposal , and withal commend it to your protection . i say to your protection , because ( whilest the presse is so prostituted , and the age so prurient ) it is not likely to be the safer for being innocent . it was not the modesty of susanna that was able to secure her from the indictment of the elders ; and 't was the innocence of joseph , which made his mistresse pronounce him guilty . but had i imagined ( as i did not ) that my private notes would have been so vitiated and exposed , when i deliver'd them as whispers into one man's ear , i would infallibly have us'd them as virginius did his vertuous daughter ; that at least they might have gone unpolluted out of the world . but since they are unhappily condemn'd to live in spight of all my endevours to have supprest them , ( pro supplicio est , non potuisse mori , ) and that you will have them rather to be shew'd by me , in their natural shape , then by any strange man , in any uncharitable disguise ; i hope that you will secure me from farther trouble , by undertaking its vindication against any pragmatick person , who shall possibly abuse either them , or me . for the temptation must be greater , and the necessity more urgent then i hope it will be , if i draw at either end of the saw of strife . but you have leisure as well as skill ; and you are able to forget your rank and quality , in favour to him , who does honour your vertues and erudition , above your fortune and your bloud . and who is not more by obligation of duty , then by the peculiar inclinations of his soul , sir , your most affectionate , obliged , and humble servant , t. p. a paraenesis to the reader . ( shewing the first occasion of this following discourse , and the author's necessity to make it publick . ) sect. 1. that i am subject to errors , it is no humility to acknowledge ; it being no more then to confesse , that i carry about me the infirmities of a man ; which whosoever doth not , let him cast the first stone at me . but whether or no i am an heretique , or a dangerous person , i d●…sire my censors may be my iudges ; and do therefore addresse this present apologie and appeal , not to the kindnesse and partiality of my dearest friends , but to the very jealousies and prejudices of my severest enemies . i bar the suffrage of none , but the accuser of the brethren , that abaddon or apollyon , so very skilfull to destroy , who is the father of lies , and was a murderer from the beginning . 2. i do professe in the presence of that punctuall register within me , ( to which i bear a greater reverence then to affront it with a premeditated and wilfull lie ) that i do not unsheath my pen , to wound the reputation of any man living . but since mine own lies bleeding in the mouths of some , whose very tongues have teeth , which bite much harder then i will ever allow mine , ( and if there happen to be any in all my papers , i shall not think it painful to have them drawn ) it is but needful that i be clothed at least with armour of defence . i meant indeed at the first , only to have armed my self with silence , that my reservednesse and obscurity might keep me safe : and even now that i am forced and as it were drag'd into the field , i contend not for victory , but for an honourable retreat . and if after i have suffer'd , i may be competently safe , i will thank my buckler , but not my sword . even now that i am writing , it is with a kinde of willingnesse to blot it out ; and do only so do it , as preferring an inconvenience before a mischief . 3. there had been a private conference betwixt a gentleman and my self , which ( for his further satisfaction ) i threw hastily into a paper ; every whit as incohaerent , as it had been in our oral and extemporary discourses : a discourse which of necessity was forc'd to be without method as without premeditation ; because ( in my answers to his objections ) i was bound to follow after the measure that i was led . i thought the thing so inconsiderable , as not to vouchsafe it a reading over , but just as it was written , delivered it instantly to my friend , to be returned ( when he had used it ) unto the usual place of my forgetfulnesse . and forgotten it was so long , that truly i know not how long it was ; till discoursing with another gentleman upon the very same subject , i found my memory awak'd by that sleeping scribble ; but ( forgetting that secrets do cease to be so , when they are told though but to one , and that with strict conjurations of greatest secrecy ) i gave him leave to peruse it as his leisure serv'd him . it seems this gentleman had a confident , as well as i ; and so my original increas'd and multiplied into many false copies , of which not one was like the mother . now that my paper went abroad by the help of more hands then one , was against my knowledge , against my will , against my precept , against my care , and lastly against my best endevours to recal it . it having been absolutely impossible , that i should love the publication of my poor abortive , who never esteemed my ripest and most legitimate productions to be any way worthy of publique view . so far was i from an ambition of being known by a disfigured and mis shapen childe , that when i first heard of its travels , it was faln out of my memory ; and when it came to me in a disguise , it was quite out of my knowledge . 4. i do acknowledge the great abstrusenesse of the whole subject on which i treated , and the disproportion of my faculties to undertake or manage it . for if the learned bishop andrewes did choose with s. austin , much more may i with bishop andrewes , rather to hear then to speak of these insearchables . i do not hope to fathom either the bathos of the apostle , or the psalmists abysse . but i expect to be pardon'd , if when my way is slippery , i take heed to my footing ; and so eschew the precipice , as not to run upon the wolfe . it is not the businesse of this paper , either to state an old question in a new found way , or to publish my judgement as a considerable thing . who am i , that i should moderate between the remonstrants and anti-remonstrants ? betwixt s. austin and other fathers ? betwixt him and himself ? betwixt the synod of dort , and that other at augusta ? betwixt the dominicans and the iesuites ? arminius and mr. perkins ? twisse and bellarmine ? or betwixt whitaker and baro ? much indeed may be excus'd , because much may be look't for , from such reverend prelates , as were overall , and davenant . but i beleeve , amongst the clergy there is not one in a hundred fit to speak of these mysteries ; and amongst the laity not one in a thousand , that 's fit to hear them . hence was that silence first , and afterwards that secrecie , wherein i fain would have buried mine own conjectures : and even now that i am forc'd to be more publique then i meant , ( by the many false copies of my discourse , whereof one of the falsest is now preparing for the presse , by one , who it seems is at very great leisure ) it is not at all from any ambition to be follow'd , but from an humble desire to be rightly understood ; and do therefore only pretend to an apologie , and an appeal . first , an apologie for my imprudence ; that i could think such a secret might be communicated to one ; and so betray those papers to the light , which belonged only to the fire . secondly , an appeal , whether i am a pelagian , or whether so much as a massilian : or whether indeed i am not rather a very orthodox protestant of the church of england . i have managed my discourse , as i ground my faith , not from the hidden mysteries of god's secret will , but from the clearest expressions of his written word . where , of divers interpretations , ( as often as they are divers ) i love to pitch upon that , which i finde agreed upon by the wisest and the best ; and which , in my shallow judgement , ( which yet is the deepest that i have ) doth seem the safest , and the most sutable to the analogie of faith . even babes and idiots have this advantage of their betters , to be afraid of that fire where wiser men have been burnt . and sad experience hath taught me , ( who am a babe and an idiot in respect of the aged and the wise ) to steer aloof in my doctrines from those fatal shelves whereon my own small vessel hath been soundly dashed , and many others ( much greater ) as it were shipwrackt before mine eyes . this entirely is the reason , why i have hovered a long time betwixt the absolutenesse of a decree , and the liberty of a will ; like a trembling needle betwixt two loadstones ; or rather like a man newly walking upon a rope , who so ballanceth his body with his two hands , that his continual fear of falling down is the only tenure by which he stands . i dare not , for my life , be so bold as the pelagians , nor yet so bloudy as the manichees . i would not split my judgement on the symplegades of two intolerable mischiefs , either by robbing god of his efficiency in any one act which is naturally good ; or by aspersing his holinesse in any one act which is morally evill . i do endevour to keep my self , ( and others committed to my keeping ) both from the rock of presumption , and from the gulf of despair . i steer as carefully as i can ( in this so dangerous archipelago ) betwixt the nature of gods will , and the condition of mine own ; that so my confidence may well consist with my humility . i dare not impute to god what is unworthy for him to own ; nor arrogate to my self what is god's peculiar : and therefore settle my minde and my judgement upon these two grounds . i. that all the evil of sin which dwelleth in me , or proceedeth from me , is not imputable to god's will , but entirely to mine own . the serpent and the protoplast were promoters of my guilt , but my god was no promoter either of their guilt or mine . when the serpent speaketh a lie , he speaketh of his own ; he is the father of lies , and the works of your father ye will do , joh. 8. 44. ii. that all the good which i do , i do first receive ; not from any thing in my self , but from the special grace and favour of almighty god , who freely worketh in me , both to will and to do of his good pleasure . phil. 2. 13. chap. i. 5. if these are principles to be granted , my work is done ; for these are the grounds on which i build my judgement , and these are the touchstones by which i try it . whatsoever i beleeve concerning election or reprobation , and those other questions which are depending , i do infer from these truths , which ( as i suppose ) cannot possibly deceive me . and whilest i stand to these grounds , i am not able to quit my judgement , how little soever it shall be liked by such as are wittily unreasonable . so that my principles be right , i care not whither they carry me , whilest scripture and my best care are both guides in my conveyance ; for where the premises are true , the conclusion cannot be false : all that needeth to be car'd for in the progresse of my search , is the legality of the deduction ; which , if it be wrong , i shall be glad to hear of it for my instruction ; and if it be right , it cannot choose but be truth which leaps naturally forth from the womb of truth . 6. if by any inadvertency ( either in me , or the reader ) my words seem to clash with my belief , it is by no other misfortune then befell s. austin , when he used such expressions against the pelagians , as seemed to contradict what he had spoken against the manichees ; and yet he professeth it was not his judgement , but his style only that was changed . the saying of bucer is remarkable , ( and the more because it was bucer's ) that there was no such harm in what was said by the learned , both ancient and modern , concerning the freedome of the will , if things were taken as they were meant , ( that is to say ) by the right handle : and that would oftner be done , if the persons of some men were not a prejudice to their cause : for i finde the same words may passe with favour from one , which would not be endured should they be spoken by another . one short example will not be burdensome to the reader . doctor twisse himself hath said expresly , that the justice of god doth not appear in the absolute or simple condemnation of his creature , but in the condemnation of it for sin . thus he speaketh in his preface , which is most of it spent against arminius . i did but say the same words to some admirers of dr. twisse , and yet was counted an arminian ; which makes me heartily desire , that i may meet with unbyas't and impartial readers ; that whatsoever i shall say in these following papers , may be compared with the two principles which i have just now laid : i disallowing all that disagreeth with those principles , as the unhappinesse of my pen , or the unsteadinesse of my brain . i desire all may go for no more then it is worth . if i seem to any man to be overtaken in a fault , he shall do well to restore me in the spirit of meeknesse , remembring himself lest he also be tempted . if i am thought to be in the wrong by those that think themselves only in the 〈◊〉 , they can conclude no worse of me , then that i am not infallible : if in any thing i erre , it is for want of apprehension , not my unwillingness to apprehend ; nor am i severely to be censur'd , for being every whit as dull , as those thousands of thousands who have thought as i do . i hope my reasons will make it appear , that if i erre , i am not affectedly , but invincibly ignorant ; and so for being most unpassionately , i am most pardonably erroneous . or if i am thought not to be so , i desire one favour from them that so think , even that all my faults ( whether real or supposed ) may rather be laid upon my person , then imputed to my cause . 7. before i come to prove any thing from the first of my principles , i foresee a necessity to prove my principles to be true ; for though the foolishnesse of man perverteth his way , yet his heart fretteth against the lord . there are men in the world of no small name , who have told the world both out of the pulpit , and from the presse , that all the evill of sin which is in man proceedeth from god only as the author , and from man only as the instrument ; whether or no i am deceived , let the reader judge by this following catalogue of expressions . i forbear to name the authors in meer civility to their persons : but i have them lying by me very particularly quoted , and will produce them , if i am challenged by any man's doubt or curiosity . the expressions are such as these : ( to begin with the mildest . ) that all things happen , not only by god's praescience , but by his expresse order and positive decree . whereby many from the womb are devoted to certain and inevitable destruction , that by their misery god's name may be glorified . that god directeth his voice to some men , but that they may be so much the deafer ; he gives light unto them , but that they may be so much the blinder ; he offers them instruction , but that they may be the more ignorant ; and he useth a remedy , but to the end they may not be healed . that a wicked man , by the just impulse of god , doth that which is not lawful for him to do . that the devil and wicked men are so restrained on every side with the hand of god , as with a bridle , that they cannot conceive , nor contrive , nor execute any mischief , nor so much as endevour its execution , any farther then god himself doth ( not permit only , but ) command : nor are they only held in fetters , but compelled also as with a bridle , to perform obedience to such commands . that theeves and murderers are the instruments of the divine providence , which the lord himself useth to execute his judgements which he hath determined within himself ; and that he works through them . that gods decree , by which any man is destined to condemnation for sin , is not an act of his iustice , nor doth it presuppose sin . or if damnation doth presuppose sin , it doth not follow , that the praescience of sin doth precede the will or decree of damning ; or if the will of damning any man is an act of vindicative iustice , it doth not follow that it praesupposeth sin . that god can will that man shall not fall , by his will which is called voluntas signi , and in the mean while he can ordain that the same man shall infallibly and efficaciously fall , by his will which is called voluntas beneplaciti . the former will of god is improperly called his will , for it only signifieth what man ought to do by right ; but the latter will is properly called a will , because by that he decreed what should [ inevitably ] come to passe . that when god makes an angel or a man a transgressor , he himself doth not transgresse , because he doth not break a law . the very same sin , viz. adultery or murder , in as much as it is the work of god the author , mover , and compeller , it is not a crime ; but in as much as it is of man , it is a wickednesse . that they are cowards and seek for subterfuges , who say that this is done by god's permission only , and not by his will . if the ex●…aecation and madnesse of ahab is a judgement of god , the fiction of bare permission doth presently vanish ; because it is ridiculous , that the judge should only permit , and not also decree what he will have done , and also command the execution of it to his ministers . that god's decree is not lesse efficaeious in the permission of evill , then in the production of good . ( nay ) that god's will doth passe , not only into the permission of the sin , but into the sin itself which is permitted . ( nay ) that the dominieans do imperfectly and obscurely relate the truth , whilest besides gods concurrence to the making way for sin , they require nothing but the negation of efficacious grace , when it is manifest , that there is a farther prostitution to sins required . ( nay afterwards ) that god doth administer the occasions of sinning , and do so move and urge them , that they smite the sinners minde , and really affect his imagination , according to all those degrees , whether of profit or pleasure , represented in them . if my hand were not weary , if my heart did not tremble , if both my ears did not tingle , i could reckon up many more such frightfull sayings , from mine own knowledge and inspection , which i have quoted to the very page , and can do to the very line of their several authors : besides a cloud of blasphemies which i could name from other compilers , if i either listed or had need to take up any upon trust . now by all this it appears , ( as well as by many too literal expositions of some texts in scripture , which make god ( blessed for ever ! ) to be the tempter , the deceiver , and the father of lies ) there is a necessity lying upon upon me to prove my first principle , before some readers will dare to trust it , viz. that all the evill of sin which dwelleth in me , is not imputable to god's will , but entirely of mine own . adam and the serpent may be allowed as sharers , but my god ( blessed for ever ! ) is none at all . 8. this is plain by scripture , and by the evidences of reason : ( to which anon i shall adde antiquity . ) and first for scripture , though the force of a negative argument is not irrefragable , yet it is not unworthy to be observed , that god is no where affirmed to predestine sin : and therefore the word predestination is us'd without any epithet , to signifie nothing but election in the ordinary sense : and it is set by divines ( both ancient and modern ) as an opposite member to reprobation ; which cannot be done from the bare nature of the word , but from the use of it in scripture : and why should that be the sole use of it ( when the word it self is as fit to signifie the contrary ) but because god is the author of all the good we do , and of all the good that we receive , whereas man is his own author of all the evil which he committeth , and of the evil which he suffereth for such commissions ? 9. and though this bare negative proof might seem sufficient in such a case [ that god doth no where professe he wil's or decrees the sin of man ] yet ( to make us inexcusable when we excuse our selves , like adam , by any the least accusation of him that made us ) god doth every where professe , that he wil's it not : as when he forbids it by his lawes , when he provides against it by his discipline , when he shews us how to avoid it , when he tels us he cannot endure it , when he wins us from it by promises , when he frights us from it by threats , when he professeth that it is to him both a trouble , and a dishonour . how doth he wish that his people had walked in his wayes ? how doth he expostulate and make his appeal , whether he had omitted any thing , which might tend to the conversion of a sinful israel ? in the whole 18. chapter of ezekiel , god is pleased to make his own apologie and appeal , even to them that had accus'd him in an unworthy proverb : [ the fathers have eaten sowre grapes , and the childrens teeth are set on edge ] are not my waies equal ? and are not your waies unequal ? sure their waies had been his , if he had absolutely contriv'd them . the soul that sinneth it shall die , vers. 4. and why will ye die o house of israel ? vers. 31. which was virtually to aske them , why they would sin too ; which they ought to have done , if he had will'd it : for the positive will of god must and ought to be done ; and can any man be punisht for doing that which he must ? must any man be punisht for doing that which he ought ? 't is but an ill {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which some men use ) to say that god hath a double will , of which the one is secret , and the other revealed ; the revealed will not only diverse , but even opposite to the secret one : god ordaining sin with the one , whilest he forbids it with the other ; and not alwaies willing in secret what he reveals himself to be willing to , for this is a salve ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) a great deal worse then the wound which it fain would cure . gods will indeed is divided amongst orthodox divines in respect of several acts , and in relation to several objects , or to the very same object at several times , and in several qualifications , into his first will , and his second will , his antecedent and consequent , his secret and revealed will : but to affirm two wils in simplicity it self , the one contrariant to the other about the very same act , ( the one decreeing that very act which is prohibited by the other ) seemeth a greater blasphemy to me , then that which the gnosticks , and the marcionites , and the manichees were guilty of , when they affirmed two gods , as the different fountains of good and evil . for by what i finde in tertullian ( who was best acquainted with marcion's heresies ) those two principles of good and evil were found out as a refuge for those other opinions , against which it is , that this my scribble was first design'd . and what tertullian speaks against marcion , might very well be repeated against the absolute reprobatarians : it having been better and more reasonable ( in that father's iudgement ) that god should never have forbid what he determin'd should be done , then that he should determine to be done what he forbid . and so 't is the lesser blasphemy of the two , to ascribe holinesse to one principle , and unholinesse to another ( in the marcionite's sense ) then both to him who is the spirit of holinesse ; who therefore cannot so irrespectively decree the punishment of his creature , as to necessitate his sin , and so be the author of his impenitence . 10. let no man say then when he is tempted , i am tempted of god ( as our modern ranters are wont to do ) for every man is tempted , when he is drawn away of his own lust and enticed . so far is god from being the author of any man's sin , that he is faithfull ( saith the apostle ) and will not suffer us to be tempted above what we are able , but will be sure to make a way either for conquest , or for escape . i dare not say then ( with him in the comedian , who had been a great sinner ) quid si haec quispiam voluit deus ? what if some god hath so decree'd it ? for s. iames makes me beleeve , that sin is both ingendred and conceived within me : when my lust hath conceived , it bringeth forth sin : and if my lust is the mother of it , sure the father is my will . it was david's saying of wicked israel , that they provok'd god to anger ( not with his will , but ) with their own inventions : there are contrivers of mischief , ( ps. 58. 2 ) devisers of lies , ( eccles. 7. 13. ) such as weary themselves to commit iniquity ( jer. 9. 5. ) which cannot possibly be imputed unto an absolute decree . how many volumes have been written de arte magica ? de arte meretricia ? de arte lenonum ? with such others as would blush to be nam'd in english ; and dare we say they are decreed , to be mysteriously wicked ? or that their destruction was irrespective , and unconditionall ? i am in such disorder and discomposednesse of minde , whilest i only repeat these bold expressions , that were it not to good purpose ( as i conjecture and intend ) i durst not venture to repeat them . o lord , righteousnesse belongeth unto thee , but unto us confusion of face . for thou hast made man upright , but we have found out many inventions . after scripture i come to reason ; by which i hope to make it appear , that god almighty is so far from being accessary to sin , and does so many things to hinder it , that he doth not permit it but in an aequitable sense : and amongst many reasons which may be given , i shall ( in civility to my reader , and for the love of brevity ) content my self with that one , which to my seeming is the best ; and i the rather think it the best , because i ground it upon a notion which i have formerly learnt from most judicious mr. hooker : that which assigns to every thing the kinde , that which moderates the power , and appoints the form and measure of working , that we properly call a law . hence the being of god is a kinde of law to his working ; because that perfection which god is , giveth perfection to that he doth . so that being nothing but what is good , he can work nothing that is otherwise . it is therefore an errour ( saith that man of judgement ) to think there is no reason for the works of god , besides his absolute will , ( although no reason is known to us ) for the apostle tels us , he worketh all things ( not simply and meerly according to his will , but ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the counsel of his will : and because he doth voluntarily set himself a law whereby to work , it followes that that law is no abatement to his freedome . if he is pleas'd to set himself a law or rule , not to reprobate any but upon praescience of sin , ( because that is most conformable to the nature of his goodnesse ) can this be any praejudice to the perfection of his being ? is his nature the lesse absolute , because it pleases him that his will be conditionall in some things , as it is absolute in others ? does he lose any praerogative , by being unable to be the author of sin ? or is not that rather a very great argument of his power ? such an ability as that being meer infirmity . we are god's creatures , but sin is ours . god saw every thing that he had made , and behold it was very good . we see the things that are made by the fiat of our will , and behold they are very evil . this creative power of ours we justly reckon as the sequel of humane weaknesse , and shall we heedlesly affirm it to be a iewel in the glorious diadem of god's almightinesse ? the apostle indeed hath told us , that god worketh all things , ( eph. 1. 11. ) but first he speaks it of god's election which he praedestin'd in his son , and the means conducing to such an end , which are none but good ; not at all of reprobation , the means in order to which are none but evill . secondly , even * beza himself doth so interpret that place , as not to annihilate , or stupefie , but rather to strengthen and to rectifie our wils . god makes an ill will a good one , not no will at all ; ( as * beza elsewhere speaks , and it were heartily to be wisht that he had never spoke otherwise ) according to that of austin , ex nolentibus facit volentes . he saies facit , not adigit , cogit , compellit . he makes us willing who were unwilling , but does not force us to be willing whilest we are unwilling ; ( that is to say , to be willing against our wils , or whether we will or no . ) 12. but i finde that i have shot somewhat farther then i aim'd ; it being only my design , and the proper businesse of this place , to shew , that the words of the apostle , [ he worketh all things ] are infinitely far from being meant either of sin , or reprobation . so far from that , that god almighty does not permit sin , as permission signifies connivence or consent ; but he permits it , as that signifies [ not to hinder by main force . ] if i see a man stealing and say nothing to him , i so permit as to be guilty : but if i warn and exhort , if i promise and threaten , and do all that may avert him ( besides killing him ) i so permit as to be innocent . in like manner , all that is done by god almighty by way of permission , is his suffering us to live , and have that nature of the will with which he made us . whereas to destroy us for the prevention of sin , or to make us become stocks ( as beza phrases it ) or like wooden engines , ( which are moved only by wires at the meer pleasure and discretion of the engineer ) were by inevitable consequence to * uncreate his creature , which to do were repugnant to his immutability , as tertul. shewes . this is all that i am able to apprehend , or pronounce , [ that god permits our sins in this sense only ; and that he disposes and orders them to the best advantage . ] 13. having proved my first principle by scripture and reason , it will be as easie to confirm it by the common suffrage of antiquity ; and to avoid the repetition of so long a catalogue , which i suppose will be as needlesse , as i am sure it will be nauseous to a considerable reader , i refer him to the citations which will follow my first inference sect. 18. i will content my self at present to shut up all with that article of the augustan confession , ( to which our 39 articles have the greatest regard and conformity , and which for that very reason is to me the most venerable of any protestant confession except our own ) that though god is the creator and preserver of nature , yet the only cause of sin is the will of the wicked ( that is to say , of the devil and ungodly men ) turning it self from god to other things against the ( will and ) commandements of god . and the orange synod doth pronounce an anathema upon all that think otherwise . if any will not subscribe to this confession , i will leave him to learn modesty both from arrian the heathen , and from philo the iew . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arrian . in epictet . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . philo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 325. chap. ii. my first demand being fully granted ( as in the mathematicks 't is usual to build upon certain postulata ) it doth immediately follow , that [ man himself is the sole efficient cause of his eternal punishment ] ( i say the sole cause , as excluding god , but not the devil ; whom yet i also exclude from the efficiency of the cause ; because he can only incite , and propose objects , and adde perswasions to sin , but cannot force or cause it in me without my will and consent : so that the devil being only a tempter and perswader , cannot for that be justly styled an efficient . or if he were , sure for that very reason god himself cannot be so : but only man and the devil must be the concauses of man's destruction . ) which is the second thing i am to prove both by scripture , and reason , and the whole suffrage of antiquity . 15. and sure i shall not be so solicitous as to rifle my concordance , but make use of such scriptures as lye uppermost in my memory , and so are readiest to meet my pen . these i finde are of two sorts , negative on god's part , and affirmative on man's . god gives the first under his oath . ( ezek. 33. 11. ) as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your wicked waies , for why will ye die , o house of israel ? in the 18. chapter of the same prophesie , the latine translation is more emphatical then the english : for there it is not [ non cupio ] but [ nolo mortem morientis ] not that he doth not will the death of a sinner , but that he wils it not ; he doth not only not desire it , but ( which makes the proof more forcible ) he desires the contrary , even that he should turn from his wickednesse and live : ( chap. 33. v. 14. ) not willing ( saith s. peter ) that any should perish , but ( on the contrary ) that all should come to repentance . and so ( 1 tim. 2. 4. ) he will have all men to be saved , and to come unto the knowledge of the truth . where it appears by the context , that the apostle does not only speak of all kindes of particulars , but of all particulars of the kindes too : for he first of all exhorts them , that prayers , and supplication , and giving of thanks be made for all men , ( vers. 1. ) secondly , he does instance in one sort of men , for kings and all that are in authority , ( vers. 2. ) thirdly , he addes the cause of his exhortation , for this is good and acceptable in the sight of god our saviour , who will have all men to be saved , ( vers. 3 , 4. ) and if the spanish frier said true , that few kings go to hell , ( giving this reason ) because all kings are but few , the apostles way of arguing will be so much the stronger ; for when he speaks of all men in generall , he makes his instance in kings , in all kings without exception , thereby intimating nero the worst of kings , under whom at that time the apostle liv'd . and he uses another argument ( vers. 6. ) because christ gave himself a ransome for all . this is yet more plain from rom. 2. 4 , 5. despisest thou the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of wrath ? observe who they are whom god would have to repent ; even the hard hearted and the impenitent . but i have stronger proofs out of scripture , and lesse liable to cavil then any of these , which yet i thought fit to use , because i finde they are the chief of those that vossius relies upon , and expounds to my purpose from the authority of the ancients . i will adde to these but three or four texts more , of which the one will so establish and explain the other , as to leave no place of evasion to the gainsayer . first our blessed saviour is call'd by the apostle , the saviour of all men , especially of them that beleeve , ( 1 tim. 4. 10. ) as if the apostle had foreseen an objection , that the word [ all ] might be restrained unto the houshold of faith , he prevents it by a distinction of general and special : for if he is a special saviour of beleevers , he is a general saviour of those that are unbeleevers ; not that unbeleevers can be saved , whilest they are obstinate unbeleevers , but upon condition they will repent and beleeve : else why should the apostle affirm the saviour to be of all , and then come off with an [ especially ] to them that beleeve ? certainly if it is every man's duty to beleeve in christ , christ dyed for every man . and this very argument is not easily answered in the very confession of dr. twisse ; who yet by and by saies 't is easily answered , and yet he leaves it without an answer , he only scornes it and lets it passe . twiss. in respon. ad armin. praefat. p. 16. col . 2. this is secondly confirm'd from the apostle's way of arguing ( 2 cor. 5. 14. ) if one died for all , then were all dead . this is the major preposition of a hypothetical syllogisme ; in which the thing to be proved is , that all were dead ; and the medium to prove it is , that one died for all . now every man knows ( that understands how to reason ) that the argument of proof must be rather more , then lesse known , then the thing in question to be proved : so that if it be clear , that all men were dead by the fall of the first adam , it must be clearer ( as s. paul argues ) that life was offered unto all , by the death of the second adam ; and if none were died for but the elect , then the elect only were dead : for the word [ all ] must signifie as amply in the assumption , as it does in the sequel ; or else the reasoning will be fallacious and imperfect : the apostle thus argues , if one died for all , then were all dead ; but one died for all ; ( that must be the assumption ) therefore all were dead . whosoever here denies the minor , does ( before he is aware ) condemn the sequel of the major ; and so gives the lie to the very words of the text ; which i can look from none but some impure helvidius , who would conclude the greatest falshoods from the word of truth . this is thirdly confirmed from the saying of the apostle , ( rom. 11. 32. ) that god concluded all in unbelief ( the gentiles first , vers. 30. and afterwards the iewes , vers. 31. ) that he might have mercy upon all ; from whence i inferre , that if this last [ all ] belong to none but the elect , then none but the elect were concluded in unbelief . but 't is plain that all without exception were ( first or last ) concluded in unbelief , therefore the mercy was meant to all without exception . lastly , it is confirm'd from those false prophets and false teachers , ( 2 pet. 2. 1. ) who though privily bringing in damnable heresies , even denying the lord that bought them , and bringing upon themselves swift destruction , yet it seems they were such whom the lord had bought . so far is god from being the cause of mans destruction , by an absolute , irrespective , unconditional decree , that he gave himself a ransome even for them that perish . they were not left out of the bargain which was made with his iustice , but the apostle tels us they were actually bought ▪ he whose bloud was sufficient for a thousand worlds , would not grudge its extent to the major part of but one : he was merciful to all men , but the greatest part of men are unmerciful to themselves . he is the saviour of all , but yet all are not saved ; because he only offers , does not obtrude himself upon us . he * offers himself to all , but most refuse to receive him . he will have no man to perish , but repent by his antecedent will , but by his consequent will he will have every man perish that is impenitent . which is sufficient to have been said for the negative part of my undertaking , [ that the cause of damnation is not on god's part ] in which , if any one text be found of power to convince , let no man cavil at those others which seem lesse convincing . if any one hath an objection , let him stay for an answer till his objection is urged . it might seem too easie , to solve objections of my own choice , or confute an argument of my own making ; and therefore i passe ( without notice of common shifts , and subterfuges , till i am call'd to that drudgery ) to the second part of my enterprise , which is the affirmative . 16. [ that man himself is the cause of his eternal punishment . ] which though supposed in the negative , must yet be proved to some persons , who are prevailed upon by fashions , and modes of speech ; and will deny that very thing when they see it in one colour , which they will presently assent to , when they behold it in another . he who is very loth to say , that god is the author of sin and damnation , will many times say it in other terms ; and therefore , in other terms , it must be proved that he is not . o israel thou hast destroyed thy self , but in me is thine help , ( hosea 13. 6. ) they that privily bring in damnable heresies shall bring upon themselves swift destruction . the foolishnesse of man perverteth his way : and as when lust conceiveth it bringeth forth sin , so when sin is finished it bringeth forth death , ( iam. 1. 15. ) if death is that monster , of which sin is the dam , that brings it forth , how foul a thing must be the sire ? and can there be any greater blasphemy , then to bring god's providence into the pedegree of death ? death ( saith the apostle ) is the wages of sin , ( rom. 6. 23. ) and wages is not an absolute but a relative word . it is but reason he should be paid it , who hath dearly earn'd it by his work . it is the will of man that is the servant of sin . disobedience is the work ▪ death eternal is the wages , and the devil is the pay-master ; who as he sets men to work to the dishonour of their creator , so he paies them their wages to the advancement of his glory . from whence i conclude ( with the book of wisdome ) god made not death , neither hath he pleasure in the destruction of the living : for he created all things that they might have their being , and the generations of the world were healthful , and there is no poyson of destruction in them , nor the kingdome of death upon the earth . but ungodly men with their words and works call'd it to them , and made a covenant with it ; because they are unworthy to take [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] part with it . 17. i will confirm this truth by no more then one reason ; which , if it is not the best , doth seem to me to be the fittest ; as being aptest to evince both the connexion and necessity of my first inference , from my first principle . it is taken from the nature and use of punishment ; which as soon as it is nam'd , doth presuppose a guilt ; for as every sin is the * transgression of some law , so every punishment is the revenge of some sin : upon which it followes , that if a mans sin is from himself , 't is from himself that he is punisht . and as the law is not the cause , but the * occasion only of sin ; so god is not the cause , but the inflicter only of punishment : for so saies the apostle , sin taking occasion by the commandement wrought in me all manner of concupiscence : for without the law sin was dead . that which is good not being made death , but sin working death by that which is good god and his law , are , each of them , the causa-sine-qua-non ▪ the condition without which , sin and punishment could not have been , ( for without law no sin , and without god no reprobation ) but not the energetical efficient cause , of which sin and punishment were the necessary effects . for if god had made a hell by an absolute purpose , meerly because he would that some should suffer it , and not in a praevious intuition of their sins ; damnation had been a misery , but not a punishment : as if a p●…tter makes a vessel on purpose that he may break it , ( which yet none but a mad man can be thought to do ) or if a man meerly for recreation cuts up animals alive , ( which yet none ever did that i can hear of , except a young spanish prince ) it is an infelicity and a torment , but no more a punishment then it is any thing else . indeed the common people , who do not understand the just propriety of words , make no distinction many times betwixt pain , and punishment ; not considering that punishment is a relative word ▪ of which the correlative is breach of law ; and therefore is fitly exprest in scripture by the mutual relation betwixt a parent and a childe : when lust hath conceived it bringeth forth sin ; sin being perfected bringeth forth death ▪ * ( iam. 1. 15. ) which is as much as to say ( according to the propriety of the apostles words ) sin is the parent , and death is the childe . now there cannot be a childe without a parent ; ( for they are relata secundum esse ) much lesse can the childe be before the parent ; ( for sunt simul naturâ , & dicuntur ad convertentiam ) upon which it followes , that punishment could not be ordained by god , either without sin or before it , or without respect and intuition of it , ( which yet the great * mr. calvin does plainly say . ) i say it could not , because it implies a contradiction . for though god could easily make adam out of the earth , and the earth out of nothing , yet he could not make a sinful cain to be the son of sinful adam ▪ before there was an adam , much lesse before there was a sinful one : because it were to be , and not to be at the same time ; adam would be a cause , before an entity ; which god almighty cannot do , because he is almighty . so that when the romanists assert their transubstantiation , or the posterity of marcion their absolute decree of all the evil in the world , ( both pretending a reverence to god's omnipotence ) they do as good as say , those things which are true may therefore be false , because they are true ; or that god is so almighty , as to be able not to be god : that being the result of an ability ▪ to make two parts of a contradiction true : ( so said austin against s. faustus , and origen against celsus . ) whensoever it is said , [ god can do all things ] 't is meant of all things that become him : so isidore the pelusiote . but ( to return to argument in the pursuit of which i have stept somewhat too forward ) if gods praeordination of mans eternal misery were in order of nature before his praescience of mans sin , as mr. calvin evidently affirms in his [ ideo * praesciverit , quia decreto suo praeordinavit , ] setting praeordination as the cause , or reason , or praevious requisite to his praescience ) either mans reprobation must come to passe without sin , or else he must sin to bring it orderly to passe ; which is to make god the author either of misery by itself without relation to sin , or else of sin in order to misery . the first cannot be , because god hath * sworn , he hath no pleasure in the death of a sinner , ( ezek. 33. 14. ) much lesse in his death that never sin'd . and because , if it were so , the scripture would not use the word wages , and the word punishment , and the word retribution , and the word reward . hell indeed had been a torment , but not a recompence ; a fatal misery , but not a mulct ; an act of power , but not of vengeance ; which yet in many places is the style that god speaks in , vengeance is mine , and i will repay , rom. 12. 19. nor can the second be lesse impossible , it having formerly been proved , that god is not the author of sin ; * he hath no need of the sinful man , whereby to bring mans ruine the more conveniently about ; and most of them that dare say it , are fain to say it in a disguise . some indeed are for [ ligonem ligonem ] but the more modest blasphemers are glad to dresse it in cleaner phrase . a strange {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in divinity , to put the 1 childe before the parent , the 2 wages before the work , the 3 end before the means , the reprobation before the sin ! yet so they do who make the decree of reprobation most irrespective and unconditional ; and after that , say , that whom god determines to the end , he determines to the means . to put the horse upon the bridle , is a more rational hypallage : for by this divinity , eternal punishment is imputed to gods antecedent will ( which is called the first ) and sin to his consequent will , ( which is the second . ) the first {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the other only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , punishment chiefly , and sin by way of consecution . men are bid not to sin ex voluntate signi , or revelata ; but are determin'd to it ex voluntate occultâ , or beneplaciti . distinctions very good , when at first they were invented for better uses . the former by s. chrysostome , from whom it was borrow'd by damascene , and from him by the schoolmen . but i say they all were us'd to very contrary purposes , by them , and by these , who endevour'd to repel those fathers with their own weapons , ( as the elaborate gerard vossius does very largely make it appear . ) i am sorry i must say , ( what yet i must ( saith * tertullian ) when it may tend to edification ) that the lord god merciful , and gracious , long-suffering , abundant in goodnesse and truth , who is all bowels and no gall ; who hateth nothing that he hath made , who in the midst of iudgement remembreth mercy , ever forgiving iniquity , transgression and sin , is exhibited to the world by the authors and abettors of unconditional reprobation , as a kinde of platonick lover of so excellent a creature 's everlasting misery . which if mr. calvin himself confessed to be a * horrible decree ( who yet beleev'd it ) how frightful must that opinion appear to me , who did therefore leave it , because it frighted me into my wits ? for to say that god is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a slayer of men from all eternity , ( who is the lamb slain , that is , a saviour , from the foundation of the world , ( rev. 13. 8. ) is to affirm that of him , which he affirmed of the devil , who is called by our saviour , a murderer from the beginning , ioh. 4. 44. which the devil could not be ; if god had absolutely willed the death of any , without respect or relation to the snares of the devil , it being impossible to murder the dead ; or to slay those that were killed long before they were born . i know by whom it is answered , [ that god doth will sin , not as it is sin , but as it is a medium for the setting forth of his glory ; and so damnation . ] but whilest men finde out distinctions to excuse god almighty , they do imply him to have offended . which i am so weary even to think on , that i hasten , for some refreshment , to my third proof of this inference , from the suffrage of antiquity . 18. before i name any particular , i will take the confidence to say in general , that all the greek and latine fathers before s. austin , and even austin himself before his contention against pelagius , ( and even during that contention in some places of his works ) besides those many fathers who lived after him , were unanimously of this judgement , that god did not absolutely decree the reprobation of any creature , but upon praescience and supposition of wilful rebellion and impenitence . i have not liv'd long enough to read them all , but i have dipt into the most : and by the help of such collectors as i have gotten into my study , ( whereof vossius hath good reason to be the chief upon this occasion : and i the rather use him , because i find him so very punctual in every one of the quotations , which i have had means and opportunity to make trial of ) i say , by the help of such credible compilers , i shall give in a cloud of witnesses ( i hope ) sufficiently authentick . i do as little love to be voluminous as callimachus would have me , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore shall set down only the substance of what the fathers have said , referring the reader , by my citations , to the larger fields of their discourses . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pluribus pereuntibus , quomodo defenditur perfecta bonitas ? ex majore parte cessatrix , paucis aliqua , pluribus nulla , cedens perditioni , partiaria exitii ? quòd si plures salvi non erunt , erit jam non bonitas , sed malitia perfectior . — magis autem non faciens salvos , dum paucos facit , perfectior erit in non juvando . — suae potestatis invenio hominem à deo constitutum , — lapsúmque hominis non deo , sed libero ejus arbitrio deputandum . ( i wonder vossius did not remember tertullian , then whom there is not any one more directly for this purpose . iustin martyr also was ill omitted ; and so was s. ignatius . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignem autem aeternum non illis , quibus dicitur [ discedite à me maledicti ] paratum ostendit , sicut regnum justis , sed diabolo , & angelis ejus : quia quantum adse , homines non ad perditionem creavit , sed ad vitam aeternam & gaudium . ( note that chrysostome , theophylact , and euthymius , interpret those words of christ , as origen doth . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ideo venit dominus iesus ut salvum faceret quod perierat . venit ergo ut peccatum mundi tolleret , ut vulnera nostra curaret . sed●…quia non omnes medicinam expetunt , sed plerique refugiunt , — ideo volentes curat , non adstringit invitos . non injustè judicat , quia omnes vult salvos fieri , manente justitia . — deus utique vult omnes salvos fieri . cur non impletur ejus voluntas ? sed in omni locutione , sensus est , conditio latet . vult omnes salvos fieri , sed si accedant ad eum : non enim sic vult , ut nolentes salventur , sed vult illos salvari , si & ipsi velint : nam legem omnibus dedit , nullum excepit à salute . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} miseratur humano generi deus , & non vult perire quod fecit . vult deus quaecunque sunt plena rationis & consilii . vult salvari omnes & in agnitionem veritatis venire . sed quia nullus absque propriâ voluntate servatur , ( liberi enim arbitrii sumus ) vult nos bonum velle , ut cum voluerimus , velit in nobis & ipse suum implere consilium . constat deum omnia bona velle , sed homines suo vitio praecipitantur in malum . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . duae sunt voluntates in deo. una misericordiae , quae non est cogens , nec aliquid libero arbitrio aufert . quâ omnes homines vult salvos fieri , quod tamen in liberâ voluntate illorum positum est . est alia , quae est de effectibus rerum , de quâ dicitur , [ omnia quaecunque voluit , fecit . ] huic nemo potest resistere . de quâ dicitur , voluntati ejus quis resistit ? ( atque haec est duplex , permittens , respectu mali ; approbans , respectu boni . ) itaque homines resistunt voluntati misericordiae , & non resistunt voluntati justitiae . ( postea in hunc sensum . ) orat ergo , fiat voluntas tua , sicut in coelo ( ubi non resistitur ) sic & in terris , ubi resistitur . deus ex se sumit seminarium miserendi . quod judicat & condemnat nos , eum quodammodo cogimus , ut longè aliter de corde ipsius miseratio , quàm anivadversio procedere videatur . — omnibus offertur , & in communi posita est dei misericordia ; nemo illius expers est , nisi qui renuit . if after all these testimonies , i have s. austin and prosper to side with me in my assertion , i know not why i may not seem , to those who think me in an error , at least to have rationally and discreetly erred : and though grotius gives a reason why s. austin is the unfittest to be a iudge in these matters , yet if prosper ( who best knew him ) may be allowed for his interpreter , i am very well content that he be one of my iury ; for of four expositions which that father made ( in several parts of his writings ) upon 1 tim. 2. 4. [ god will have all men to be saved , ] i finde one very directly just such as i would have it ; and it is even in those writings which he pen'd after the heresie of pelagius was on foot ; which is therefore with me of very great moment and authority . to this question , de bonâ voluntate unde sit , si naturâ , cur non omnibus , cùm sit idem deus omnium creator ? si dono dei , etiam hoc quare non omnibus , cùm omnes homines velit salvos fieri ? he thus answers , vult deus omnes homines salvos fieri , non sic tamen ut eis adimat liberum arbitrium , quo vel bene vel malè utentes justissimè judicentur . quod quum sit , infideles quidem contra voluntatem dei faciunt , cùm ejus evangelio non credunt : nec ideo tamen eam vincunt , verùm seipsos fraudant magno & summo bono , malisque poenalibus implicant , experturi in suppliciis potestatem ejus , cujus in donis misericordiam contempserunt . inevitabilis illa sententia , [ discedite à me maledicti ] à piissimo deo ideo multo antè praedicitur , ut à nobis totis viribus caveatur : si enim nos deus noster vellet punire , non nos ante tot secula commoneret . invitus quodam modo vindicat , qui quomodo evadere possimus , multo antè demonstrat : non enim te vult percutere , qui tibi clamat , observa . 't is very true that s. austin did sometimes let fall such expressions , ( transported sometimes in the heat of his dispute ) as rais'd some calumnies after his death , as if he had thought that god created the greatest part of mankinde on purpose to do the will , not of god , but of the devil . but prosper made it appear , in his answers to that and the like objections , that they who censur'd austin's iudgement , were seduced to it by his style : and that ( notwithstanding the misfortune of his expressions ) austin's judgement and his owne , was clearly this ( and so * fulgentius doth professe to understand it . ) — syncerissimè credendum atque profitendum est , deum velle ut omnes homines salvi fiant . siquidem apostolus , cujus ista sententia est , sollicitissimè praecipit , ut deo pro omnibus hominibus supplicetur : ex quibus quòd multi pereunt , pereuntium est meritum ; quòd multi salvantur , salvantis est donum . — nemo ab eo ideo creatus est , ut periret : quia alia est causa nascendi , alia pereundi . ut enim nascantur homines , conditoris est beneficium ; ut autem pereant , praevaricatoris est meritum . — insanum omnino est dicere , voluntatem dei ex dei voluntate non fieri ; & damnatorem diaboli ejúsque famulorum , velle ut diabolo serviatur . — nullo modo credendum homines — ex dei voluntate cecidisse , cùm potius allevet dominus omnes qui corruunt , & erigat omnes elisos . — dei ergo voluntas est , ut in bonâ voluntate maneatur . qui & priusquam deseratur , neminem deserit . et multos desertores saepe convertit . — deus nec quae illuminavit , obcaecat ; nec quae aedificavit , destruit ; nec quae plantavit , evellit . quia praesciti sunt casuri , non sunt praedestinati . essent autem praedestinati , si essent reversuri , & in sanctitate ac veritate mansuri : ac per hoc praedestinatio dei multis est causa standi , nemini est causa labendi . — hi cùm à pietate deficiunt , non ex dei opere , sed ex sua voluntate deficiunt . casuri tamen & recessuri ab eo , qui falli non potest , praesciuntur . — denique qui voluntatem spreverunt invitantem , voluntatem dei sentient vindicantem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theodor . heracl . in joh. 8. 44. anathema illi qui per dei praescientiam in mortem hominem deprimi dixerit . synod . arelatensis . suo prorsus decipiuntur arbitrio , suâ voluntate labuntur , & si in hac desidiâ perseverent , ipsi se his quae accepere , despoliant . scriptor de vocat . gent. l. 2. cap. 11. quos praescivit deus homines vitam in peccato terminaturos , praedestinavit supplicio interminabili puniendos . fulgentius ad monimum . l. 1. * lastly , that this is precisely the judgement of the church of england , i cannot better prove then by that sense and apprehension which bishop overal had of it ; who does professedly interpret the minde of her articles in this particular , and was as well able to do it as any man that ever lived . — sub generali promissione & praecepto tutò quisque potest indubi●… fide se includere : & cum certâ spe ac fiduciâ ad thronum gratiae accedere , veréque cognoscere , si non confidat deo promittenti , & mandanti obsequatur , suam culpam esse , non dei : idque per negligentiam suam , non gratiae divinae defectum accidere . — ordo divinae praedestinationis nostrae in articulo septimo iste videtur intentus ; deum praescium lapsûs generis humani ad remedium ejusdem filium mittendum decrevisse , in eóque salutis conditionem statuisse ; tum ad eam in animis hominum producendam necessaria & sufficientia media & auxilia omnibus generatim secundum magis & minus ordinâsse , quae magis speciatim his quos in christo elegit ex reliquo hominum genere pro suo beneplacito cumularet , quibus hi ad fidem , perseverantiam & aeternam salutem certissimè perducantur , & reliqui nihil habeant quod conquerantur , &c. de morte christi tam plena & ubique sibi constans ecclesiae nostrae sententia , pro omnibus omnino hominibus , sive pro omnibus omnium hominum peccatis , iesum christum mortuum esse , ut mirandum sit ullos ex nostris id in controversiam vocare . pro omnibus actualibus hominum peccatis , non tantùm pro culpâ originis . aeterna vita humano generi est proposita . oblatio christi semel facta perfecta est redemptio , propitiatio & satisfactio pro omnibus peccatis totius mundi tam originalibus quàm actualibus . it is farther observed by that most moderate and learned man , that mr. calvin himself , however rigid he was in some places , did yet so soberly contradict himself in others , that those very texts of scripture in which it is affirmed [ christ dyed for many ] he so interprets as to say , the word [ many ] is put to signifie [ all ] as heb. 9. 28. and that many are not saved is ( saith he ) for this reason , [ quia eos impedit sua incredulitas ] because they are hindred by their own incredulity . 19. i have not translated these authorities , because they are principally meant for such as are able to understand them . and if any plain reader shall desire to have them in the grosse without being troubled to suffer them over in the retail , he may be pleas'd to receive it in these following words : that god did not absolutely , irrespectively , unconditionally decree the everlasting misery of any one , but in a foresight and intuition of their refusing his proffer . that he sent his son to dye for all the sins of the whole world , inviting and commanding all men every where to repent [ and be forgiven ] ( act. 17. 30. ) but that most , like the slave in exodus , are in love with their bondage ; and will be bored through the ear . that everlasting fire was prepared especially , ( not for men , but ) for the devil and his angels ; nor for them by a peremptory irrespective decree , but in praescience and respect of their pride and apostasie . that christ came to save that which was lost , and to call sinners to repentance , and to have gather'd them as a hen gathereth her chickens under her wings , but they would not . that god gave his law , his rule , his promises to all , and excepted none in the publishing of either ; but so as he expected they should be willing as well as he ; for he would not save any whether they would or no . that god almighty made no man on purpose to torment him , but that he might participate of his goodnesse . that so many as perish may thank themselves ; and that so many as live forever , are beholding to nothing but the grace of god . that god decreed the fall of none , but the raising up of those were down : and that those very men who are reprobated had been predestin'd to salvation , if they would have return'd and remain'd in truth and holinesse . gods decrees being to many the cause of their rise , but to none of their downfal . lastly , that they who have despis'd the will of god which did invite them to repentance , shall feel the terrors of his will , which is to execute vengeance upon the children of disobedience . 20. from all this together which hath been said from scripture , the result of all . from reason , from the authority of the ancients ( who are the fittest of any to interpret scripture ) i thus conclude within my self . that god almighty is the author of men and angels ; that wicked angels and wicked men are the authors of sin ; and that the sin of men and angels is the author of unexpressible and endlesse punishment . that sin is rebellion against the majesty of god ; that hell was made to punish rebels ; and that god never decreed any rebellion against himself . upon which it followes , that as i look for the cause of my election in the sole merits of my redeemer , so for the cause of my reprobation , in the obliquity of my will : because the reason of my punishment is to be taken from my sin ; and the reason of my sin is to be taken from my self : from whence there followes ( and follow it will , do what i can ) a second inference from my first , compared with my first principle , viz. chap. iii. 21. that every reprobate is predetermin'd to eternal punishment , not by gods irrespective , but conditional decree . god doth punish no man under the notion of a creature , but under the notion of a malefactor : and because he does not create a malefactor , but a man , he hateth nothing that he hath created , but in as much as it hath wilfully ( as it were ) uncreated his image in it . so that no man is sinfull , because ordain'd to condemnation ; but ordain'd to condemnation , because he is sinful . sin is foreseen , and punishment is foreappointed ; but because that sin is the cause of punishment , and that the cause is not after , but before the effect ( in priority of nature , though not of time ) it followes that the effect is not foreappointed , until the cause is foreseen . so that god damns no man by an absolute decree , ( that is to say ) without respect or intuition of sin ; but the praescience of the guilt , is the motive and inducement to the determining of the iudgement . and yet however my second inference is depending upon my first by an essential tye , ( which gives it the force and intrinsick form of demonstration ) yet because some readers will assent much sooner , to a plain reason lesse convincing , then to a more convincing reason lesse plain , ( and that some are wrought upon , by an argument exactly proportion'd to their capacities or tempers , rightly level'd and adapted more by luckinesse then design , whilest another argument is displeasing they know not why , but that there is an odnesse in the look and meen , which betokens something of subtilty , and makes them suspect there is a serpent , though they see not the ambush in which it lurks ) i will gratifie such a reader by a proof of this too ; first from scripture , then from reason ( grounded upon scripture ) and last of all by an addition to my former suffrages of antiquity : in which s. austin more especially shall speak as plainly , and as strongly in my behalf , as any man that can be brib'd to be an advocate , or a witnesse . 22. that my proof from scripture may be the more effectual , i shall first desire it may be consider'd ; that since god is affirmed to have a secret and a revealed will , we must not praeposterously interpret what we read of his revealed will by what we conjecture of his secret one : ( for that were to go into the dark to judge of those colours which are seen only by the light ) but we must either not conjecture at that which cannot be known ( as gods secret will cannot be , but by ceasing to be secret ) or if we needs will be so busie , we must guesse at his secret will by what we know of his revealed one , that so at least we modestly and safely erre . upon which it followes : that we who meekly confesse we have not been of gods councell , must only judge of his eternal and impervestigable decrees by what we finde in his word concerning his promises and his threats : which are fitly called the transcripts or copies of his decrees . such therefore as are his threats , such must needs be his decrees , ( because the one cannot praevaricate or evacuate the other ) but his threats ( as well as promises ) are all conditional , therefore his decrees must be so too . thus in his covenant with adam ( and indeed the word covenant doth evince what i am speaking ) he threatens death , or decrees it , ( not with that peremptory reason , which is the redoubling of the will only , i will therefore because i will , but ) on supposition of his eating the forbidden fruit . which was not therefore forbidden , that adam might sin in the eating , ( man was not so ensnared by the guide of his youth ) but adam sin'd in the eating , because it had been forbidden . such immediately after was gods language to cain . [ if thou do well , thou shall be accepted , and if thou doest not well , sin lyeth at the door . ] again ( saith god by the mouth of moses ) behold , i set before you this day a blessing and a curse . a blessing , if ye obey ; and a curse , if ye will not obey . that is the form of making covenants betwixt god and man every where throughout the scripture : and according to the fulfilling or not fulfilling of the condition , the righteous iudge of all the world proceeds to sentence . which that we may not so much as doubt of , he ( by a merciful anthropopathia ) is pleased to speak like one of us . i will go down now and see , whether they have done altogether according to the cry of it , and if not , i will know . there is an expression of god to eli ( 1 sam. 2. 30. ) which shewes his will sometimes is either not absolute , or not immutable . i said indeed that the house of thy father should walk before me forever . but now the lord saith , be it far from me . which words do not argue any ficklenesse in his will , but demonstrate his promise to have been conditionall : there was an [ if ] impli'd , though not expressed , and so it appears by the very next words . this is also the style that is used in the new testament . if thou shalt confesse with thy mouth the lord iesus , and shalt beleeve in thine heart , &c. thou shalt be saved . from whence it followes , that if thou shalt not confesse with thy mouth , nor beleeve in thine heart , &c. thou shalt be damn'd . if we forgive not men their trespasses , neither will your father forgive your trespasses . if we suffer , we shall also reign ; if we deny him , he also will deny us . i will cast her into a bed , and them that commit fornication with her , into great tribulation , except they repent ( rev. 2. 22. ) if ye beleeve not that i am he , ye shal dye in your sins , joh. 8. 24. in a word , the very end of christs coming into the world , was to save us from our sins , ( mat. 1. 12. ) to redeem us from all iniquity . ( tit. 2. 14. ) he came to deliver us indeed out of the hand of our enemies , but to the end that we might serve him in holinesse and righteousnesse all the daies of our lives . ( luk. 1. 44. 45. ) now the end ( we know ) is the prime condition , the greatest requisite of all : which to neglect without repentance , is the true cause of condemnation : for so runs the sentence of our saviour ( mat. 25. 41. ) depart from me ye cursed into everlasting fire . why ? for what reason ? he gives the true reason in the next verse , ( not because ye were reprobated by an absolute decree ; not because ye were ordain'd to be vessels of wrath by a meer irrespective and inexorable will , but ) because i was hungry and ye gave me no meat , because i was thirsty and ye gave me no drink . ( which yet they could not have given him , if it had not been given them from above to give . ) from which and a thousand such texts besides , i do thus state the matter betwixt me and my self . that no man is infinitely punisht by an unavoidable necessity , but for not doing his duty ; nor because he cannot , but will not do it . impossibility is not a sin , and therefore no man is punisht for not doing that , which it is impossible for him to do . it was the cruelty of adonibezek , to cut off mens thumbs , and then to make it their task to gather up meat under the table . a greater cruelty in pharaoh to require a tale of brick , where he gave no straw . whereas the master we serve , will render to every man according to his works . with him there is no respect of persons . but whatsoever a man soweth , that shall he reap . and therefore let us not sin , under pretence that all we do is by an absolute decree : ( an opinion brought , amongst other merchandise , out of turkie into christendome , and would be rooted out in the next reformation ) for every such sinner is his own worst satan , he seeks out death in the errour of his way , and puls upon himself destruction with the works of his hands . other proofs out of scripture , ( and perhaps , to some , more convincing ) will be found interweaved in my followlowing proofs . 23. i must next confirm this truth by reason ; and because this reason will be manifold , i will make it my endeavour to be brief in each . whereof the first shall be taken from the nature of punishment , which ( as before i signified ) does praesuppose a sin ; sin does imply a breach of law ; and this again does imply at once , a rational and a voluntary agent . which seems to me to be the reason , why god is not offended with the cruelty of the bear , or with the pride of the peacock , or with the theevery of the fox . this is the reason , why the earth does not sin by breeding thornes and thistles against its primitive institution . for the ground cannot be punisht , and was not cursed for its own , but for adam's sake . ( gen. 3. 17. 18. ) and lastly , this is the reason , why the tower of siloe was not damn'd for committing murder . man is an agent very capable of a law , and so of sin , and so of punishment ; and is therefore punisht , not because he could not , but because he could help it , by that goodnesse of god which would have led him to repentance , if he had not despis'd the riches of his goodnesse . man is punisht because he would sin , and not because he could not but sin . 24. my second reason is taken from the nature of a covenant ; which ever implies a condition : now when the first covenant was broken , god immediately made a second ; not with a part , but with all mankinde . and this is observable in the title of our gospel ; [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] which though we render the [ new testament ] we might better render the [ new covenant , ] which cannot be without conditions . heaven and hell are set before us ; the performance of faith and obedience , is that important condition ; without which , as the former will not be had , so cannot the latter be avoided . 25. my third reason is taken from the unlimited generality whereby promises and threats , rewards and punishments , exhortations and dehortations , are exhibited to all . the gospel is commanded to be preached to all ; and it is published in writing , that all might read and beleeve ; baptisme , repentance , and remission of sins are commanded to be offered to all in general , even to them that refuse both the word and the preachers . who when they are refus'd ( and not before ) are to shake the dust off their feet for a testimony against them . now preachings would be vain , and exhortations would be deceitful , if life and death did not depend upon submitting or refusing to be amended by them . 26. my fourth reason is taken from the degrees of damnation . some shall be beaten with many stripes , and some with fewer ; some shall have a lesse , and some a greater condemnation . it shall be worse for chorazin then for tyre , worse for bethsaida then for sidon , worse for capernaum then for sodom , worse for the iewes then for the ninevites ; which is not because one had a greater necessity of sinning then the other , but one was guilty of the greater contempt . not because god had absolutely decreed a greater punishment to the one , but because the one had means of sinning lesse then the other . for our saviour sayes expresly , that if the mighty works which were done in tyre and sidon had been also done in chorazin and bethsaida , they would have repented in sackcloth and ashes . which was as much as to tell them , that it was not at all for want of means and mercy on gods part , but for want of will on theirs , that they did not do what was commanded to be done . and therefore our saviour did upbraid them , because they repented not , ( mat. 11. 20. ) which he could not have done , had it been impossible for them to have repented . our blessed saviour was too pitiful , and of too sweet a disposition , to jee●… a poor creature for being such as god made him , or for being such as he could not but be , whether by fatal , or by natural infirmity . we esteem it an ill nature to upbraid a stammerer for not speaking plain ; nor is any man reproached for being naturally , but wilfully blinde ; nor for being born deaf , but for being like the adder that stoppeth her ears . he that bindes my feet , and then invites me to come to him , intends me nothing for entertainment but a salted sarcasme , or bitter iest ; for if he were serious , he would set my feet at liberty , that i might come in good earnest ; and not say to me , as we say to a childe that is fallen down , [ come hither to me and i will lift thee up . ] and yet this mr. calvin is fain to say , ( having been first of all ingaged in that opinion ) that so many nations of men together with their infants were involved without remedy in eternal punishment , by the fall of adam , for no imaginable reason , but that so it seemed good in the sight of god : and being pincht with that text ( ezek. 18. 23. ) have i any pleasure at all that the wicked should die , and not that he should return from his waies and live ? he is fain to say , that god wils not the death of a sinner so far forth as he wils his repentance . which experience teacheth us he doth so will , as not to touch his heart that he may repent . which is all one as to say , he wils it so , as to command it ; but he does not will it so , as to leave it possible : ( that is ) he wils it in shew , but not in reality . nor do i know any way possible for mr. calvin to escape those ugly sequels , but by saying [ that the sinner may repent by the strength and force of nature , without the touch of his heart by the grace of god , ] which is to shelter himself under the heresie of pelagius . solomon gives us a more rationall accompt , why wisdome one day will laugh at mens calamities , and mock when their fear cometh ; even because they hated knowledge and did not choose the fear of the lord . 27. my fifth reason is taken from the nature of death , as that does signifie privation , and as privation supposes a former habit. a stone is said to be not alive , because it suffers the negation of life ; but a stone cannot properly be said to be dead , because it doth not suffer the privation of life . so that when a man is said in scripture to be spiritually dead in trespasses and sins , he is imply'd by that expression to have been spiritually alive . and no man is damn'd for the negation , but the privation of grace ; because the negation of grace would be gods work , whereas the privation of it is his own . it having formerly been shew'd , that god doth not punish his own work in man , but man is punisht for his own work ; not for gods illiberality , but for his own being a prodigal ; not because no talent was given him , but because he squander'd it away . sin is properly the death of grace ; death is a privation , a privation is of a habit . so that every sinner had grace , for this very reason that he hath lost it ; he was alive , for this very reason that he is dead . he came alive out of gods hands , but he fals desperately by his own . a man may be dead born , but he cannot possibly be dead begotten ; deprived of life he cannot be in the very act of his conception . a man can no more be created a sinner , then he can be generated a dead man : which infers the condition of gods decree . 28. my sixth reason is taken from christs having bought those very men ( 2 pet. 2. 1. ) whose damnation did not slumber . ( vers. 3. ) i have proved already , christ died for all that were dead in adam , from ( 2 cor. 5. 14. ) and from several other texts . which he could not be truly affirm'd to do , if any one had been past by , by an absolute praeterition . for that any man doth perish for whom christ dyed , is from his own sin , and not from adams , if to free us from adams it was that christ died . which as it hath been already proved , so it may be confirmed from other scriptures : as from 1 joh. 2. 2. where he is called the propitiation , not for our sins only , but also for the sins of the whole world . the apostle foresees and confutes the heresie of christs dying only for the elect , with a not only , but also . he died for infidels and impenitents , as the whole stream of the fathers conclude from those words , destroy not him with thy meat for whom christ died . and shall thy weak brother perish for whom christ died ? that this was the judgement of the primitive church , i can prove by an induction , and though i now spare my reader , yet i shall trouble him hereafter if i am challeng'd to it . i shall at present refer him to the 31 article of our church of england . [ the oblation of christ once made is a perfect redemption , propitiation , and satisfaction for all the sins of the whole world , as well original as actual . ] i had almost forgot a special testimony of s. iohn , who cals the messias [ the true light which lighteth every man that cometh into the world . ] so that if any man is in the dark , it is not for want of light , but because he will not see , ( as s. chrysostome infers ) which is the very interpretation that s. iohn himself gives it ( chap. 3. vers. 9. ) this ( sayes he ) is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds were evil . sure that which is the reason of their condemnation , was the condition upon which they were determin'd to be damn'd : then which i know not what can be said either more plainly , or more convincingly of any subject whatsoever . 29. my seventh reason is taken from the conditional decrees of temporal death , and other temporal punishments ; which are so evidently conditional , as i cannot beleeve any creature will deny it . for the denuntiations of destruction to nineveh , and of certain death to hezekiah , do put this quite out of all scruple : for the first was not destroyed , and the second did not die , at that determinate time when god had threatned they should . of which no reason can be given , but that gods purposes , and decrees , and threats were conditional , on supposition of their impenitence he threatned to destroy , and therefore on sight of their repentance he promis'd to preserve . and from hence it is natural to argue thus . is god so merciful to bodies ? and is he lesse merciful to souls ? does he decree temporal iudgements conditionally , because he is pitiful ? and will he decree eternal ones absolutely , meerly because he will ? is he so unwilling to inflict the first death , and will he shew his power , his absolute power in the second ? did he spare the ninevites in this life , because they were penitents ? and will he damn them in the next , because they were heathens , by his peremptory decree ? is he milde in small things , and severe in the greatest ? is there no other way to understand those texts in the 9. to the romans , then by making those texts which sound severely , to clash against those that sound compassionately ? is it not a more sober and a more reasonable course , to interpret hard and doubtful texts by a far greater number more clear and easie , then perversly to interpret a clear text by a doubtful one , or an easie text by one that 's difficult ? which is to shew the light by the darknesse . or if some texts have two senses , if some texts are liable to many more , must we needs take them in the worst ? and that in meer contradiction to the universal church ? if i had no other argument against an absolute reprobation , this one were sufficient to prevail with me , that that father of mercies and god of all consolation , who spareth when we deserve punishment , did not determine us to punishment without any respect to our indeservings . he that had mercy upon wicked ahab meerly because of his attrition , did not absolutely damn him before he had done either good or evill , before the foundations of the world were laid . he doth not afflict willingly , nor grieve the children of men , ( lam. 3. 33. ) much lesse doth he damn them for his meer will and pleasure . when god doth execute a temporal punishment , upon such as already have deserv'd it , he comes to it with reluctation , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore cals it his * strange work , a work he loves not to be acquainted with , a work which he doth sometimes execute , because he is iust ; but still * unwillingly , because he is compassionate . and he therefore so expresses it , as we are wont to do a thing we are not us'd to , and know not how to set about , [ how shall i give thee up , ephraim ? how shall i deliver thee , israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turn'd within me , my repentings are kindled together . i will not execute the fiercenesse of mine anger , for i am god , and not man . ] now that god doth professe to afflict unwillingly , and many times to repent him of the evil which he thought to do unto his people , is a demonstrative argument of his conditional decrees in things temporal , and by a greater force of reason in things eternal . 30. my eighth reason is taken from the little flock which belongs to god , and the numerous herd , which belongs to belial . which would not have been , if they had both been measur'd out by a most absolute decree . for when it pleas'd the divine goodnesse to suffer death upon the crosse for all the sins of the world , ( the every drop of whose bloud had been sufficiently precious to have purchased the redemption of ten thousand adams , and ten thousand worlds of his posterity ) he would not yeeld the major part unto his rival rebel , the black prince of darknesse ; reserving to himself the far lesser portion ; and all this irrespectively , meerly because he would . he would not absolutely determine such a general harvest of wheat and tares , as freely to yeeld the devil the greater crop . he would not suffer his iustice so to triumph over his mercy , who loves that his mercy should rejoyce against iudgement . it was not for want of a new instance to shew his power , or his iustice ; for they were both most eminent in the great mysterie of redemption . much greater instances and arguments then an absolute decree ; as i could evidently shew , if i were but sure of my readers patience . my ninth reason is taken from the reprobation of angels , which was not irrespective , but in regard to their apostasie , as is and must be confessed by all who place the object of reprobation in massâ corruptâ . for the overthrowing of which tenent ( in all the sublapsarians ) dr. twisse himself does thus argue . si deus non potuit angelos reprobare , nisi ut contumaces , ergo nec homines nisi ut in contumaciâ perseverantes . de praedest . digres . 4. § 4. c. 2. 31. my tenth reason is taken from the absurdities which have , and still must follow , if gods eternall decree of mans misery is not conditional but absolute . and those absurdities are discernible , by this following dilemma . let dives be suppos'd to be the man that is damn'd . it is either because he sins , or meerly because god will have it so . if for the first reason , [ because he sins ] then sin is the cause of his damnation , and consequently before it . from whence it followes , that dives is not damn'd meerly because god will have it so ; but that god will have it so , because he sins . ( which plainly shewes the conditional decree . ) but if it be said that it is for the [ second reason , meerly because god will have it so ] then that absolute decree to have it so , doth either necessitate him to sin damnably , or it does not . first , if it does , then how can dives be guilty of that thing , of which gods absolute decree is the peremptory cause ? or how can that be guilt , which is necessity ? ( dives could as little have cherisht lazarus , as the tower of siloe could have spared the galilaeans , if his will had been no more free , then that tower had a will . ) and secondly if it does not necessitate him to sin damnably , then dives who is damn'd might possibly have not been damn'd . from whence it follows , that dives is not damn'd absolutely , but in regard to his sins . ( which had they not been his choice , they had not been his , but his that did choose them . and it is a contradiction to say , a man chooses any thing without a free will , or by an absolute necessity , which is , whether he will or no . ) besides ; if god did absolutely decree the end , which is damnation , and consequently the means , which is final impenitence ; these absurdities would follow . first , it would be a reprobates duty to be damn'd . and to endevour his salvation would be a sin . because 't were striving against the stream of gods absolute will . if all men are to choose , and withall to execute the will of god , and that it is gods will the greatest part shall be damn'd ; it will then be a duty in the greatest part of men , to go industriously to hell . and to do good will be a vice , because it tends heaven-wards , and so to the crossing of an absolute irreversible decree . which since i have considered , i have lesse wondred then i was wont , at the conclusion of carpocrates , that the very worst of actions are out of duty to be performed . and that the soul shall be punisht with its imprisonment in the body , untill she hath fill'd up the number of her iniquities ; according to that text mat. 5. 29. which we call iniquities , but they duties . and so indeed they would be , if every thing in the world ( the means as well as the end ) were absolutely ordain'd , and by consequence effected by god ( blessed forever ) who can ordain nothing but good . and such sin and hell must be [ exceeding good ] if they could possibly be ordain'd by as absolute a decree , as the heavens and the earth , the water , and the air , of which god said , they are very good . secondly , gods revealed will being that all should repent , and his secret will being that very few shall ; it followes thence , that it is his will that his will should not be done . and that god hath one will which is the same with the devils ; and that when a reprobate saies in the pater noster [ thy will be done ] he vehemently prayes for his own damnation . which things , as they were falsly objected in france against s. austin , so prospers way to excuse him , was to make protestations against any such tenent , as unconditional reprobation . he sayes the very things in his masters vindication , which i have said in my own . and cals the sequels of that opinion which he disowns ; most sottish blasphemies , and not only prodigious , but devilish lies . but he denies not that such ill consequences will follow upon the bold assertion of irrespective reprobation , which he does therefore very distinctly and very earnestly disclaim . and he doth so much speak the very minde of s. austin , that he seems sometimes to speak out of his mouth too : it being hard to say , whether the answers to the objections of vincentius do truly belong to the master or to the scholar , they being inserted in both their works . and that which is called prospers by vossius , is ascribed to s. austin by ludovicus lucius . if i have made any unfriendly or injurious inference , i will instantly retract it upon the least conviction that it is so . but truly the reasons which i have given , have serv'd to confirm me in my adhaerence to my second inference . which i yet farther prove by the the remaining votes of antiquity . for though my former citations are all to this purpose , yet i will not repeat them , but adde some others , ( perhaps more fully and indisputably ) to the number . 32. * and first i will set down the confession of mr. calvin , that the schoolmen and ancients are wont to say , [ god's reprobation of the wicked , is in praescience of their wickednesse ] but he professes to beleeve ( with one more modern ) that god foresaw all future things , by no other means , then because he decreed they should be made , or done . nor ought it ( saith he ) to seem absurd , that god did not only foresee , but by his will appoint the fall of adam , and in him of his posterity . the ancients , he confessed , were quite of another minde , but because he addes [ dubitanter ] and would have it thought that s. austin was for his turn , i will set down some of their words , and begin with austins . 33. no man is chosen unlesse as differing from him that is rejected . nor know i how it is said [ that god hath chosen us before the foundation of the world ] unlesse it be meant of his praescience of faith and good works . — iacob was not chosen that he might be made good , but having been seen to be made good was capable of being chosen . if s. austin was so distinctly for conditional election ( and in those very works too , which he afterwards writ as very sufficient to confute pelagius ) he was infinitely rather for conditional reprobation . as any man knows that knows any thing of him ; and may be seen in the same book to simplician . esau would not , and did not run . for if he had , he had attained by the help of god ; unlesse he would be made a reprobate by a contempt of his vocation . it seems unjust that without the merits of good or evil works , god should love one , and hate another . wicked men had no necessity of perishing from their not being elected ; but they were therefore not elected , because they were foreseen to be wicked through their own wilful prevarication . god foresaw that they would fall by their own proper will , and for that very reason did not separate them by election from the sons of perdition . god is the creator of all men , but no man was created to the end that he may perish , 34. i have given the more testimonies out of prosper , because he is known to have been the scholar and vindicator of s. austin . and to produce their suffrages is to imply all the rest . they having been the only ancients whom their contentions against pelagianism made to speak sometimes to the great disadvantage of their own opinion : as they do not stick to confesse themselves . and we ought in all reason to take that for their iudgement , which we finde delivered by themselves by way of apologie and vindication . but though i need not , i will adde some others . he therefore brought the means of recovery to all , that whosoever perisht might impute it to himself who would not be cur'd , when he had a remedy whereby he might . even they that shall be wicked have power given them of conversion and repentance . god's love and hatred arises from his praescience of things to come , or from the quality of mens works . if the day is equally born for all , how much rather is jesus christ ? — when every man is call'd to a participation of the gift , what is the reason , that what god hath equally distributed should by humane interpretation be any way lessen'd ? * the fountain of life lies open to all . nor is any man forbid or hindred from the right of drinking . let d. twisse himself be heard to speak in this matter , and that against piscator ( both antiarminians ) damnatio est actus iudicis , & procedere debet secundum justitiam vindicativam : at ne vestigium quidem iustitiae apparet in damnatione reproborum . ( he speaks of absolute irrespective reprobation which piscator set up ) nam justitia neminem damnat nisi merentem . at esse reprobum , nequaquam significat mereri damnationem . sola damnatio peccatoris splendere facit dei iustitiam . twissus in vind. gr. de praed. l. 1. digr. 1. § . 4. p. 57. 35. time and paper would fail me , and sufficient patience would fail my reader , if i should make repetition of all i finde to my purpose . for whatsoever hath been spoken by the fathers , of universal redemption , doth diametrically oppose the irrespective reprobation . and to reckon up their verdicts in that behalf , were to ingage my self and my reader in a new ocean of employment . i hope the account that i have given of my belief in this matter is a sufficient apologie for my belief , and may at least excuse , though not commend me . rather then offend any man who takes me upon trust to be unsound in my principles , i have made this excuse for being orthodox . and do humbly desire to be forgiven if i still adhaere to that doctrine , which by scripture , and reason , and the authority of my teachers , i am verily perswaded is the truest and the most safe : ( to wit , ) 1. that man himself is the cause of his sin . 2. that sin is properly the cause of its punishment . and by consequence , 3. that man is the procurer of his own misery . and by consequence , 4. that reprobation is a conditional thing . not decreed by god almighty to shew his absolute power , but to shew his power in the exercise of his iustice . not determin'd before , but because of his praescience . nor without regard or respect , but in relation to sin , in foresight , and hatred , and requi●…al of it , as of an injury ; on which damnation is praeordain'd , by way of recompence and revenge . and therefore the last day is call'd a day of iudgement , as well as of perdition . and the judge himself is called the lord god of recompence . and when the lord jesus shall be revealed in flaming fire , it shall be to take vengeance on them that know not god , and that obey not the gospel of jesus christ . now that which is the motive to the taking of vengeance , was also the motive to the making of the decree . he who therefore takes vengeance , because they obey not the gospel of christ , did for the very same reason , decree to take it . whi●…h to me is demonstration that the decree is conditional . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 36. i have nothing now of duty that lies upon me to be done , but that i descend to the second ground of my belief . but for the love of charity and reconcilement , i will endevour to take a course of making some composition with my dissenters . if they will but come up to my most reasonable demands , we will not strive about words and phrases ; so small a thing shall never part us . i will swallow the word [ necessity , ] so i may take it down with a grain of salt . i will say with mr. whitaker ( in his 4. article at lambeth ) that they who are not praedestin'd to salvation shall be necessarily damn'd ( but ) for their sins . ( as he himself speaks . ) i allow my self to be no wiser then bishop andrews , ( the strings of whose books i am not worthy to untie ) who interprets necessariò , not by an absolute necessity , but by a necessity which followes sin . they shall be damn'd for their sins ; that is , for that very reason , because they have sin'd , not for that only reason , because they are not praedestin'd . and because that reverend , ( i know not whether more learned , or saintlike ) man , allow'd himself to be no wiser then all the fathers and schoolmen that went before him , he thought 't was fit to abstain from [ such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] such new phrases and waies of holding forth and making out the ancient doctrines of the church ; and therefore in stead of [ necessity ] to say [ without doubt . ] and for my own part , i desire to be no deeper , and to speak no better language , then all the fathers of the church ( who have gone to heaven with those opinions , for which i am censur'd by some to hell , ) i choose to say [ a conditional , not an absolute necessity . ] 37. if i may guesse ( without censure ) at the cause of other mens mistakes , by that which once was mine own , i shall ascribe much of it to the vulgar misconception of gods praescience or foresight . which being constant and infallible , seems to give a necessity to all events , which are the objects of that praescience . and this must certainly be the reason , ( i at least must so conjecture , who can think of no better , and did my self once stumble upon this very stone ) why mr. calvin will have gods praescience to succeed his praeordination . the ground of which error does so border upon truth , as to lessen the wonder why men of good parts should so frequently mistake it for that truth it self , on which it borders . ( and does unluckily verifie the italian proverb , troppo confina la vertù col vitio , ) gods praescience indeed doth imply a necessity , which it is mistaken to have effected . and again necessity is not by every body distinguisht , as by the admirable boethius : ( to whom i owe my greatest light in this particular . ) for if it were , i beleeve many others might be converted , as i have been . but before i mention , ( much lesse insist on the distinction ) i shall choose to say something in preparation to it . it is briefly this . 38. that the knowledge of the eternal far transcending all motion and succession of time , does abide in the simplicity of its present being ; beholding all past and future things in his simple knowledge , as just now done . and therefore boethius will have it call'd not praescience , but science . not praevidence , but providence : which doth not change the natures and proprieties of things future , but considers them as they are , in respect of himself ; which is as they shall be , in respect of time . for as the knowledge of things present doth import no necessity on that which is done ; so the foreknowledge of things future layes no necessity on that which shall be : because whosoever either knowes or sees things , he knows and sees them as they are , and not as they are not . gods knowledge doth not confound things , but reaches to all events , not only which come to passe , but as they come to passe : whether contingently , or necessarily . as ( for illustration ) when i see a man walk upon the earth , and at the very same instant , the sun shining in the heavens , i see the first as voluntary , and the second as natural . and though at the instant that i see both done , there is a necessity that they be done ( or else i could not see them when i do ) yet there was a necessity of one only , before they were done , ( viz. the suns shining in the heavens ) but none at all of the other , ( viz. the mans walking upon the earth . ) the sun could not but shine , as being a natural agent ; the man might not have walked , as being a voluntary one . upon which it followes , 39. there is a twofold necessity . whereof one is absolute , and the other on supposition . the absolute is that , by which a thing must be moved when something moves it . the suppositive is that , by which a man shall be damn'd if he die impenitent . the latter necessity ( though not the first ) does mightily well consist both with the liberty of man's will , and god's conditional decrees . e. g. i am now writing , and god foresaw that i am writing , yet it does not follow that i must needs write ; for i can choose . what god foresees must necessarily come to passe , but it must come to passe in the same manner that he foresees it . he foresees i will write ; not of necessity but choice ; so that his foresight doth not make an absolute and peremptory necessity , but infers a necessity upon supposition . ( we must mark , in a parenthesis , how great a difference there is betwixt the making , and the inferring of a necessity . ) whatsoever i do , there is an absolute necessity that god should foresee ; yet god foreseeing my voluntary action does not make it necessary , but on supposition that it is done . if all things are present to god , ( as indeed they are ) his foresight must needs be all one with our sight . as therefore when i see a man daunce as he pleases , it is necessary that he do what i see he does ; but yet my looking on does not make it necessary ; so gods foreseeing that man would sin , implyed a certainty that so it would be , but did not make it an absolutely necessary or involuntary thing . for that a thing may be certain ( in respect of its event ) and yet not necessary ( in respect of its cause ) is no newes at all to a considering person , who will but duly distinguish : gods omniscience from his omnipotence , and his foresight from his decreè , and infallible from necessary , and spontaneous from voluntary , and that which follow's as a consequence only , from that which follow's as a consequent . if i may judge by those errors which i convince my self to have been in , when i was contrary minded to what i am , i see as many mistakes in other men arising from the misfortune of confounding those things which i just now distinguisht , as from any one unhappinesse that i can think of . and from all that i have spoken upon this last subject , it seems inevitably to follow , that a suppositive necessity , and none else , is very consistent with a free and contingent action . whilest i see a man sitting , it is necessary that he sit , but upon supposition that i see him sitting . his posture is still a voluntary contingent thing . for he sate down when he would , and may arise when he pleaseth . ( but still with a proviso of god's permission . ) i desire to be taught what is , if this is not , exact speaking , viz. that god by his prohibition under penalty makes my disobedience become liable to punishment . and by his decree to permit , or not hinder me , he leaves me in the hand of mine own counsel , and so in the state of peccability , that i may sin and perish if i will . so that by his praescience that i will sin he hath no manner of influence or causality upon my sin ; which infers my destruction to be entirely from my self . i am a little confident , that whosoever shall but read boethius his fifth book , and reading shall understand it , and understanding shall have the modesty to retract an error , he will not reverence the 4. section of the 23. chapter of the 3. book of institutions , because it is mr. calvins , but will suspect mr. calvin because of that section . the question there is , [ whether reprobates were praedestined to that corruption which is the cause of damnation ] to which he answers with a [ fateor ] i confesse that all the sons of adam , by the expresse will of god , fell down into the misery of that condition in which they are fetter'd and intangled . and a little after he professeth , that no accompt can be given , but by having recourse to the sole will of god , the cause of which lies hidden within it self . and that we may not think he speaketh only of the posterity of adam , he telleth us plainly in the close of that section , that no other cause can be given for the defection of angels , then that god did reprobate and reject them . in this place i would aske , was the angels defection or apostasie their sin , or no ? if not , why were they reprobated and cast into chaines of darknesse ? and if it were , how then is god's reprobation not only the chief , but the only cause of such a sin ? this is the sad effect of being enslaved to an opinion , and of being asham'd of that liberty which looks like being conquer'd . i beleeve the love of victory hath been the cause of as many mischiefs as have been feigned to leap forth from pandora's box . whereas if every one that writes , would but think it a noble and an honourable thing , to lead his own pride captive , to triumph over his own conceitednesse and opiniastrete , and to pursue the glory of a well natur'd submission ; there is perhaps hardly an author of any considerable length , but might think he had reason to write a book of retractations . and sure it will not be immodesty for a young man to say , that many old men might have done it , with as much reason as s. austin . 40. but as i have learnt of boethius ( that most excellent christian , as well as senator ; and profound divine , as well as philosopher ; who lived a terror to heresie , and died a martyr for the truth ) to distinguish of necessity ; so have i learn't from other antients , to distinguish better of god's will , then i was wont to do before the time of my retractation . first , i distinguish ( with s. chrysostome ) of a first and second will . gods first will is , that the sinner should not die , but return rather from his wickednesse and live . his second will is , that he who refuseth to return receive the wages of iniquity . secondly , i distinguish ( with damascene ) of an antecedent and a consequent will . the antecedent is that , by which he wils that every sinner should repent . his consequent is that , by which he preordaineth the damnation of the impenitent . which distinction is not made in respect of gods will simply ( in which there cannot be either prius or posterius ) but in respect of the things which are the object of his will . for every thing is will'd by god so far forth as it is good . now a thing consider'd absolutely may be good or evill , which in a comparative consideration may be quite contrary . e. g. to save the life of a man , is good ; and to destroy a man , is evil , in a first and absolute consideration . but if a man secondly be compared with his having been a murderer , then to save his life , is evil ; and to destroy it , good . from whence it may be said of a just iudge , that by his antecedent will he desires every man should live ; but by a consequent will decrees the death of the murderer . and even then , he doth so distinguish the murderer from the man , that he wisheth the man were not a murderer . whom he condemns as murderer , and not as man . for whilest he hath a will to hang the murderer , he hath a merciful woulding to save the man . he doth not hang the man , but only because he is a murderer . and ( if it lay in his power ) he would destroy the murderer , to save the man . both the one and the other is not an absolute , but a conditional will . he would save the man , ( with an ) [ if ] he were not a murderer . and doth destroy the murderer ( with a ) because he is a malefactor . just so , god's antecedent will is , that every man would repent that they may not perish . it is his consequent will , that every one may perish who will not repent . both the one and the other is respective and conditional . thirdly , i distinguish ( with prosper ) of an inviting and revenging will . the inviting will is that , by which all are bidden to the wedding feast ; his revenging will is that , by which he punisheth those that will not come : or fourthly , i distinguish ( with reverend anselme ) of the will of god's mercy , and of the will of his iustice . it is the will of his mercy , that christ should die for the sins of all ; but 't is the will of his iustice , that all should perish who come not in to him , when they are called , or who only so come , as not to continue and persevere unto the end . 41. all these distinctions come to one and the same purpose , and being rightly understood , as well as dexterously used , do seem to me a gladius delphicus , sufficient to cut asunder the chiefest knots in this question . for the first will of god may be repealed , whereas the second is immutable . which is the ground of that distinction betwixt the threats and promises under god's oath , and those other under his word only . of which saith the councel of toledo , iurare dei est , à seipso ordinata , nullatenus convellere . poenitere verò , eadem ordinata , cùm voluerit , immutare . when he is resolv'd to execute his purpose , he is said to swear ; and when it pleaseth him to alter it , he is said to repent . for there are some decrees of god which ( being conditional ) do never come to passe ; as he thought to have done an evil of punishment unto israel , which yet he did not . exod. 32. 14. and the reason of this is given us from that distinction before mentioned . which also serveth to reconcile many seeming repugnances in scripture . for when it is said , that god repenteth ( 1 sam. 16. 35 ) it is meant of the first nill ; and when it is said he cannot repent ( 1 sam. 16. 29. ) it is meant of the second . in respect of the first , we are said to grieve , to quench , to resist the spirit of god , ( 1 thes. 5. 19. ) but when it is said , who hath resisted his will ? ( rom. 9. 19. ) it is meant of the second . god's mercy is above and before his iustice , and therefore that is his first will , that all should be saved and come to the knowledge of the truth ( 1 tim. 2. 4. ) but yet so , as that his iustice is not excluded by his mercy , and therefore that is his second will , that so many should be damned as hated knowledge and did not choose the fear of the lord . ( prov. 1. 29. ) the will of his mercy , that all should live , is from nothing but his goodnesse ; whereas the will of his iustice , that some should die , depends upon something in the creature . ( so that both parties may be gratified , they that are for the dependence , and the independency of his will . ) that the reprobate is invited , is from the mercy of god's will ; but that he is punished for not accepting , is from the obliquity of his own . in respect of the first , it is the man that refuseth god ( ier. 8. 5. ) but in respect of the second , it is the god that doth reprobate man . ( rom. 1. 28. ) the free love of the creator is the only motive to his first will ; but man's ingratitude and rebellion is his impellent to the second . the first shewes him a tender and compassionate father ; the second speaks him a righteous and an impartial iudge . both proclaim him a powerful and a provident god . now can any distinction be better chosen , can any word that is aequivocable be more safely understood , can any opinion ( of god's will , or mans ) be more rationally , or more warily , or more religiously entertain'd , then that wherein god's mercy doth greet his iustice ? and wherein his love doth kisse his power ? i appeal to any man living , whether this be an error , or if it is , whether it is not a very safe one ; and if it is so , whether it is not a very small one ; and if so safe , that no body can suffer by it ; if so smal , that no body can see it ; whether the author of this appeal is not very excusable , both for not being able to see his own eyes , nor to see his own error with other mens . as much as in me lies , i would live peaceably with all men . with those especially , who when i speak unto them thereof , make them ready to battle . and in order to that peace , i desire them to lay this one thing to heart . that as , if i were as they , i would quit my opinion ; so , if they were as i , they would not long keep their own . chap. iv. 42. having proved hitherto , that sin is really the cause of punishment , that man is really the cause of sin , and therefore that man is the grand cause of punishment , ( as being the cause of the cause of his damnation ) intending thereby to secure my self against the errors and blacker guilt of the manichees , the marcionites , the stoicks , and the turks , who do all affirm ( some directly , some by necessary consequence ) that god's absolute will is the cause of sin , and man's only the instrument ; the second part of my task is to be an advocate for the pleading and asserting the cause of god too ; and that against the opiners of the other extreme , to wit , the pelagians and the massilienses ; who , to be liberal to nature , do take away from grace ; and to strengthen the handmaid , do lessen the forces of the mistresse . and though i think the latter to be the milder heresie of the two , it being lesse dangerous to ascribe too much goodnesse to the power of nature , ( which very power is undoubtedly the gift of god ) then the very least evil to the god of all grace , ( and this according to the judgement of the synod at orange , which pronounced an anathema upon the first heresie , whereas it did but civilly reject the second ) yet in a perfect dislike and rejection of this latter extremity , as well as of the former , my second principle is this . that all the good which i do , i do first receive ; not from any thing in my self , but from the special grace and favour of almighty god . who freely worketh in me , both to will , and to do , of his good pleasure , phil. 2. 13. 43. that i may not be suspected of any secret reservation within my self , in the laying down of this principle ; i will endevour to speak out , and make my reader my confessor , by revealing the very utmost of what i think in this businesse . i beleeve , that no man can come to heaven any otherwise then by christ ; nor to christ , unlesse it be given ; ( that is , unlesse the father draw him . ) first the father loves the son ; next he loves us in the son ; then endowes us with his spirit ; so endow'd he elects us ; so elected he praedestines us ; so praedestin'd he will glorifie us ; by crowning his gifts and graces in us . i say his graces , because they are not acquired by us , but infus'd by him . nor so properly given , as lent us . lent us as talents , not to hide , but multiply . we owe it wholly to god , not that he gives us his his grace only , but that he gives us the grace to desire his grace , as well as to use it to the advancement of his glory . and we are to thank him , as for all other mercies , so for this also , even that we have the grace to thank him . so far am i from that pelagianism whereof i have wrongfully been accused , ( i beseech god not to lay it to my accusers charge ) that i have never lain under any the least temptation to any degree of that heresie . no , no more , then fulgentius , or prosper , or s. austin himself . it not only is , but ever hath been my assertion , that as we cannot spiritually be nourished unlesse the father of mercies doth reach out unto us the bread of heaven ; and as we cannot take it when it is offered , unlesse he give us the hand of faith ; so cannot we possibly desire to take it , unlesse he gives us our very appetite and hunger . we cannot pant after the waters of life , unlesse he give us our very thirst . he stirs us up , when we are sleeping , that we may seek him ; and shews himself , when we are seeking , that we may finde him ; and gives us strength , when we have found him , that we may hold him fast unto the end . there is no good thought arising in us , unlesse suggested by his preventing grace . no nor increasing , unlesse strengthned by his subsequent grace . no nor consummate , unlesse perfected by his grace of perseverance . if i am better then any man , it is god that makes me differ . every good gift is from above , and cometh down from the father of lights . and therefore he that will glory , let him glory in the lord , saying with the psalmist , not unto us o lord , not unto us , but unto thy name give the praise . 44. having thus secur'd my self from giving the will of man a sacrilegious liberty ; i must withall provide , that i be able to answer the objection of the marcionites ; which tertullian could not do , but by asserting the liberty of the will . which grace doth correct , but not destroy . grace doth strengthen , but not compell . grace doth guide , but not necessitate . grace makes able to choose good , but not unable to refuse it . marcion objected thus . if god is good , and praescient of all the evil which is to come , and withal able to prevent it , why did he suffer mankinde to fall ? why did he not hold him fast by irresistible grace ? tertullian answered , that god made man in his own image , and that in nothing more lively , then in the liberty of a will . and to that it is to which his fall must be imputed . but ( saith marcion ) man ought to have been made of such a frame , as not to be able to fall away . marry then ( saith tertullian ) man had not been a voluntary , but a necessary agent . ( which is as much as to say , a man should not have been a man . ) nor could have been a right object of reward and punishment . 45. before i venture on any rational , or scholastical way of arguing , i must first enlighten my self out of some clear places of scripture . amongst which there is none that seems more proper , then that of s. paul to the philippians . workout your salvation with fear and trembling . for it is god which worketh in you , both to will , and to do , of his good pleasure . he bids them work , because god worketh , which they needed not have been bid to do , if god had workt after a physical irresistible manner . that they might not be betray'd into a yawning reliance upon their being superacted to the working out of their salvation , he bids them work it out with fear and trembling . ( as our saviour bids us , strive to enter in at the strait gate , because many shall strive , and shall not enter . ) which they needed not have done , had their salvation been ( not only certain , but withall ) a necessary unavoidable thing , and so inconsistent with choice and option . but the apostle tels them ( in the next verse ) that it is god which worketh in them , not only to do , but to will , and to do ; by his preventing grace he worketh in them to will ; by assisting grace he worketh in them to do : by neither so irresistibly , but that they must work it out themselves too ; and that not only with expectation and hope , but with fear and trembling . god worketh in us to will ( saith the apostle ) not without , or against , but according to the nature of that very will with which he made us . grace doth not destroy , but establish , and strengthen , and perfect nature . shall we say that we do a thing without liberty and choice , because god worketh in us to will and to do ? ( that is ) to do it by choice and option ? is the liberty lost , because it is guided and enabled to do that which is good ? if i can do all things through christ that strengthens me , then can i ( through him ) both refuse the evil , and choose the good . which would not be choice , if it were whether i would or no . and so it would be , were i unable to resist it . ( as i shall shew by and by in the open confession of d●… . twisse , whose favourers cannot be angry with one that speaks his language . ) i can do all things through him that strengthens me , ( saith the apostle ) now to strengthen , is not to necessitate . for then to strengthen would be to weaken . because to necessitate or compel with an irresistibility , is to vanquish , and over-master ; not to give strength , but rather to take it away . again , our saviour is said to tread down satan under our feet . to what end doth he tread the serpent down , but that we may have the freedome to trample on him ? and though he doth it with his own feet , yet it is under ours . this liberty and freedome of the regenerate will , is at once expressed and expounded in those words of the psalmist , i will run the way of thy commandements , when thou shalt set my heart at liberty . to which is agreeable that of our saviour , and the truth shall make you free . it being a great absurdity ( in the opinion of tertullian ) that a man should have his happinesse forced on him by god almighty . so far is god from prostituting his blessing , by such a controlling of the will , and such an ob●…ruding of the object , as makes the object unavoidable , that he doth not only offer and propose it to his peoples choice , but desires them also to choose it . i call heaven and earth to record this day against you ( saith god by moses ) that i have set before you life and death , blessing and cursing . therefore choose life , that thou and thy seed may live . but choose we cannot , if god works in us irresistibly ; as i will farther prove by reason . * that is properly called irresistible , which is of such an over-ruling and prevailing force , that a man cannot withstand it , although he would . ( and thus dr. twisse hath well defin'd it ) upon which it followes , that to choose irresistibly , is a contradiction in adjecto . for it is to will a thing whether one will or no . he that saith , god worketh in us to choose irresistibly , doth say in effect , he so worketh in us , as that we cannot choose but choose . which is as much as to say , not only that we do , what we cannot do , but that we therefore do it , because we cannot do it . he that cannot choose but choose , doth choose because he cannot choose . which is as bad as to say , that the thing is necessary , because it is impossible . to make this plain to my plainest reader , i will shew the legality of my deduction by these degrees . first , he that is wrought upon by god ( to believe , obey , or persevere ) irresistibly , cannot possibly do otherwise ( then beleeve , obey , or persevere . ) secondly ▪ he that cannot possibly do otherwise then he doth , cannot possibly choose but do what he doth . thirdly , he that cannot choose but do what he doth , doth clearly do it whether he will or no . fourthly , he that doth beleeve , obey , or persevere , whether he will or no , doth do it by as evident undeniable necessity , as that by which a stone tends downward . ( which tendency of the stone , though it is spontaneous , yet is it not voluntary , and as it is not by violence , so it is not by choice neither . ) fifthly , he that willeth to beleeve , obey , or persevere , whether he will or no , doth do it by a necessity , by which a stone tends upwards , when it is thrown . ( which tendency of the stone is so far from voluntary , that it is not spontaneous . it is not only an irrational , but an unnatural thing . ) and besides implies a contradiction in a voluntary agent , which cannot take place in an involuntary stone . for to say , a man willeth to obey or beleeve , whether he will or no , is to say he willeth it either without his will , or against his will , or else not having a will at all . which is as bad as to say , that he must needs will it because he cannot any way possible . i know not any trick imaginable to escape the odium of these absurdities , unlesse by denying the definition of irresistible . which were not to escape , but to commute absurdities . and not only the authority of dr. twisse , but the very force of the word would cry it down . and so little is my deduction in a capacity to be blamed , that doctor twisse saith expresly of irresistibility , it hath no place in the act of willing . and though he pleadeth for a necessity which he will have to follow gods operation upon the soul , yet he will have that necessity to be no other , then what may very well agree with the liberty of the will . so that if that doctor , in that his skirmish with arminius , had not confounded a necessity with a certainty of event , and used that word in stead of this , his antagonist and he ( in that particular ) must needs have wrangled into friendship . for arminius denieth the irresistible working of grace upon the will , and so doth dr. twisse . again dr. twisse affirmeth , that the liberty of the will doth agree with the working of grace upon the will , and so doth arminius . and therefore i hope for no hard usage from such as are haters of arminius , whilest i say the same things with them that hate him . 47. me thinks the principal ground of my mistakes heretofore in this businesse , ( if i may be allowed to passe a conjecture upon my self ) is the misapprehension of certain texts , the cause of whose misapprehension is the illogical confounding of two things , which though they look like one another , are yet exceedingly different . e. g. from [ ezek. 26. 27. cant. 1. 14. 1 ioh. 3. 9. i will cause you to walk in my statutes , &c. draw me , we will run after thee . whosoever is born of god cannot sin , because he is born of god , and the like ] many conclude that gods working upon the wils of his elect , is by such a physical immediate immutation of their wils , as doth not only produce a certain , but a necessary effect . and being forgetful ( rather then ignorant ) to distinguish necessity from certainty of events , they call that necessary which is but certain and infallible , and so ( through hast or inadvertency ) they swallow down the error of irresistible grace ; using the word irresistible in stead of efficacious . and this is a second inadvertency begotten of the first ; as commonly one error loves to draw on another . now because a fallacy undiscerned in the praemises cannot possibly be discover'd by gazing only on the conclusion , ( just as an error in the first concoction is hardly mended in the second ) i must mark out the difference betwixt infallible and necessary , before i can usefully distinguish betwixt effectual and irresistible . 48. infallible properly is that , that cannot erre , or be deceived . that is properly necessary , which cannot but be . the first relates to the perfection of the knowledge of god , but the second to the almightinesse of his will . the first is properly applyed unto the object of god's foresight , ( and though 't is otherwise used , yet 't is by such a catechresis , as i humbly conceive to be a stone of stumbling . ) but the second more precisely unto the object of his decree . the first is consistent with those contingent events , to which the second is diametrically opposed . e. g. that i am now writing is but contingent , because i do it upon choice . yet gods foreknowledge of this my writing from all eternity did infer that this my writing would infallibly come to passe . this event is contingent , for i can choose ; but yet infallible , for god cannot erre . this contingent therefore doth infallibly come to passe , not by way of a consequent , but by way of consequence . my writing being not the effect , but the object only of god's omniscience . which is , in order , before the act. god foresees a contingent will contingently come to passe , and therefore we infer it will infallibly come to passe , because he foresees it who is infallible . so that his praescience is a consequent of the thing 's coming to passe ; and its infallibility of coming to passe is inferr'd from his praescience only by way of consequence . it is one thing to follow as the effect of a cause , in order of nature ; and quite another , to follow as the sequel of an antecedent , in way of argumentation . the short and plain upshot of all is this . the precious vessels of election do very certainly and infallibly persevere unto the end , and that by reason of god's omniscience which cannot be deceived ; but not of necessity and irresistibly , by reason of his omnipotence which cannot be frustrate nor defeated . what god foresees shall come to passe shal infallibly come to passe , and that because he cannot erre who is omniscient . ( on the other side ) what god decrees shall come to passe must come to passe of necessity , because he cannot be resisted who is omnipotent . 49. hence it is easie to distinguish betwixt the other two things , which have been so often , and so unhappily confounded ; i mean sufficient , effectual , and irresistible , applyed to grace . 1 sufficient grace is that , which possibly may produce that effect for which it is given . 2 effectual is that , which certainly will . 3 irresistible is that , which necessarily must . that which is irresistible doth carry away its object to what it pleaseth , like a mighty torrent , by indisputable force , malgre the greatest opposition that can be made , and therefore cannot take place in the elections of the will , which ceaseth to elect after the nature of a will , in case it be made to do any thing whether it will or no . ( as hath already been shew'd from no lesse a concession then that of doctor twisse . ) but that which is only effectual is quite another thing , and doth prevail upon the will not ineluctably , but infallibly . it doth so strongly and effectually incline the will , at such critical opportunities , and by such congruous means , as that the will doth very certainly and undoubtedly assent . but it doth not so irresistibly and compulsively necessitate , as to take away the freedome and possibility of assenting , by making it do what it doth , even whether it will or no . 50. i discern the truth of this distinction with greater ease , by having alwaies in my prospect the very great difference betwixt the generical notion of acting or taking , and the specifical notion of willing or choosing . god indeed ( if it please him ) can by his absolute power over his creature , make him act this thing , or take that thing , by ineluctable necessity , and whether he will or no . but then that acting is not volition , and that taking is not choice . for the very word choice cannot be apprehended but it must carry along with it a sound of freedome . optio must be optimorum , and so duorum at least . it is of two things or more , that we choose the best , whether in reality , or in appearance . and this liberty of the will , by which we choose , being acknowledged on all sides , ( as well by mr. perkins and dr. twisse , as by bellarmine and arminius , as every man knows that hath but read and compar'd them ) that famous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a twofold necessity , the one of coaction , and the other of infallibility , ( being built upon a manifest and grosse mistake both of the word necessity , and the word infallibility , ) seems to me to be serviceable to no other end , then to cover a wound , which 't is impossible to cure . but admit of that distinction of a twofold necessity , or admit a necessity be twentifold , yet still it ceaseth not to have the nature of a necessity . if it is absolutely necessary that i must go to london , it doth not cease to be necessity , because i am drawn rather then driven . coaction and infallibility , if they do both imply an absolute and peremptory necessity , ( and so by consequence an irresistibility , and so by consequence are opposed to the elective faculty of the will , ) it is no matter how they differ in their syllables and their sounds . shall i declare my iudgement then , ( although in weaknesse , yet in sincerity ) how freewill is necessary to the choosing of good , to which , without grace , it is altogether insufficient ? my judgement is , that it is necessary , not as a cause , but as a condition . not as that , by vertue of which , we can do any thing that good is ; but as that , without which , we cannot choose it . god's grace alone is the cause of the good , but man's will is as really the instrument of the choice . we can do good , as god's engines , without a will ; and so did balaams asse without a reason . but we cannot choose good , without a freewill , as that asse could not possibly understand what she spake , without a ratiocination . this seems to me to be as plain as the light . and now i speak of the light , ( if my reader please ) by that light i will make it plain . we know the sun is the fountain or cause of light . and light the only means by which we see . but yet the opening of the eye-lid is a necessary condition , because if i wink , i am dark at noon . and if my eyelid is held open by such a power as i cannot resist , my eye in that case cannot choose but see , and therefore cannot choose to see . my sight may be with delectation , but not properly with that which is call'd election . thus if a man be never so much delighted in doing good , but ( by reason of necessity ) cannot possibly but do it , it is god that chooseth that good , and the man doth only act it . i say god chooseth , by a catachrestical way of speaking , meerly the better to shew my thoughts . for though god did choose to make a world , and one world , because it was in his power to have made many worlds , or none at all ; yet i conceive it absurd , to say that god did choose to be good , or that he chooseth to do good , ( in opposition to evil ) because he is good , and doth good by an absolute necessity ; he cannot choose to be , or to do , any otherwise . and so he loves , but doth not choose it . for if that were true speaking , it would be as true speaking to say , that god doth will his being and doing good whether he will or no ; or that he cannot choose but choose . which is sure very childish untoward speaking . only he chooseth to enable us to do it , because he can choose , whether he will so enable us , or not . when he giveth us his grace , he hath the power to withhold it ; when he continueth his grace , he hath the power to withdraw it ; therefore doth he choose both to give and to continue it . the goodnesse of his essence is not arbitrary and elective , but spontaneous and natural . whereas the goodnesse of his effects in all his creatures is not naturally necessary in respect of him , but arbitrary and elective , meerly depending upon his choice and pleasure . for he gave us our goodnesse when we would , and may take it away when he pleaseth . to understand this the better , and to hold it the faster in my understanding , 51. i must carefully distinguish betwixt spontaneum ( that which is of its own accord ) and voluntarium , ( that which is freely and upon choice . ) the first is agreeable to inanimate creatures , the second only to rational . that is properly oppos'd to violence , but reconcilable with necessity , to which this is oppos'd . e. g. a stone tends downwards by a natural , and necessary , and spontaneous motion . it tends downwards of necessity , because it cannot but do so . and yet spontaneously , because it doth it without violence , and of its own accord . but yet that motion is not voluntary , nor doth the stone choose that kinde of tendency ; because it could not refuse it , as not being furnisht with the liberty of a will . thus when i made my entrance out of the womb into the world , i did not choose to go forwards , because i had not the power to stay behinde . i did it as a spontaneous , not as a voluntary agent . but now that i am capable either of virtue , or of vice , and do pursue the one , in refusal of the other , i do it not only in a spontaneous , but in a voluntary manner . we have the perfect character of a voluntary agent in that admirable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the son of syrach . the lord left man in the hand of his counsel ; if thou wilt , to keep the commandements . he hath set fire and water before thee ; stretch forth thy hand unto whether thou wilt . before man is life and death , and whether him liketh shal be given him . i dare not ( like marcion ) be more inquisitive , why god made man with such a freedome of willing or nilling , then why he made the hand with those two muscles , whereof the one doth move to the taking of a thing , and the other , to the throwing of it away . 52. having spoken all this in order to the clearing of resistibility of the working of grace in god's elect , i think i cannot do better then to apply my reasoning to two examples ( at least as much of it as shall be needfull ) whereof one must be the protoplast before his fall , and the other must be one of his posterity whom we are very well assur'd to have been one of god's elect. adam was made in a state of innocence , and ( god not requiring any impossibilities , as brick without straw ) had grace enough to have performed a most adaequate obedi●…nce to god's command . which if he had not resisted , how could he have sin'd ? and if that measure of grace was lessen'd before he sin'd , how was the taking away of grace any punishment of his fall ? or how was he then in the state of innocence ? if he was not , then was he sinful before he sin'd . god doth not take away his grace , unlesse to punish the abuse of it . but adam did not abuse it before he sin'd ; and by our saviour's rule [ to him that hath shall be given ] god would rather have given him more , then have taken away any . from whence it followes , that though the working of grace in the heart of adam was so strong and so perfect , as to enable him to stand , and that in no lesse then ●… state of innocence , yet was it also so resistible , as to suffer him to fall , and that into no lesse then a state of perdition . and although he had the favour to be rais'd again in some measure , yet it was not to that innocence from whence he fell . so that as to his first covenant , and his first pitch of perfection , his fall was not only total , but final too . and indeed i would know , why our saviour hath told us , that from him that hath not shall be taken away even that which he hath , if it is not for this reason , because he hath lavisht out his talent , and hath resisted that power of doing well which was offer'd him . sure there is no better arguing then ab actu ad potentiam . man can resist , because he doth . and i may wonder , as well as grotius , why such men are not confuted by their own experience , who say that grace in the elect is unresistible , unlesse they will deny themselves to be of the number of the elect . david hath grace to have done better then he did in the double matter of uriah , but he resisted it with a witnesse , and that for some moneths together . he was a vessel of election ; how then did he resist the grace of god , so as to fall into those damnable and killing sins , in which , if he had been snatcht away , he had perished irreversibly ? it was not without grace , ( for he was one of the elect ) nor by its concurrence , ( for god was not guilty ) it was therefore against the working and means of grace . indeed if god did his utmost , such as david could never sin . or if they could , it would argue god to be conquer'd either by man , or devil . unlesse we should say , that such omnipotent grace doth come , and go , and come again , after the measure that god is willing a man should sin and repent , and sin again . and therefore it is evident , that god almighty , in his elect , doth shew the congruous efficacious power , but not the irresistibility and almightinesse of his grace . sure david ( and solomon ) did fall from grace , by resisting it , in both acceptions of the word grace ; ( as it is taken for gracious living , and as it is taken for the favour of god ) and this invincibly conclusible even from that very answer which is wont to be alledged for irresistibility . for they say that god had decreed the repentance and return of david , and that therefore he could not die , until he had repented . which is spoken by them for this reason , because if david had not repented , he must have perisht . which yet he could not have done , if he had continued in the state of grace . 53. if against this it is excepted , that though a vessel of election may fall damnably from grace , yet he cannot finally , this is unworthy for a sch●…lar to speak , or hear ; for who ever was so silly , as to say or think , that the precious vessels of election can fall away finally ? this is not answering the argument , but forsaking the question . the question is , whether the grace of god doth work irresistibly in the elect ? not , whether or no it brings them to a most certain and infallible degree of blisse . ( for they that dispute against the first , affirm the second , ) grace is proved to be resistible in gods elect by such examples as david . and to that it is answer'd , he could not so resist as to fall away finally . which is first a skipping from the first question to the second , and secondly , it is to say ( what no man living doth gainsay ) that such as persevere unto the end can never fall away finally . a grosse identical proposition , which doth not only betray the weaknesse of that opinion which it asserteth , but doth establish the truth of this very cause which i am pleading . for it confesseth , that grace is resistible , and only denies that it is finally resisted . david was able to resist it , but he did not resist it unto the end . and every technical grammarian can distinguish the act which is imply'd in the participle , from the aptitude which is couched in the adjective in bilis . but ( to hasten towards the conclusion of my readers sufferings ) there is also a final as well as total resisting of such a grace as is sufficient for the attainment of glory . for ( not to speak of those men who resisted and sinned against all the means that could be used , isa. 5. 4. and who alwaies resisted the holy ghost , act. 7. 51. and who would not be gathered , after never so many essays , mat. 23. 37. ) how many christian professors are now in hell , who when they were infants were fit and suitable for heaven ? shall not i spare nineveh , in which are above 120000 souls , which cannot distinguish betwixt the right hand and the left ? ion. 4. 11. god speaks there of heathen infants , toward whom his bowels did yearn within him , and that upon the impendence of but a temporal destruction . but i speak here of infants born and baptized into a membership of the church . how many are there of such who in their harmlesse nonage were babes of grace , and yet have outlived their innocence , so as at last to be transformed into vessels of wrath ? i will shut up this paragraph with the words of tertullian . saul was turned into a prophet by the spirit of holinesse , as well as into an apostate by the spirit of uncleannesse . and the devil entred into judas , who for some time together had been deputed with the elect . and with the saying of s. augustine , that if the regenerate and justified shall fall away into a wicked course of living by his own will and pleasure , he cannot say , i have not received , because he hath wilfully lost that grace of god which he had received , by that will of his which was at liberty to sin . and how exactly that father doth speak my sense of this businesse , i leave it for any one to judge who shall consult him de praed. sanct. l. 1. c. 14. de bono persev . l. 2. c. 1. & 6. & l. 2. c. 8. & 13. and i would very fain know , whether the lost groat , the lost sheep , and the prodigal son , do not signifie ( in our saviours parables ) that a true beleever may be lost , and being lost may be found , and again become a true beleever . which is as much as i desire to prove the thing under consideration . chap. v. 54. having evinced to my self ( and that is all that i pretend to ) first , that my will of it self is inclinable to evil ; and that , secondly , of it self it is not inclinable to good ; and that , thirdly , it is inclined by the singular and special operation of grace , to the refusing of evil , and to the choosing of good , and that therefore in the fourth place , that singular grace doth not work so irresistibly as to compel an unwilling will , but yet so strongly as to heal a sick one ; not so necessitating the will of god's elect , as that inevitably it must , but yet so powerfully perswading , as that it certainly will , both believe and obey , and after repentance persevere unto the end ; i should in civility to my reader conclude his trouble , if i were sure that some men would not call it tergiversation ; and if i were not obliged by those papers , which have been so frequently , s●…falsly ( that i may not say so maliciously ) transcribed , and are threatned to be laid very publiquely to my charge , ( and which i plead in the defence of this mine own publication , which i should never have ch●…sen upon such a subject , as i have least of all studied , and am least delighted in of any other ) to remonstrate the utmost of what i think in these matters . for i do stedfastly beleeve ( what i also asserted in that extemporary discourse , which was the innocent cause of this unacceptable effect ) that ▪ gods decree of election from all eternity , was not absolute and irrespective , but in respect unto , and in praescience of some qualification , without which no man is the proper object of such decree . and this i prove to my self from these waies of reasoning . 55. first , i consider with my self , that there is no salvation but only to such , as are found to be in christ iesus , in the day of death and of iudgement . which no man living can be , unlesse he be qualified with such conditions , as without which it is impossible to be so found ; ( such as are faith , and obedience , and repentance , after sin , bringing forth such fruits as are worthy of repentance , and perseverance in weldoing unto the end . ) that god will save none but such , is all men's confession . and that he saves none but such whom he decrees to save , is every whit as plain . therefore none but such are the object of such decree . for if he decreed to save any without regard or respect to their being such , he might actually save them without regard or respect to their being such . because whatsoever is justly decreed , may be justly executed as it is decreed . but it is granted on all sides ( as i suppose ) that god will save none except such as are found to be in christ with the aforesaid qualifications ; and therefore it should be agreed on all sides , that he decreed to save none but such as they . and what is that but a respective and conditional decree ? made in intuition of our being in christ , and of our being so qualified to be in christ ? so that although our election is not of works , but of him that calleth , yet good works are required as a necessary condition , though utterly unworthy to be a cause of our election . nor can it be without respect to the condition of the covenant , that the covenant is made , and the promise decreed to be fulfilled . 56. secondly , i consider , that the decree of the father to send the son to be a second adam , was in respect and regard to the backesliding of the first adam . without which it was impossible that the son of god should have been sent to be the saviour of the world . and the decree of god almighty to save the first adam , was in regard of and respect to the meritoriousness of the second adam . for god adopteth never a childe , nor doth acknowledge him for his own , so as to give him eternal life , unlesse it be for the sake of his only begotten son . first god pitied a woful world , then he loved what be pitied , next he gave his own son to save what he loved , and upon the condition of beleeving in his son , he gave it a promise of eternal life . for so beleeving is interposed betwixt love and life , in the 3. of s. iohn vers. 26. god so loved the world , that he gave his only begotten son , that whosoever beleeveth in him , should not perish , but have everlasting life . from this text it appeareth , that god loved the world before he gave his son to it ; for therefore gave he his son , because he loved it . but it was not a love by which he loved it to life everlasting ; for with such love he only loved it in his son . and the world is not capable of such a love without the condition of beleeving . it was therefore in praescience of our beleeving in christ , that god elected us to life eternal . for christ is not only the means , ( as some affirm ) but the meritorious cause , and the head of our election . christ was foreknown , 1 pet. 1. 2. and we in him , rom. 8. 29. christ was praedestin'd , and we by him , eph. 1. 5. 57. thirdly , i consider , that there must be a difference before there can be an election . love indeed is an act of favour , but election is properly an act of iudgement ; a preferring of the better before the worse . they that say god elected such a number of men without the least intuition of their qualifications by which they are differenced from the reprobated crew , do speak illogically ( to say no worse . ) how much safer is it to say , that because such men as are in christ by faith are better then such as are out of christ by infidelity , therefore those are taken , and these are left ? nor doth this derogate from god , or arrogate to man , to say , he chooseth his own gifts , any more then it doth , to say , he crowns them . for god doth give us the advantage of our being in christ , as well as choose us for that advantage . first he giveth us his son , next he giveth us his grace whereby to enable us to believe in his son , and so beleeving he doth elect us . so that here is no matter for man to boast on ; he having nothing which he hath not received , no not so much as his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} it is god that makes the difference , as well as god that chooseth . and it seems this very argument from the nature and use of the word election , did prevail with s. austin and oecumenius . s. austin saith expresly , that iustification precedeth election ; and his reason is , because no man is elected unlesse he differ from him that is rejected . 58. fourthly , i consider , that the whole tenor of the scriptures , in the iudgement of all the fathers , who are best able to understand them , teacheth no other praedestination , then in , and through christ , which is respective and conditional . first the scripture gives us none but conditional promises , such as , if any man keep my saying , he shall never taste death . whatsoever a man soweth that shall he reap . and we shall reap if we faint not . if any man will hear my voice , and open the doore , i will come in to him , &c. nay even the very texts which are wont to be urged for irrespective election do seem very precisely to evince the contrary . for when god is said to praedestine according to his good pleasure which he had purposed in himself , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rendred good pleasure , doth not signifie the absolutenesse , but the respectivenesse of his will . for it relateth to something in which god is well pleased , and that is christ . it being impossible for god to please himself with mankinde , or for men to be acceptable and well pleasing to god , any otherwise then in him , of whom it was said , this is my beloved son in whom i am well pleased . besides , all those scriptures which do●… teach universal grace , and redemption , ( which i suppose hath been proved in the prosecution of my first principle ) do seem to me most clearly to inferre a respective and conditional election . for if it is true , that christ did offer up himself , not only sufficiently , but intentionally for all ; if he did earnestly desire that every one would come in , upon the preaching of his word , and receive the benefit of his death and passion ; if his warnings were not in jest , and his invitations serious ; if [ depart from me ye cursed ] was therefore foretold , that every one might beware and not obtrude himself upon that sentence ; if he is unwilling that any one should be caught in the serpents snare , who shewes to all ( without exception ) a certain way to escape ; if ( as s. austin speaks ) he is desirous not to strike , who bids us look to our posture , and stand upon our guard ; if ( as s. austin speaks again ) he shews his power to punish none but only those that refuse his mercy ; and would not damn any one without respect to sin , who gave his own son to die for all ; then his refusing of the goats in respect of that which makes them differ from sheep , infers his election of the sheep , in respect of that which makes them differ from goats . and i have made the more haste to make this inference , because as the respectivenesse of election needs not otherwise to be proved then by the respectivenesse of reprobation ; so they are both taken for granted , upon the supposition of christ's having dyed not only sufficiently , but intentionally for all . towards which ( having discoursed so largely of it already ) i will only offer this one consideration which meets my pen as i am writing , and even obtrudes it self upon me to be delivered . it is briefly this . that since our saviour upon the crosse , did very heartily pray , even for those very homicides , and parricides , and deicides that kill'd him , we have no reason but to beleeve , that he laid down his life even for them that took it away ; and that he dyed for all for whom he prayed . and yet we reading of their murders , but not of their repentance , i should be loth to tell my people , that those crucifying wretches , were precious vessels of election , ( in complyance with that opinion , that christ died only for the elect ) lest they should comfort up themselves in the most ●…rimson sins that can be named ( like some in the world ) as well consisting with their pretensions to the kingdome of heaven . and yet in my shallow iudgement , ( which because it is shallow , i do submit to those of deeper and profounder reach , how dogmatically soever i may seem to have spoken in many places of this discourse ) i say in my shallow judgement , christ dyed for all for whom he prayed ; and he prayed for them that curst themselves . his bloud be upon us ( said they ) and yet ( said he ) father forgive them . he made his murderers execration become his prayer . he took the poyson out of their curse , and made it wholsome for them . he wished , as well as they , that his bloud might be both upon them and upon their children ; but in his own most merciful , not in their barbarous and cruel sense ; for they meant the guilt , he the benefit of his bloud ; and would have it ●ight on them , not to accuse , but cleanse them . and yet i dare not affirm , that they were all a portion of god's elect. 59. lastly , i consider , that the main stream of the fathers doth run this way . and not to trouble my reader with such a catalogue of particulars , as i gave in before , for a conditional reprobation , ( which yet i think were very easie upon a very smal warning ) i will content my self at present to prove what i say from the confessions of beza , and doctor twisse . first beza in his comment upon rom. 11. 2. rejects the judgement of the fathers , because they are not ( as he would have them ) for the absolute , irrespective , unconditional way . and dr. twisse confesseth , that all the ancients , before s. austin , did place the object of god's election in fide praevisâ . at which s. austin was so far from being any way displeased , as that ( with very great reverence to their authority ) he made it appear to be an innocent and harmlesse tenent . he affirmed that all the fathers , who lived before himself , agreed in this , that the grace of god is not prevented by humane merits . which one profession he thought sufficient for the asserting of the free grace of the divine praedestination . to which saying of s. austin , because i finde that dr. twisse doth very readily subscribe ; i ought in reason to be secured from any very hard censure , because i am not an affirmer of humane merits , much lesse do i place them in a precedency to grace . 60. i conclude with a desire of so much liberty of conscience , as to beleeve with s. paul , that god is a respecter , not of * persons , but of * works . that my sins are perfectly and entirely mine own . and that if i do any thing that is good , it is not i that do it , but the grace of god that is in me . yet so , as that i can do all things through him that strengthens me . and who doth so strengthen as that i may do them , but not so force me as that i must . in this , and every other thing , i have been long since taught by vincentius lirinensis , ( whom i shall ever observe to the utmost of my discretion ) ▪ to opine with the most , and most iudicious , rather then with the fewest , and least discerning . opinionastrete is a fault , but fallibility is none . if my teachers are in the right , they have knowledge enough to make me moderately instructed ; if they are anywhere in the wrong , they have authority enough to make me pardonably erroneous ; if i have not perspicacity to comprehend them as they deserve , it seems they have depths enough to prove , i am invincibly ignorant . the end . errata's . pag. 2. lin. 19. read extemporary discourse , p. 10. l. 30. r. and doth so move , p. 11. l. 10. dele upon , l. 12. for of r. to mine own , p. 17. l. 15. f. sure r. here . p. 19. l. 8. f. preposition r. proposition , l. 25. after look adde for , p. 21. l. 19. f. unworthy r. worthy , p. 23. l. 4. after ret●…rn to adde that , p. 24. l. 25. f. joh. 4. r. joh. 8 , p. 33. l. 18. after we adde may , p. 44. l. ult. r. gallorum , p. 45. l. 4. after id . r. ibid. p. 53. l. 30. f. aequivocable r. aequivocal , p. 60. l. 19. f. cant. 1. 14. r. cant. 1. 4. l. 29. f. efficacious ▪ r. effectual , p. 61. l. 4. f. catechresis r. catachresis , p. 71. l. 5. f. eleget ●… elegit . notes, typically marginal, from the original text notes for div a54833e-240 ecclesiasticus 3 , 21 , 22 , 23. rom. 2. 6. notes for div a54833e-3260 joh. 8. ●… . rev. 12. 10. 9. 11. joh. 8. 14 , 44. episc. winton . in iud. de art . lamb . rom. 11. 33. psal. 36. 6. the two principles or grounds of my belief in this businesse . sic proponam , sic asseram , ut verita●…i quae nec fallit , nec fallitur , semper inhaream , sempe●… obediens consentiénsque reperiar . fulgent . ad monim . l. 1. sub init . nec inest iis quae de libero arbitrio patres quidem & neoterici asseruerunt , ea quam olim non nulli putant impietas , si haec rite modò accipiantur , & sicut ipsi scriptores ea accipi voluerunt . apud cassand . consult . p. 130. in praefat. ad vind. grat. p. 3. gal. 6. 1. prov. 19. 3. l. 3. c. 23 § 6. p. 324. l. 3. c. 24. § 13 p. 333. l. 1. c. 18. § 4 ▪ ☜ p. 71. l. 1. c. 17. § 12. p. 66. ☜ l. 1. c. 17. § 5. p. 64. l. 1. part . 1. digr. 10. c. 1. § 4. p. 125. ☜ ibid. § 12. p. 140. ☞ ☞ in serm. de prov. c 5 &c. 6. & sic citatur l. 2. part . 1. p. 36. l. 1. c. 18. § 1. p. 68. ☞ ☞ l. 2. part . 1. p. 142 , 143 , 147 , 148 , &c. ☞ the first principle proved by scripture . praedestinare deum homines ad peccata , aut poenas , in s. scripturis non dicitur , sed eos ad vitam aeternam praedestinare dicitur , quos v●…care decernit . grot. in riv. ap. disc. p. 52. quatuor priores articuli lambethani sunt de praedestinatione , & reprobatione , quarum illa significatur rom. 11. 33. haec psal. 36. 6. epis. wint. de artic. judi●… . psal. 81. 13. isa. 5. 3 , 4. ezek. 18. vers. 2 , 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 〈◊〉 . in . c. 1. 〈◊〉 eph homil. ●… . p. 1036. augustir . 〈◊〉 . 6. tertull. adversus mar. l. 1. c. 1. duos d●…os adf●…rt tanquam duas sy●…plegadas naufragii sui . quis iste deus tam bonus , ut ab illo malus ●…iat ? ibid. c 23. ibid. c. 26. jam. 1. 13 , 14. 1 cor. 10. 13. terent. in eunuch . jam. 1. 15. ps. 106. 29. vide cornel. agrip. de vanit . scient. dan 9. 7. eccles. 7. 29. proved secondly by reason . hocker eccl. polit. l. 1. eph. 1. 11. gen ▪ 1. 31 ▪ * n●…c tamen 〈◊〉 sumus stipites ; ea enim nobis ut v●…limus & possimus concedit . beza . in eph. 1. 11. * bene volumus , non quidem naturâ , sed quia deus ex malâ voluntate bonam fecit . ad philip . 2. 13. * liberum & sui arbitrii & suae potestatis invenio hominem à deo institutum ; nullam magis imaginem & similitudinem dei in illo animadvertens , quàm ejusmodi status formam . tertull . advers. marc. lib. 2. c. 5. see also cap. 6 , 7. proved by antiquity § ●…8 . tametsi deus ●…reat & conservat naturam , tamen causa p●…ccati est voluntas malorum viz. diaboli & impiorum hominum quae avertit se à deo ad alias re●… , con●…ra mandata dei . august . confess . artic. 9. aliquos ad 〈◊〉 divinâ potestate 〈◊〉 esse , non solùm non cre●… , sed etiam si sint qui tantum m●…lum cred●…re ve●…int , cum omni detestatione in illis anat●…ema dicimus . synod . arausic . can. 25. the first inference . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ammonius in ioh. 8. our selves we condemn as the only causes of our own misery . hook . l. 5. § 72. proved by scripture . in the negative . ezek. 33. 11. c. 18. v. 32. 2 pet. 3. 9. rom. 2. 5. veteris haec ecclesiae sententia suit , velle deum conversionem ad salutem omnium , non tantùm genera singulorum , sed singulos generum intelligens . gerard . voss. in pelag. hist. l. 6. thes. 2. 1 tim. 4. 10. 2 cor. 5. 14. rom. 11. 32 ▪ 2 pet. 2. 1. * gratiam salutarem non existimo conferri omnibus , sed tamen omnibus offerri ; & praesto esse deum ut conferatur . episc. wint. de artic . lamb . omnibus offertur dei misericordia . nemo illius expers est , nisi qui renui●… . bernard . serm. 1. in purif. . mar. in the affirmative . hos. 13. 6. 2 ▪ pet. 2. 1. prov. 19. 3. jam. 1. 15. rom. 6. 23. vers. 20. wisd. 1 13 , 14 , 15 , 16. proved secondly by reason . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * rom. 7. 8. vers. 13. * jam 1. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . apud lucianum dr * ideo praesciverit , quia decreto suo sic ordinavit . and for no other reason , nisi quia deo ita visum est . cal vin . instit. l. 3. cap. 23. p. 7. non percipit se dicere , ea quae vera sunt , eo ipso quòd vera sunt , falsa sint . august . contra faustum . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . origen . contra celsim . l. 4. isido●…us pelusiota 〈◊〉 , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , respondit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * loco superi●…s paulò citato . * idcirco jurat , ut si non credimus promittenti deo , credamus salum p●…o salute juran●…i . hieron. epist. 46. o beatos nos , quorum causa deus jurat ! o mise●…rimos si nec juranti credimus ! tertul. l. de poe●…it , cap. 4. * eccles. 15. 12. 1 jam. 1. 15. 2 rom. 6 23. 3 rom. 6. 2●… . poterit deus velle voluntate signi & approbante , ut ●…ono non 〈◊〉 ; interea voluntate beneplaciti statue●…e 〈◊〉 gratiam efficacem negare , ex quo insallibiliter & efficaciter sequetur ut labatur . twiss. in vind. grat. l. 1. de praed. § 12. p. 140. voss. pelag. hist. l. 6. thes. 2. * quod dicere periculosum , ad aedificationem proferendum est . tertul. depoen . cap. 5. * decretum horribile quid●…m fateor , inficiari tamen nemo poterit . calvin . instit. l. 3. c. 23. § 7. l. 1. part . 1. § 13. p. 140. proved thirdly by antiquity . ignatius in cp. ad magnes . p. 53. edit. usser . iustin. martyr . in apolog. prima pro christianis pag. 35. edit. sylburg . 1593. tertull. contra ma●…cion . l. 5. c. 24 edit. iun. a.d. 1597. lib. 2. cap. 5. 6. clemens alex. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} p. 24. edit. 〈◊〉 . vide & clem. rom. l. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , cap. 45. theophil . ad au●…ol . l. 3 p. 336. edit. basil. 1555. origen . tract. 34. in matth. p. 194. athanas. orat . de incarn. v●…rbi dei . t. 1. p. 45. macarius homil. 26. p. 230. homil. 30. p. 53. basil. homil. in psal. 29. p. 80. ambros. l. 2. de secundâ interpellat . david . c. 11. hilarius diacon . in epist. pauli in rom. c. 3. & 9 idem ad 1 tim 11. * ch●…ysost . in 1 tim c. 2. p. 1556. idem ad ephes. c. 1. hom. 1. p. 1036. hieronymus advers. pelagianos l. 2. sub finem . & ad eph. c. 1. primosius in 1 tim. 2. damascenus l. 2. orth . sid . c. 29. idem contra manichaeot p. 375 edit. basil . 1578. oecumenius ad 1 tim. 2. anselmus in matth. c. 6. bernardus serm. 5. in natal . dom. idem serm. 1. in purif. . mar. grotius in rivet . apolog. discus . p. 97 , 98. augustin in lib. de spiritu & lite●â ad marcellinum c. 33. idem serm. 38. de sanctis . * nihil aliud accipiendum in isto augustini sermone existimo , quo ad interitum quosdam praedestinatos firmat . &c. fulgent . ad monim . l. 1. prosper ( s●…u august ) ad object . vic●…n ▪ artic . 2. & seqq . * causā rep●…obationis certum est hanc esse , viz. peccatum in hominibus . melancthon in locis theolog. de praedest . idem ubique ait perrus molinaeus in sua anatome arminianismi . d. overallus theol. cantab. professor de 〈◊〉 ecclisiae anglic. &c. cap. 1. cap. 2 de morte christi . artic. 2. artic. 7. artic. 31. calvin . ad heb. 9. 28. idem ad rom. 5. the total sum of the citations . the english reader may be pleas'd to observe , that these last words are translated out of prosper in his vindication of august●…ne his dearest friend , who is : he only father ( i can hear of ) whom our adversaries are willing to be tryed by in this businesse . ( see the confession of dr. twiss. in vind●…c . grat. l. 1. dign . 8. § 4. p. 110. ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plotin. enn. l. 2. p. 263. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hierocl {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. 258. the second inference , explain'd . proved by scripture . gen. 2 17. chap. 4. v. 7. deut 11. 26 , 27. gen. 18. 21. rom. 10. 9. mat. 6. 15. 2 tim. 2. 12. mat. 1. 12. tit. 2. 14. luk. 1. 44 , 44. mat 25. 41 , 42. judg. 1. ●… . rom. 2. 6. 11. gal. 6. 7. wisd. 1. 12. proved secondly by reason . gen. 3. 17 , 18. rom. 2. 4 , 5. mat. 28. 19. luk. 24. 47. joh. 20. 31. luk. 9. 5. luk. 12. 47. cap. 20. v. 47. mat. 11. 20 , 21 , 23 , 24. mat. 10. 15. joh. 3 19. psal. 58. 4. calvinus in institut . l. 3. cap. 23. § 7. mortem non vul●… deus , in quantum vul●… poenitentiam . sed experientia docet , ita eam velle , ut cor peccatoris non ●…angat . idem in ezek. 18. prov. 1. 26. 29. 1 joh. 2. 2. rom. 14. 15. 1 cor. 8. 11. joh. 1. 9. cap. 3. v. 19. jonah 3. 4 , 10. 2 kin. 20. 5. 1 kin. 21. 29. * isa. 28 21. * lam. 3. 33. hos. 11. 8 , 9. exod. 32. 14. jam. 2. 13. ineptissimae blasphemiae . prodig●…osa mendacia . diabolicus mendacio●…um indiculus . leguntur apud . prosp. in praesat . respon. ad object . vinc. * proved thirdly by antiquity . solent veteres &c. & scholastici in eâ acquiescunt &c. non aliâ ratione quae futura sunt , praevideat , nis●… quia ita ut fierent decrevit . calvin . instit. l. 3. c. 23. §. 6. nec absurdum videri debee , deum non modò primi hominis casum & in co posterorum ruinam praevid●…sse , sed a●…bitrio quoque suo dispensasse . idem ibid. § 7. nemo eligitur nisi jam distans ab illo qui rejicitur . unde quod dictum est , [ quia elegit nos deus ante mundi constitutionem ] non video quomodo sit dictum , nisi de praescientiâ fidei & operum pietatis . & mox — iacobus non electus est ut fieret bonus , sed bonus factus eligi potuit . augustia . ad . simplicianum l. 1. quaest. 2. noluit ergo esau , & non cucurrit . sed et si voluisset , & cucurrisset , dei adjutorio pervenisset , nisi vocatione contemptâ reprobus fieret . id. in lib. ad simpl. num quid iniquitas est apud deum ? absit . iniquum enim videtur , ut sine ullis bonorum malorúmve operum meritis , unum deus eligat , odiátque alterum . id. in enchirid. cap. 98. non necessitatem percundi habue●…unt , quia praedestinati non sunt ; sed ideo praedestinati non sunt , quia tales futuri ex volunta●…iâ pr●…vaticatione praes●…iti sunt . prosper . ad galorum cap. 3. edit. basil. 16●…1 . illos 〈◊〉 propriâ ipsorum volunta●…e praescivit , & ob hoc a filiis perditionis nullâ praedestinatione discrevit . id. idem . ad . cap. 7. omni●…m quid●…m hominum deus creator est , sed nemo ab eo ideo creatus est u●… pereat . idem . ad object . vinc. 3. ideo omnibus opera sanitatis de●…lit , ut quicunque perierit , mortis suae causas sibi ascribat , qui curari noluit , cùm remedium haberet quo posset evadere . ambros. l. 2. de cain & abel cap. 13. etiam his qui mali sint futuri , datur potestas conversionis & poenitentiae . hieron. l. 3. adversus pelagianos . dilectio & odium dei vel ex ▪ praescientiâ nascitur futurorum , vel ex operibus . idem , ad malach. 1. si dies aequaliter nascitur omnibus , quanto magis christus ? — cum singuli ad donarium vocentur , quid est ut quod à deo aqualiter distribuitur , humanâ interpretatione minuatur ? cyprian . epist. 76. * patet omnibus fons vitae , neque ab ju●…e potandi qui●…quam prohibetu●… , aut ●…elli u●… . arnob. adversus nat. lib. 2. the sum of all that hath been said . 2 pet. 3. 7. jer. 51. 56. 2 thess. 1. 8. an obvious expedient to reconcile dissenters . qui non sunt praed●…stinati ad salu●…em , necessario propter p●…ccata condem . nabuntur . art. lamb . 4. atque id necessariò ( si sic loqui placeat ) sed necessitate ex hypothesi , non absolu â. id est , ideo quia peccarunt , non autem ideo , quia non sunt praedestinati . epist. wint jud. de art lamb . the probable cause of the dissension is a mistake of gods praescience . the mistake is endevoured to be rectified . boethius de consol. philosoph. lib. 5. by the co●…sideration of a twofold necessity in 〈◊〉 . duae sunt necessitates . simplex una , veluti quòd necesse est omnes homines esse mortales . altera conditionis , u●… si aliquem ambulare scias , cum ambulare necesse est . boeth . de con . phil. l. 5. ecclus. 15. 14. and by a right . application of a twofold will in the almighty . chrysost. in epist ad eph. c. 1. homil. 1. damascen . l 2. orth. fid. c. 29. prosper . in respon. ad objec . vincen . sub finem . anselmus in mat. cap. 6. concil. tolet. 8. ●… . 2. rom. 12. 18 the second principle or ground of my belief in this businesse . explained . act. 4. 12. joh. 6. 44. 65. 1 cor. 4. 7. jam. 1. 17. 1 cor. 1. 3●… . psal. 115. 1. reconciled with choice , which is irreconcilable with irresistibility . object . 1. si deus benus & praescius mali , & potent depellere , cur hominem lab●… passus est ? resp. liberum & sui arbit●…ii & suae potestatis invenio hominem . & s●…qq . object . 2. homoita d●…uit institui , ut non posset cadere . resp. ergo bonum suum haberet 〈◊〉 sibi à deo. e●… bonus aut malus necessitate fuisset inventus , non voluntate . nec boni nec mali merces iure pensaretur ei . tertull . advers. marc. l. 2. c. 5 ▪ 6. 1. proved by scripture . phil. 2. 12 , 13. liberi arbitrii nos condidit deus . nec ad virtutes 〈◊〉 ad vitia necessitate 〈◊〉 . alioqui ubi necessitas , ibi nec damnatio , nec corona est . hieron. contra jovinian . l. 2. valet liberum arbitrium ad bona , si divinitus adjuvetur ; qued fit , humili●…er petendo & faciendo . august . epist. 89. psal. 119. 32. joh. 8. 32. tertull. loco citato . deut. 30. 15 , 19. * 46. 2. proved by reason . illud propri●… dicitur ●…resistibile , cui resistere nemo potest , quamvis vellet . twiss. in praef. ad vin . grat. §. ●… . p. 31. in act●… vol●…di locum non habet . in loco citato . ex hujusmodi autem operatione divinâ existit necessitas offect●…s , cum ips●… libertate voluntatis con sen●…iens . ibid. the ground of the opposite mistake removed . by rightly distinguishing betwixt infallible and necessary . betwixt sufficient , effectual , and unresistible . betwixt action in general , and volition in particular . betwixt taking and choosing . betwixt voluntary and spontaneous . ecclesiasticus 15 13 , 14 , 15 , 16 , 17. a result of the whole in two examples ▪ mar. 25. 2●… . and that cleared from an exception . jonah 4. 11. saulem tam dei spiritus vertit in prophetam , quàm & malus spiritus postea in apostatam . iudam aliquandiu cum electis deputatum postea diabolus intravit . tertul. de animâ . c. 11. si regeneratus & justificatu●… in ●…alam vitam suâ voluntate relabitu●… , certò is non potest dicere , non accepi , quia acceptam gratiam dei suo in malum arbitrio libero amisit . aug. de grat & correp . c. 6. &c. 9. the decree of election conditional and respective . quá gratiâ non nova voluntas creatur , neque invita voluntas cogitur , sed infirma sanatur , depravata corrigitur , & ex malâ in bonam convertitur , ac interiore quodam modo tra●…itur , ut ex nol●…nte volens effi●…iatur , & divinae vocationi libenter consentiat , &c. august . de grat . & lib. arb. ad valent . c. 13. sicut praf●…it , praedestinat , & propterea prae ▪ destinat , quia quale futurum sit , praescit . mala tantùm prae ▪ s●…it , & non praedestinat . aug. in resp. ad calum . pelag . sub initium l ▪ 6. hypognostic●…n . proved by reason , from its being respective of our being in christ , and of the conditions by which we are so . eph. 1. 4 , 6. rom. 8. 39. 1 cor. 5. 15. and from the nature of election . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} oecum . apud episc. wint. de artic. lam. iud. non ta●…en electio praecedit iustificationem , sed electionem iustificatio . nemo enim eligitur , nisi jam distans ab illo qui rejicitur . unde quod dictum est , quia el●…get nos deus an●…e mundi constitutionem , non video quomodo sit dicendum nisi praesc●…entiâ . august . ad simpl. 1. 2. proved by scripture . joh. 8. 51. gal. 6. 7 , 9. rev. 3. 20. eph. 4. 9. aug. in serm. 28. de sanct. idem contr●… 2 epist. pelag. l 3. c. 2. idem de sp. & lit. ad marcell . c. 33. and by antiquity , from the concessions of anti remonstrants . patres hîc nullo modo audiendi , qui ad praevisionem hoc referunt . beza in rom. 11. 2. edit. 2. twiss. in vin. gr. l. 1. part . 1. digr. 8. sect. 4. p. 110. august . de bono persever . c. 19. & 20. twiss. loco citato . the conclusion . * rom. 2. 11. * vers. 14. 1 cor. 15. 10. tagathon, or, divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of christian doctrine is fully evinced / by richard burthogge. burthogge, richard, 1638?-ca. 1700. 1672 approx. 161 kb of xml-encoded text transcribed from 86 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a30636 wing b6157 wing b6156_cancelled 09726108 ocm 09726108 39294 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30636) transcribed from: (early english books online ; image set 39294) images scanned from microfilm: (early english books, 1641-1700 ; 1351:17 or 1808:14) tagathon, or, divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of christian doctrine is fully evinced / by richard burthogge. burthogge, richard, 1638?-ca. 1700. [28], 134 p. printed by s. and b. griffin for james collins, london : 1672. identified as wing b6156 (number cancelled); wing (2nd ed., 1994) identifies item formerly at that number as a ghost. reproduction of original in the british library and the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -goodness. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2005-03 simon charles sampled and proofread 2005-03 simon charles text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion ταγαθον , or , divine goodness explicated and vindicated from the exceptions of the atheiest : wherein also the consent of the gravest philosophers , with the holy , and inspired penmen , in many of the most important points of christian doctrine is fully evinced . by richard burthogge , dr. in phys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h●●● ●●●es . london , printed by s. and b. griffin , for james collins , and are to be sold at the kings-armes in ludgate-street , 1672. to the most honoured andrew trevil , esq. sir , of all the attributes are owned by the deity , this whereon i have engag'd my pen , is the most remarkable and glorious . which i undertook the rather , and with the more assurance , because i knew that if i did come short in my discourses on it ( as who ever enterpriz'd it must ) i had my consolation in my subject . it is divine goodness to accept of what a person hath , and not of what he hath not . i know that god is great , as well as good , that he is in heaven , and we on earth ; and that therefore as in our addresses to him , so in our discourses of him , our words should be few . but i also know , what cicero observ'd before me , that he is opt. max. that he is first good , and then great , and that he glories in his goodness , as his greatest excellency , [ his making of his sun to rise on the evil , and on the good , and his sending rain on the just , and on the unjust , is called his perfection , and indeed is so , 't is , be you perfect , as your heavenly father is perfect . once , it is the interest and cause of god i plead in this essay , and so much , that all religion is concerned in it . for 't is an apprehension of the goodnesse , and bounty , and beneficence of god , that established in mens hearts doth powerfully tie them to adore , obey , and serve him . there is mercy ( sayes the royal psalmist ) with thee , that thou mayest be feared . it was for this reason that he prefaced the law he gave the jewes , with a repitition of the benefits , which had accrued to them by him , i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage , thou shalt , &c. namely to imprint upon them a due sence of all his obligations and engagements , that having first possess'd them of a rational and well establish'd love , he might afterwards the better influence them by it , to a due respect to all his commands . [ 't is , if you love me keep my commands . ] and the holy evangel , wherein almighty god is admirably represented as most infinitely loving , gratious , and benigne , what other end , intention or design has it , but by so ample proof and declaration of the divine love to prevail with man for his , that believing he may love , and loving he may serve and obey ? this is the evangellical obedience ; that of faith , which workes by love. thus our love to god it is the life of all our devotion and obedience to him , and his benignity and kindnesse unto us , it is the ground of all our love . and sathan knows it well enough , and therefore he is so industrious ( for we are not ignorant of his devices ) to instil into the minds of men , hard and frightful apprehensions of the great god ; as that he rules by will ; that he hath no consideration in the world of his creatures comfort , but onely of his own glory , that he made the greatest part of men to damne them , and triumphs in their ruin ; and that he cruelly exacts impossibilities , and obliges men to come , when yet he knowes they cannot . and that evil one is intimate enough with all our minds , to know that if he can but once perswade them , that the master , whom we are to serve is most tyrannicall and hard , and that he reapeth , where he hath not sown , and gathereth , where he hath not strewed ; no question , but we will away , and dig and hide our lords money , as that unfaithful servant did . so much it is the interest of god and true religion , that divine benignity be vindicated ; a work as necessary now as ever , when lucretius is as much consulted as moses , and when there are almost as many , who blasphemously dispute divine goodnesse , as there are that seriously believe it . and it is with those i principally deal . in doing which i have endeavour'd to acquit my self , not onely philosophically by alledging reasons which philosophy , common sense , and the natures of the things i treat of , do suggest to me , but also as a christian , by blending with those other , such considerations also as the sacred oracles ( whereon i most relie ) do prompt me with ; not insisting on the former , ( which yet too many do ) but as they have the countenance and favour of the latter . this , sir , is what i offer you . be pleased to accept an essay [ but a part of that whole you have a title to ] which with those designs , and this furniture ( such as it is ) doth lay it self before you , at your seet ? 't is its ambition , to have a person for its parton , whom its subject hath for its admirer . and it cannot easily despair of being owned by you , and so of being made another instance of your great goodness , of which its author is already one , seeing to be so , it is enough to need it . and , sir , with this high encouragement it is , that i presume to own my self in these circumstances , in that capacity you long ago vouchsafed me the honour to be , even that of sir , your most humble servant , and son richard burthogge . bowden near totnes , oct. 9. 1671. an advertisement to the reader . the method i have taken in the following discourse , is to second the evincements , which i urge from common reason , or nature , with the suffrage of the sacred oracles . which that the reader may not mis-interpret , and accuse of want of judgement , seeing my pretences are against the atheist , who believes not scripture ; he is to know , that there are reasons for the atheist , which though to make them more perspicuous , and convincing , i have backed with the verdicts of the gravest philosophers , and to shew them to be also scriptural , i have confirmed from the scriptures ; yet i insist not on them with the atheist , as they are scriptural , but as they are reasons , scriptural reasons . he may understand me , that i insist not with him on the authority , but on the reason of scripture . and yet truely taking on me to assert the christian religion , and such apprehensions of the great god , as that obligeth us to have , i thought it point of duty , not onely to produce reasons , and notions , that might satisfie , but also to evince them scriptural ; for as much as otherwise , though they might be philosophical , and carry in them something of conviction , yet not being scriptural , they could not possibly be christian , and so answer my ends. in fine , to be ingenuous with him , i was willing to annex the testimonies of the scriptures , and of philosophers together , to all or most of those considerations i insisted on from nature , or reason , that i might insinuate into the atheist a good belief of scriptures ; as , that there is some conformity in them with nature , that they are replenish't with recondite wisdome ; and that that religion comprehended in them is a piece of high reason , and philosophy . and he cannot but believe all this , when he shall see before his eyes , so good a correspondency and understanding between them . as for the philosophers , i have quoted them at large , and in their own terms , that i might not be suspected to abuse them , or my reader ; but yet have so conveniently dispos'd the texts , that those , who list not to attend to them , as perhaps a many will not , that yet may have a mind to read the rest , they may skip and pass them over , without any great trouble or interruption . onely one thing must be noted , that in some of these citations i have made of the philosophers , it is the medium , the reason onely , which i urge them for ; the application being mine perhaps and not theirs ; which yet i cannot reasonably be arraigned for , seeing 't is certain , that the reason may be one and the same , when yet the matters wherein it is to hold are innumerous . and though i have suppos'd a god to be , and all things in the world to be made by him , 't is no more than what my subject justifies ; and yet by way of obviation to the atheists cavils , i have occasionally prov'd it , towards the end of this discourse ; and therefore , if in reading any part of it , a such exception do arise , i must oblige the reader to suspend his thoughts a little , till it be remov'd . i intended not to give my reader any further trouble here , but on second thoughts , i crave his pardon if i do , because it looks to some , as if there were an irrepairable defect in the following discourse in one point , in as much as i have quoted no philosophers about it ( and it is believ'd i cannot ; ) not having given any intimations of the knowledge of a saviour [ the greatest instance of divine benignity ] and of the method of salvation by him , among the gentiles . and indeed i purposely declin'd the doing that , because it is a point that will oblige me to a large discourse another where ; but yet for present satisfaction , if i should say there were among the heathen , some darker intimations of that great truth , for which we christians are beholden to the evangel , though i might be judged very paradoxical therein , yet i conceive , i should affirm nothing , but what i had authority enough to verifie . it cannot be denied , but that the ancient heathens understood that god was unattoneable , but by humane blood ; the canaanites did offer up their children unto moloch [ deut. 18. 10. ] and conformably the carthaginians , who were a colony of canaanites , did yearly offer some of theirs to saturn . among the lacedemonians , the altar of diana orthia was besprinkled once a year , with humane blood ; two persons being annually elected by the lot for sacrifice . which usage , as it was highly barbarous and cruel , is affirmed to be changed by the great lycurgus for a milder ; he ordaining , that the persons on whom the lot did fall , instead of being killed , should be whipped , till the blood did flow . and with that , they did besprinkle the altar . this is much , but there is more . for some of them did understand , ( if yet they understood what their performances implyed ) not onely that the great god was not to be propitiated and attoned but by humane blood ; but also , that that bloud must be the blood of one that was to take upon him ( as it were ) the persons and the guilt of all , or of an one that by his sufferings was to purge and cleanse the rest that offer'd him . and this is evident , in that the old athenians every year in ( their ) thargelion , did sacrifice a man and a woman , for the men and women of their city , to expiate and lustrate them ; and those whom they did sacrifice , they called * pharmaci , as who would say , that those were persons , who , by being sacrificed and offer'd up unto the gods , were proper medicines to purge and cleanse those others ( from their sins ) that offer'd them . and it will be yet more manifest , if we consider what leonicus thomaeus further tells us out of lycophron , that in the most antient times , if on any city there fell a judgement of famine , or plague , or sword , or other great calamity , they were wont to take the vilest , and most vitious person in it , whom they called a * catharmus , or a pharmacus , and him they carried to the place of sacrifice ; and having there performed several ceremonies , at last they burned him , and threw his ashes into the sea , and so appeased the gods. it is not to be doubted , but that something figurative and mystical did lie in this ; for otherwise they knew , what by the light of nature is remarkable to all , that to the best , the best was to be offer'd : and indeed the usage seemeth but a depravation of the grand tradition of the seed of the woman , and of that propitiation and attonement to be made to god for sin by the offering up the man christ which was the ground of all propitiatory sacrifices 't is not improbable , but caiaphas , of whom the holy ghos● doth witness , that he prophesied ▪ and wist it not , that is , that he spoke righter than he was aware of ▪ alluded hereunto , in saying it wa● necessary one should die for the people , he meaning ( it is likely ) that it was very fit , that one [ intending jesus christ ] should be made a kind of pharmacus or catharmus , and so be offer'd as a victim for the people , to settle its tranquility and peace . and indeed jesus christ he is the true pharmacum and catharma for the whole world ; it is he that taking on him the iniquities of us all , did make his soul an offering for sin , by whose stripes we are healed . and of him it is that our apostle saith ( and perhaps alluding to the grecian lustrations , as well as to the jewish purgations ) that he did — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did by himself purge our sins ; or which is aequivalent , that in his own person , he was our true catharma . i might also argue their imperfect knowledge of a saviour from the many appellations which i find among them of their jupiter , as jupiter melichius , jupiter eleutherius , jupiter servator , &c. and also take a hint to shew from whence they had it , namely from the old and first believers , from whom they took this usage to denominate their jupiter , as these were wont to do their el , or jehovah , from occasional occurrents , as el roi , jehovah = nissi , &c. i say , they seem to have receiv'd these intimations of the true religion , not so much from the jews , whom generally all the gentiles hated ; of whom they make but little mention in their writings , and with whom they did not care to converse , as by the catholick tradition of the world , from the first and most ancient ages , and patriarchs . so plato who is express . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — but to return , there is one authority more that i shall urge , and that is plato's , who seemeth to have pointed his disciples to our saviour , for who else can he be thought to mean , when he telleth them they should adhere unto his dogmata , but till another person , a divine one came , who would instruct them in the truths themselves , and him they were obliged to hear . i confess , i never met with this passage in the workes of plato my self ( and yet he seemeth in his politicks to hint something of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fit messenger , one that should reveal things ) but in an author , who it is to be presumed , had it in the schools of plato , in him i have ; and that is aeneas gazaeus , who introduceth theophrastus ( one of the persons in a dialogue , which he intitles so ) assenting to axitheus , the other , in these terms . — agnosco quod dicis optime : nam & platoni ipsi placuit , ut suis decretis eatenus staretur , dum aliquis divinior homo in terris appareret , qui veritatem ipsam aperiat , cui conveniens sit omnes assentiri , atque obtemperare . there is one thing more i must intreat the reader not to be offended with , and that is , that i here annex some farther testimonies of philosophers , which might indeed have more conveniently been added in their proper places , in the body of the discourse it felf : but that the copy being out of my hands , i was not capable of doing that : and yet i was unwilling to omit them , they seeming unto me so full of evidence and clearness , and so apt to bring a great addition of light , to what i have already offer'd from others . i have said in my discourse , that god is therefore liberal , bountiful , and beneficent , because he is most perfect , and is the best being , and i am here to say , it is no more than what is intimated to us by maximus tyrius . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again , for as much as i have said that the heathen understood somewhat of the state of happiness , wherein divine bounty did at first establish man , it is no other than what plato meaneth , when in his politicks he treateth of the golden revolution under saturn . for he declareth that to be a time , when god did rule , when men were naked , and when the earth afforded all things unto men without labour ; that in it men had a vast and comprehensive knowledg of the nature of things , that they did confer , and talk with the beasts , and that these were tame and friendly unto one another , and that all were subject to man. who seeth not in this tradition how agreable it is unto that of moses . but hierocles , ( besides what i have cited out of him , about the state of pre-existence , which i have evinced to be this of innocence ) doth in his definition of philosophy , egregiously insinuate , that man in former time , was in another condition , infinitely more agreable and happy than his present , and that then he was in gods image . for the definition that he gives us of philosophy , is to this purpose , that it is a restitution of a man unto his proper state of happiness , that of which he was possesled heretofore , and withal a re-conforming of him to the image of god. you shall have his own termes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as for the impotency of the humane will , and the cause thereof , that notion of it i have offer'd in the treatise , is the very same with what max. tyrius doth alledge as his . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and what i said of grace , or of divine assistance , how absolutely necessary 'tis , that we may do good , is but what the author last mention'd , doth also say . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — i had almost forgotten one passage in plato , about a future judgment , which added unto that of plutarch , i have cited in the following treatise , will render the belief of that article most rational . and it is so full and clear a testimony of it , and so particular , that that account thereof in matthew , hath not , in respect of its distinctness so great advantage of it , as in respect of its authority it has . for my part i am astonisht at it : 't is in his discourse de rep. therein , he introduces erus , the pamphilian , son of one arnienius ; a person slain in battle , and fabled to have risen again , the twelfth day after , as they were laying him upon the ( funeral ) pile . him he introduces reporting to the inhabitants of the present world , the observations he had made in the other ; which he was commanded to recount , at his return to this , and he brings him in speaking thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — in fine the method i have taken in evincing the benignity of god , from the instances thereof , that are in things , is the very same that socrates , plato , cicero , ( authors worthy to be read in all languages ) and others of the antients used to establish providence . galen's laudatory hymn in honour of the great creatour , is admirable , and verily the ablest christians that have gone the same way as lactantius did of old , and as lessius , morney , and some others do of late , have not got a foot beyond them . it was therefore i but hinted things on that head , because i would oblige my reader to consult with these . i had many other things to add , but i fear , i have already surfeited the reader , and i know it is not fit the gates should be too wide ; onely i will tell him , i have offer'd more reasons , why the great god defers the punishment of the wicked , and bears with them so long , because my subject did not fairly lead me to it ; i considering that patience , long-suffering , and forbearance of almighty god , as a great example and instance of his goodness , and no objection against it . and so did the apostle , who puts them together . or despisest thou the riches of his goodness , and forbearance , and long suffering , not knowing that the goodness of god leadeth thee to repentance . but those who will not be content with this account thereof , may be pleased to converse a while with plutarch , who having undertaken in a treatise made on purpose , to solve this common appearance , hath quit himself as excellently in it , as he doth in all things else he undertakes . he shews it is , that god might be an example of the goodness he would have us imitate ; that the wicked might have time to repent ; that though he doth defer their punishment , he doth not pardon ' m ? 't is that the wicked may be instruments to punish others , and for many other reasons , which he mentions there . and now i 'le cast my self upon the readers ingenuity and candor , when i have once confessed freely to him , that i have nothing else to offer in excuse for this unusual trespass on his patience , but that of apuleius . — nec quidquam omnium est quod possit in primordio sui perfici : sed in omnibus ferme ante est spei rudimentum quam rei experimentum . corrigenda . pag 2 line 13 read desirable . l. 14 after him ad ) . l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 12 l. 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 29 r. on . p. 13 l 4 r. on . p 15 l. 3 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 28 r. agnoscito . p 16 l. 22 r. opus suum . p. 19 l. 5 r. exhibentur . l. 11 r. interpretes l 21 r. velleius . l. 26 r. exhibere . p. 20 l 11 r. beata . p 23 l. 20 dele the r. his . p. 31 l. 15 r. recta . p. 34 l 26 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35 l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 61 l. 4 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 103 l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 105 l. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106 l. 23 r. connectens . p. 113 l 13 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 121 l. 12 r. ascend . p 131 l. 7 for had r. have . divine goodnesse explicated and asserted . chap. i. goodness an essential notion of god. the definition of it . divine perfection or allsufficiency what . that it is the fundamental reason of divine goodness . an impression of it on the creature . divine goodness demonstrated out of metaphysics , and out of nature , by instances and harmony . sect . 1. the goodness of the great god , or rather his optimity , and 〈◊〉 , is so illustrious and acknowcedg'd an attribute of his , that the very heathen knew him , and ador'd him by it : their jupiter was optimus as well as maximus . and it is a notion so inherent unto that of god , and so inseparable from it , that you destroy the godhead , if you but abstract goodness ; not to make him good , is to make him no god. it is the devil is the evil one ; god is the good. [ he is good , and doth good. this optimity or transcendent goodness of the great god , is nothing but that insinite perfection , whereby he eminently in himself involveth all good , and consequently , whereby ( seeing all de●siable , amiable , excellent , and lovely things are centred , and comprehended in him , ) he is most lovely , all lovely , and all desireable . he is the universal good , in whom the universal love , and universal desire , the desires of all things , and the loves of all , do all concentrate . and ( saith aristotle ) what all doth desire , is simply good ; so none is good but god. he is universally , others but particularly good . this is aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now it is the infinite perfection or alsufficiency of god , in respect of which the celebrated aristotle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which is signified in the holy scriptures by the name el shaddai , a name by which he is remarkable , not only to the jewes , but also to the greeks and latines , for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from which his title shaddai probably deriveth ) doth seem to be the origen of the genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the nominative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not unlikely the latine deus and the phrase sub dio ( as a learned critic wittily conjectures ) cometh from it . i say this absolute perfection [ or infinite concurrency of all things excellent , and good , and lovely in god , whereby he being absolutely perfect and accomplished in all kindes , as standing on the top of all , doth defect and want in nothing , which is good in any ; ] it is the ground of his optimity , or universal convenience , and desireableness . for he therefore is most agreeable and good to all , and consequently most desireable , because he is all ; he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that universal , first , original , and fountain-fulness , that replenisheth the whole creation , which without him would be all but empty cask , and meer vacuity . all the creatures , their springs are in god , they are but cisterns with him , and without him , empty caskes . god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the the plenitude of all things , and it is his plenitude that botomneth his goodness . so aristotle , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . again ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and , god , he hath enough for himself , and all things else , my grace is sufficient for thee . there is an evident impression on the world , of this alsufficiency and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god ; the world is an universe , there are in it all imaginable sorts of being and all imaginable furniture , provisions , and accomodations for them ; porus marries penia ; there are remedies for all distempers ; agreeable supplies for all occasions and necessitie● ; there is nothing wanting , no more than is redundant in nature . the earth is the lords , and the fulness [ the fulness ] thereof . philo●ophers call the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , universum . sect . 2. now , having shewed what optimity , or transcendent goodness is , wherein it formally consists , as well as what foundation , and what ground it has ; it now remaineth , that i do evince it competent to god ▪ which i shall essay to do , ( but very briefly ) both from the metaphysics , and from nature it self . and there are many topics in the metaphysics , which do evidently argue and evince him so good ; i shall insist on one , that as there is a first being , so there is a first good ; there is a first in every kind , a first in genere bonorum , as there is in genere entium ; for as much as every thing is either first , or from it . and if there he a primitive and first good , which all inferiour ones derive from , and do participate ( as , if there be a first , they must ) it is the first being , and consequently it is god , which is it . good and being are convertible ; and therefore the first being is the first good. god is the first being . all second beings are derived from the first being : all second and inferiour good participates the first good. and for physics . the divine optimity or transcendent goodness is so remarkably impressed on the whole universe , that moses that excellent origenist , introducing god reveiwing it in its creation , doth also introduce him thus commending it ; god saw every thing that he had made , and behold [ behold ] it was very good , it was good , very good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and god saw it . it was very good in gods eye , and therefore may be well so in mans ; and very good it is , for there is nothing in the whole world , but is good for something , if it be not so for one thing , it is so for another ; and is either good to profit , or to please ; a verity so great , that in the metaphysics bonity and entity are made convertible ; [ that cannot be at all , that is not good . ] onely , all inferiour is dispersed good , and limited ; so that what is eminently good in one kind , is very rarely so in another ; that is seldome most useful , and of most advantage for either medicine or meat , which is most embellisht and adorn'd . the creeping worms , many of them , are more curiously set off , and clad more richly , than the noblest animals . solomon in all his glory , was not half as brave , and as magnificent , as a tulip ; and yet a tulip , that is the most beautiful and the most fair , it is the least useful , and least medicinal of flowers . what is most gaudy , is not most great , god hath tempered the body together , giving more abundant honour to that which lacked it . the goodness shining in the world , is a wise one , a well ordered goodness . but to return , it were endless to expatiate all the world over , and to instance in the excellencies scattered in it , there is an admirable majesty in man , and in the heavens a magnificence and grandeur , which surprizeth all that view them . how infinitely pleasant is the spring ! and in it , how gaudy is the earth ! and in how delicate pentadoes is it cloathed ! all the seasons have their proper goodness ; the world can't subsist without them . there are in them , and as in them , in all things else , so infinite , and so agreeable varieties , such miracles of beauty , order , and proportion to entertain and feast the atheist , that they cannot but convince him , if he once attend , that seeing there is so much excellency and goodness in the things made , there must needs be infinitely more , in him that made them . sect . 3. moreover , 't is as easie to demonstrate from the world , and from all appearances therein , as 't is to undertake it , that all inferiour is participated good ; that seeing all participation is of some superiour , there is not any good below , but what is from one above , and doth descend ; and that the great god , the highest being , is of necessity the best . for there are in the world many classes , ranks , and orders of beings , and very comely disposition of them , secundum sub & supra , of one above another , but of all in such relation , that those perfections , which are scattered in the inferiour , are collected and amassed ●n the superiour ; and what are col●ected and amassed in the superiour , are dispers'd and scattered in the inferiour . so that , as the lower any being is , it , having the fewer perfections , is the less perfect and good ; so the higher any is , it having more perfections , is the better , and consequently the highest being is the best . god is the father of lights from whom every good and perfect gift descendeth . all ascent upon the scale of being , is by addition ; all descent , is by substraction , and participation . there is participated intelligence in man ; participated reason in beasts ; participated sense in vegetables ; participated life in naturals . nature is in vegetables , with vegetative life ; nature and vegetative life , with sense in sensitives ; nature , vegetative life , and sense , with reason in rationals ; and no higher can we go upon the scale , in the visible world . so well contrived and harmonical the world is . witness cicero . — est enim admirabilis quaedam continuatio , seriesque rerum , ut alia ex alia nexa , & omnes inter se aptae , colligataeque videantur . chap. ii. sect. 1. two consequent notions from that of god's goodness , beneficence , and finality . divine beneficence defined , and demonstrated from divine bonity , and supremacy , and in providence . testimonies of providence from pythagoras , socrates , aristotle , cicero , &c. what epicurus and lucretius thought of it . so much for divine goodness or optimity , consider'd absolutely in it self ; but for its of-spring ; there are other attibutes resulting from it , two of which i shall consider , viz. the infinite beneficence or benignity of god , and then his absolute finality ; that he is good to all , as well as in himself , and is the end of all . divine beneficence , ( wherein i comprehend the love , and kindness , the mercy , grace , benignity , and bounty of god ) is that infinite diffusiveness of nature , whereby he is most ready to communicate , and to impart the good is in him . a perfection so essential to him , that he could not be a god , because not good , without it ; it being this communicativeness , this propensity of nature to impart , that in the common sense and language of the whole world , doth eminently entitle and denominate one so . for he in common language is denominated a good , who is a liberal , a loving , a kind , a merciful , an appeasable , and bountiful man ; as also in the sacred scriptures , for a good man one will even dare to die ; and for a good , is for a bountiful , benign , merciful , ingageing man : one that hath obliged him by courtefies , and is his benefactor , for such an one another may dare it . and such an one is god ; his name of alsufficiency implies it , for el shaddai , or his name of alsufficiency is composed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sufficience , and of the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as who would say , divine sufficiency is relative : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and it is imported in that ravishing expression , my grace is sufficient for thee . for were not this implyed in it , that what sufficiency soever is in god , is in him for the creature , to assist and help it , what consolation could it minister ? or what incouragement ? 't is onely relative sufficiency that is a consolation or incouragement , an absolute one is none . for god to say he has enough , but not to give it , were to tantalize . but god's sufficiency is relative , he is very liberal , and open handed , and he cannot possibly be otherwise , because he is so good . for all good , it is communicative and diffusive , and by how much more good a being is ( if that inelegance be tolerable ) by so much more diffusive ( as philosophers assure us ) and more communicative 't is : so that god in being most good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the absolutely best , is also most diffusive and beneficent . it is a scriptural connection , that god is good and doth good ; that is , he is in proportion as propense to be communicative , and imparting as he is good ; he is good and doth good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as is the man so is his strength , god is abundant in goodness . he is the original , fountain , and first good ; and so hath all good for others , as well as in himself . and the world shews it , for as on porphyrie's tree the higher grades are the commoner , and more extensive too they be , and the highest are the most so ; so on the scale of being , the lower and inferiour , which are more immers'd in matter , are the more determin'd and contracted , but the higher and superiour , which are more immersed and spiritual , are more diffusive and free . all confinement is from earth and matter , but it is form and spirit , that is the root of all inlargement and freeness . minerals are absolutely determin'd ; vegetables , less ; animals , spontaneous ; rationals arbitrary . thus also in mechanic spirits , the subtiler they are , the more spreading . and light of all corporeal beings , the most refin'd and pure , is also most imparting and diffusive . now god , he is an absolute pure and spiritual act , inhabiting in light as inaccessable as glorious , and therefore , seeing he presideth on the top of all being , he cannot but be infinitely free , and so much more , more imparting and communicative than is any other , as he is purer and more high than it . for sayes our saviour , if ye then being evil , know how to give good gifts to your children , how much more shall your father which is in heaven , give good things to them which ask him . evil is oppos'd to heavenly , if ye being evil. &c. how much more shall your father , which is in heaven , &c. to be earthly is to be evil , narrow , and illiberal . but what is pure heavenly and high , is free and noble . god is the most high , and therefore most communicative . but to give the atheist instances , as well as other proofs and demonstrations of divine beneficence . it is illustriously exemplified in his providence ; which is so visible in all the world , that it is acknowledged by all philosophers ( not to mention poets , orpheus , &c. ) and particularly , by pythagoras of whom iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by socrates of whom * xenophon . — horumit aque omnium , si qui sunt qui nil a divina providentia putent , sed a nostro arbitrio omnia pendêre , hos insanire asserebat . by aristotle , ( but somewhat uncertainly ) of whom diogenes laertius . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and velleius in cicero . — aristoteles quoque in tertio de philosophia libro , multa turbat , a magistro platone uno dissentiens : modo enim menti tribuit omnem divinitatem : modo mundum ipsum deum dicit esse : modo quendam alium praeficit mundo : eiq●● eas partes tribuit , ut replicatione mundi quadam motum regat , atque tueatur , &c. by cicero — haec igitur , & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel effector , si haec nata sunt , ut platoni videtur : vel si semper fuerint , ut aristoteli placet , moderator tanti operis & muneris ? sic mentem hominis , quamvis eam non videas , ut deum non vides ; tamen , ut deum agnoscis ex operibus ejus , sic ex memoria rerum & inventione , & celeritate motus , omnique pulchritudine virtutis , vim divinam mentis agnoscit●● . again , — quid vero tanta rerum consentiens , conspirans , continuata cognatio ? quem non coget ea , quae a me dicuntur comprobare . dico igitur providentia deorum mundum , & omnes mundi partes & initio constitutas esse , & omni tempore administrari : &c. by seneca . quaesisti a me , lucili , quid ita si providentia mundus ageretur , multa bonis viris acciderent mala . hoc commodius in contextu operis redderetur , cum praesse universis providentiam probaremus , & interesse nobis deum , &c. again . — quid est deus ? mens universi quid est deus ? quod vides totum , & quod non vides totum . sic demum magnitudo sua illi redditur , qua nihil majus excogitari potest . si solus est omnia , opus & extra & intra tenet , &c. again . — nec haec intra vulgum dementia est , sed sapientiam quoque professos contigit . sunt qui putent , sibi ipsis animum esse , & quidem providum ac dispensantem singula , & sua , & aliena , hoc autem universum , in quo nos quoque sumus , expers esse consilii , & aut ferri temeritate quadam , aut natura nesciente quid faciat . by arrianus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. by hierocles . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by chrysippus in plutarch , who makes it of a large extent . — horum neque minimum , neque maximum , praeter jovis rationem & legem , & justitiam , ac providentiam esse chrysippus putat . by plato and plutarch in innumerable places . by apuleius . — mundus est ornata ordinatio , dei munere ; deorum recta custodia , &c. again , — re●●at , quod caput est sermonis hujus , ut super mundi rectore verba faciamus . indigens quippe videbitur oratio de mundo disputantibus , ut etsi minus curiose , at quomodo possumus , disseramus . de rectore quippe omnium non , ut ait ille , silere melius est : sed vel parum dicere . vetus opinio est , atque cogitationes omnium hominum penitus insedit , deum essentiae originis haberi auctorem , deumque ipsum salutem esse , & perseverantiam earum quas effecerit , rerum . neque sulla res est tam praestantibus viribus quae viduata dei auxilio , sui natura contenta sit . hanc opinionem vates secuti , profiteri ausi sunt , omnia jove plena esse ; cujus praesentiam non jam cogitatio sola , sed oculi & aures , & sensibilis substantia comprehendit , &c. again , — postremò quod est in triremi gubernator , in curru rector , praecentor in choris , lex in urbe , dux in exercitu ; hoc est in mundo deus : nisi quod , &c. again . — unde susceptam providentiam dii secundae providentiae ita graviter retinent ; ut omnia etiam quae coelitus mortalibus exhibent●r , immutabilem ordinationis paternae statum teneant . daemones vero , quos genios & lareis possumus nuncupare , ministros deorum arbitratur , custodesque hominum & interpre●●● si quid a diis velint . nec sane omnia referenda ad vim fati putat : sed esse aliquid in nobis , & in fortuna nonnihil , & fortunae quidem improvidos casus ignorari a nobis fatetur , &c. in sum by all others , who acknowledg'd a divinity ( but in a very different way ) excepting only epicurus , [ of whom vellius in cicero . — quod si ita est , vere exposita illa sententia est ab epicuro , quod aeternum beatumque sit , id nec habere ipsum negotii quidquam , nec exhiber● alteri . itaque neque ira , neque gratia teneri , quod , quae talia essent , imbecilla essent omnia . si nihil aliud quaereremus , nisi ut deos pie coleremus , & ut superstitione liberaremur , satis erat dictum , nam & praestans deorum natura hominum pietate coleretur , cum & aeterna esset & beatissima . habet enim venerationem justam quidquid excellit : & metus omnis a vi , atque ira deorum pulsus esset . intelligitur enim a beat● immortalique natura & iram & gratiam segregari : quibus remotis , nullos a superis impendere metus , &c. ] and a few forlorn ones that follow him ; among which lucretius that notorious athiest , who maketh providence a fiction , and a meer effect of fear and superstition , is the leader or chief . quippe ita formido mortaleis continet omneis . quod multa in terris fieri coeloque tuentur : quorum operum causas nulla ratione videre . possunt , ac fieri divino numine rentur sect . 2. providence describ'd , and specifi'd . ( 1. ) 't is general , particular , special , most special . the great evincement of it , that all things are order'd for the best ( 1. ) in the natural world ! this shew'd by many instances in nature . now providence it self , whereof the stoicks were so great assertors , that it is called by velleius . stoicorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is nothing but the fatherly and prudent care of god , in ordering of the universe . to comprehend which , whoever hath a family of his own , or knowes what it is to have one , and what to govern it , he need but to consider that the world is god's . the world is a great house , and god is master in it . he is that great father , of whom all the family in heaven and earth is named ; and his providence , is but his ordering and disposing , his looking ( as we call it ) to his family , and his caring and providing for it . providence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this his providence , as it is general and comprehensive , extending over all the kinds so it also is particular , and reacheth every individual and numerical thing in every kind ; for , as he preserveth man and beast in general , so a sparow in particular , falleth not without our heavenly father . and indeed it is no more beneath the divine majesty , to provide and care for all , than it was to form all , and make them . cicero is plain 't is so in men. — quae si singula vos fortè non movent , universa certè inter se connexa , atque conjuncta movere debebunt . nec vero universo generi hominum solum , sed etiam singulis a diis immortalibus consuli , & provideri solet but it is more distinguishing and sp●cial over mankind , than over others , and so eminently so , that in comparison thereof , whatever providence he hath for other species . ( that are lower ) is esteemed none . doth god take care for oxen ? yes , but not comparatively ; god eminently cares for men . hear cicero , — nam cum ceteras animantes abjecisset ad pastum , solum hominem erexit , ad coelique quasi cognationis domiciliique pristini conspectum excitavit : &c. but it is most distinguishing and special over pious and religious men , or those that fear him , he is the saviour of all men , but especially , of those that believe ; and there is reason for it . for pious and religious , are divine men ; they are the very habitations , houses , and temples of the great god , and so it is 〈◊〉 special interest to look to these . the hairs of their head are numbred . so the apostle , — ye are the temples of the holy ghost . — partakers of the divine nature . and so cicero , — quod autem ex hominum genere consecratos , sicut herculem , & ceteros , coli lex jubet , indicàt omnium quidem animos immortatales esse : sed fortium bonorumque divinos . bene verò , quod mens , pietas , virtus , fides , consecratur manu : quarum omnium romae dedicata publicè templa sunt , ut illa qui habeant ( habent autem omnes boni ) deos ipsos in animis suis collocatos putent . &c , — nemo igitur vir magnus sine aliquo afflatu divino unquam fuit , &c. i intend not to expatiate now on this subject , but only to illustrate in it , the goodness , and beneficence of god : which , i suppose , i shall have done effectually , when i have proved , that all things in the world , are contrived and order'd for the best ; and all administrations in it so conducted . all is for the best , both in the natural and moral world. and verily , it were as easie to evince at large ( if i had leasure ) that all things in the natural world are order'd and contrived for the best , as to essay to do it ; in the magnetisme of the earth ; the atmosphaere that fringes it ; the obliquity of the zodiac , and the motions of the sun and moon respectively therein . the alternations of the seasons , of day and night , of summer and winter . the happy coaptation of the sea and land into one globe and center . the saltness of the sea ; its perpetual aestuation , flux and reflux . the elevation and depression of the earth in hills and valleys . the irrigation of it with rivers . rain from heaven . the freshness of the rain , as well as of rivers . the elasticity of the air , or its springiness : its ventilation by winds ; the purgation of it by storms , lightnings , and thunders . the commodities of navigation . the admirable circumstance of providence , to render a torrid zone ( beyond the apprehension of the old philosophers , and school men ) habitable . the breezes and monsoons . the distribution of the gifts of nature , some to one country , some to another , but of all to none . and it where infinite to instance in the particulars ( whereon some able persons have very learnedly discoursed ) of the fabrick and anatomy of plants and animals ; the beauty of the former ; the instincts of the latter ; the propagation of the kinds in both ; the subordination and usefulness of all ; and in the plentiful provision which is made for all ; wherein the order of the house is admirable . there is an infinite increase of little fishes , on which the greater were to prey ; and in the island of fierro , a tree is ever dropping , which supplies the whole with water . there are extraordinary dews in aegypt , where is no rain ; and in peru , where also is none , a wind that fans and moistens . the watring of aegypt with the nile , is miraculous . the flying fishes persecuted in the sea by the dolphins , boneta's , albicores , and sharkes , and so compell'd to use their finny wings , and take the air to avoid them , afford a meal to hunger-bitten birds , that look for them . and which is admirable and surprizing , the young ravens , when abandon'd and relinquisht by their old ones cry , and crying gape , and gaping receive the flies that skiffing up and down the air , ( as if impuls'd to do so ) direct their course into their mouths ; and so they are fed . thus the royal psalmist , he giveth to the beasts their food , and to the young ravens which cry , [ which cry ] the ravens cry , and then , and thus he hears them . dissection proves it true ; their ventricles are full of flies : the ravens cry , and god hears , we must alwayes ask , and sometimes cry , if we will have . sect . 3. 2. in the moral world , proved in the law and order of the house . an objection about the existence of evil anticipated , paenal and afflictive evils for mans good. how things are best for the beasts . evils as entities , necessary for the plenitude of the world ; as afflictive for gods glory ; and as paenal for mans good . things ought to be as they are . an objection from the apparent ill administration of things [ good to the evil , evil to the good ] proposed , but in his administration of the government of the moral world , ( for so i call that of mankind , in distinction to the natural , ) his providence and goodness , are as visible as great ; in that all things in it are designed for the best , and ultimately issue in it : her ruleth in his house , in all things , as a wise and prudent master , by assigning to his children and his servants , their respective duties ( in it ) which are for the good of all in general , and each of them in particular , as well as for his own glory ; and by obliging them unto them with rewards , and punishments . thus he disciplines and governes them . government is for the good of man , and all government is from god. he holds the reins of all himself , and he prescribes the rules and lawes of it . i ask the atheist , if it would not be a golden and most happy age , wherein all men loved others as intirely and sincerly as they do themselvs : wherein together with their own concernments , and interests all equally reminded those of others ; wherein they universally abstaining from all injustice and wrong , each assisted other to the utmost ; and wherein they lived and conversed each with other devoid of envy , malice , covetousness , pride , contention , &c. and if he answer me it would ; i tell him this is the order of the house , that law of nature , ( which is nothing else , but what the practical and common reason of man doth dictate to be done ) that god hath sanction'd in the world , to which he hath obliged all his servants to conform ; thus he will have them do , and thus be ; and that they may , he hath adapted means ( the best imaginable ) to ingage and move them to it : he disciplines and acts them with rewards and punishments : he promiseth them good , if they obey , and threatens them with evil , if they do not . so the apostle , — do by nature the things contained in the law. — having not the law , are a law unto themselves . — work of the law written in their hearts , &c. — their thoughts accusing , or excusing one another . and so cicero . — nec , si regnante tarquinio nulla erat romae scripta lex de stupris , iccirco non contra illam legem sempiternam sex. tarquinius vim lucretiae tricipitini filiae attulit . erat enim ratio profecta à rerum natura , & ad recte faciendum impellens , & a delicto avocans : quae non tum denique incipit lex esse , cum scripta est , sed tum cum orta est , orta autem simulest cum menté divina , quam ob rem lex vera atque princeps , apta ad jubendum , & ad vetandum , ratio est recta summi jovis , &c. — ergo est lex justorum , injustorumque distinctio , ad illam antiquissimam , & rerum omnium principem expressa naturam , ad quam leges hominum diriguntur , quae supplicio improbos afficiunt , & defendunt , & tuentur bonos , &c. — sit igitur hoc jam a principio persuasum civibus , dominos esse omnium rerum ac moderatores does , eaque quae gerantur , eorum geri judicio , ac numine , eosdemque optime de genere hominum merert , & quali● quisque sit , quid agat , quid in s● admittat , qua mente , qua pietat● religiones colat , intueri , piorumque & impiorum habere rationem : hi● enim rebus imbutae mentes , haud sane abhorrebunt ab utili , & a vera sententia : &c. there must be paenal and afflictive evils that there may be punishments , as well as there are goods : agreeable obliging things for compensations and rewards ; it being very often very good for the child , though he think not so , that his father take the rod in hand ; crosses , losses , pains , and sinister incounters are but rods in god's . now the means are good if the end be so . finis dat mediis amabilitatem , bonit atem &c. it is good for man , there are afflictive , paenal evils : his vices are distempers , and these are medicines to cure them , and wars themselves , are punishments to nations , as diseases are to single persons . no government without rewards and punishments , no rewards and punishments without good and evil. and if it be best for man it is so for the beasts , and other animals , and other inferiour beings ; man is the end and lord of these , and therefore [ these not having any interest of their own distinct , from his , because they are but his , and not their own ] that is best for them , which is so for him . the accessory followes the principal . now man , he hath an interest in these and so is punishable in them ; and is afflictable by these , and so is punishable by them . wherefore , the good and evil , that is in them , the poyson and malignity in minerals and plants ; the venom , enmity , and violence , the fury and rapacity in many animals , as well as the commodity and usefulness of others ; tempests in the air ; convulsions in the earth ; the fiery eruptions of aetna and vesuvius , and other such enormous , and irregular emotions of the elements , as well as regular and orderly , are not in them for themselves , but all for man , man is their end , as god is mans. let not the atheist complain . god is very good and liberal to man , who has so bountifully given all ( these ) things to him . yea , and he is good to the beasts also , in that he hath oblidged man to be so to them . but to be more distinct . if we reflect on all the things , are called evils , and consider them as things , and absolutely in themselves , so they have a good of entity or being , and are necessary to the universe , that it may be uniform full , and perfect . in the day of prosperity be joyful , but in the day of adversity consider : god also hath set the one over against the other , to the end , that man should find nothing after him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latine interpreter , et quidem istud congruum huic . sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god hath set good over against evil , and evil over against good , so to answer one another , that man coming after him , in review and observation of his workes might not find any thing wanting , or to be added . all is full and uniform and answering . so seneca , — semper esse felicem , & sine morsu animi velle transire vitam , ignorare est rerum naturae alteram paitem , &c. so apuleius . — gramaticorum artes vide quaeso quam ex diversis collectae sint literis , ex quibus aliae sunt insonae , semisonantes aliae , pars sonantes , hae tamen mutuis se auxiliis adjuvantes syllabas pariunt , & de syllabis voces . hoc her aclitus , &c. so porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and if we consider them as dolorous and afflictive , so also they are necessary in respect of god , that he may have a rise of shewing his beneficence and goodness , in its full extent : for , if there were no evils in the world , no infelicities , necessities , nor miseries , there could be no compassions , nor no evincements of his tendernesses and mercies in relieving , or removing them . he could not shew his readiness to help , if there were no need of help ; and therefore he hath sometimes hid himself behind the curtain , even from his dearest children , that on his return on their cryes , they may be more affected with his kindness , and become more sensible of it , else there had been no crying to god , nor help from him , nor thanks for it : see the 107 psalm . for where there are no evils , it might be said of god , as is said of a virtuous man , by seneca , — magnus es vir , sed unde scio , si tibi fortuna non dat facultatem exhibendae virtutis ? &c. but , if we consider them as paenal evils , so they have a mediate goodness , and an usefulness for man , that much obliges him , for so ( as we have said ) they are as many means to discipline and govern him ; who , if he were not as he is , and were not govern'd and disciplin'd as he is , but had been fixed by an act of power , without them , half the shew had then been lost . so much of the divine wisdome and goodness as is , visible in this conduct ( which is very much ) had then been never shewn , and so god had been deprived of a good part of his glory . his is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a manifold wisdome , and manifold goodness . and manifold wisdome must be shewn in many wayes , and not be limited to one . well ( saith the atheist ) this is indeed a pretty colour , but 't is no more , for the government , if any , is not administred as you assert it ; the good and evil in the world , are not for the ends you mention , to discipline and order it ; these are too promiscuously dispens'd , and too blindly , to be so for ends ; 't is rather to the contrary ; the good ( if any difference ) are most unhappy and unfortunate , and the wicked , most successeful and prosperous . a phaenomenon , so plain and obvious that not only telamon in cicero , nam si current , bene bonis sit , male malis : quod nune abest . but also solomon himself hath noted it ; no man ( saith he ) knoweth , either love or hatred by all that is before him , all things come alike to all , there is one event to the righteous and to the wicked , &c. so undistinguishing and common are the external accidents . and 't is strange , if there be indeed a providence , that the godly only should have the promise of the present life , but no more the performance of it , than the wicked . sect . 4. the objection remov'd . ( 1. ) by denying its ground : for all is good to the good , and evil to the evil. ( 2. ) by settling this rule . that providence is not to be understood but in the end. this illustrated by several resemblances , and by an instance . the promiscuousness of providence in events explained . external things indifferent in their own nature , and nor good nor evil. seemingly promiscuous providence further vindicated , by several considerations . the false measure of good and evil detected . a right one settled . this appearance , i acknowledge , hath offended very many , and till he went into the sanctuary , and there observ'd the end , it scandalized david : but seneca hath fully solved it , and so hath plutarch also , and arrian's epictetus , a triumvirate of worthy authors , and let the atheist read them . he is mistaken , there is nothing good in this life to the evil , and to the good and vertuous nothing is amisse and bad . trahit quisque in suum colorem . to the pure all things are pure , the famous , but , &c. story of the angel , and unbelieving hermite ( that which bradwardine relates , if yet it be a history ) abundantly illustrates it . all things work together , in the end , for good to one , and all for evil to the other . you must take a providence entire and altogether , and not in pieces and abroad , to make a judgment on it . all is as the end is . that is well , which ends well , and that is otherwise , which ends so . you must stay the end to judge it ; [ the end of the providence , and the end of the man ] now marke the perfect man , and be hold the upright , for the end of that man is peace , but the transgressors shall be destroy'd together , the end of the wicked shall be cut off . two sorts of men , and answerably two ends ; heaven and hell. so porphyrie out of plato . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and again . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the providence of god is what augustus thought it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a well composed drama ; wherein a man is so surpriz'd and intricated with variety , that all along he cannot once imagine its design , until he come to the end of it ; and then he sees it clearly , how every passage and adventure in the whole most excellently contribute to it , and most orderly . and surely , he that believeth ( and religion obligeth men to be believers ) maketh no haste ; one must await the end , to see the whole laid open . it is the excellency of a work , to have its main design so skilfully conceal'd , as to suspend spectators , and to lead them all about in a maze , until it all be finish't . the atheist lookes but to a part , when he should stay to see the whole ; at least the whole piece . he seeth but the wrong side of the arras , the thrums and ends of the threads , when it is rowled up ; the beauty is in the right side , and he must stay the opening to see it . 't is unreasonable to complain of that in providence , which he calls an ornament , and which doth make his greatest pleasure and delight in playes and romances , viz. the interruption of the story , and that suspence which is in it . we must stay the end of all to see the harmony of all , and the last day will declare it ; and we must stay the end of every piece of providence , to make a judgement on that . but , to give a scriptural instance in the history of joseph ( not to mention that of job or david , ) what a marvellous surprize is in it ! take every passage of it solely by it self , and separate it from the rest , and how hard a one it is ; all is then against him : to be hated by his brethren , that is bad ; to be sold by them for a slave to the ishmaelites , and by these to potiphar is worse ; to be injuriously accused of his mistress , and so condemn'd to perpetual prisonment , worst of all . all these are hard , and separately all against him ; but in concatenation and together , as one disposeth and prepareth for another , so they all co-operate in the end to his preferment , and are all for him . for it was by the buttler whose dream he had interpreted , that such a mention was made in favour of him unto pharaoh , as occasion'd his preferment . it was in prison he became acquainted with the buttler , and interpreted his dream ; it was his mistress's accusation , which compos'd his mittimus , and hurried him to prison ; it was the avarice and griping of the ishmaelites , that brought him to his mistress ; and it was the malice and envy of his brethren , that brought him to the ishmaelites ; and thus he comes to preferment , and who would have thought it thus ? all work together , and in the end for good. such an ordering and over-ruling hand hath god in all the evil actions of men ; when josephs brethren sell him into aegypt : god is said to send him . humane malice and divine providence , may be together in the same act ; wherein men have an evil hand , god hath a good one ; who brings light out of darkness , and turns evil in the end to good. this for particular providence . hear seneca . — difficillimum ex omnilus quae proposui , videtur quod primum dixi : pro ipsis esse quibus eveniunt , ista quae horremus , ac treminius . pro ipsis est , inquis , in exilium projici , in egestatem deduci , liberos , conjugem efferre , ignominia affici , debilitari ? si miraris , hoc pro aliquo esse , miraberis quosdam ferro & igne curari nec minus fame ae siti , sed si cogitaveris tecum , remedii causa , quibusdam & radi ossa & legi , & extrahi venas , & quaedam amputari membra , quae sine totius pernicie corporis haerere non poterant : hoc quoque patieris probari tibi , quaedam incommoda pro his esse , quibus accidunt : tam me hercules , quam quaedam quae laudantur atque appetuntur , contra eos esse , quos delect a verunt , simillim a cruditatibus , ebrietatibusque & caeteris quae necant per voluptatem , &c. once , it is the end of all ( as we have evidenc'd ) that must open and unlock the cabala , and mystery of things at full ; and if it be , then certainly , in being so precipitate and hasty , as not to stay it , to make a settled and establish't judgment , we as well betray an exraordinary ignorance , and folly , as a like temerity and rashness . for though there be a visible and apparent correspondency in some administrations , [ good in the end of them to the good , as to job , to joseph , to david ; and evil at the furthest , in the end of them to the evil , as in adonibezek , pherecydes syrus , attila , &c. ] that we may acknowledge the righteousness and justice , which doth rule the world ; yet it is obscure and hid in many others , that we may also know there is another day to come , that must more fully declare it . some mens sins go before to judgement , and others follow after . so job 21. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 30. ( the wicked ) spend their daies in wealth , and in a moment go down to the grave . ( but ) he is reserved to the day of destruction , they shall be brought forth to the day of wrath . it was this consideration satisfied many thinking and inquisitive philosophers , about the seeming inaequality of things , who had otherwise been foundred on the same rock with diagoras melius , [ one of them , that made at first a great profession of religion and piety , but did afterward abandon and forsake it , utterly denying the being , and existance of god , because he saw not speedy vengeance executed by him , on his perjur'd friend , with whom he had deposited his money , and who forswore it . ] but those being throughly perswaded of a future day of judgement , and that there was a minos , or a radamanthos , or an aeacus , a righteous and severe judge , who would accurately scan there in the lives and actions of all men , and then accordingly retribute to them , as he found upon research ; they acquiesced in that , and so should we . for when things are try'd , the heavens shall record that righteousness of god. hear the grave plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect . 5. again , though all things for the matter come alike to all , and so there is but one event both to the righteous and the wicked , yet formally , and in respect of good and evil , so they do not ; the same event is sanctified to the one , which is not to the other ; so that to the one it is good , and to the other evil : fortune ( as they call it ) as well adverse as prosperous , it makes a good man better , and so is good to him ; but a bad man worse , and so to him it is evil. so epictetus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seneca . — nihil accidere bono viro mali potest . non miscentur contraria — manet in statu , & quicquid evenit in suum colorem trahit . so socrates . — nec enim cuiquam bono mali quidquam evenire potest , nec vivo , nec mortuo : nec unquam ejus res a diis immortalibus negligentur . nec mihi ipsi hoc accidit fortuitò , nec verè iis , a quibus accusatus sum , aut a quibus condemnatus habeo quòd succenseam , nisi quod mihi nocere se crediderunt . now events materially accepted , and as in themselves , so they are not markes to judge by , either of the love or hatred , which almighty god has for us , but only formally , as good and evil , as sanctified and unsanctisied ; that is , either as they are blessed to be instruments or means of vertue , or else are cursed , and so are rises and occasions of vice ; or else of greater temporal evils . thus solomon is understood . all come alike materially , but not formally . and there is the wisedom , that when the events are the same , the good and evil are not . and thus it is . for none of those external things the atheist calleth goods or evils , are in themselves intrinsecally so , but being in themselves indifferent , are only relatively good or evil ; so as they are either used or abused by those that have them ; and as they prove in the end . mens tables may become snares , and out of the eater meat may come , and 't is to shew this , that god promiscuously bestows them . so seneca . — hoc est propositum deo , quod sapienti viro , ostendere haec quae vulgus appetit , quae reformidat , nec bona esse , nec mala . apparebunt autem bona esse , si illa non nisi bonis viris tribuerit , &c. again . — divitias nego bonum esse : nam si essent , bonos facerent . all goodness , it consisteth in relation and convenience ; things are onely good , so far as sutable and proper , ( and ) those are evil which are otherwise : what is one mans meat , it is anothers poison ; and what is good in one circumstance is not alwayes so , but it is often very evil in another ; and what seemeth temporally good , as also evil , for the present , may in the end prove contrary ; and often doth ; we daily see 't . quod videtur non est . wherefore , if god denies his children or servants what the atheist thinketh good for them , ( because it seemeth so ) or else inflicteth on them what the atheist apprehendeth evil ; he doth the former because he seeth , and he seeth furthest and clearest , that indeed it is not good ; and so he doth the latter , either to procure them greater good , or for preventing greater evil . arrianus saw this . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this consideration justifieth god. for as a father who corrects his child , but to mend him , or who refuses to him a knife , wherewith he seeth he will cut his fingers ; or who abstructs a marriage that seemeth advantageous to his son , which ( he foresees ) in the end will prove his ruin ; he loses not the reputation of a good or kind father , but acquireth to it that of wise ; so also 't is with god , god is a good father , and if he afflict , it is ( if need be ) but to embetter and improve his children ; or if he refuse them what they apprehend to be obliging , and good , 't is because indeed it is not so ; it would be ruinous ( if he should grant it ) or detrimental at the least , to their eternal , or else their temporal state. they would lose in goods of the mind , and in their spiritual comforts , what they gain in these of the body , or the like . nor has he absolutely promis'd health , or riches , or honour , or any one external thing , but all as far as they conferr ( to us ) [ no good thing will he withhold ; ] and 't is good he has not absolutely promis'd any : seeing as the case may be , they all may turn to hurt . there is a sore evil which i have seen under the sun , namely riches kept for the owners thereof to their hurt . and there is a time wherein one man ruleth over another to his own hurt . so seneca . — mala pro bonis petenti periculosum est assequi . sect . 6. and here it ought to be remarked , that a great occasion of mistake in this matter , is the impertinent judgement , which is made of good and evil by sense ; to reform which , we must consider that sense is not the sole and proper measure of them ; there is indeed a sensitive , but this is but an animal , an inferiour good or evil ; there is a higher , a more exalted and superiour , which is the rational and humane . it is the rational appetite , and not the sensitive , that is the measure of good and evil among men , that will not sink themselves to the beasts . to man there are better goods than the sensitive , and worse evils . these of reason , are as much superiour unto them of sense , as men themselves to beasts . wherefore , he is no gainer , that gets but sensitive good , by the losse of rational . so seneca . — altum quiddam est virtus , ex celsum , regale , invictum , infatigabile : voluptas humile , servile , imbecillum , caducum , cujus statio ac domicilium fornices & propinae sunt . — quid mihi voluptatem nominas ? hominis bonum quaero , non ventris , qui pecudibus ac beluis laxior est . and if a father try his son , or exercise his vertue : and refuse to gratifie him in a small and petty boon , but to see how he will take it ; resolving if he take it well , to recompence him with a greater , what injury is done the child ? or what unkindness can the atheist find in the father ? and this is the case . for no believer is a loser by his crosses , seeing if he bear them well , his light afflictions , which are but for a moment , work out for him a far more exceeding and eternal weight of glory . now a poet bringeth not his heroe to his utmost felicity , but in the conclusion , after he hath made him give a thousand proofs of his vertue , and hath made him pass a thousand difficulties . we must be at pains for heaven ; many shall seek , and shall not enter ; we must strive if we will enter . heaven is taken by violence . remember the olympic exercises . the apostle alludes to them ; so run , as you may obtain . strive lawfully , &c. sect . 7. the genesis of man and things , the best apology for providence , against the cavils of the atheist ; and a great instance of divine benignity . the atheists ( 1. ) objection , that god did not fix and settle adam in it , fully answered and exposed as irrational . ( 2. ) objection , the iniquity of god and providence in concluding all men under misery , for the sin of one : this removed and the righteousness of god asserted and vindicated . but what does most illustriously set off the goodness and benignity of god beyond exception , is this consideration , that man was in his first condition , made both innocent and happy ; placed by divine bounty in a garden most delicious , and as free from all trouble , as he was from sin ; he had as many servitours obsequious to his will , while he was so to god's , as there were creatures ; nor had he any cross incounters or displeasures then . and if he have occasion to complain now of any alteration made in it , ( as it cannot be denyed , but indeed he has ) it must be of himself , who if he be no longer happy , it is because he is no longer innocent , but having first revolted from his maker , all the creatures now revolt from him . the very ground is cursed , and he is made to see his folly and his sin together , in the punishment of it . but , from the beginning it was not so . death and curse came in by sin. cursed is the ground for thy sake , in sorrow shalt thou eat , &c. many heathens saw this , that of homer is pertinent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one well translates . o dii quàm falsè mortales numina coeli incusant , causasque sibi fontemque malorum e vobis pendere , putant , casusque nefandos : sed nihil est , sua nam pereunt ob facta scelesti ac praeter fatum cumulant sibi corde dolores . hear catullus . sed postquam tellus scelere est imbuta nefando , justitiamque omnes cupidâ de mente fugarunt — and hesiod in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , describing the golden age , doth evidently represent the state of man in paradise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherein also the famous ovid admirably imitates him ; and what other is his story of pandora , than an allusion to the fall of man , which was occasion'd by a woman . it may be plato and timaeus had regard to genesis , when they asserted nothing mortal was immediately created ; for nothing was at first made so ; unless you will be subtil , and distinguish accurately , by affirming that the things created , were at first mortalia , though they were not moritura ; and be it so , yet death came in by sin , and so , it could not be before it ; which is as much as ( probably ) they meant , or we would have them to . but if they meant it not in that , it is as evident as light it self , they did in pr●-existence ; [ a theory obtaining over all the world ] this being nothing but a depravation of the history of adams fall and his exilement on it out of paradise . this is plato his descent of souls . which whosoever shall peruse hierocles his account thereof , a person that could well give it , must needs as soon acknowledge , as he shall consider . and in regard it is important to demonstrate this truth , as well against a knot of learned men , that understand it in the letter , as for the present purpose , i shall here alledge hierocles in his own terms , and at large , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a pregnant testimony . here 's a fall , and of man , and for sin. ate is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccare . god made man upright , but he found out many inventions . this is plato's descent of souls . but if god be infinitely good and pure , and righteous , ( replies the atheist ) how is it , that he did not settle adam in his innocence and happiness ? what salvo hath he for his own righteousness , who so unmercifully suffered man to slide from his ? is he not an accessory to the crime , who ( when he could prevent ) permits it ? he that doth not hinder murther , or other wickedness , when 't is in his power so to do , is to be interpreted in all reason , to will it . god could have hinder'd adam's . what say you therefore since he did not ? how can you call him good and charitable , that would not prevent such misery ? and how righteous and holy , that did permit such sin ? but seeing nothing gives but what it has it self , must not he be holy , pure , and righteous , that formed man so ? and he good , that so abundantly accommodated man , and freely furnish't him with all conveniencies and comforts ? now god not onely most benignly created man in innocence and happiness , but obligingly conferr'd also to establish him and fix him in it . he ordained him a tree of life [ and adam might have eaten of it , if he would himself , as well as of the other of knowledge . ] nor was it proper that he should do more toward it . it was not congruous and fit , he should determine arbitrary and spontaneous agents , ( and let the atheist judge ) as he had done the natural : nor agreeable that man , an agent ad utrum-libet , one that could deliberate and act on choice , that could freely and electively incline to both extreams , should be determin'd , as a stone to one of them . it was fit elective creatures should be left to their choice ; and so was man. a tree of life , and a tree of knowledge [ life and death ] were both before him , and he might take his choice . verily , god is irrationally charged ( and let arrianus in his epictetus judge ) for not designing a perpetual happiness unto a rational and knowing creature , in a way that was not agreeable to reason , as sure he must , if he had settled and established a willing , a free , an arbitrary , and elective creature , in a state against his will , or without it . nothing wanted but mans will , to make his happiness eternal . the tree of life was before him , and he might have eaten , and so have lived for ever , if he would , the very angels themselves in heaven were left to their choice ; and reason good sayes hierocles . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — for if the great god should have restrained adam phisically and forcibly , and not morally onely ( as he did ) and by a law , from eating of the one tree , or else should violently have compel'd him ( as now the atheist doth require ) to pluck and eat of the other ; as he had not congruously treated adam , in the notion of a free and arbitrary agent , so neither had he tryed what he would do of himself . besides , there had not then been any need of law , for as much as it had been impertinent , to interdict eating to one , that could not possibly eat ; and then if no law , there had been no obedience neither , and consequently no reward nor punishment ; and if no law , no obedience , no reward nor punishment , then no government neither , and then in vain had adam , in the very constitution of his nature , been a governable creature , seeing ( if this had been ) he were never to be actually governed . natural agents are not ( properly ) governed , but morall ones , and moral agents must be governed morally . hear arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is god obliged in the notion of good or righteous governor , violently to restrain the governed from all unrighteousness , or to promote their weal and good violently ; that is not for a governor ( as such ) to do ; and therefore that god did not , is not in derogation of his purity or goodness . a governor restraineth evil , and advanceth good , not by tying mens hands , but by enacting good laws ; by enforcing them with menaces and threats , and with rewards and compensations ; by executing penalties on those that break them , and by renumerating those that do not . and though a subject be an accessory to the crime , and evil which he doth not hinder , if he can , and be interpreted to will it , if he do not do his natural utmost to prevent it , because he is obliged by a law to do so ; yet the governour that maketh law , [ he being under none , but that of equity and fitness , which is to rule by law , and as a governour ] is not accusable of crimes , which he forbids and punishes . he is a good governour , that makes good laws , and rules by them , and not by force . but grant it ( says the atheist ) that it was divine bounty to create adam in a state of happiness , and no omission , not to establish him , and fix him in it ; but what equality in this , not to say what injurie , that when but one was in the sin and guilt , he yet concludeth all men in the punishment ; as if , because the parents eat the sowr grapes , the childrens teeth must be on edge . euripides complaint is just here — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i answer , there is no iniquity at all , in imputing unto all the sin of one , when you consider that that one was all ; and those all are one. adam was the whole kind ; and all descendants from him , are but one adam . many members make but one whole . mankind is a tree , whose root is adam , all whose children are but branches , which deriving from him , and proceeding out of him , were at first in him , and so they all were ; and when he sinned , not one of them but was ; all were yet unborn , which must be minded . and what maketh this consideration of the greater moment , is another , that eve herself came out of adam ; so that adam was intirely all ; all are come from adam and eve , and eve herself from adam . had there been non adamites , or non intire descendants from adam , such as jesus christ , who was begotten of the holy spirit , it had not seemed reasonable , that the sin of adam , should be imputed to them . but seeing mankind is an extended adam , and as it were , but one suppositum ; and actions are of supposites ; though it were but he , the root that sinned ( actually ) the guilt is yet imputed to the branches , which were in him ; it not being thought unreasonable , that he which stealeth , or else assassinates but with his hand , should yet be hanged for it by the neck . all are concluded with him , being all included in him . and therefore adams fall , is call'd the fall of man. this is a scriptural ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so agreeable to reason that the light of nature shews it ; for ( beside the use of men , wherein the whole blood is looked on as tainted , if but the father be a traytour , and wherein nothing is more common , than for parents to covenant for children , &c. ) plutarch speaketh home . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again , if adam had not lapsed , then all descendants from him had been possessed of the happiness which be enjoyed , and so had stood with him , and the atheist holds not that unreasonable ; and if it be not so , that he should stand , it cannot be so , he should fall for his children ; since it is but reason , that , if children may be benefited and advantag'd by their parents , they may be also disadvantag'd and disserv'd in them . qui sentit commodum , sentiet incommodum . plutarch thought so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finally though all have sinn'd in adam , and so have misery and punishment entail'd upon them , yet that misery and punishment is not so great , but that there is a greater mixture of clemency and mercy in it ; the life is left them with entailment of calamity upon it , is yet such as they are loath to part with ; and they are favoured in it , with opportunities of making their condition better than at first it was , by playing an after game , thus the fall is made to be good for them , since they have a rise to get by it : and hear plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect . 8. divine benignity and goodness illustrated in his relieving acts of grace . man gets by the fall. why his first state , though good , was not best . well then god is good ; yes so infinitely good and bountiful , that , though man had miserably bankrupt , and fool'd all he had away ; yet has he of his own alone immense goodness and charity , so stupendiously repaired him again , with such a new stock in jesus christ , that if he be not infinitely wanting to himself , as well as to his master , he may be made for ever by his breaking . god so [ so ] loved the world , that he gave his only begotten son , that whosoever believed in him should not perish , but have everlasting life , everlasting life . thus , humane condition , it is capable of being better'd by the fall , it being in the kind of man by grace , as 't is in other kinds by nature , he riseth by his fall ; the corn is not quickened nor multiplied , except it die ; man was not to be quickened by the lord from heaven , nor advanced from a natural into a better state of spiritual , and immortal life , but after he was spiritually dead . you who were dead in trespasses and sins , hath he quickened . the natural condition of the man was good in paradise , and as good as that could be , but his spiritual is better , and it was agreable unto the law and method of nature , that what was good should precede , and what was better follow after ; it being nature's order , to proceed from things lesse perfect , unto things more so . for in the genesis of things ( if you consult it ) it was first evening , then morning ; first darkness , then light ; first the naturals were made , then the vegetables ; first the animals , then the rationals ; and 't is to this that our apostle alludes ; the first man adam was made a living soul , the last adam was made a quickning spirit . howbeit that was not first which is spiritual : but that which is natural , and afterward that which is spiritual . the first man is of the earth earthy . the second man is the lord from heaven . thus is man's condition better'd , in that now , divine grace is brought by jesus christ. sect . 9. the atheists objection of impossible conditions , and of reprobation destroyed , gods universal love evinced , election , and reprobation explained . reprobation in a comparative sense vindicated . the terms of grace , practicable . humane impotency moral , not physical . yes ( sayes the atheist ) so it lookes ; for if he do extend his grace ( as he is said ) to men , it is on terms , so insupportable and hard , that they cannot possibly perform them ; as if impossible conditions did not nullifie his grants , and make his promises denials ; but that it were in his law , as lawers tells us it is in ours , wherein a promise on impossible conditions , does immediately invest in right . what grace is this to look for tales of bricks , without affording straw ? he bids us come inded ( but when be knows we cannot ) and then he tels us , we shall have . and is not this a great evincement of benignity , and love to mankind , is it not ? that he hath made the greatest part thereof to damne it ? what means reprobation else ? a most malicious imputation this ! for as plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god has not made a man to damn him ; he hath an universal ( though not an equal love ) for all the kind : and has given ample demonstrations of it in his son : who assumed not the person , but the nature ; he so loved the world , that he gave his only begotten son , &c. god sent not his son into the world to condemn the world , but that the world through him might be saved . what evidences are there of his pleasure ( let me see but one of it ) that the wicked die ? when there are so many of his will ( that ) he should return from his wicked wayes , and live ! doth he not invite all ? doth he not beseech , and call all ? [ ho every one that thirsteth , &c. ] doth he not afford sufficient means , and send his ministers and word to all ? is there not an universal act of amnesty , without a man excepted , so he will come in ? yes verily the apostles were obliged to go to all the world , and preach the gospel to every creature . and that very reprobation , which is so great a scandal and offence unto the atheist , onely because he has no right understanding and resentment of it , what is it but a lesser love ? it may not be interpreted in a positive and simple sence , but onely in a comparative , as not impor●ing a simple aversation or hatred , but a lesse intense love . so that as they are called chosen or elect , whom he especially favours , so these are reprobate or hated , whom he doth only generally love , but doth not specially favour . it was thus he reprobated esau , or hated him before his doing good or evil , not in a positive and simple , but in a comparative sense ; he loved him not in that degree he loved jacob , with that especial and distinguishing love . and so comparatively he is said to hate him ; just as jesus christ affirmeth them to hate father and mother . who love them eminently lesse then him , so scriptural a notion this is of hatred . now to apply it ; what if god , who has a general and common love to all ( which he hath evinced in a thousand wayes , by his creating , his conserving , his providing for them in the present life , and by capacitating of them for a better end ) have yet so special and distinguishing an one for others , that in respect thereof the former is as none ? is he the less good , or less benigne , because he is so much so ? or must it be interpreted a want of goodness or benignity to some , because he is abundant in it to others ? as if it were not righteous for the great god to have his favourites , when yet it is allowed and approved in men to have them . god doth but generally love some , to shew his power ; and he specially doth favour others , to shew his rich grace . had he loved all a like , it would not look of grace to any . grace is favour , and favour is particular , and distinguishing . nor had he shew'n his power , if he had not passed some by , when he obliged others with favours . so infinitely good is god ; that the veryest reprobate in all the world , has no occasion of a just complant against him ; he is as good as soveraign , and to manifest himself so , he has in all transactions so admirably temper'd love and power , that if he is soveraignly gratious in some of them , he is in others as benignly soveraign : though he favours some and not others , and that because he will , yet he has an universal love and general kindness for them all . those that are not favourites are yet consider'd as his subjects , he willeth their repentance , and as a governour endeavours it ; for though he use his power and dominion , that he might shew his indignation against sin , as well as his aversion , yet it onely is on such he has first endured with much long suffering , who by aggravated guilt , have merited destruction , and so have fitted and prepared themselves for it , and now , is god evil or unrighteous ? if you state it thus ; and so scripture states it , keep to these termes , and reprobation is defensible . nor is god a hard master ; he requireth not impossibilities , or tales of brick without straw ; for , though he might consider man in great justice , not as he hath made himself , but as he was made at first , and so agreably expect from him according to the stock , which then was given him ; yet he hath condescended to compound , and by an act of grace , as infinite as is himself , has offered bankrupt adam new termes , and such as are agreable unto him now in this condition , and feasible . i say now , for otherwise indeed impossible conditions ( as logicians tell us ) were refusals ; or if , as many say , the terms offered unto man , were bottomed on aestimates that are not , and on consideration of a stock at first given , but which is no longer , they were not gracious and relieving , and consequently could not be intended to oblige man anew , since his contracted inability ; but to upbraid him and reproach him with it . ) no , god requires nothing of a man [ not in the covenant of grace ] but what substantially is natural ; and let the athiest or any other otherwise perswaded , instance but in one required act to the contrary ; to believe , to repent , to love , &c. are acts substantially within the compass of the humane nature , and which one exercises every day ; he believeth some reports , and he repenteth some follies , he loves his friend , &c. and god obliges him but to believe and credit him , to repent of follies practised against him , and to affect and love him , as his friend and benefactor , the acts substantially are the same , though the determinations of the acts are not , their moral principles and objects differ . and , that inability , or impotency of humane will , which occasions so great a noise and murmur , is not to be understood as if there were not in it natural liberty ; the will of man essentially is free , and lady of her own actions , and its adaequate and proper object , good ; it is not natural but moral impotence , an inability in the will of willing spiritual good , through a prepossession of it , with such resistent habits , with love of the world , and with lust , as being enmity to god , and all divine good , do so powerfully chain her unto one extream , that she is not capable as long as she is under them , of inclining to the other . an irregenerate and unconverted man , he has the faculty of willing , though not the exercise . [ voluntatem habet , non velle . ] as one may have the visive power in the dark , though he cannot see , but in the light. potentiam habet , sed non posse , and the faculty of willing , man hath , because he has the faculty of nilling . [ & ejus est velle cujus est nolle . ] boetius proves it . animadverto inquit , idque uti tu dicis it a esse consentio . sed in hac haerentium sibi serie causarum , estne ulla nostri arbitrii libertas , an ipsos quoque humanorum motus animorum fatalis catena constringit . phi. est inquit , neque enim fuerit ulla rationalis natura quin eidem libertas adsit arbitrii , &c. so that its impotency is but vitious and habitual , such an one as in truants , that say they cannot learn , or in prejudiced persons , that say they cannot love , and indeed but very hardly can , as long as they are so ; both which experience in themselves , something rising and reluctant at the thoughts of love and learning ; and so do wicked men , who all are truants and prejudiced with the love of the world , and of lust , they have reluctancies arising in them , at the thoughts of god , and of all true goodness . intus exhistens prohibet alienum . you must cure their prejudices to convert them . sect . 10. the atheists reply of termes still impossible , though but morally so , remov'd . man's power , but by gods grace , explicated , asserted . the cures of the wither'd arm , and of the impotent man at bethesda , emblematical . their application . well , but call it moral or habituall impotency ( saith the atheist ) and render it as culpable and faulty as you can , yet , seeing it is such as grace did find him in , it reflects as ill on that , if it be invincible and obstinate , as if it were a physical and simple one , what grace is in the terms , which neither do consider , nor relieve necessities ; which oblige a man to things impossible unto him ; and which exact a victory and conquest over prejudices that are inveterate , and raigning , and that 't is known , a man himself can never overcome , or vanquish ? we are asserted dead in trespasses and sins ; that we can do nothing of our selves : the natural man discerneth not the things of god ; neither indeed can he , &c. then hear again , o atheist , and admire , and never open more against divine goodness , which is much above the contradiction of the wicked , as the heavens themselves above the earth ; and herein see it , that in the covenant of grace , the great god requireth nothing of a man , but what he offers him his help for , [ in me is thy help ] which he conferreth on him in the way of duty and dependance . so that nothing is exacted as a term , but what a man is able and sufficient to perform , not from any power in himself , but by the help of god , who , by way of caution , ( for the greater security of it ) now keeps the whole stock , intirely and solely in his own hand , seeing man hath bankrupt once already with it , when it was in his , and it is his goodness to keep it for us . now every man can do with god's help , what every saint doth do ; nothing without it , all with it . not that we are sufficient of our selves to do any thing , as of our selves . a sufficiency there is , but not of our selves ; our sufficiency is of god , 't is not in him that willeth , that he willeth ; nor in him that runneth , that he runneth ; but in god that sheweth mercy , who giveth both to will and to do of his own good pleasure . man can do nothing of himself , that no flesh might glory ; but with god's help , he can do every thing , that he that glorieth , might glory in the lord. and men may have god's help , if they will ; it is but ask , and have . but god must help , and therefore sayes pythagoras . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and hierocles on him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and god will help if men will try . so aeschylus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this concernment and transaction of almighty god with men is admirably represented in the method of jesus christ used when he cur'd the impotent and lame ; for instance , when he cur'd the wither'd hand ; which he did , by bidding him that had it , stretch it out : and so that other impotent and maimed man , at bethesda , who could hardly stir his hand or foot ; by bidding him take up his bed and walk . one would have thought he had but mocked , to bid the wither'd arm be extended , or the impotent to take his bed and walk ; to bid them go that had no legs ; but they believed him to be serious , and that he was able to enable them , and therefore tryed and in trying found ability come in . and so it is with us , we are unable in our selves for all the duties he obliges to , we are bid to stretch our wither'd arms out , to believe , to love , to obey him spiritually , and ( as it were ) to take up our beds and walk , when we are impotent and lame ; but yet on such a trying he enables us ; vertue comes in with our obedience , if we believe . it is not means but gods blessing . and your indeavours are to be in gods name , and not in your own . many have indeavour'd in their own strength , and fal'n short ; you must try in gods , and so you can do every thing . you say you cannot come , when god obliges you ; but pray try . can't you pray , can't you hear ( the word ) can't you read ? &c. try in gods name . do what you can . if men will not try , when god saith he 'l help ; 't is of perverseness , and not of impotence , that they do not come . love offers help to all , but grace gives help to some . all may have it if they will , but some shall will to have it . if any be lost 't is of their own wills , but if any be sav'd , 't is long of god's . god is willing indeed ( as general rector ) ( that all should be saved , but he doth not will , or decree ( as a special father ) that all shall be saved . sect . 11. a foolish objection from the immaturity , and imperfection of the divine life here proposed , and the vanity of it detected . but may the atheist say , what need so much adoe then , for man to pray , and hear , and read , and meditate , and try , if god do all ? and why is the life of god in men so long imperfect , when if he were good , he would , and , if he would , he could at once immediately accomplish it ? why doth he let them creep , whom he could make to flie , and so defer that utmost happiness and perfection , which he is said to ordain them to , when , if he would , he might as soon possesse them of it , as design it . i answer , there are means as well as ends , and wisdome lies in suting them ; the atheist might as well require , that every thing in nature should immediately , without an orderly progression and advancemen , arrive unto perfection , that there should immediately be trees , without seeds ▪ and growing , and those immediately should bear fruit , without blossoming before ; as what he doth . for , as it is in other kindes , so it is in mankind , both as to his naturals and morals , he must orderly advance , and grow in use of means , from an imperfect , immature , unripe estate unto a perfect , and mature . the newman hath ages , as the natural . god is uniform in his workes : grace hath its orderly advancements and progressions , as well as nature . we must grow in grace , toward the measure of the stature , as we do in nature . we are born infants and not men. sect . 12. a brief transition toward , a conclusion on this head. the excellency of divine goodness ; it maketh god most lovely , and is the ground of all devotion . thus ( as i was capable ) i have explained and asserted the divine bonity , and also the bounty , and beneficence of god , which is , his most ( 1. ) illustrious attribute , and that which maketh him most dear , most amiable , and most desireable to men , and which is the ( 2. ) ligament and bond of all devotion to him . for so cicero . — ( 1. ) ipse jupiter , id est juvans pater , quem conversis casibus appellamus a juvando jovem , à poetis pater divumque hominumque dicitur , a majoribus autem nostris , optimus maximus , & quidem ante optimus id est , beneficentissimus , quam maximus : quia majus est , certeque gratius prodesse omnibus , quam opes magnas habere , &c. — quid est melius , aut quid praestantius bonitate & beneficentia ? quâ cum carere deum vultis , neminem deo , nec deum , nec hominem carum , neminem ab eo amari , neminem diligi vultis . — ( 2. ) quae porro pietas ei debetur , a quo nihil acceperis ? aut quid omnino , cujus nullum meritum sit , ei deberi potest ? est enim pietas , justitia adversum deos : cum quibus quid potest nobis esse juris , cum homini nulla cum deo sit communitas ? sanctitas autem est scientia colendorum deorum : qui quamobrem colendi sint , non intelligo , nullo nec accepto ab iis , nec sperato bono . and there is nothing can administer to men , in all their fluctuations and perplexities , a greater consolation , than this consideration , that the world hath a governour , and him a good one ; that the ship is not without a pilot , nor nor the house without a master ; but that every thing is order'd as well by infinite , and carefull , and supream goodness , as by most excellent wisdome . so arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so seneca . — ideo fortiter omne ferendum est : quia non , ut put amus , incidunt cuncta , sed veniunt , olim constitutum est , quid gaudeas , quid fle●s , &c. 't is decreed . sect . 13. first corollarary . nothing so indecent , and unbecoming for men , nor so dishonourable to god , as superstitious fears and scruples . several considerations to evince it . and being so . ( 1. ) there is nothing more undecent and unbecoming for men , nor more dishonourable , as well as more ungrateful to divine goodness , than superstitious scruples , fars , distrusts , and apprehensions of god ; as if he were a mean and low being , whom insignificant and little things could either irritate or please : as if he did not know , or not consider , that we are but flesh ; but that he weighed us in a ballance , as by grains and scruples ; or that he were inexorable , hard , and rigid . in a word , as if he were not an infinitely excellent perfect being ; [ the best ] but had a composition in his temper , of somewhat little , small , evil , and weak . no , god looketh to the heart , and so thou be sincere , it is enough . [ but don't mistake sincerity . ] he accepteth not according to what a man hath not , but according to what he hath . mind the great duties , and perfections of the humane life , and of the divine ; and know assuredly , that god will wink at unavoidable infirmities , in thy discharging of them . take heed of diffidence , and slavish feares ; and know it more obliging to the great god to love him cordially , than to fear him servilely , for it is love , and not fear , that hath the honour to fulfil the whole law ; and let the scrupulous consider it . once , a melancholly , scrupulous , unchearful , and fearful , it is a miserable and forlorn life . . so plutarch . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and , it also is a thing that makes a christian as utterly unlike to jesus christ , as any thing can be ; he , came eating and drinking , in a complacent and chearful fashion , and not as john the baptist , with a hair coat and leathern girdle . and it is utterly improper to the gospel state , in which he is , he is not under the law , but under grace : jesus christ is come on purpose , to bring life , and immortality to light ; to let him understand the infinite , and inexpressible good will of god the father ; and to acquaint him with those eternal motions in the heart of god in his favour , that god is willing to adopt him . and this good news should make him to rejoyce . a little should not cloud his joyes . the apostle bids us rejoyce , and again rejoyce , that we may perform duties chearfully . god loves a cherful giver . so porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believe it all our melancholly , fear , and apprehension , saving onely so much of it , as is constitutional , proceedeth from our ignorance of god , and of the gospel liberty we are redeemed into , that we don't consider ( and perhaps distemper will not let us ) that we have not now receiv'd the spirit of bondage [ that spirit of the law ] again to fear , but the spirit of adoption , [ that evangelical and gospel spirit ] by which we invocate one god as our father . for we are not come unto the mount that might be touched , and that burned with fire , nor unto blackness , and darkness , and tempest . and the sound of a trumpet , and the voice of words , which voice they that heard , intreated , that the word should not be spoken to them any more . ( for they could not indure that which was commanded : and if so much as a beast touch the mountain , it shall be stoned , or thrust through with a dart . and so terrible was the sight , that moses said i exceedingly fear and quake . ) but we are come to mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels . to the general assembly and church of the first born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect , and to jesus the mediatour of the new covenant , and to the blood of sprinckling , that speaketh better things than that of abel . but this is not said to encourage any in their insolent affronts , or provocations of god. shall sin abound because grace hath abounded ? god forbid . the goodness , patience , long-suffering , and forbearance of almighty god , where there is any ingenuity , to take a right impression , and resentment of it , leadeth to repentance . such as take incouragement ( for none is given them ) to do evil , because they know that god is good , have reason to consider , that there is mercy with him , but not that he may be presumed on , but feared . that he is maximus as well as optimus ; that he is judge of all the earth , and will as surely right himself as others ; that he wanteth not ability , if once he have the will to a●enge . and finally that despised bonity and patience , will at last convert to fury . sect . 14. second corolary . nothing so decent and becoming for men , nor so obliging to god , as confidence in him , as adoring and glorifying of him . to glorifie god what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in psalm 150. what it imports . wherefore ( 2. ) it is most decent and becoming for men , who are obliged of god , and know him to be god , to acknowledge it in prayer to him , in dependance on him , in confidence in him , and in praises of him . for to believe , pray , and trust , it is the work of earth ; and to admire , adore , and praise , it is the work of heaven , but to be begun on earth ; 't is all the retribution that almighty god requires , that he be blessed for his blessings , which he then is , when we return with his blessings , and really ( as well as verbally ) acknowledge them unto him , that they are effects of his alone bounty , that all derive from him , and that he is the origen and source of all . bonus deus had a temple among the megalopolitans . we must pray , and praise . praise is comely . so porphyrie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so pythagoras in iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this shall every one , that is godly pray . so also pythagoras in iamblicus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it ought to be remembred , that he that praiseth , glorifieth god , more than he that prayeth , for as much as he that prayeth , but hopeth that he will be good , but he that praiseth doth acknowledge ( that ) he is so ; and therefore , we ought not to be more in application and address to god , by way of supplication and petition , than of acknowledgement and praise ; which yet , as gross a piece of inequality as 't is , we all are subject to ▪ who are very often infinitely more concerned , and zealous in our prayers , than in our giving of thanks . it is because , our prayers are for our selves , but giving thanks is to god. we have the psalmist for a great . example of our duty ; how many psalms has he composed all of praise ? the 145. 146. 147. 148. 149. and in fine , 150. are all laudatory . praise ye the lord. praise god in his sanctuary , praise him in the firmament of his power . praise him for his mighty acts : praise him according to his excellent greatness . praise him with the sound of the trumpet , &c. and let every thing that hath breath , praise the lord. every thing that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word affirmed of the rabbines , and some others out of them , to be only used for the understanding , and superiour part of man , and so to be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that also signifies the sensitive and lower . but it is a groundless apprehension , and the present text evinces it so . for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwhere is put for wind , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , let every thing that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as every thing , that hath wind , every windy and pneumatical instrument ; for it were instruments he had invoked ; the trumpet , the psaltery , the harp , the timbrel , the stringed instruments and organs ; and let every windy and pneumatical instrument , [ perhaps every musical , whether pneumatic or pulsatic ] let it praise the lord ; and praise ye the lord. an apostrophe to the church , q. d. o saints praise ye the lord. and to what i would oblige others , that i desire my self ; namely , to admire and adore the providence and bounty of the great god , and withal implore his favour , assistance , and protection : which i shall , in terms which boetius prompts me with . o qui perpetuâ mundum ratione gubernas , terrarum coelique sator , qui tempus ab aevo ire jubes , stabilisque manens , das cuncta moveri quem non externae pepulerunt fingere causae materiae fluitantis opus , verum insita summi forma boni , livore carens , tu cuncta superno ducis ab exemplo , pulchrum pulcherrimus ipse mundum mente gerens , similisque ab imagine formans , perfectas jubeas perfectum absolvere partes . tu numeris elementa ligas , ut frigida flammis , 〈…〉 liquidis , ne purior ignis 〈◊〉 aut mersas deducant pondera terras . tu triplicis mediam naturae cuncta moventem connectens animam , per consona membra resolvis . quae , cum secta duos motum glomeravit in orhes , in semet reditura meat , mentemq , profundam circuit & simili convertit imagine coelum . tu causis animas paribus , vitasq , minores provehis , & levibus sublimes curribus aptans , in coelum terramque seres , quas lege benigna ad te conversas reduci facis igne reverti . da pater , augustum menti conscendere sedem ; da fontem lustrare bonis ; da luce repertâ , in te conspicuos animi defigere visus . disjice ●errenae nebulas & pondera molis , atque tuo splendore mica ; tu namque serenum , tu requies tranquilla piis , te cernere finis , principium , vector , dux , semita , terminus idem , chap. iii. sect . 1. divine finality what . acknowledged by orpheus , all the ancients , and boetius . evinced from divine bounty , and universal efficiency . how all things are for god. his glory internal and external . how god is glorified . and so much for divine benignity , that glorious attribute of god ; the first result of his transcendent goodness . there is another , that obliges us a little to consider it , and that is his finality , that , whereby he is omega , or the ultimate and furthest end of all things ; so as that they are ultimately for him , as he is for himself . he is the last , for whom are all ; and so himself is for no other ; for if he were , he were not last . thus orpheus , or if as aristotle tells us , there was never such a poet ; let it be as those disciples of pythagoras affirm , one cercops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the antients . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so boetius also . — sed dic mihi , meministine quis sit rerum finis , quove totius natura tendat intentio . boet. audieram inquam , sed memoriam maeror hebetavit . phi : at quî scis unde cunct a processerunt . boeti . novi inquam deumque esse mundi . phi. et quî fieri potest ut principio cognito , quis sit rerum finis ignores . for if he be the best being , as has already been evinc'd , it evidently follows , that be is the last end , in as much as good and end , for all their formal notions and idea's be distinct , are yet convertible with one another . the chiefest good is all-sufficient , and of an universal comprehension , and capacity , containing in it all good ; and he must needs be the end of all , that containeth in himself the good of all . it might be also argued , and perhaps with greater evidence and perspicuity , as boetius , and the scriptures do , from his first and universal agency ; for he that is the first efficient , must needs be the last end ; being is a circle , wherein it is impossible , but that the alpha is omega , and that the point beginning all , is the end of it . the lord hath made all things for himself . and , if he be the end of all things , seeing that an end is that , for which a thing is , and so the end of all , is that for which all others are ; it followes , that they all are for god [ so our apostle , to him are all things ] or , as the holy scriptures also happily expresse it ( they all ) are for the glory of god. but to prevent misapprehensions , it ought to be consider'd , that divine glory is either internal or external glory . his internal , it is his essential glory , that in respect of which the great apostle calls him the glory , and peter the excellent glory ; and is as inseparably inherent to him , as is that which doth compose the sun , to it . to which it is in this resembled , that 't is as inaccessable and dazling to the mind , as this , to the eye ; and utterly uncapable of all addition , as well as all diminution . this is the finis cui . but this is not the end of acquisition , or as the metaphysics stile it , the finis cujus ; it is not this , but his external glory , that all things else are lastly for . and his external glory ( as it were the shining of the sun ( is nothing but the manifestation of divine perfections and attributes ( which as aristotle intimates are all glories ) in his operations and effects , in respect of which , when they are seen , admir'd , acknowledg'd , and ascrib'd to him ; he is affirmed to be glorified , or to have glory given him : and this properly . for so cicero . — est enim gloria solida quaedam res & expressa , non adumbrata , &c. indeed god is said to be glorified , or to have glory given him , either passively and objectively , or else actively and formally . the heavens above , the sun , and moon , and stars , and also the earth below , the minerals and plants , and mere animals , things that comprehend not the divine perfections , but as objects onely represent and shew them , do by interpretation give him glory or glorifie him in the first sense ; but man himself , in taking rise from these to do so , doth perform it in the second . but properly , god is glorious in the former ; but glorified , by the latter . the invisible things of god , are clearly seen in the things that are made , &c. there 's the one. how excellent is thy name in all the earth , there is the other . other beings are designed to exhibit and express divine glory , but man is made to view it , and acknowledge it . all thy workes praise thee , but , thy saints bless thee . so arrianus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so seneca . — nisi ad haec admitterer , non fuerat operae praetium nasci . sect . 2. a capitulation of the things to be discoursed . ( 1. ) man not an ultimate end , evinced . 1. from his dependency in being , and 2. from his faculties . that he is a mediate end conceded , and argued from the authority of the stoicks , of aristotle , and of cicero , and by reason , from the essential notion of the world , and the doctrine of signatures , but to be more particular , ( as this subject of divine finality , which is of great importance , and concernment , doth engage us ) i shall endeavour to evince distinctly . ( 1. ) that man is not his own end. ( 2. ) that another , one above in heaven , and the origen and source of all , is it . and then ( 3. ) that the infinite transceudency of god , or his highest exaltation , and supremacy , is the ground of his finality ; which effected , i shall shut up this discourse in two or three corollaries . and first , that man is not his own end , is evident ; for as much as he is from another : the son is from the father , and he from his , and so along unto the first , who being of the same kind , is as dependent as the second ; so first , and second , and every one , is from another , and he is for another , and not himself , that is dependent ; and is not from himself , but from another . but if this first evincement , seem too metaphysical and delicate , there is a second , from the humane faculties and powers , which is more harmonious , and convincing . it is that man himself is constituted for address to good without him , that he is a willing and affective creature ; that is , that he hath will and affections , which inclining him to things without , transport him . now it cannot be imagined , that he should be his own end , who is connaturally carried out to good beyond himself ; it being utterly impossible , that that should be a terminative , central being , which hath pondus in it , and doth gravitate and weigh . that is off the center which inclines and gravitates . now the will is pondus animae , and love is exstatical . man is not his own end , because he is not his own good. he is an appetent , and inclining being ; and therefore his good is all without him , because his love , and his desire export him . i confess indeed he is the visible end of all inferiour beings . for though i know velleius , [ he in cicero ] carneades , and many others , do smartly argue on the contrary ; yet i also know , he is acknowledg'd so by aristotle , by most other great philosophers , and generally , all the stoicks , as we are told by cicero — sunt autem alii philosophi , & hi qūidem magni atque nobiles , qui deorum mente , atque ratione omnem mundum administrari & regi censeant : neque vero id solum , sed etiam ab iisdem vitae hominum consuli , & provideri . nam & fruges & reliqua , quae terra pariat , & tempestates , ac temporum varietates , coelique mutationes , quibus omnia quae terra gignat , maturata pubescant a diis immortalibus tribui generi humano putant : multaque quae dicentur in his libris , colligunt quae talia sunt , ut ea ipsa dii immortales ad usum hominum fabricati paene videantur . contra quos carneades , &c. and — an haec , ut ferè dicitis , hominum causa , a deo constituta sunt ? &c. and , beside the first of genesis wherein we have the charter of dominion ; and the second , wherein adam in sign of his propriety , and right over them , imposeth names and titles on the creatures ; there are two considerations , which abundantly confirm it . first , the world , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the beauty , order , relations , and proportions in it , but for which it were a chaos , a tohu b●hu , not a world ; and these in being adaequate and proper objects of the rational and humane nature , do evidently shew , that it was made for this . it is the order , relations , and proportions in the world , that makes it ; and these are onely for the understanding , which alone discernes them ; as colours are for the sight , and sounds are for the hearing , and odours are for the smelling , &c. there is nothing in the world , but there is a faculty in man to reach it ; and objects are for faculties . and there are entertainments in every being in the world , which are not so to any other but man ; and therefore , were not made for any other , but for him . every thing hath its beauty , its order , and its relation to others , which only man discerneth . and cicero noted it . — nec verò illa parva vis naturae est , rationisque quod unum hoc animal sentit quid sit ordo , quid deceat , in factis dictisque quis sit modus . itaque eorum ipsorum , quae aspectu sentiuntur , nullum aliud animal pulchritudinem , venustatem , convenientiam partium sentit . and secondly , the theory of signatures , which are but so many hieroglyphicks , or sacred characters , and notes on things , to intimate their natures , and uses , is another proof of it . for seeing there are such impressions made on things by nature , whereof he cannot doubt , that hath attentively consider'd her , and that they are intelligible unto man , and unto none beside , it cannot be , but that they were intended and alone intended for him . how eminent a signature is on the lujula , or wood-sorrel ? it exactly represents the heart , and is cardiacal , or proper for it . the perforations of hypericon , import its uses . and not to mention the aetites , the speckled jasper , and other stones ; there are remarkable resemblances on pulmonaria maculosa , or the sage of jerusalem ? on the lesser celondine ; on the dragons ; on the common pimpinel , and on all the orchiss , &c. and there are agreable effects performed by them . such as are curious may consult crollius , and other learned writers . sect . 3. one above , who is demonstrated the maker of man , and other things , is also evinced his end. ( 1. ) from congruity . ( 2. ) the limitation of inferiours in their services of man , and ( 3. ) from the harmony of the world. but man though he be the visible and immediate end of all things in the world , yet , not being the author or original of any in it , he is obliged to asend to one above himself , who having made those other things , and also so design'd them for man , as that he cannot but confess he could not do it for himself , is to be acknowledged as much superiour and above him in efficiency and power , as in beneficence and bounty . and this is the second thing i promised to evince . for those other things are evidently , for the use and ends of man , they are so apt and fit to them ; and consequently being for an end , it cannot be , but they must have an efficient . [ whatsoever is for somewhat , also is from somewhat ] and it cannot be from man ( that ) they should be , who is so indigent to live upon them ; it being unimaginable , how a thing should be from him , who cannot be himself without it . now man subsists on the elements , and on elementary concretes . it remaineth then , there is another being they are from , which is infinitely much above the humane ; of which it is as well the origen and source , as of those other . for seeing it is utterly impossible , that man himself should be unmade , who cannot possibly subsist , or be without the things made : 't is most agreable that he should have the making of him , who hath the making of the things on which he lives . i say , 't is most rational , that he should make man , if he be made ( as he is proved to be ) who , by providing for him , conserves him . thus other things and man himself , lead us up to one above man. now , admitting that man hath such an authour of his being , as is infinitely much above him , ( for he made him ) and hath bountifully made all others , to accommodate and serve him ; how can it be imagined , but that he is for this ? for 't is not to be thought , that god , who had so great considerations for another , should incuriously neglect himself , but that rather , seeing he hath made so many things for man's ends , he made man , and all things else for his own , and in constituting man a kind of god to them , and so capacitating of him to receive duties , did but agreably instruct him in those other , which he is to pay . for what he looketh for , from those beneath him , why should he refuse to one so much above him , who made him for himself . and that he hath done so , the humane faculties do further shew , for as much as man hath both a mind and understanding capable of apprehending god , and of conversing with him , and a will also as capable of weighing and inclining to him ; and what other demonstration can a man expect in nature , of his being formed to maintain an intercourse with god , to glorifie him in the world , and to recognize him as the first efficient , and the last end , as allmighty , and all-good , and by doing it to be conformed to him , but that he is inabled and proportion'd by him to do so ? what evidence we have to convince us , that the eye was made to see colours , that very same we have to prove that our understandings and wills were ordain'd to converse with god : for we can apprehend him , love him , desire him , and delight in him , and therefore were ordained to do so . porphyrie is full , this is that mans end. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but iamblicus is fuller . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is abundantly confirm'd , in that inferiour beings are so confin'd and qualified in their services to man , that they do him none , but in dependance on a superiour . for instance , the soil it self , for all the pains and industry the husband man is at in cultivating and manuring it , will afford him nothing without the rain from heaven , which makes the fruitful seasons . and who holds the key of rain but god ? the athenians acknowledg'd it ; they own'd a jupiter pluvius . [ so pausanias tells us ] and also the arcadians , who saught it of him , when they needed it . in a word all greece acknowledged it , when destitute of rain , they sent to delphos . the same pausanias reports the whole passage . — cum diuturna siccitate graecia labor aret ac non minus reliqua , quae extra isthmum est , graecia quamtota peleponnesus caelestium aquarum penuria affecta esset , missi delphos sunt , qui ex oraculo calamitatis causam ac remedium cognoscerent , &c. this is the very argument by which the great apostle doth establish the belief of both the divine being and beneficence among the lystrians , when ( as the text implies ) by way of obviation to the doctrines of the zabi , and others , who ascrib'd them unto their vanities and idols , he asserteth rain from heaven and fruitful seasons made by it , to proceed from god alone , who is the living and almighty . for , sayes he , they witness for almighty god [ he left not himself without witness ] that he is above , that he is gracious and benign , and that by reserving in his own power , things so absolutely necessary both for humane subsistance , and for that of all things living , he doth at once remind us of the indissolvable and strict dependance , which we all have on him , and also of the deference and duty we owe him . if god give gifts , we owe acknowledgements ; rain and fruitful seasons come down , and therefore man must look up . the year makes the encrease ; but god makes the year . this the gentiles acknowledg'd . jupiter pluvius had an altar . so pausanias . est item ara ibidem alia , ad quam jovi , quem modò pluvium , modo innoxium appellant , rem divinam faciunt . and the ancients paid their first fruits . so porphyrie . — sect. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he thought it reasonable , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in fine the harmony of things evinces it ; there is a visible subordination in the world , of the lower to the higher region : this earth depends on heaven ; the motions of celestial bodies , inspire and continue those of the earthly , the sun by its accesse unto us , and its removal from us , makes the seasons ; particular causes , those are here below , but all the universal are above , as who would say , the cause of all is there . sect . 4. the supremacy of god the ground of his finality , evinc'd to be so harmonically . and 't is most apparent from what i have already argued , that it is the infinite transcendency , supremacy , superlative eminency of almighty god ( which i promis'd to demonstrate in the third place ) that is the ground of his finality : that therefore he alone is the ultimate and furthest end of all things , because he is most eminent and high , and one above them all . to confirm this , i shall but offer one consideration ( more then what i have already ) that there is a visible subordination and design in things ; that the earth is for the grass , the grass is for the beasts , the beasts , and grass , and earth , are for man ; one thing for another but all in such relation , that what is higher and superiour , is the end of what is lower and inferiour ; the earth is for the vegetables , the vegetables for the sensibles , the sensibles are for the rationals , the lower for the higher ; and therefore the rational and all for the highest . all for god , and hosea's climax intimates it . sect . 5. three corollaries deduc'd ( 1 , ) man ought to be at god's dispose . hard apprehensions of god anticipated . epictetus urged . ( 2. ) all ought ultimately to be referr'd to to god's glory , and how that is done . god to be injoyed , not used . wherein blessedness consists . and first it evidently followes , that if almighty god be man's end , he ought to be his measure : and that 't is infinitely more agreable that man should absolutely be at gods dispose and beck , than that the beasts should be at man's ; he being infinitely more inferiour unto god , than the meanest creatures are to him . and what if god had loved esau lesse than jacob , and make his power known in some , &c. what ? are inferiour animals so much at man's will , as that they live and die at his dispose and pleasure , and shall man himself repine to be at gods ? bethink thy self a little , o thou man that murmurest , is not he thy maker ? thou art not thy beasts , which yet thou travellest , labourest , slaughterest , and fattest but for slaughter . doth not he support thee in thy being , which he first gave thee ? hast thou any thing that is not his ? who then art thou , o man , that durst dispute ? hath not the potter power over the clay ? shall not that be reason for god , which is for thee ? to do with his own , as he lists ? the beasts are made for thee ; but thou thy self for god. remember epictetus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secondly , if god be our ultimate and furthest end , it will become us to refer in all things to him , whether we cat or drink , or what ever we do ; let all be done to the glory of god ; which as we then perform actually , when in doing any thing we actually do mind it , so we also then implicitely and virtually at least do so , when we perform all as he will have us according to the gospel rule ; for example , when we eat and drink moderately , temperately , justly , and as the gospel doth oblige us with due acknowledgement and giving of thanks . hear arrianus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finally if god be our ultimate and last end , we are not to imagine we may use him as an instrument and means to rise by , as those who make religion , but a point of interest , a tool of state , or else a stale to other matters ; he is an end and not a means . but , we must consider him , as the only maker of our utmost happiness , and as that central , infinite , and comprehensive good , who being infinitely blessed in conversing with himself , and in enjoying of his own fulness , doth render others so by their enjoyments of him , and converses with him . blessedness is nothing but a state of aggregation of all good , and he is in it , that hath a ful enjoyment and fruition of god. god is all good. he is self happy ; happy essendo , we are happy in him , by union & conjunction to him , happy fruendo . he that is joyned unto the lord is one spirit . so porphyrie . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — so seneca , — virtus quam affectamus magnifica est . non quia per se beatum est , malo caruisse ; sed quia animum laxat , ac praeparet ad cognitionem coelestium , dignumque efficit , qui in consortium dei veniat , finis . some books printed for and sold by james collins at the kings-arms in ludgate-street , 1672. observations upon military and political affairs , by the most honourable george duke of albemarle● : folio . price 6. s. a sermon preached by seth lord bishop of sarum at the funeral of the most honourable george duke of albemarle : quarto . price 6 d. philosophia pia , or , a discourse of the religious tendences of the experimental philosophy , to which is added a recommendation and defence of reason in the affairs of religion , by joseph glanvil , rector of bath : octavo . price 2. s. the way to happiness represented in its difficulties and encouragements ; and cleared from many popular and dangerous mistakes , by joseph glanvil . a praefatory answer to mr. henry stubbe the doctor of warwick , by jos. glanvil : octavo . price 1. s. 6. d. the life and death of mr. george herbert the excellent author of the divine poems . written by iz. walton : octavo . price 1. s. a discourse of the forbearance or penalties , which a due reformation requires by herbert thorndike one of the prebendaries of westminster : 8● . a private conference between a rich alderman , and a poor country vicar made publick , wherein is discoursed the obligation of oaths , which have been imposed on the subjects of england : octavo 2. s. the episcopacy of the church of england justified to be apostolical from the authority of the primitive church : and from the confessions of the most famous divines beyond the seas , by the right reverend the late lord bishop of duresm , with a preface written by sir henry yelverton barronet : octavo . a collection of sermons preached before the king at white-hall by the right reverend father in god , seth l. bishop of sarum , now in the press . finis . notes, typically marginal, from the original text notes for div a30636-e780 plat. in politic. vid. & stuckium de sacr . & sacrif . bodin de rep. lib. 1. c. 5. num. 34. 35. pausan. in lacon . nic. leonic . thom. de varia hist. liq . 3. cap. 33. * so the author , but better pharmaca . de var. hist lib. 3. c. 106. * or rather catharma and pha●macon . platon . politic . id. in philebo . ibid. max. tyr. dissert . 2● . plato in politic. hierocl . in carm. pythag . p. in princip . max tyr. dissert . 22. plat. de legib . lib. 10. id in epinom . xenoph. de fact & dict . socrat. lib. 1. cicer de nat . deor. lib. 2. apul florid . lib. notes for div a30636-e2970 arist. de ●o ib. l. 1. c. 1 , ●d l. 5. vide plutar de placit . philosoph . l 1. c. 5. de' nat deor. lib. 1. notes for div a30636-e4460 vide arist. ubi supra . iambl . de vit . pythag. c. 32. * xenoph. de fact . et dict . socrat. l. 1. bessarione interprete . vid. socrat. orat . apud indic . in cicer. tusc. quest. l. 1. diog. laer. de vit . l. 5 cic. de nat . deor lib. 1. cic. tusc. quest. l. 1. — de nat deor. lib. 2. ibid. senec. de pro id . c. 1. — natural . quaest. l. 1. ibid. arrian . epict. de provid . cap. 6. lib. 1. hier. in carm. pythag . plutarch . de stoic . contrar . jano carnario interpr . apul. de mundo . ibid. ibid. apul. de dogm . platonis . cic. de nat deor. lib. 1 cicer. de nat . deor . lib. 1. apul. de dogm . platon ubi susupra . plutarch . de fato . plutarch . symposiac . lib. 8. quaest . 1. senec. de provid . c. 1. chrysip in plutarch . apul de mundo . senec. nat . quae st . vid. omnes ubi supra . cicer. de nat deor . lib. ● . cic. de legib . lib 1. cic. de legib lib 2. cic. de nat deor . lib. 2. ki●cher . magnet . l. 1 par . 2. id in 〈◊〉 exstat vid. cicer. de nat . deor . lib. 2. cum 〈◊〉 aliis . herberts travels , lib. 1. l'blancs travels , par . 3. c. sandys travels , l. 2. &c. cic. de leg . lib. 2. ibid. ibid. senec. de provid . cap. 4. porphyr de antro nym. 〈…〉 . cic. de nat . deor. lib. 3. suet●n in vit . octav. aug●st . senec. cur . 〈…〉 plutarch de consolat . ad apoll epict in enchirid . cap. 24. arrian . epict. lib. c. 6. senec. cur . bon . vi● . mal . fiant . cap. ● . orat. ad iudic. in cicer. tusc. qu●st l. 1 . senec. cur . bon . vir . mal . fiant . cap. 5. senec de vit . beat . cap. 24. vide arrian . in epict. suo . lib. 4. cap. 6. per totum . arrian . epict. lib 4. cap. 7. senec. de pro. id . c. 3. senec. de vit . beat . cap. 14. sen. de vit . beat . cap. 7. cap. 9. homer . odiss . ● . epithal. pelei & thetid . hierocl . in carm . py. thag . 〈…〉 hierocl . in carm. pythag . arrian . epict. lib. 1 c. 6. plutarch . de iis qui car●a num. corrip plutarch . in platonic . question . boet. lib. 1 pros. ● . hierocl . in carm. pythag . plutarch . c. marc. coriolanus . cicer de nat deor . lib. 2. cic. de nat deor. lib. 1 ibid. apul. de mundo . arrian . epict. lib. 1. cap. 7. senec. cur . bon . vir . mal . fiant . cap. 5. plutarch . de superstit . porphyr de abstinent . lib. 2. pausan. in arcad. porphyr . de abstinent . l. 2. sect. 24. iamblic . in vit . pythag. ibid. boet. de consolat . philosoph . lib. 3. met . 1. notes for div a30636-e16610 apul. de mundo plutarch . advers . cototen . boet. lib. 1. pros. 6. de 〈◊〉 lib. 1. c. 12. cicer. tusc. quaest. l. 3. senec. nat . quaest l. 1. praefat . cicer de nat . deor . lib. 1. ibid. cicer. de offic. lib. 1. iamblic . in protrept . porphyr . de abstinent . l. 1. sect. 29 iamblic . protrept . cap. 3. pausan. in attic. pausan. in corinthiac . idem in arcad. id. in corinthiac . romul . amasaeo . interpret . in attic. porphyr . de abstinent . sect. 27. ibid. sect. 24. epict in enchirid . cap. 77 , 78 , 79. arrian . epict lib. 1. ●ap . 15. porphyr . sentent par 2. sect. 34. senec. nat . quast l. 1. praefat . the riches of mercie in two treatises: 1 lydia's conversion. 2. a rescue from death. by the late learned, and reverend divine, richard sibbs, doctor in divinitie. published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. sibbes, richard, 1577-1635. 1638 approx. 170 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. 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(eebo-tcp ; phase 1, no. a12191) transcribed from: (early english books online ; image set 1090) images scanned from microfilm: (early english books, 1475-1640 ; 1188:9) the riches of mercie in two treatises: 1 lydia's conversion. 2. a rescue from death. by the late learned, and reverend divine, richard sibbs, doctor in divinitie. published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. sibbes, richard, 1577-1635. [2], 108, [16]; 146, [2] p. printed by i[ohn] d[awson] for francis eglesfeild, and are to be sold by him at the signe of the marigold in pauls church-yard, london : 1638. printer's name from stc. 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review (qc) and xml conversion the riches of mercie . in two treatises ; 1 lydia's conversion . 2. a rescue from death . by the late learned , and reverend divine , richard sibbs , doctor in divinitie . published by the authors own appointment , and subscribed with his owne hand to prevent imperfect copies . 1 sam . 2.6 . the lord killeth , and maketh alive ; hee bringeth downe to the grave , and bringeth up . london printed by i. d. for francis eglesfeild , and are to be sold by him at the signe of the marigold in pauls church-yard . 1638. lydias conversion . act. 16.14 . and a certaine woman named lydia , a seller of purple , of the citie of thyatira , that worshipped god , whose heart the lord opened , that shee attended to the things that were spoken of paul. and when , &c. the holy apostle saint paula vessell of mercie , having found mercie himselfe of god , was a fit instrument to preach mercy to others . hereupon he was appointed to be a preacher to the gentiles . among the rest of the gentiles , he was called to preach to them of macedonia , and it was by a vision , as we see in the former part of the chapter . a man of macedonia , appeared to paul by night and sayd come to macedonia ▪ and helpe us . indeed the state of the people of macedonia called for help , as now the state of many people doth : though there be not such a vision as a man of macedonia , yet their wretched estate ( being under the kingdome of satan ) cries come and help us , though they doe not crie with their mouthes , yet their estate cries . the apostle upon this vision , takes his journey to come toward macedonia , and he stayed there a good while ; hee abode certaine dayes . though god called him to macedonia : yet god did not giue him great incouragement for the present . this is the manner of gods carriage , not to discouer at the present what he wil doe , but leads people on by gentle incouragements : and to humble them the more with little fruit at the first , hee abode there certaine dayes , without any great fruit . afterwards he goes out to philippi ( the cheife city in macedonia , and on the sabbath day , the people were gathered together : a company of women were resorted together , and there he preached to them : as indeed holy communion is never without a blessing ; they met together on a good day , the sabbath , and for a good end they were met together ; now paul tooke the advantage of their meeting together on the sabbath day , he cast his net , and he catcheth one with her family , namely lydia . the gospell was a sweete savour of salvation to her . hereupon there is a discourse of lydia , a short story of lydia , a story worthy to bee thought of , which is in the words of my text . a certaine woman named lydia , &c. shee is described first by her person , and sex , a certaine woman . by her name lydia . by her calling a seller of purple . by her citie thiatira . by her pious disposition , shee worshipped god. and then her conversion is set downe , by the cause of it . god opened her heart . and what followed upon that opening of her heart , shee attended to the things that were spoken by paul , and likewise shee was baptised with all her household . and then the sweet fruit that this conversion of her with all her household had presently shee shewed the loue ( that shee felt from god in converting her ) to the blessed apostle and his company , shee besought them saying , if yee haue judged mee faithfull to the lord , come to my house , &c. which words i shall vnfold as i come to them . and a certaine woman named lydia , a seller of purple , &c. first here-is a description of her person , and sexe , and name , and calling , and city , and disposition . god takes notice of all the particulars of those that are his , he delights to speake of them , those that haue their names written in the booke of life , hee knowes their names , and callings , and persons , they are as iewels in his eye , they are written on the palmes of his hands , hee takes more speciall notice of them then of the rest of the world : therefore the apostle is very punctuall in the description of all particulars . for her person i will be very short , i will giue but a note or two , and so come to that i mainly ayme at , her conversion . a certaine woman named lydia . for her sex , shee , and the rest were women that were gathered together , as wee see in the former verse . in christ iesus there is neither male nor female . sin came in by a woman , and the meanes of salvation was by a woman too , here were a company of women gathered together . for the most part women haue sweet affections to religion , and therein they oft goe beyond men . the reason is , religion is especially seated in the affections : and they haue sweet and strong affections . likewise they are subiect to weakenesse , and god delights to shew his strength in weaknesse . and thirdly , especially child bearing-women , bring others into this life with danger of their own , therefore they are forced to a nearer communion with god , because so many children as they bring forth , they are in perill of their liues . therefore the apostle here mentions a company of women that were gathered together , and among the rest , a certaine woman named lydia . what! a woman to bee the foundation of the church of macedonia , a poore woman , and then a gaoler afterward , a rugged rough gaoler : for these to be the foundation of so famous a church as philippi and other churches in macedonia ! oh! yes ; the kingdome of heauen is as a graine of mustard seed small in the beginning . it is so in regard of the church it selfe ; and in regard of the grace , that euery particular member hath , it is little and weake beginnings christians are not as the angels were , perfect at the first : the church growes by little , and little . therefore we should not be discouraged when the plantation of the gospell hath poore successe at the beginning : we see in the church of macedonia , there was little successe at the first : a woman and a rough gaoler , a gaoler that both by calling , and disposition , and custome was a man , hard and hardned too : yet these two were the foundation of a great church . was it not so among our selues ? the church of latter times , in the time of reformation , how began it ? by a child , and a woman , king edward the sixt , and queene elizabeth of famous memory ▪ therfore as the prophet sayth , who art thou that despisest the day of little things ? despise not little things . there is nothing lesse then grace at the first : but as christ the stocke of iesse , rose from the dead and rose up to heaven , and overspreads the world now so euery christian riseth of meane beginnings : and so doth the church it selfe . a certaine woman named lydia , shee was the foundation of a famous church . then shee is set downe by her calling . a seller of purple . god allowes callings . the calling of christianity is shewed in particular callings , which are sanctified by god to subdue the excesse of corruptions . men without callings are exceeding vicious , as some gentlemen , and beggars , in this i may ranke them together : those that haue no callings , nor fit themselues for a calling , and that are out of a calling lawfull . callings are lawfull . and so this calling of commerce , and trade , a seller of purple : though for the most part men gather a great deale of soile , and corruption , by commixture of manners with those they deale with : yet there must be commerce , and this particular commerce of selling of purple . the body of man needs many callings , there is not a part of mans body , not one member , but it sets a particular calling on work therefore this life is a life of many necessities ? and there must be callings and trading , and this particular trading , selling of purple . it may seeme superfluous , but it is not altogether : for garments are for 3. ends . for necessity . ornament . distinction . now purple , howeuer it be not for necessity , it is for ornament , and distinction , for magistrats , and the like , persons of great quality . how-ever the pride of the times hath bred a confusion , that one will goe as well as another yet god that allowes distinction of callings , and persons , allowes distinction of habit , and attire therefore selling of purple is lawfull and the wearing of rich attire . kings daughters went in such , as it is sayd of davids daughters . so there bee not over much delicacie : for delicacie in this , in these times is fatall as there be many in the city , and in the countries that are given to over-much nicitie , and sumptuousnes in this kind ; it is a fore runner of ruine . otherwise it is lawfull ( for those that may , ) to weare purple , as it is lawfull to sell purple , so that ( as he sayd to the great emperour ) they doe not consider the purple so much , as that the purple couers dust , and base flesh that must turne to dust and ashes , and rottennesse ere long , so that people bee not lift up in that , that is borrowed from the poore creature , from wormes . it is a strange thing that men should be so sicke in their fancie , as to thinke themselues the better for that they beg of the poor creature : so a man take heed of fancie and pride , it is lawfull to use purple , shee was a seller of purple , so much for her calling . shee worshipped god. shee was perhaps a iew , and looked for a messias . there were 3. sorts of people before christ. the iewes and those that we call prose lites ; and religious persons fearing god. shee might be one of the three it is not certaine what shee was . certainely shee was one that feared god ▪ she had some religion in her , though yet shee was not ripened in the true religion , shee was a woman that feared god. from such kind of places as this , we haue occasion to speake of workes of preparation . saint paul was sent to her , shee was a woman that feared god. to speak a little of works of preparation . it is true , god usually prepares those that hee meanes to convert : as we plow before we sow , wee doe not sow among the thornes , and we dig deep to lay a foundation , wee purge before cordialls . it is usuall in nature , and in grace preparations : therfore preparations are necessary . there is such a distance betweene the nature , and corruption of man , and grace , that there must be a great deale of preparation , many degrees to rise by before a man come to that condition hee should bee in , therefore preparations we allow , and the necessity of them . but we allow this , that all preparations are from god , wee cannot prepare our selues , or deserue future things by our preparations ; for the preparations themselues are of god. and thirdly , though we grant preparations yet we grant no force of a meritorious cause in preparations to produce such an effect as conversion is : no ; only preparation is to remooue the hindrances , and to fit the soule for conversion that there may not be so great a distance beetweene the soule , and conversion , as without preparation there would be . but when is preparation sufficient ? when the soul is so farre cast downe , as it sets a high price on christ , and on grace aboue all things in the world , it accounts grace the onely pearle , and the gospel to be the kingdome of heaven : when a man sets a high price on grace more then all the world besides then a man is sufficiently prepared , some poore soules think they are neuer prepared enough : but let them looke to the end that god will haue preparation for that is , that a high price be set upon the best things , and value all things but grace meanely in their owne ranke , when a man is brought to that pitch that by the light of the spirit , hee esteemes all nothing but christ , and that hee must be had , and he must haue sauing grace let him neuer talke whether hee bee prepared or no. this disposition shewes that he is prepared enough , at least to bring him to conversion . now , god in preparation for the most part civilizeth people , and then christianizeth them as i may say : for the spirit of god will not be effectuall in a rude wild , and barbarous soule , in men that are not men ; therefore they must bee brought to civilitie , and not only to civilitie , but there must be a worke of the law , to cast them downe , and then they are brought to christianitie thereupon . therefore they take a good course that labour to breake them from their naturall rudenesse , and feircenesse : as by nature every man is like a wild asse-colt , there cannot be more significant words a colt , an asse colt , and wild . now ther is no sowing in the sand or on the water : there is no forcing of grace on a soule so farre indisposed that is not brought to civilitie , rude , and barbarous soules therefore gods manner is to bring them in the compasse of civilitie , and then seeing what their estate is in the corruption of nature to deject them and then to bring them to christianity as we see here in lydia . for howeuer there is no force of a meritorious cause in preparations to grace , to raise up the soule to grace : for alas that cannot be ! it is not in it , to produce such a blessed effect : yet notwithstanding it brings a man to a lesse distance then other wild creatures that come not within the compasse of the means . therefore vsually to those that use the talents of their vnderstanding and will , that they haue well , god after discovers himselfe more , and more . therfore let all be incouraged to grow more , and more to courses of civility , and religion , and wait the good time , till god shine on them in mercy : for though those courses can neuer produce religion , yet it brings men to a proximity , and nearenesse to god , and christ , more then those that stand further off . but i will not force this point further at this time shee was a woman that feared , and worshipped god. shee was faithfull in that light shee had , and to him that hath shal be given . shee worspipped god. not in any sight of her owne , she had the grace of god from the spirit of god. all feare comes from the spirit of god , initiall feare , and ripened feare , all feare is from god , but i will not conflict with adversaries at this time . you see the person , a woman , her calling ; a seller of purple , and her pious disposition , shee was such a one as worshipped god ; and she heard paul. the sweete providence of god , brings those that belong to election , vnder the compasse of the means at one time or other . let the divell , and the instruments of the divell , rage and oppose , and doe what they can ; those that belong to god , god will haue a time to bring them within the compasse of his calling , and effectually call them by his spirit . as here lydia , there was a sweete preventing providence that shee never thought of , god brought an apostle for the saluation of her soule , shee heard paul and was converted . to come to the description of her conversion in the next words . whose heart the lord opened to attend to the things that were spoken of paul. god opened her heart . to what purpose ? to attend to the things spoken of paul. god by the word preached opens the heart ; to attend to the word : by the word , we are fitted to the word . the spirit and the word draw us to themselues : the spirit , and the word draw us to regard the word , by the word her heart was opened to attend to the word . first i will speake of the opening her heart : and then of her attending upon the word preached by paul. god opened her heart . shee was a religious woman yet her heart was shut before god opened it . shee was religious in her kind , yet her heart must be further opened before shee could bee saved . there is no staying in preparations in this or that degree : as many abortiues in our times that make many offers ; they haue the spirit of bondage , and are cast downe : but there they stick and neuer come to proofe . but those that will attaine to salvation , must not rest in religious dispositions , in good affections , and gracious offers , they must goe on further and further , as wee see here , god opened her heart . obserue then in the opening of the heart these things . 1 first the heart is naturally shut , and closed up as indeed it is to spirituall things : it is open enough to the world , and to base contentments here , but it is shut to heauen and heauenly things , naturally it is cleane locked up . partly in its owne nature , being corrupt , and earthly , partly because sathan he beseigeth all the senses , and shuts up all . there is a spirit of deafenesse , and blindnesse , and a spirit of darknes , and deafnesse in people , before god hath brought them by the powerfull worke of the gospell , from the kingdome of satan , that poffesseth every man naturally . naturally therefore our hearts are not open , but locked and shut up ( that is supposed here ) so that except god be mercifull to breake the prison as it were , whereby by vnbeleife , and the wickednesse of our nature we are shutt up , there is no hope of salvation at all . god opens the heart . the second thing is this , that as our hearts are shut and closed up naturally : 2 so god , and god alone opens the heart , by his spirit in the use of the means , god opened lydia's heart . god hath many keyes , he hath the key of heauen , to cōmand the raine to come downe , he hath the key of the wombe , the key of hell , and the graue , and the key of the heart , especially , he opens , and no man shuts , and shuts and no men opens . he hath the key of the heart , to open the vnderstanding , the memory , the will , and affections . god , and god only hath the key of the heart to open that , it is his prerogatiue . he made the heart , and he onely hath to doe with the heart , he can vnmake it , and make it new againe , as those that make locks can doe . and if the heart be in ill temper , hee can take it in peices , and bring it to nothing as it were ( as it must be before conversion ) and he can make it a new heart againe . it is god that opens the heart , and god only . all the angels in heauen cannot giue one grace , not the least grace ; grace comes meerly from god : it is meerly from god : all the creatures in the world cannot open the heart , but god only by his holy spirit : for nature cannot doe aboue its sphere ( as we say ) aboue its owne power . naturall things can doe but naturall things . for nature to raise it selfe up to beleeue heavenly things it cannot be . therefore as you see vapours goe as high as the sunne drawes them up and no higher : so the soule of man is lift up to heauenly th●ngs by the power of gods spirit : god drawes us and then we follow : god i say onely openeth the heart . because there is not only want of strength in the soule , 1 to open it selfe : but likewise there is enmity , and poyson in the heart , ●o shut it selfe , and shut out all goodnesse . a man hath no senses to spirituall things ; no eyes , no eares , no taft , no life . nay there is an opposition to all . 2 a naturall man perceiveth not the things of god , neither can he , he wants senses : and those senses hee hath are set against goodnesse , as the apostle saith he esteemeth them foolishnesse . i need not bee much in so easie an argument , that you are well enough acquainted with . naturally the heart is shut , and god only must open it . this should teach us patience , when we can do little good with those that are under us by all our instructions , and corrections wait the due time . grace is not of thy giving , the heart is not of thy opening , or of any mans opening : therefore as it is 2 tim. 2. waite , and beare with patience men of contrarie minds , waiting when god in due time giue them grace to repent . grace is gods creature it is none of our owne . therefore take heed that we be not short , & angry spirited , if we cannot haue all we would haue of those that are under us , children , or servants , let us waite gods time , he opens the heart in his time . and if wee find not grace wrought in our owne hearts at the first , or second or third sermon let us doe as hee at the poole of bethesda , lie there till the angell stirre the water , till god bee effectuall by his spirit . god doth it and he only doth it , only we must waite , he will doe it in his good time , be not ouer short-spirited . this we ought to obserue out of these words god opened the heart of lydia . the heart is put for the whole soule , he opened her understanding to conceiue : for all things beegin with heauenly light of the understanding all grace comes into the soule by the understanding . there is no sanctifying grace in the affections but it comes by enlightning the understanding , we see the grounds of it in the understanding first : god opens the understanding , and then he opens the memory to retaine . that the memory may bee as the pot of mannah to hold heauenly things : he opens and strengthens it with retention to keepe them , and he opens the will to close with holy things , and the affections to joy and delight in them . so the heart is the whole inward man , he not only enlightens the understanding , but infuseth grace into the will , and affections , into the whole inward man. we must take it in that extent for else if god should only open the understanding , and not through the understanding flow into the will by the power of his spirit , the will would alway rebell : as indeed it is a poysonfull thing ; there is nothing so malicious next the divell , as the will of man. god will haue one way , and it will haue another : therefore god doth not only open the vnderstanding to conceiue , but he opens the will to close with , and to imbrace that that is good ; or else it will take head , and take armes against the understanding in that that is good , and neuer come to the worke of grace : therefore take it so , he opened the will and affections as well as the understanding : though what-soeuer is in the will , and affections , comes through the understāding , as well as heate comes through light . god opened her heart , to what end ? to attend to the things that were spoken of paul. the word signifies , to applie , and set her mind to the things that paul said , to joyne and fasten the mind , to what paul sayd . first you see then , here is the opening of the heart before there is attending , before there can bee any attending , and applying of the mind , the mind must be sanctified , and strengthened : the soule must be sanctified before it can attend . the reason is ; nothing can flow but from a sutable facultie , and ability to attend is a power and act of the soule , it must come from a sanctified power of the soule , the heart must first bee opened , and then the heart attends . god sayth , he will circumcise the heart , and then we shall loue him , he sanctifies the heart , and then it loues him . god changeth and altereth the frame of the soule , and then holy actions come from it . first , grace begins with the abilities and powers of the soule , the heart is opened , and then come holy actions sutable . there is no proportion betweene holy actions , and an vnsanctified soule , the heart must first be opened , and then it attends . whose heart the lord opened that shee attended , &c. you see then in the next place , that god opening the heart of any christian , it is to carrie the attention to the word . god by grace carries the heart to the word , shee attended to what paul spake . where true grace is wrought it carries not to speculation or to practise this or that idle dreame , but where the heart is open , grace carries to attend to the word , especially to the good word the gospell of christ. as grace is wrought by the word : so it carries the soule to the word . and therefore it may be a use of tryall to know whether wee haue our hearts wrought on by the grace of god or no , whether god by his spirit haue opened our hearts or no ? if our hearts be carried to the blessed word of god to rellish that . if they be , god hath opened our hearts to attend to the word . and there is no better evidence of a child of god , then that that is fetched from the affection that hee carries to the word and blessed truth of god : oh! he rellisheth it as his appointed food , he cannot be without it , take away that , and you take away his life . my sheepe heare my voyce , you are none of mine because you heare not my word . a delight in the blessed truth of god is an argument that god hath first opened the heart . therefore poore soules when they want good evidence , when they doubt whether their estate be good or no ? let them consider what rellish they have of diuine truths . whether it be connaturall to the word or no ? whether it be savourie or no ? whether they could be without the meanes of salvation or no ? and let them judge of themselves by their delight in gods truth , her heart was opened to attend to the word . shee attended to the things which were spoken of paul. which were the blessed truths of salvation . the forgiuenesse of sinnes , the free mercy of god in christ. the particulars are not set downe , but it was the gospell , and shee beleeued upon it , therefore it must needes be the word of faith : we see heere then , that the seed and ground of faith is the gospell . her heart was opened to attend to that , that paul spake which was the gospell . and indeed so it is . the foundation of faith , the word of faith is the gospell : nothing can breed faith but the word of god : for how can wee hope for heauen , and happinesse , but by the mind of god discovered ? can we looke for any thing but god must discover his mind to bestow it ? and where haue wee the mind and bosome of god opened to us , is it not from the scriptures the word of god , from the good word especially ? it is called the word of grace , and the word of the kingdome , and of glory ; the word of life : because by it all these blessed things are conveyed to us . now it is not the word simply here , but the word spoken by paul , that is , the word preached by an authorized minister , is the usuall meanes of faith , her heart was opened to attend to what was spoken by paul an authorized minister , so the word preached is the ordinary though not the sole foundation of faith . therefore the apostle saith , that god by that converted the world , by the foolishnesse of preaching , and in the ladder of heauen in rom. 10. how shall they call on him of whom they haue not heard and how shall they preach except they bee sent : so there is no faith without teaching . the point is playne , you heare it oft : the word is the ground of faith , and the word especially as it is preached by a paul , by a minister unfolding it . therefore be stirred up as yee fauour the soules of gods people , to pray to god to send labourers into his harvest , and to pray that the gospell and the preaching of it may haue a free passage , that god would set vp lights in all the darke corners of the kingdome , and every where to those that are in darkenesse , and in the shadow of death : and blessed are their indeauour that labour , that the gospell may be preached in euery part of the kingdom . for we see here , it is the word unfolded , the unsearchable riches of christ spread open , the tapestry laid open , that usually beget faith . the mine must be digged : people must see it familiarly layd open . therfore saith he here , lydia's heart was opened , and shee attended to the word spoken by paul. let this teach us to set a price upon the ordinance of god : doth god set up an ordinance ; and will he not giue vertue , and power to it ? yes : there is a majesty , and a power in the word of god to pul people out of the kingdome of sathan , to the blessed light of gods kingdome . it was the word , and the word opened by the ministery of paul. but it was the word , and the word opened , and attended to , shee mixed it with her attention and her heart closed with it . there are these 3. goe together . the word , and the word preached , and then attending to the word preachedth at was the ground of her faith , these 3. meeting together . there are these foure things must alwayes be in the senses of our body . 4 if wee will see there must be an object to see , we must see something ; and a facultie to see , our eye ; and then a light whereby wee see we cannot see in the dark and then there must bee an application of the eye to see the object by that light . so in spirituall things there is the blessed truth of god , the mercie of god in iesus christ : that wee may see these things , wee must haue a light by which we may see them . and there must be a power to see which is the sanctified opened understanding , when the understanding is opened , then there is an application of the soule to attend to the word of god , by the light of the word . so that there must be application , and attention to the word : before the word can doe us good , it must be applyed to the object , the tast to the thing tasted , and so in all the other senses . attention is a speciall thing : how many sermons are lost in this citie , that are as seed drowned , that never come to fruite ? i thinke there is no place in the world where there is so much preaching , and no place , where there are so many sermons lost ; why ; because people want a retaining power , and facultie to attend , and retaine and keepe what wee heare shee attended to the word preached . to giue a little direction in this poynt of attending , and applying the mind , not to speake much i will name two or three principall things that i thinke fit at this time . if we would come , 1 as we should , to the word preached : let us search our wants before wee come , and all the occasions wee shall have to encounter with , all temptations , that we are like to encounter with , let us fore-cast by presenting to our soules . i am weake in knowledge , and i want such graces . i am like to encounter with such temptations , i am too weake for it ; i shall meete with such adversaries , i know not how to answer them , i am plunged in such businesses , i shall be lost in them without grace : then the soule comes with a mind to be supplied , and then it will attend , and wll pray for the preacher ! oh lord direct him that he may speak fitly to me , somewhat for my understanding , somewhat for my affections , somewhat to helpe me against such , & such a temptation : this is wanting , and therfore we profit no more by the word then we doe . then when we come to heare the word , 2 let us heare it with all spirituall subjection , as that word that hath power to command the conscience . this is the word of god : the minister of god speaks in the place of god to me . i must give an account of it . i will subject my conscience to it : it is spoken with evidence , and proved , i will stoupe to it . thus we should come with subjection of soule and conscience to whatsoever is taught ; and not come to judge , and censure , or to delight in it as musique , as if wee came to a play , to heare some prettie sentences : but come to heare god , as to the ordinance of god , come as to that word that shall judge our soules at the latter day ; that is the way to attend . then againe , if we would attend , when we have heard the word of god , 3 let us labour by all meanes to bring it neare to us ; that it may be an ingrafted word , that the soule may be leavened by it , that it may be so ingrafted in the understanding , and affections that we may thinke the better , in the vertue of it , and love , and speake , and doe the better as a sience savours of the pla●● it is put into . let us labour that the word of god may be written in our soules in the tables of our hearts : that the truth of god may be neare us , as any temptation shall be neare us , or any corruption neare us . what is the reason wee yeeld to corruptions and temptations ? they are neare , and the word is farre off , we never attended to the word to bring it neare home . if the word were as neare as corruptions , and temptations , that it were ingrafted , and in vested into the soule , we should have the word readie for every temptation : there should not ●e a temptation offered , nor a corruption arise , but wee should subdue it , and beat it downe with the blessed truth of god , accompanied with the spirit . let us labour to get it neare us ; that the reasons of the word and our reason , that the judgment of god , and our iudgement , that the wil of god , & our own wil may be all one : and so to have it incorporated , and naturalized into our hearts , that we may speake and thinke , and doe nothing but that which is divine : that is , to have the word written in our hearts , our attention should be to that end . therefore when we heare , we should doe as nature doth with the meate we eate , it suckes out a strength sutable for every part , every part hath a power to draw out nourishment what is sutable to it selfe : so when wee heare the word of god , we should be able to say this is good for such , and such an end , and never leave thinking of the word of god when wee have heard it , till we have turned the word into our soules , till we have it fixed in our understandings , that we can say , now i know it ; till we have subdued our hearts to it , and we be molded , and delivered up to it , that we can say , now i have it ; now the word is mine . let us never leave the truth wee heare till we be brought to that : alas to what purpose is it to heare except we make it our owne , as nature makes the meate our owne that we eate ! there is a second or third digestion , that goes before digestion be perfectly made , and the meate turned into it . it is ruminating , and meditating , and altering of that wee heare , and working on it that makes spirituall nourishment : thus wee should doe to attend to purpose . and that we may doe it let us adde some meditations to these practises . 4 consider first of all whose word it is . it is the word of the great god , and the word of god for my good it is the good word of god , and the word of god that brings me much good , eternall salvation if i obey it , it is the word of god that brings eternall damnation if i obey it not . it is the word of the great king , a proclamation , a law whereby i shall be judged , and perhaps that word that i shall not heare another time , perhaps the spirit may worke more now then at another time : therefore i will be wise , & give way to the spirit of god , and not beate it backe , perhaps i shal never have such a gale of the spirit offered againe , it may be the last sermon i shall heare while i live : we should have such meditatiōs , we that speak ; as if it were the last time we should speake ; and you that heare , as if they should be the last things that ever you should heare : for how doe wee know but it may be so ? it is another manner of matter to heare , then we take it . take heed how yee heare saith our blessed saviour : we heare nothing but it sets us forward in the way of grace to heaven , or forward to hell , we are helped by it to heaven , or else hardened by it further to hell . we had need to take heed how we heare , we must be judged by that wee heare : and that that wee heare now negligently , and carelesly , god will make good at the day of judgement . we may shake off ( as prophane spirits doe ) the ministers exhortations : but will you shake off depart ye cursed at the latter day ? will you shake off that sentence , you would not heare me , and i will not heare you ? oh! no : therefore shake not that off now , that will be made good then . if thou entertaine the gospell now , god will make it good then ; if thou receive mercie now , he will shew that thou art acquitted then before divels , and angells , and men. let us regard this , and let it make us heare the word with attention as this good woman here . god opened her heart , and shee attended to the things that were spoken of paul. but you will aske , how shall i know a man whose heart is opened , and attends better then another man doth ? i will give two or three briefe rules of discerning . he that by the spirit of god attends to the good word of god to purpose , 1 with an opened underding , he not only knowes the words , and the shell in preaching the word of god , but the things : he knowes not only what faith and repentance is in the words : but he hath a spirituall light to know what the things are , what repentance is , and faith , and love , and hope , and patience , hee knowes the things . and likewise he that hath attended to purpose he can do the things : he not only knowes what he should doe : but by the grace of the spirit , and attending upon the word of god , he knowes how to doe them . grace teacheth him not onely that hee should denie himselfe , and live soberly , and righteously , and godly , but it teacheth him how to live soberly and righteously , and godly . grace , when we attend upon the word as wee should , teacheth us to doe the things ; not only that we should repent , and pray &c. but to doe them it opens the things , and gives abilitie to doe them . and in the next place , 2 those that attend as they should doe , there is a spirituall eccho in their soules to every thing that is taught : that is , when they are exhorted to beleeve , they answer , lord i will beleeve ; lord i will heare , i will repent , and i will take heed of such sins by thy grace ; when god saith seeke my face ; lord thy face will i seeke . this is the answer of a good conscience , this eccho , where there is attention to the word of god by the spirit , there is an eccho to that the spirit speaks , lord it is good , and it is good for me , if i yeeld to this , if i doe not , it is naught for me to put off repentance till another day ; i desire to yeeld now , and oh ! that my heart were directed ; if it be rebellious , and not yeelding , there is a desire that the heart may be brought into subjection to every truth revealed , there is a gracious eccho in them that attend to purpose . then againe those that doe attend from a sanctifing grace , 3 they see things by another light , by a spirit of their owne , by a heauenly light , by a species in their owne kind , spirituall things with a spirituall light . many come , and heare sermons , and can discourse , and wrangle , and maintaine janglings of their owne , and all this out of naturall parts , and out of pride of heart : but a gracious holy man , sees spirituall things by a spirituall light , in their owne kind . a man that is borne in a dungeon , and neuer saw the light , when he heares discourse of the sun , and stars , and earth , and flowers , and plants , he that imaginations what they should be , but he fancies other things : so a man that neuer had spirituall eye-sight , to see spirituall things in their kinde ; he fancies them to bee this and that , but he sees them not by their owne light , many speake and talke of good things , but it is by the spirit of other men , out of books , and hearing and not by a spirit of their owne . he that attends by grace speakes out of a spirit of his owne , and not out of other mens spirits , he sees spirituall things in their owne colours . thus wee see how to discerne spirituall attention . and he that knowes what this meanes , what is it to haue his heart opened to attend , when he goes from hearing the word , he judgeth of his profiting by it not by what he can say by heart ; but by how much the meeker hee is , how much more patient , how much more able to beare the crosse , to resist temptations , and to haue communion with god , so hee values his attending upon the meanes and hearing the word by the growth of his grace , and the decay of his corruptions . shee attended to the things that were spoken of paul. and shee was baptized , and her houshold . shee had the meanes of salvation , and shee had the seale likewise , which is baptisme . we haue all need of seales , wee haue need to hane our faith strengthened : god knowes it betthen wee our selues , we thinke baptisme , and the communion small matters but god knowes how prone wee are to stagger , hee knowes that all seales are little enough ; therefore it is sayd here , shee was baptized , and all her houshold . baptisme is a solemne thing , it is the seale of the covenant of grace : you are well enough acquainted , i imagine , with the thing , therfore i will not enter into the common place , it is needlesse . as the whole trinitie was at the baptisme of christ , so euery infant that is baptized , is the child of christ. and it is a speciall thing that we should meditate of . we slight our baptisme and thinke it needlesse you see the holy woman here would bee baptized presently ; shee would haue the seale of the covenant . there are many that are not booke-learned , that cannot read , at least they haue no leasure to read ; i would they would read their booke in their baptisme : and if they would consider what it ministers to them upon all ocasions they would be farre better christians then they are . thinke of thy baptisme when thou goest to god , especially when hee seemes angrie , it is the seale of the covenant ; bring the promise , lord it is the seale of thy covenant , thou hast prevented mee by thy grace , thou brough test mee into the covenant before i knew my right hand from my left . so when we goe to church to offer our seruice to god , thinke , by baptisme wee were consecrated , and dedicated to god , we not only receiue grace from god but we giue our selues to god. therefore it is sacriledge for persons baptized to yeeld to temptations to sinne , we are dedicated to god in baptisme . when we are tempted to despaire , let us thinke of our baptisme : wee are in the covenant of grace , and haue receiued the seale of the covenant , baptisme . the divell is an vncircumcised , damned , cursed spirit , hee is out of the covenant : but i am in the covenant : christ is mine , the holy ghost is mine , and god is mine , therefore let us stand against all the temptations of that vncircumcised , vnbaptized damned spirit . the thinking of our baptisme thus , will help us to resist the devill , he is a coward , if hee bee resisted he will flee : and what will better resist him then the covenant of grace , and the seale of it ? when we are tempted to sinne , let us thinke , what haue i to doe with sinne ? by baptisme i haue union with the death of christ ; he died to take away sin , and my end must be his . i must abolish sin in my nature ? shall i yeild to that : that in baptisme i haue sworne against ? and then if we bee tempted to despaire for sin let us call to mind the promises of grace , and forgiuenesse of sins , and the seale of forgiuenesse of sinnes , which is baptisme : for as water in baptisme washeth the body , so the blood of christ washeth the soule : let us make that use of our baptisme in temptations not to despaire for sin . and in conversing among men ; let us labor to maintaine the vnitie of the spirit in the bond of peace , to live peaceably . christians must not fall to jarre , why ? there is one faith , and one baptisme , have wee not all one father ? one inheritance , one baptisme , one religion , and shall wee breake one with another for trifles , they forget their baptisme that are so in quarrells . thus if wee would thinke of it , it is such a booke as would be readie at hand for all services . and then for our children ▪ those that god hath committed to us , let us make use of baptisme , do they die in their infancie ? make this use of it , i have assured hope that my child is gone to god , he was borne in the covenant , and had the seale of the covenant , baptisme , why should i doubt of the salvation of my child ? if they live to yeares of discretion , then be of good comfort , he is gods child more then mine , i have dedicate him to god , and to christ , he was baptized in the name of christ , christ will care for him as well , as for me . if i leave my children behind me they are gods , and christs children , they have received , the seale of the covenant ; baptisme , christ will provide for them : and he that provides heaven for them , will provide all things in the way to heaven necessarie . god hath said , i will be the god of thee , and of thy children , they are in covenant , thine they were lord. a man may commit his children to god on his death-bed ; thou gavest them me , and i commit them to thee againe , as before i did by baptisme . all this wee have by thinking of our baptisme . if we looke no further ( as prophane spirits doe not ) then the water , and the elements , we can have no comfort by these things : but wee should consider gods blessed institution , and ordinance , to strengthen our faith . and to our children when they come to yeares , baptisme is an obligation to beleeve ; because they have received the seale before hand , and it is a meanes to beleeve . shee was baptized and her houshold . so good is god where the governour of the familie is good , he gives all the familie good : because he makes conscience in governing , and instructing them ; god crownes their indeavours with successe that they shall be all good . as we see abraham , and his houshold ; the gaoler , and his houshold , zacheus , and his houshold . oh! it is a a blessed thing to be a good governour in a familie ; he brings a blessing upon his house : the church of god is in his house . there cannot be a more honorable title to any house , then to say it is the church of god : that the governour of the familie brings all in subjection to god ; that as he will have all serve him , so he will have all serve god ; that he will not have a servant but he shall be the servant of god , nor a child but he shall be the child of god ; and he labours to make his wife the spouse of christ. thus it should be said of every christian familie , and then they are churches . alas ! in many places now they are hells because there is little regard had of instructing of them . beloved , many poore soules have had occasion to blesse god forever , that they haue bin grafted into such good families . and put case sometimes , thou hast instructed them , and taken paines and there is no good done . when thou art dead ; & twenty yeares after , it may come to their minds , all those instructions , when they are in worse families . oh! in such a place , with such a master i had such instructions , but i had no grace to take good by them : but now i call them to mind : so the seed that was sowen long before may take effect then . this should incourage those that are governours of families to be good . lydia was baptized , and her houshold . and she besought them saying , if you have judged me faithfull to the lord come to my house and abide there . here is the fruit of lydia's conversion , when shee was converted , and baptized , shee intreated the apostles to come to her house , and abide there , and she prevailed , shee constrained them by a morrall kind of violence they suffered themselves to be overcome . if you have judged mee faithfull &c. come to my house and abide there . here is her invitation ; and the argument that she forceth it by . if you have judged me faithfull to christ , then come to my house . to speake a little of her argument , whereby shee forced the blessed apostle , and the rest to her house . if yee have judged me faithfull . it is a most binding argument . if you judge me faithfull , you must judge me a child of god , an heire of heaven , the spouse of christ , you must judge mee all these , and the like . if you have judged mee faithfull come to my house . and if you judge me so , can you denie me this courtesie . it is a conjuring , wondrous forcible argument . if you have judged mee faithfull . it implies that s. paul , and holy men would be more strange else . and so there should not be intimate familiaritie ( converse there may be , but not familaritie ) with those that are not faithfull . indifferent carriage to all alike shewes a rotten heart : those that make no difference betweene good christians and formall hypocrites , no ; but if you have judged me faithfull come to my house . as if she had said , i know your spirits are such , that except you judge me faithfull , you will not take this courtesie at my hands . againe she supposed if paul judged her faithfull he would not denie her that courtesie . those that upon good grounds wee judge faithfull , we should be gentle to them , and easie to be intreated . the wisedome that is from above is so . grace sweetnes the carriage , and alters a mans disposition . those that have felt pittie from god , are mercifull to others . therefore if you have judged mee faithfull , &c. it was an argument of a great-deale of sinceritie , to appeale to their knowledge and judgement , if you have judged me faithfull . if she had not beene sincere she would not have done so : but sinceritie makes a man bold to appeale to god himselfe . lord thou knowest that i love thee saith s. peter , and if there be any iniquitie in my heart saith david , they dare appeale to god and to gods people , if yee have judged me faithfull . in this speech likewise shee desires to have confirmation of her estate from the apostles . and indeed it is a great confirmation of weake christians to have the judgement of strong christians that they are good , if you have judged mee faithfull , doe me this courtesie . and would it not comfort her soule to have the judgement of so strong a man as paul ? it is a great strengthening not onely to have the spirit of god witnesse for us , but the spirit of god in others . and sometimes in temptations , the judgment of others will doe us more good then our owne , in a darke state : therefore wee should appeale to those that feare god to judge us faithfull ; though we be in a mist , and in darkenesse sometimes : that we are not able to judge of our owne condition . and indeed when we judge the people to be truly good , and true hearted to god , we owe them this dutie ? to thinke them good people , and to shew it , it is a debt : we wrong good persons , when wee take wrong conceits of them . shall wee not affect and loue them that god loues ? it is as if shee had sayd , god hath taken me into his family , and will admit mee to heauen , and will not you come to my house ? when christ shall take men to be members of his body , shall not we take them into our company . it is a wrong to good people to be strange to them : sometimes there may by way of censure , in some sin , be a little strangenesse : but ordinary stangnesse becomes not christians , it becomes not that sweet bond the communion of saints . if you haue judged me faithfull . that is the bond . her invitation is , come to my house , and and abide there . you see many sweet graces presently after shee beleived , here is a loving heart ? why did shee desire them to come to her house ? to expresse the loue she did beare to them for their works sake , shee felt the loue of christ by their ministery and now she desired to expresse the fruit of her loue in maintaining them . and not onely so but she desired to be edified by them : shee was yongly planted , and shee desired to bee watered from them . shee knew paul would drop heauenly things , and giue her that that might stablish her , therefore she desired that they would stay at her house , that she might haue benefit by their heauenly discourse , and be built vp , and edified further , and further . so you see these two graces especially upon beleeuing , a bountifull louing heart , shee intreated them not onely to come to her house , but to abide there a good while , as they did . and here was her desire to bee edified . and a boldnesse to appeare to owne christ , and his ministers in dangerous times : for in those times it was a dangerous thing to appeare to be a christian ; they were worse hated then the iewes were , though both were hated : yet christians were , aboue all : therefore false christians would be circumcised , they would be iewes , to auoid the crosse that they might not bee accounted christians . you see in generall , true faith that works loue and workes by loue : it workes loue in the heart , and by loue it works all duties of hospitallity , and bounty by loue . when it hath wrought that holy affection , it works by that holy affection ? you see here it is neuer without fruit , presently faith brings forth fruit , as soone as shee was baptized . shee shewes her loue , to the apostles , and their company , and her bounty and her boldnesse in the cause of christ. we say of a graft , it is grafted to purpose , if it take , and bring forth fruite , so shee being a new sience graft into christ , shee tooke presently as soone as she was baptized into christ , here is the fruite of loue and bounty , and boldnesse in the cause of christ. zacheus as soone as euer he beleeved , halfe my goods i giue to the poore . so wee see the gaoler afterwards presently upon beleeving , he entertained the apostles with a feast and washed their wounds . take heed of a barren dead faith , it is a false faith if thou beleeue indeed faith will worke loue , and worke by loue , as it did in this blessed woman , her faith knit her to christ in heauen , her loue was as the branches of the tree , her faith knit her to the roote : but loue as the branches reached to others , her branches reached fruit to the apostle and his company . so it is the nature of faith that knits us to christ , the same spirit of loue knits us to others , and reacheth forth fruit to all wee converse with . as wee desire to haue evidence of the soundnes of our faith , let us see what spirit of loue we haue , especially loue to these three things , 1 loue to christ to whom wee are ingrafted , and loue to the ministers of christ. we cannot shew kindnesse to christ , he is in heauen : but his ministers , 2 and his poore are upon the earth when wee can buy ointment to poure on christs feete his poore members , and his ministers ; and loue to the word of god , 3 they are the three issues of a gracious beleeuing heart , and where they are not , there is no faith at all . i beseech you let us imitate this blessed woman . you see here the name of lydia , is precious in the church : the name of lydia , ( as it is sayd of iosiah ) it is as a boxe of oyntment powred out : the name of lydia cannot bee named in the church , but there is a sweete sauour with it . as soone as shee beleeued ; the holy ghost , the spirit of god blowing upon the garden of her heart , where the spice of grace was sowed , stirred vp a sweete sent of faith and of bountie and liberalitie in the cause of christ. let not this bee in vaine to us : but euery one of us labour to bee like lydia : you see what loadestone drew pavl heere to goe unto her house : shee had faith , and shee expressed it in loue . let us labour to haue faith , and to expresse it in loue to god vnto christ , to his people , and word , and ordinances that haue his stampe on them , and let us boldly owne the cause of christ : let us not regard the censures of vaine men that say thus and thus . faith and loue forget danger , it is bold . shee forgot all the danger that shee was in by countenancing paul and such men . let us labour for faith and loue and wee shall not say this and that . there is a lion in the way , but wee shall goe on boldly vntill wee doe receiue the end of our faith and loue , the salvation of our soules . finis . the table . a. abasement . part . page . christs word powerfull in his abasement . 2.92 affections . affections ▪ to religion strong in women . 1.9 affliction . affliction , why sent of god. 2.58 prayer a remedy in affliction . 2.60 angels . praise , a duty fit for angels . 2.108 appetite . to blesse god for appetite , 2.46 spiritual appetite how recovered . 2.140 attend , attention . god opens the heart to attend . 1.46 attention necessary . 1.54 directions to attend on the word . 1.57 . trials of attending aright , 1.69 attire . selling , and wearing rich attire lawfull . 1.17 atheisme , see nature . b. baptisme . baptisme , a seale of salvation . 1.76 . how to thinke of our baptisme . 1.78 beginning . great things from small beginnings . 1.11 boldnesse , see sinceritie . c. callings . callings , allowed of god , 1.14 censure . censure of wicked men not to be regarded . 2.24 command . command of god over all things . 2.84 commerce . commerce lawfull . 1.15 confirme . approbation of strong christians confirmes the weak . 1.95 crie . gods children crie in afflictions . 2.57 d. death . gates of death what . 2.49 death how to disarme it . 2.53 deferre . god why hee deferres helpe . 2.81 dishonour . only wicked men dishonour god. 2.104 . displease . to take heed of displeasing god. 2.87 distemper . what to doe in spirituall distempers . 2.141 divinitie . divinitie transcends other arts. 2.37 e. end. fooles forget their end , 2.17 epicures . happinesse of epicures unstable . 2.45 extremitie , see crie . f faith. faith , trialls of it . 1.104 fooles , folly. wicked men , fooles . 2.9 why they are fooles 2.10 folly in gods children . 2.25 fruitfull . true faith fruitfull . 1.101 g. garments . garments , the use of them , 1.16 gates , see death . god. god to bee sought in trouble . 2.35 gospell . gospell , the ground of faith . 1.50 h. heathen . god heares the prayers of the heathen . 2.21 heart . heart opened by god , 1.32.34 heart what meant by it , 1.40 humiliation . ground of humiliation of wicked men . 2.21 i. iesting . iesting with sinne a signe of folly . 2.16 invitation . lydia's invitation . 1.99 iustifie . to justifie god in his judgements . 2.33 l. labourers . labourers to be prayed for in gods harvest . 1.52 love. trials of faith by love , 1.104 m. meanes . god brings the elect under meanes . 1.29 mind . the mind must be sanctified to attend to the word . 1.43 miserie . miserie of wicked men , 2.50 why god suffers men to fall into great miserie . 2.55 murmuring . murmuring in trouble , the cause of it . 2.39 n. nature . atheisme against nature , 2.57 notice . god takes particular notice of his . 1.7 o. open. trials whether the heart bee open . 1.46 see heart . passion . wicked men fooles for their passion . 2.12 passion , how it presents things . 2.13 patience . patience to others , the ground of it . 1.38 patience in our selves . 2.34 people . people of three sorts before christ. 1.19 pestilence . to praise god for deliverance from the pestilence , 2.129 . physitian . god the best physitian , 1.71 power , powerfull . gods word powerfull . 2.83 incouragements to pray from gods power . 2.89 see abasement . poyson . sinne as poyson . 2.41 prayer . what state we are fit to pray in . 2.62 prayer to god successefull , 2.73 see affliction . praise . all men to praise god , 2.99 other creatures how they prayse god. 2.102 prayse the end of all we doe , 2.109 helps , and meanes to prayse god , 2.113 preached . the word preached , the usuall meanes of faith . 1.51 preaching how to be prized , 1.54 preparation . workes of preparation necessary . 1.20 preparation from god , 1.21 preparations remove hindrances . 1.22 progresse of preparation , 1.24 preparations not to bee rested in . 1.31 providence . instances of gods providence . 2.3 r. rod. sinne puts a rod into gods hand . 2.40 s. sicknesse . sinne , the cause of sicknesse , 2.32 sicknesse how from god , 2.38 extremitie of sicknesse , 2.43 naturall cause of sicknesse , 2.44 how to converse with the sicke . 2.47 to have recourse to god in sicknesse . 2.73 . sight . foure things requisite to sight . 1.55 sinne. aggravation of sinne . 2.22 vnhappy succession of sinne , 2.31 beginnings of sinne to bee avoided . ibid. particular sinnes to be searçhed out 2.34 what sinnes hinder prayer , 2.82 sinceritie . the boldnesse of sinceritie , 1.95 soule . god by his word heales the soule . 1.137 t. table . whence the breach of the second table comes . 2.27 w. waiting . waiting after prayer necessarie . 2.79 weake . how to judge of weake christians . 1.77 wisdome . spirituall wisdome to bee begged . 2.23 wittie . wicked men wittie in their generation . 2.18 women , see affections . word , see power . worldling . the course of worldlings , 2.35 wound . fooles wound themselves , 2.20 finis . a rescue from death , with a returne of praise . psal. 107.17 . &c. fooles because of their transgressions , and because of their iniquities are afflicted , &c. this psalme containeth some passages concerning gods particular sweete providence , not onely to the church , but to other men : for hee that created all things even the meanest creature , must haue a providence over all things , his providence must extend it selfe as large as his creation : for what is providence but a continuance of creation , a preservation of those things in being that god hath given to have a being . the prophet here of purpose opposeth the profane conceits of them , that thinke god sits in heaven , and lets things goe on earth as if he cared not for them , it was the fault of the best philosophers to ascribe too much to second causes . the psalmist here shewes that god hath a most particular providence in every thing . first hee sets it downe in generall , and then hee brancheth it out into particulars , especially foure , wherein hee specifieth gods providence . the first instance is of those that wander in the wildernes hungrie and thirstie , vers . 4. they cry and god regards them . the second is in verse 10. they that sit in darkenesse and in the shadow of death , bound in iron , they cry and the lord heareth them . the third is in the words of the text , fooles for their transgressions are afflicted , their soule abhorreth all manner of meate , him instanceth in sicknesse the most ordinary affliction , and shewes that god hath a most particular providence even in that . the fourth is in vers . 23 those that goe downe into the sea , they see experiments of gods particular providence . since the fall , the life of man is subject to a wondrous many inconveniences , which wee have brought on us by our sins , now in this varietie it is a comfortable thing to know gods care of us in our wandrings , and imprisonments , in our sicknesse &c. but to omit the other 3. and to come to that , that is proper to the place , that is , the instance of gods providence in sicknesse . fooles because of their transgressions , and because of their iniquities are afflicted , &c. in these words you have ; first the cause of this visitation , and of all the greivance he speaks of , transgression , and iniquitie . and then the kind of this visitation , sicknesse . and the extremitie in two branches ; their soule abhorreth all manner of meate , and secondly , they draw neere to the gates death . and then the carriage of the affected and sicke parties , they cry unto the lord in their distresse . and the remedie of the vniversall and great physitian , he saves them out of their distresse . and the manner of this remedie , hee sent his word and healed them , his operative , and commanding word , so as it workes with his command . lastly , the fee that this high commander askes for , all the tribute or reward that he expects , is praise , and thankesgiving . oh that men would therefore praise the lord for his goodnesse , and his wondrous workes for the children of men , &c. so you see this scripture conteines several passages betweene god , and man , in misery , and in deliverance . in misery , god afflicts man for his sinne , the passage of man to god is , hee cryes to god , gods passage backe againe , is his deliverance : and then his returne backe againe must bee thankesgiving . so here is a double visitation , in justice , god correcting sinne , and then a visitation in mercie upon their crying and praying , god restores them ; and then mans dutie , thankesgiving : but to proceed in order . fooles because of their transgressions , &c. here you have first the qualitie of the persons set downe . fooles . wee must understand by fooles , wicked fooles , not such fooles as are to be begged as we say , that are defective in their naturals ; but the wise fooles of the world , they are the cheife of fooles , how ever in the courts of men they be not found fooles , yet they are fooles in gods esteeme , who is wisedome it selfe , those that thinke themselves wise , that are conceitedly wise , they are these fooles here . in the phrase of scripture , and the language of the holy ghost , every sinner is a foole . it were a disgracefull terme if any man should give it , but let no man stumble at it , it comes from the wise god , that knowes what wisedome is , and what is folly . if a foole shall call a man foole , hee doth not regard it , but if a wiseman , especially the god of wisedome call a man foole , hee hath reason to regard it , who can judge better of wisedome then god , who is onely wise ? why are wicked men fooles , and gods children , so farre as they yeeld to their lusts ? in divers respects . 1 first , for lacke of discerning in all the carriage , and passages of their lives . you know a foole is such a one as cannot discerne the difference of things , that is defective in his judgement ; discerning , and judgement , that especially tries a foole : when he cannot discerne betweene pearles and pebbles between iewels , and ordinary base things , so wicked men are defectiue in their judgments they cannot discerne aright betweene spirituall and heavenly things , and other things , all your worldly fooles he hunts after and placeth his happinesse in things meaner then himselfe , hee takes shadowes for substances . a foole is led with his humour , 2 and his lust even as the beast , so there is no wicked man that shakes of the feare of god , ( which is true wisedome , ) but hee is led with his humour , and passion , and affection to some earthly thing . now a man can never bee wise , and passionate unlesse in one case , when the good is so exceeding that no passion can be answerable as in zeale , in divine matters , that will excuse all exorbitant carriage otherwise . when david danced before the arke , a man would thinke it had beene a foolish matter except it had been in a divine businesse , when the matter is wondrous great that it deserues any pitch of affection then a man may be eager , and wise : but for the things of this life , for a man to disquiet himselfe and others , to hunt after a vaine shadow , ( as the psalmist saith ) after riches and honour ; and to negl●ct the mayne end of a mans life , it is extreame folly a man that is passionate in this respect cannot be wise , all fooles are passionate , and wicked men have their affections set deeply on somewhat else besides god. because passion presents things in a false glasse , as when a man sees the sunne through a cloud he seems bigger , when men looke not on things in the judgment of the scripture , and the spirit of god , and right reason , but through affection , things appeare to them otherwise then they are and themselues afterwards see themselues fo●les : take a worldling on his death bed , or in hell , hee sees himselfe a foole then , when his drunkennesse is past , when hee is come to himselfe , and is sober , he sees that he hath catched all his lifetime after shadowes , wicked men that are carried with their lusts to earthly things , they cannot be wise , therfore the rich man in the gospell , is called a foole , and in ier. 17. hee speaks of a man that labors all his life time , and in the end is a foole ; is not he a foole that will carrie a burthen , and load himselfe in his journey more then hee needs , and is not hee a spirituall foole , that loads himselfe with thick clay ( as the prophet calls it ) and makes his pilgrimage more cumbersome then hee needs ? is not hee a foole that layes the heaviest weight on the weakest : that puts off the heaviest burthen of repentance , to the time of sicknesse , and trouble , and death , when all his troubles meete in a center as it were , and hee hath enough to doe to conflict with his sicknes . againe , hee is a foole that will play with edge-tooles , 3 that makes a sport of sinne , hee is a foole that provokes his betters , that shootes up arrowes , and casts up stones , that shall fall on his owne head , hee that darts out oathes , and blasphemies against god , that shall returne backe upon his owne pate , many such fooles there are , god will not hold them guiltlesse . he is a foole that knowes not , or forgets his end , 4 every wicked man forgets the end wherfore he liues in the world , hee comes here into the world , and liues , and is turned out of the world againe , and never considers the worke that he hath to doe here , but is carried like a foole , with affections , and passions to earthly things , as if hee had been borne only for them . a wiseman hath an end prefixed in all that hee doth , and hee works to that end . now there is no man , but a sound sanctified christian that hath a right end , and that works to that end , other men pretend they haue an end , and they would serue god , &c. they pretend heaven , but they worke to the earth-ward , like moles , they digge in the earth , they work not to the end they pretend to fixe to themselues : all men how wittie soeuer they are otherwise in worldly respects , they are but fooles . as we say of owles , they can see , but it is by night so wicked men are wittie but it is in the workes of darkenesse they are wise in their owne generation , among men like themselues but this is not the life wherein follie , and wisedome can be discerned so well , it will appeare at the houre of death , and the day of judgement , then those will be found wise , that are wise for eternity , that have provided how it shall goe with them , when all earthly things shall fayle them , and those will bee fooles that haue only a particular wit for the particular passages of this life , to contriue particular ends , and neglect the mayne they are penny wise , and pound foolish . achitophel a wittie wiseman , his counsell was an oracle , yet he was not wise to prevent his owne destruction . he is a madman , a foole that hurts and wounds himselfe , 5 none else will doe so , wicked carnall men , they wound , and hurt , and stab their owne consciences , oh if any man should doe them but the thousandth part of the harme that they doe themselves every day , they would not indure it , they gall , and load their consciences with many sins , and they doe it to themselves ; therefore it is a deserved title that is given them . god meetes with the pride of men in this terme of folly : for a wicked man above all things is carefull to avoid this imputation of foole , account him what you will , so you account him , a shrewd man withall , that can over-reach others , that he is craftie and wise , he glories in the reputation of wisedome , though god account him a foole , and hee shall bee found so afterward , and to abate the pride of men , hee brings a disgracefull terme over their wit and learning , and calls them fooles . this should abase any man that is not a right and sound christian , that the god of wisedome , and the scripture that is gods word esteemes of all wicked men , bee they what they will , to be fooles , and that in their owne judgements if they bee not atheists , if they will grant the principles they pretend to beleeve . let this therefore bee an aggravation in your thoughts when you are tempted to commit any sinne , oh! besides that it is a transgression and rebellion against gods commandement , it is follie in israel , and this will bee bitternesse in the end . 2 is hee not a foole , that will doe that in an instant , that hee may repent many yeeres after ? is hee not a foolish man ( in matter of dyet ) that will take that , that he shall complaine of a long time after ? none will bee so foolish in outward things . so when we are tempted to sinne , thinke , is it not follie to doe this , when the time will come that i shall wish it undone againe , with the losse of a world if i had it to giue ? and begge of god the wisedome of the holy ghost , 3 to judge aright of things , the eye salve of the spirit of god , to discerne of things that differ : to judge spirituall riches to be best , and spirituall nobilitie and excellencie to be best , and to judge , of sinfull courses to be base , how ever otherwise gainfull let us labour for grace , the feare of the lord is the beginning of wisedome , those that doe not feare the lord they haue no wisedome . 4 and passe not for the vaine censures of wicked men , thou art hindred from the practise of religious duties and from a conscionable course of life , why ? perhaps thou shalt be accounted a foole by whom ? by those that are fooles indeed , in the judgement of him who is wisedome indeed , god himselfe : who would care to be accounted a foole of a foole ? we see the scripture judgeth wicked men here to be fooles . wee must not extend it only to wicked men , but euen likewise gods children when they yeeld to their corruptions , and passions they are foolish for the time , in psa. 38.5 . my wounds stinke and are corrupt because of my foolishnesse , and in psa. 73. so foolish was i and ignorant , &c. therefore when any base thought of gods providence comes in our mind , or any temptation to sin let us thinke it folly and when we are overtaken with any sin , let us be-foole our selues , and judge it as god doth to bee foolishnesse , this is the ground and foundation of repentance : so much for the quality of the person here described , fooles . i come to the cause . because of their transgressions and because of their iniquities . transgression , especially hath reference to rebellion against god , and his ordinances in the first table , iniquity , hath reference to the breach of the second table against men , and both these have their rise from folly , for want of wisedome causeth rebellion against god , and iniquity against men , all breaches of gods will come from spirituall folly . why doth hee begin with transgressions against the first table , and then iniquities the breach of the second ? because all breaches of the second table issue from the breach of the first a man is never vniust to his neighbours , that doth not rebell against gods will in the first table , and the foundation of obedience , & dutie to man , it riseth from mans obedience to god. therefore the second table is like the first that is , our loue to our neighbour is like to our loue of god , not only like it but it springs from it : for all comes from the loue of god , therfore the first command of the first table runs through all the commandements , thou shalt honour god ; and honour man , because we honour god. a man never denies obedience to his superiour to the magistrate , &c. but he denies it to god first , a man never wrongs man , but he disobeys god first , therefore the apostles lay the duties of the second table in the scriptures vpon the first , saint paul alway begins his epistles , with the duties to god , and religion and when he hath discharged that he comes to parents , and masters , and children , and servants , and such particular duties , because the spring of our duty to man , is our duty to god , and the first justice is the justice of religion to god , when we are not just to giue god his due : thereupon come all breaches in our civill conversation , and commerce with men , for want of the feare of god , men doe this , as ioseph sayd , how shall i doe this and offend god ? and abraham he had a conceit they would abuse his wife , surely the feare of god is not here , therefore he thought they would not bee afraid to doe any thing , he that feares not god if opportunitie serue , he will not be afraid to violate the second table hee that feares god hee will reason , how shall i doe this , to wrong another in his name , and reputation , or in his estate , & sin against god ? for i cannot sinne against man , but i must first sin against god , that is the reason he sets it downe thus , transgressions and iniquities . see an vnhappy succession of sinne , that where there is transgression there will be iniquitie , when a man yeelds to lust once presently he breaks upon gods due , and then upon mans , one sin drawes on another , as wee see david giving way to one sin , it brought another , so the giving way to transgression , neglecting the word of god , and duties of religion presently another followes neglect of dutie to men . take heed of the beginnings of sinne , there are degrees in sathans schoole from ill to worse till we come to worst of all , and there is no staying it is like the descent down a steepe hill , let us stop in the beginning by any meanes , as we would avoid iniquitie , let us take heed of transgression . are afflicted . hee meanes especially that affliction of sicknesse as appeares by the words following . sin is the cause of all sicknesse . fooles for their transgressions , and iniquities are afflicted : for gods quarrell is especially against the soule , and to the body because of the soule , i will not dwell on this point having spoken of it , at large on another text . the use that i will make of it now shall bee , first of all , if sinne be the cause of all sicknesse , let us justifie god , and condemne our selues , complaine of our selues , and not of god ; wherfore doth the living man complaine , and murmure , and fret , man suffereth for his sinne , iustifie god and judge our selues . i wil beare the wrath the lord because i have sinned against him , judge our selues and we shall not bee judged . 2 then againe is sin the cause of sicknes , it should teach us patience , i held my tongue because thou lord diddest it , shall not a man be patient in that he hath procured by his owne evill and sin ? 3 and search our selues , for usually ▪ it is for some particular sin , which conscience will tell a man of , and sometimes the kind of the punishment will tell a man , for sins of the body , god punisheth in the body he payes men home , in their owne coyne , what measure a man measureth to others shall bee measured to him againe . if a man have beene cruell to others , god will stirre vp those that shall be so to him , therefore we should labour to part with our particular transgressions and iniquities . it is a generall truth for all ills whatsoeuer as well as this of sicknesse . therefore we should first of all goe to god by confession of sinne . it is a preposterous course that the athesticall carelesse world takes , where the physitian ends , there the divine begins ▪ when they know not what to doe . if diseases come from sinne then make vse of the divine first to certifie the conscience , and to acquaint a man with his owne mercy . first to search them , and let them see the guilt of their sins and then to speake comfort to them , and to set accounts straite betweene god , & them , as in ps. 32. ( an excellent place . david roared , his moysture was turned into the drought of summer , what course doth hee take ? he doth not run to the physitian presently but goes to god. then sayd i it was an inward resolution , and speech of the mind , then i concluded with my selfe , i will confesse my sinne to god , and thou for gavest my iniquities and sinne , so body , and soule were healed at once . divinity herein transcends all other arts , not onely corrupt nature , and corrupt courses but all other : for the phisitian hee looks to the cause of the sicknesse out of a man or in a man , out of a man and then especially in contagious sicknesse , hee looks to the influence of the heavens , in such a yeare , such conjunctions , and such eclipses haue beene , he lookes to the infection of the ayre to subordinate causes , to contagious company , and to diet , &c. and then in a man to the distemper of the humours , and of the spirits , when the instrument of nature is out of tune it is the cause of sicknesse . but the divine , and every christian ( that should be a divine in this respect ) goes higher and sees all the discord betweene god , and vs , there is not that sweet harmony there , and so all the jarres in second causes come from god as the cause inflicting , from sin , as the cause demeriting : the divine considers those two alway : the phisitian lookes to the inward distemper and the outward contagion , and this is well , and may be done without sin , but men must ioyne this too , to looke into conscience , and looke vp to god together with looking for helpe to the physitian , because we haue especially to deale with god. i would this were considered that wee might carry our selues more christian-like vnder any affliction whatsoever , what is the reason that people murmure , & struggle , and striue as a bull in a net as the prophet speakes , when god hampers them in some judgement ? they looke to the second causes , and neuer looke to cleare the conscience , of sinne , nor never looke to god , when indeed the ground of all is god offended by sinne , fooles for their transgressions are afflicted . we by our sins put a rod into gods hand , a rod for the fooles backe as salomon saith , and when wee will be fooles wee must needs indure the scourge and rod in one kind or other : those that will sin must looke for a rod , it is the best reward of wicked , and vaine fooles that make a jest of sinne , ( as the wiseman saith ) they cast firebrands , and say am i not in jest ? that raile and scorne at good things , that sweare , and carrie themselues in a loose , ridiculous scandalous fashion , as if god did not eye their carriage , and yet am i not injest ? well , it is no jesting matter , sinne is like a secret poyson , perhaps it doth not worke presently , as there are some kind of subtile poysons made in these dayes ( wherein the devill hath whetted mens wits ) that will worke perhaps a yeare after , so sinne if it be once committed perhaps it doth not kill presently , but there is death in the pot , thou art a child of death , as soone as euer thou hast committed sinne , as salvian saith well , thou perishest before thou perish , the sentence is upon thee , thou art a dead man , god to wait for thy repentance prolongs thy dayes , but as soone as thou hast sinned without repentance , thou art a child of death , and as poyson that workes secretly a while , yet in time it appeares , so at last the fruit of sinne will bee death , sin and death came in together : take heed of all sinne , it is no dallying matter . their soule abhorres all manner of meate . this is one branch of the extremitie of the sicknesse , the loathing of meate , for god hath put a correspondencie , betweene food that is necesary for man , and mans relish : for man being in this world to be supported , the naturall moysture being to be supplied , and repayred by nourishment as it is spent by the naturall heate which feeds upon it , therefore god hath put a sweetnesse into meate that man might delight to doe that which is necessary : for who would care for meate if it were not necessary ? therefore being necessary god hath put delightfull tasts in meates to draw men to the use of them , to preserve their being for the serving of him . now when these things savour not , when the relish of a man is distempered that he cannot judge aright of meats , when the palate is viciated , there must needs follow sicknesse , for a man cannot doe that that should maintaine his strength , he cannot feed on the creature , therefore the palmist setting downe the extremity of sicknesse , he sayth their soule abhorreth all manner of meate , this the great phisitian of heaven and earth , sets downe as a symptome of a sick state when one cannot relish and digest meat , experience seales this truth and prooues it to be true . you see then the happines of epicures how vnstable and vaine it is , whose chiefe good is in the creature , god by sicknesse can make them dis-relish all manner of meate , and where is the summum bonum then of all your belly-gods , your sensuall persons againe in that he saith , their soule abhorreth all manner of meate , it should teach us to blesse god , not only for meate but for stomacks to eate , it is a blessing common , and therefore forgotten . it is a double blessing when god provides dayly for our outward man and then gives a stomack to relish his goodnesse in the creature , sometimes a poore man wants meate , and hath a stomacke : sometimes a rich man wants a stomacke , when hee hath meate , they that haue both haue cause to blesse god , because it is a judgment when god takes away the appetite that men abhorre and loath all manner of meate . therefore if we would maintaine thankfulnesse to god , labour to thanke god for common blessings , what if god should take away a mans stomacke , we see his state here he is at the gates of death , therefore thanke god that he maintaines us with comforts in our pilgrimage , and withall that he gives us strength to take the comfort of the creature . wee fee here againe one rule how to converse with them that are sicke , blessed is hee that understands the estate of the afflicted and sicke , not to take it ill to see them wayward , it comes not from the mind , but from the distemper of the body : as wee beare with children , so we must beare with men in those distempers , if they have foode , and yet loath it , you see how 't is with men in that case , their soule abhorreth all manner of meate , it should teach us to sympathize with those that are sicke , if we see them in these distempers . the next branch of the extremitie is ; they draw neere the gates of death . death is a great commander , a great tyrant , and hath gates to sit in , as iudges and magistrates used to sit in the gates . there are things implyed in this phrase . first , they draw neere to the gates of death , that is , they were neere to death , as he that drawes neere the gates of a citie , is neere the citie , because the gates enter into the citie . 2 secondly , gates are applyed to death for authoritie , they were almost in deaths jurisdiction ; death is a great tyrant , hee rules over all the men in the world , over kings , and potentates , over meane men , and the greatest men feare death most : hee is the king of feares as iob calls him , i , and the feare of kings . yet death that is thus feared in this life by wicked men , at the day of judgement , of all things in the world they shall desire death most , according to that in the apocalips , they shall desire death , and it shall not come to them , they shall subsist to eternall myserie ; that , that men are most affraid of in this life , that they shall wish most to come to them in the world to come , oh that i might die ! what a pittifull state are wicked men in ? therefore it is called the gate of death , it rules and over-rules all mankinde : therefore it is sayd to reigne , rom. 5. death and sinne came in together , sinne was the gate that let in death , and ever since death raigned , and will , till christ perfectly tryumph over it , who is the king of that lord and commander , and hath the key of hell and death : to wicked men ( i say ) hee is a tyrant , and hath a gate , and when they goe through the gate of death , they goe to a worse , to a lower place , to hell , it is the trappe-doore to hell. 3 thirdly , by the gate of death is meant not onely the authority , but the power of death , as in the gospell , the gates of hell shall not prevaile against it that is , the power , and strength of hell , so here it implies the strength of death , which is very great for it subdues all , it is the executioner of gods justice . if death have such a iurisdiction , and power , and strength , let us labour to disarme it before hand , it is in our power to make death stinglesse , and toothlesse , and harm lesse : nay wee may make it advantagious , for the gate of death may become the gate of happinesse : let us labour to have our part , and portion in christ , who hath the key of hell and death , who hath overcome and conquered this tyrant , oh death where is thy sting ? oh grave where is thy victory ? 1 cor. 15. thanks bee vnto ged who hath given vs victory through iesus christ our lord , that now wee need not feare death , that though death have a gate , yet it is a gate , to let us into heaven , as it is a doore to let the wicked into hell ; so much for that . in the next place wee come to their carriage in their extremity . they cryed to god in their trouble . this is the carriage of man in extreame ills ; if hee haue any feare of god in him , to pray and then prayers are cries they are darted out of the heart as it were to heaven . it is sayd , christ made strong cryes , in extremity prayers are cries hence i observe breifly these things . that god suffers men to fall into extreame ills even to the gates , of death , that there is but a step betweene them and death . why ? to weane them perfectly from the world . to make them more thankfull when they recover : for what is the reason that men are so sleight in thanksgiving ? usually the reason is they did not conceive that they were in such extreame danger as they were . likewise he suffers men to fall into extreame sicknesse that he may have all the glory , for it was his doing , there was no second cause to helpe here , for their soule abhorred all manner of meate , and they were even at the gates of death , now when all second causes fayle , then god is exalted therfore he suffers men to fall into extreamity , the greater the maladie , the more is the glory of the physitian . the second thing is this , as god brings his children into extremity , so ; gods children in extremity they cry to him . extremity of afflictions doth force prayers , in their affliction , they will seeke me early : when all second causes faile then we goe to god , nature therfore is against atheisme ( as one observes ) that naturally men run to god in extremity ; lord helpe mee , lord succour me , so especially in the church in extremitie , gods people cry to god , and as afflictions , so p●rticularly this of sicknesse of body , drives men to god. god should not heare of us ( many times ) unlesse he should come neere us by afflictions , and deepe afflictions : out of the deepe haue i cryed , god brings us to the deepe , and then we crie . our nature is so naught , that god should not heare of us , ( as i sayd ) unlesse he send some messenger after us , some affliction to bring us home as absalom dealt by ioab , when hee fired his corne . in the gospel , christ had never heard of many people , had it not beene for some infirmity : but blessed are those sicknesses , and infirmities that occasion us to goe to god , that makes us crie to god. it was the speech of a heathen , we are best when we are weakest , why ? as hee saith very well , who is ambitious , voluptuous , or covetous for the world when he is sick , when he sees the vanity of these things ? this should make us submit more meekly vnto god , when wee are vnder his hand when we are his prisoners by sicknesse , when he casts us on our sicke beds , because god is working our good , hee is drawing us neerer to him . then they cryed to him . so we see then that prayer it is a remedie in a remedilesse estate , when there is no other remedy and this one difference betweene a child of god and another ; in extremitie a carnall man that hath not grace , he hath not a spirit of prayer to goe to god , but a child of god , he cries to god , hee had acquaintance with god in the time of health , therefore he goes boldly to god as a father in the time of extremity . gods children can answer gods dealing ; for as he brings his children to extremitie , when there is no second cause to help , so they answer him by faith , in extremitie when there is nothing to trust unto , they trust him . when there is no physick in the world that can-charme the disease , they have a spirit of faith to answere gods dealing , in the greatest misery , as iob faith , though he kill me yet will i trust in him . for god is not tyed to second causes , and therefore if hee have delight in us , and if he have any service for us to doe he can recover vs from the gates of death , nay from death it selfe , as we see christ in the gospell raysed from the dead , and at the resurrection he will rayse us from death much more can he rayse vs from the gates of death when wee are neere death . therefore considering that pra●er is a remedy in all maladies , in a remedilesse estate , let us labour to haue a spirit of prayer , and to be in such a state as we may pray . 1 what state is that ? first take heed of being in league with any sinne , if i regard iniquitie in my heart , god will not heare my prayer , nay he will not heare others prayers for us , oh what a pittiful state is it when god will not heare us nor others for us ! pray not for this people ( saith god to ieremiah ) and if noah , daniel , and iob stood before mee they should but deliver their owne soules . if a man be in a peremptory course of sinne , and will not be reclaymed , but is like the deafe adder that will not bee charmed , god will not heare prayers for him : will god heare a rebell when he comes to him for mercie , and is in a course opposite to gods will ? as if a traitor should come to sue for pardon with a dagger in his hand ; which were to increase the treason : so when a man comes to god and cryes to him and yet purposeth to live in sinne , and his conscience tells him that hee offers violence to god by his sins , and lives in rebellious courses , god will not heare his prayers . 2 againe if we would bee in such a state as god may accept us when wee come to him , let us heare god when hee cryes to us , hee cryes to us in the ministrie of the word , wisedome hath lift up her voyce , and this is gods course , hee will heare us when wee heare him , hee that turnes his eare from hearing of the law , his prayer shall bee abhominable . those that doe not attend upon gods ordinances , that will have a kind of devotion private to themselves , & avoid the publike ordinance , that feare perhaps they shall heare somwhat that would awaken their conscience , and they would not bee tormented before their time , let them consider ( it is a terrible speech of salomon ) hee that turnes his eare from hearing the law , his prayer shall be abhominable . let us take heed , it is a fearefull thing to bee in such an estate , that neither our owne prayers , nor others shall bee regarded for us , and let any man judge , if wee will not heare god speake to us , is it fit that hee should heare us speaking to him ? and before i leave the point , let mee presse it a little further , at this time wee have cause to blesse god for the deliverance of the citie : oh! but let all that have the spirit of prayer , that have any familiaritie with god , improve all their interest in heaven at this time , doe wee not conceive what danger wee are in ? what enemies wee have provoked ? what if wee be free from the sicknesse , are we not in great danger of worse matters th●n the sicknesse ? is it not worse to fall into the hands of our enemies ? have wee not great , provoked , cruell idolatrous enemies ? therfore let us joyntly now all cry to god , and importune him , that hee would bee good to the state , that as he hath given us a pledg of his favour in delivering us from the plague , so hee would not bee weary of doing good unto us , but that hee would still make it a token of further favours , and deliverances hereafter : that as hee delivered us in former times , in 88 , and magnified his mercie to us , so now hee would not expose us to the crueltie of idolatrous enemies , whose mercies are cruell . let us stirre up our selves ; securitie and carelesnesse alway fore-runnes one destruction or other . prayer will doe a great deale more good , now , then when trouble hath overtaken us , for now it is a signe it comes from a religious seeking of god , then it comes from selfe-love . there is a great deale of difference , when a malefactor seeks to the judge before the time of the assises , and when hee seeks to him at the present time , for then it is meerly out of selfe respect and not respect to him . if wee seeke to god now hee will single , and marke out those that mourne for the sins of the time , and poure out their spirits to him in prayer that hee would still dwell and continue the meanes of salvation amongst us , when god i say comes to gather his iewells mal. 3. he will single , and cull out them as peculiar to himselfe . therefore let us in all our prayers put in the church , things doe more then speake , they cry to us to cry to god earnestly , put case wee bee not in trouble our selves , our prayers will bee the more acceptable : before trouble come it is the onely way to prevent it , as it is the only way to rescue us when we are in trouble . i come now to the remedie . hee saved them out of their distresse . god is a physitian good at all manner of sicknesses , it is no matter what the disease bee , if god bee the physitian , though they bee as these at the gates of death , hee can fetch them backe ; herein god differs from all other physitians . first of all hee is a generall physitian , hee can heale a land , a whole kingdome of sicknesse , of pestilence and as it is in , 2 chro. 7.14 . then he is a physitian of body , and soule , of both parts ; and then he is not tyed to meanes . other physitions can cure , but they must haue meanes . other physitians cannot cure all manner of diseases , nor in all places , but god can cure all . he saved them out of their distresse . other physitians cannot bee alway present but god is so to euery one of his patients he is a compassionate tender present physitian . which should incourage vs in any extremity ( especially in sicknesse of body ) to haue recourse to god , and never to despaire though wee bee brought never so low , he that can rayse the dead bodies , can rayse vs out of any sicknesse ; therefore let vs use the meanes , and when there is no meanes trust god : for hee can worke beyond meanes , and without meanes . they cryed to the lord , and he saved them out of their distresse ; it was the fruit of their prayers . there was never any prayer from the beginning of the world made to god successelesly . what should i speake of prayer , our very breathings are known to god when wee cannot speake our sighs , as it is psal. 38. my groanes and sighs are not hid from thee . god hath a bottle for our teares , and preserves our sighes and groanes , there is nothing that is spirituall in us , but god regards , as in rom. 8. we know not what to aske , but the spirit of god stirreth vp in us sighs and groanes that cannot be expressed , and god heares the voyce of the sighs of his owne spirit . let us also bee exhorted from this issue , to cry vnto the lord : for there was never any man did , sow prayers in the breast and bosome of god , but he received the fruit of it , he is a god hearing prayer , hee will not loose his attribute . nay , further ( marke ) the instances in this psalme , are not made onely of men in the church , but likewise of men out of the church , of men that have not the true religion , they pray to god , as creatures to the creator , and though god have not their soules , yet hee will not bee beholding to any man for duties , if ahab do but hypocritically fast , ahab shall haue outward deliverance for his outward humiliation , and these men mentioned in the text , if they call to god but as creatures , and not to idols , god will regard them in outward things , and deliver them . god will not be in any mans debt for any service to him though it bee outward . and doe we think that he that regards dogges out of the church , will neglect his children in the church ? hee that regards heathen men when they pray to him in their extremity , and delivers them to shew his over-flowing bounty , and goodnesse , will hee not regard his owne children , that haue the spirit of adoption , of supplication , and prayer , that put vp their suits , and supplications , in the mediation , and sweete name of christ ? will he not regard the name , and intercession of his sonne and of his spirit , the holy ghost stirring vp prayers in them , and the state of his children , being his by adoption , since he regards the very heathen . nay more then so , god heares the very young ravens , and spreads a table for euery living thing , and will not suffer them to die for hunger , but provides for them , because they are his creatures , and will hee not for his children , those that he hath taken to be so neere him to be heires of heaven , & happinesse ? let us i say , be incouraged to cry unto the lord upon all occasions , if god bee so good as to deliver sinfull men ( that haue nothing in them but the principles of nature ) when they flye to god in praier , as the author and preserver of nature , much more will hee heare his owne children , he will giue his spirit to them that aske him , luke 11. but here may an objection be made , i haue cried long , i am hoarse with crying , i haue wayted a longtime , i have bin a long time sick , or annoyed with some particular trouble , & god seemes as it were to stop his ears , to harden his heart against me , to shut up his bowels of compassion , and pitty , therefore i were as good giue ouer as continue still crying , and not be heard . i answer , there is no one duty almost more pressed in scripture then waiting & watching to prayer , waite still , hath not god waited thy leasure long enough , and wilt not thou waite on him ? a patient when he feeles his body distempered with physicke , oh hee cries out partly for the physick , and partly for the sicknes , that trouble him both together , and make civill warre in his body , yet notwithstanding the physitian wisely lets it worke he ; shall haue no cordiall , nor nothing to hinder it , he lets it goe on till the physicke have wrought well , & carried away the malignant matter , that he may be the better for it , and that hee is a loving and tender physitian , yet so god when we are in trouble it is as physick we cry but god he turnes the glasse as the physitians doe ; nay this time shall be expired it shall work so long , till thy pride be taken away , thou shalt be humbled throughly , till thou be weaned from thy former wicked pleasures , till thou be prepared to receiue further blessings ; therefore they crie , and crie , and god deferres to heare the voyce of his children , in the meane time he loues to heare the cry of his children , and their prayer is as sweet incense , yet he deferres stil , but all is for the patients good , be not weary of waiting , it is a great mercy that hee makes thee able to continue crying that thou hast the spirit of prayer , that thou canst poure out thy soule to god , it is a great mercy and so account of it . perhaps thou hast not cast out thy ionas , thy achan , that there is some particular sinne , vnrepented of , and thou cryest and cryest but thy sinne cries louder , thy pride , or thy oppression cries , thy wicked course cries , thou cryest unto god , and there is another thing cries in thee , that cries vengeance as thou doest for mercie , therefore search out thy achan , cast out thy beloued sinne , see if thou regard iniquity in thy heart , if thou regard any pleasing , or profitable , or gainfull sin , and never thinke that god will heare thee till that bee out , for it will out-cry thy prayers . the next thing is the manner of gods cure . hee sent his word and healed them . what word ? his secret commaund , his will. let such a thing be , as in the creation . let there bee light , &c. besides his word written , there is his word creating , and preserving things created , and so here restoring them that were sicke , hee sent his word and healed them , and so at the resurrection , his word , his voyce shall raise our bodies againe . it is a strange manner of cure for god to cure by his word , by his commaund . it shewes that god hath an universall commaund of all things in the world , in heaven , and earth , over divells , and over sicknesses , as it is said in the gospell , hee rebuked the sicknesses , hee can rebuke the agues , the plague , and the pestilence , and they shall bee gone by his word , as the centurion sayd , i am a man that have servants under mee , and i say to one come , and hee commeth , and to another goe , and he goeth , so thou hast all things under thee , thou art god , and if thou say to a disease , come , it commeth , if thou say goe , it goeth , god sent his word of command and healed them . it is but a word of god to heale , but a word of god , to strike , hee is the lord of hostes , if hee doe but hisse ( as the prophet saith ) for the flie of egypt ; if hee doe but call for an enemie , they come at his word , as wee see in pharaohs plagues , the flies , and frogs , all things obey his word . there is a s●cret obedience in all things to god , when his will is that they shall doe this or that : why doth the sea keepe his bounds , when as the nature and position of the sea is to bee above the earth ? it is the command of god that hath sayd , let it bee there , and hither shall thy proud waues goe , and no further . i might give many instances how god doth all by his word ; the divells are at his word , the whales , the sea , when christ rebukes it obeyes . it should teach us not to displease this god , that can strike us in the middest of our sinnes even with a word . let us feare this god , put case we had no enemie in the world , god can arme a mans humours against him , he can raise the spirit , and soule against it selfe , and make it fight against it selfe by desperate thoughts , hee needed not forreine forces for achitophel ▪ and saul , he could arme their owne soules against themselves . and when hee will take downe the greatest gyant in the world , he needs not forreine forces , it is but working of a disease , but giving way to a humour , but inflaming the spirits , and the soule shall abhorre all manner of meat . againe , he gives a command , a rebuke , and they are gone presently , therefore let us not offend this great god , that is commander of heaven , and earth ; let us labour to please him , and it is no matter who else wee displease : for hee hath all things at his command , even the hearts of kings as the rivers of water , when esau sought for iacob to hurt him , there was a secret command god set upon him to love him ; therefore we should feare him , and all other things shall feare us , we need feare nothing ( so we have a care to feare god ) further then in god , and for god ; but not so to feare them , as to doe evill for them , and offend the great god that can with a word command sicknesse to come or bid it be gone . againe , in that god when all second causes faile can heale by his word , therefore , let us never bee discouraged from praying though wee see a hurly-burly , and tumult in the church , though we see all europe in combustion , and the church driven into a narrow corner , let us not give over prayer ; for christ , that with a word commanded the waves to bee still , and the divels to be gone , and they presently obeyed him ; he can still the waves of the church ? hee can pt a hooke into the nostrils of his enemies , and draw them which way hee please , he can still all with his word ; therefore howsoever things seeme to run contrary , and opposite to our desires , yet let us not give over , hee that sees no ground of hope in carnall fleshly reason , let him despaire of nothing , despaire shuts the gate , and doore of mercy and hope , as it were : you see here when all meanes faile , when they were at the very gates , and entrie of death , god fetcheth them backe againe ; how ? with physick ? no , hee is not tyed to physicke , there is difference betweene god , and betweene nature and art ; nature and art can doe nothing without meanes , but the god of nature and art can doe it with his word . how made hee this heaven , and earth , this glorious fabrick ? with his word ; let there be light , and there was light , &c. and how shall hee restore all againe ? with his mightie commanding word , how doth hee preserve things ? by his word , how are things multiplyed ? by his word , increase and multiplie , a word of blessing , he doth all things with his word . so hee can confound his enemies with a word , nay christ in his greatest abasement when they came with ●taves , and armes to take him ; whom seeke ye , saith hee ? that word struck downe all the officers of the scribes and pharisees , they fell flat on the ground . could he in his humiliation ( before his great abasement on the crosse ) strike downe his enemies with his word , what shall he doe at the day of judgement when all flesh shall appeare before him ? and what can he doe now at the right hand of god in heaven ? let us never despaire , what state soever we be in , in our owne persons , or in respect of the church or common wealth ; let us yet pray , yet solicite god , and wrastle with him , for wee see here when they were at the gates of death , he fetcheth them againe with his word , hee can fetch things againe when they are at destruction , as it were , when mans wit is at a losse , that he knoweth not what course to take , god with a word can turne all things againe . oh that men would therefore prayse the lord for his goodnesse , and for his wondrous works to the children of men ! let them sacrifice the sacrifice of thansgiving and declare his workes with rejoycing . you see that god the great physitian , he is good at all disseases , hee is never set at any thing for he can create helps , and remedies of nothing if there be none in nature , hee can create peace to the soule , in the the middest of trouble of conscience , god can make things out of nothing , nay out of contraries , you see here , what this great physitian hath done hee fetched them from the gates of death when their soule abhorred all manner of meate , and what doth he require for all this great cure ? surely the text tells us he looks for nothing but prayse . oh that men would therefore prayse the lord for his goodnesse , &c. in which words you haue these circumstances considerable , together with the substance of the duty . first the persons , who must prayse god , oh that men would prayse the lord ; and then the duty they are to performe , to prayse god , to sacrifice to god , to declare his works , one main duty expressed by three termes . the third is , for what they should prayse him ; for his goodnesse , it is the spring of all : for all particular actions of god doe come from his nature , his nature is goodnesse it selfe and indeed all other attributes are founded on goodnesse , why is he gracious , and mercifull and long-suffering ? because he is good , this is the primitiue attribute . and then another thing for which we must praise him , for his wondrous workes for the children of men . fourthly the manner how this should be done with rejoycing , and singing as the word signifies , declare his workes with rejoycing . for as all holy actions must be done joyfully , and chearefully , so especially prayse , god loveth a chearefull giver , much more a chearefull thanksgiver : for chearfulnesse is the very nature of thankesgiving , it is a dead sacrifice of thanksgiving it is a dead sacrifice else these are the mayne things considerable in these words , first of all of the persons . oh that men would prayse the lord. the blessed psalmist whosoever he were , ( directed by the spirit of god , ) hee would haue all men to prayse god , not onely those that participate and haue interest in the favour but the beholders also of the goodnesse of god to others , for here hee that was not interressed in these favours for his owne particular , yet hee prayseth god for the blessings to others , and hee wisheth that god might haue praise from them . for we are all of one societie , of one family , wee are all brethren , therefore wee must prayse god for his blessings , and benefits on others , and not onely our selues but we must wish that all would do so , and specially wee must prayse god for our selues , when we haue part of the benefit : for shall others prayse god for us , and shal notwe for our selues ? shall the churches of god abroad prayse god , for his great deliverance of this citie , ( as there is no church in the world that heares of it , but is thankfull for it ) and shall not wee for our selues ? shall the angels in heaven prayse god , and sing for the redemption of the church by the blood of christ , glory to god on high peace on earth , good will to men , and shall not we that haue interest in the worke of redemption : for christ is not a mediator of redemption to angels hee hath relation to them in another respect , yet they out of loue to god , and the church , and a desire to glorifie god , hey prayse god for this , and shall not wee much more for our selues ? wee must prayse god our selues and desire that all would doe so , as he saith here , oh that men would prayse the lord , &c. and in some other psalmes , he stirs up ' all the creatures hayle , and snow , and winde and all to prayse god. how can these praise god ? they doe it by our mouthes by giving vs occasion to prayse him . and they praise him in themselues : for as the creature groaneth , rom. 8. that none knowes but god , and it selfe , they groane for the corruption , and abuse that they are subject unto , and god knowes those groanes , so the creature hath a kind of voyce likewise in praysing of god , they declare in their nature the goodnesse of god , and minister occasion to us to praise god , therefore the psalmist being desirous that god might be praysed , for his goodnesse and mercy , hee stirres vp every creature , psal. 103. even the very angels , insinuating that it is a worke fit for angels . the children of god , haue such a loue , and zeale to the glory of god , that they are not content only to prayse god themselues , but they stirre vp all : they need not to wish angels to doe it , but only to shew their desire , oh the blessed disposition of those that loue god in christ ! what shall wee thinke then of those wretched persons that greiue that the word of god should run and haue free passage , and be glorious , and that there should be a free use of the sacraments and the blessed meanes of salvation ? they envie the glory of god , and the salvation of peoples soules . what shall we say to those that desire to heare god dishonoured , that perhaps sweare , and blaspheme themselues , or if they doe not yet they are not touched in their hearts for the dishonour of god by others , ? this is far from the disposition of a christian , he desires that all creatures may trumpet ou● the prayse of god , from the highest angell to the lowest creature , from the sunne , and starres to the meanest shrub , only divellish spirited carnal men take delight to blaspheme god , ( that can strike them with his word and send them to their owne place to hell , without repentance ) and can heare him dishonoured without any touch of spirit , a child of god desires god to be glorified from his very heart roote , and is greived when god is dishonoured any kind of way , so much breifly for the first , now what is the dutie this holy man wishes ? that men would prayse god. and sacrifice the sacrifice of thankesgiving , and declare his workes . out of the largenesse of his heart he expresseth the same thing in many words , therefore i shall not need to make any scruple in particularizing of them , because there is not so much heed to bee given in the expressions of a large heart as to be punctuall in every thing . first he begins with prayse . oh t●at men would therefore praise the lord , &c. it is a duty as i said before fit for angels , fit ? nay it is performed by them : for it is all the worke they doe , it is the onely worke that was religious , that adam did in paradise , and that we shall doe in heaven with god , therefore we are never more in heaven , then when we take all occasions of blessing , and praising god , wee are never in a more happie estate . it is a duty therefore we should ayme at , and the rather , because it is the fruite , and end of all other duties whatsoeuer ; what is the end of all the good we doe , but to shew our thankfulnesse to god ? the end of our fruitfulnesse in our place , that others may take occasion to glorifie god. what is the end of our hearing ? to get knowledge , and grace , that wee may be the better able to prayse god , in our mouths , and in our lives . what is the end of receiving the sacrament ? nay , what is the duty it selfe ? a thanksgiving ? what is the end of prayer ? to begge graces , and strength that so we may carry our selues in our places , as is fit , that so wee may not want those things without which we cannot so well glorifie god , so the end of all is to glorifie god. it is the end that god intended in all , he framed all things to his owne prayse , in the creation . why hath god given man reason here upon the stage of the world ? to behold the creatures , rom. 1. that seeing in the creature , the wisedome of god , in ordering of things , the goodnesse of god in the vse of things , and the power of god in the greatnesse of things , the huge , vast heaven , and earth , hee might take occasion to glorifie , and magnifie this god , to thinke highly of him , to exalt him in our thoughts , that his creatures heaven , and earth , be so beautifull , and excellent , what excellencie is in god himselfe ? and as the end of creation so in redemption , all is for his glory , and prayse , in ephesians 1. how sweetly doth saint paul set forth the end of it . to the glory of his rich mercie and grace to bee mercifull to sinners to giue his owne sonne , for god to be come man , not for man in that estate as adam was in innocencie but for sinners for god to triumph ouer sin , by his infinite mercy here is the glory of his grace shining in the gospell , all is for the glory , and prayse of god there . and for particular deliverances in psal. 50. call upon me in the day of trouble . i will deliver thee , and thou shalt glorifie me , his deliverances of us in the passages of our life is that we may glorifie him , by taking notice in imminent dangers of some of his attributes : when there is no meanes of deliverance , of his power and goodnes , &c. in revel . 4. the elders are brought in praysing god for the work of creation , and then in the fifth for redemption , thou art worthy , for thou hast redeemed vs , so indeed the worke of creation , redemption , and the particular passages of gods providence , and protection , and preservation , they are matter of prayse in heaven , and earth among gods people . now to name a few helpes , and meanes , to performe this duty the better . if we would stirre up our selues to prayse god let us consider our owne vnworthinesse ? as in prayer , there must be a humble heart , for a man will not seeke abroad , if hee haue somewhat at home , poverty of spirit and humilitie of heart , makes a man pray : so it is the humble soule that praiseth god , that sees no desert in it selfe , this is one way to help us to prayse god , to see nothing in our selues , why god should so regard us , as to giue us our lives for a prey , to set his loue on us , and to follow us with good , nay we haue deserved the contrary , that god should leave us , and expose us to misery , rather then to watch over us by his providence : what is in vs ? it is he that hath made vs , and not wee our selves , & he made us again , when we were sinners when wee were worse then naught , therefore to humble us , we must consider our owne vnworthinesse , hee that knowes himselfe vnworthy of any favour , hee will bee thankfull even for the least , as we see in iacob , i am lesse then the least of all thy favours , therefore he was thankfull for the least : so wee see here in the text , these men are stirred vp to prayse god , they saw no other helpe , no worthinesse in themselues , they were at the gates of death , in a desperate estate , o that such men would praise god , indeed such men are fittest to praise god , that can ascribe help to nothing but to god , to no second causes . 2 therfore in the next place ( as a branch of the former ) if we would praise god , dwel not on the second causes , if god use second causes in any favour he bestowes on vs , either in keeping us from any ill or bestowing any good cōsider it as a means that god might dispence with , that he might use if he would , or not vse : see god in the second causes , rise from them to him : art thou healed by physick ? use physicke as a meanes , but see god in it , but if god hath cured thee without physick , without ordinary meanes , then see him more immediatly doing good to thee without the helpe of second causes , that is one way to helpe us to prayse god to see him in every favour , and deliverance , for what could second causes doe , if hee should not giue a blessing ? especially prayse him when he hath immediately done it , as he can , did not he make light before there was a sunne ? he is not tyed to giue light by the sunne , and hee made waters before hee made the clouds ; hee is not tied to the clouds , therefore especially prayse god , when wee haue deliverance we know not how , without meanes , immediatly from the goodnes , and strength of god. againe if wee would praise god for any favour , consider the necessitie , and vse of the favour wee pray for , as these men here , they were at deaths doore , and loathed all manner of meate , alas they had died if god had not helped them , if thou wouldest blesse god , consider what a miserable stare thou should be in , if thou hadst not that favour to praise god for : if thou be to blesse god for thy sences , put case thou shouldest want thy sight , what a miserable case thou shouldest be in : so for any of the sences that a man wants , whereby hee should glorifie god , and take the comfort of the creature , put case a man should want his tast , as these men here , their soule abhorred all manner of meate , alas what a miserable case is it to want a relish , and tast of the comfort that god hath put into the creatures , put case we should want the meanest benefite wee enjoy , how uncomfortable would our lives be ? this sparke of reason that god hath given us , that wee have understanding to conceive things , which is the engine whereby we doe all things as men , and are capable of the grace of god , what a miserable thing were it , if god should take away our wits , or suspend the use of them ? but especially in matters of grace , if god had not sent christ to redeeme the world , what a cursed condition had we lyen in ? next to divels . againe if wee would praise god , 4 let us every day keepe a diary of his favours , and blessings ; what good hee doth us privately , what positive blessings he bestowes upon vs , and what dangers hee frees us from , and continues , and renewes his mercies every day , and publikly what benefit wee have by the state we live in , oh what a happie state is it that we live in peace , that wee enjoy such lawes , that every man may fit under his owne vine , and under his owne figtree and enjoy the comforts of this life , when all the world about us are , and have beene in combustion ! we should keepe a register of gods blessings , oh , that wee could learne to have such exact lives ! it would breed a world of comfort , and wee should have a lesse account to make , when wee die . every day labour to be humbled for our sinnes specially such as break the peace of our consciences , and never give our bodies rest till our hearts have rest in the favour of god , and together with matter of humiliation dayly observe how god bestowes new favours , or else continues the old , that notwith withstanding our provocation , and forgetfulnesse of him , hee strives with us by his goodnesse , this is a blessed duty that we should labour to performe . and then when we have done this let us rouse up all that wee are , and all that wee have within us to praise god , psalme 103. my soule praise the lord , and all that is within me praise his holy name . what have wee within us to praise god ? let us praise god with our understanding , to conceive , and have a right judgement of gods favours , of the worthinesse of them , and our owne un worthinesse , and then a sanctified memory , forget not all his benefites ; forgetfulnesse is the grave of gods blessings it buries all . and then there is in us the affection of joy , and love to god to tast him largely , and then all within us will be large in the praising of god. and our tongue likewise though that be not within us , it is called our glory ; let us make it our glory in this , to trumpet our gods praise upon all occasions , all that is within us , and all that we are , or have , or can do , let it be all to the glory , and praise of god. to draw to a conclusion with some generall application , of all that hath beene spoken , and then in particular to the present occasion . you know how god hath dealt of late with this citie , and with our selves indeed , for we are all of one body politike , and however god visited them , yet it was our sinnes also that provoked him , we brought stickes to the common fire . a physitian lets the arme blood , but the whole body is distempered , god let the citie blood , but the whole kingdome was in a distemper , so that it was for our sins as well as theirs wee , all brought ( i say ) some thing to the common flame , and god afflicted us , even in them : god hath now stayd the sicknesse almost as miraculously as hee sent it : it was a wonder that so many should be swept away in so short a time , it is almost as great a wonder that god should stay it so soone . and what may we impute it unto ? surely as it is in the text . they cried unto the lord , god put it into the hearts of the governours of the state to appoint humiliation and crying to god , and therefore since god hath beene so mercifull upon our humiliation it is religiously , and worthily done of the state that there should be a time to blesse god againe , god did it with a word , with a command , it was both in the inflicting and delivery ( as it were ) without meanes : for what could the physitians doe in staying the plague ? alas all the skill in the world is at a losse in these kinds of sicknesses ! it comes with gods command , it is gods arrow more especially then other sicknesses , god sent it by his command , first to humble us for our sin , and now hee hath stayd it with a word of command that from above 5000. a weeke , it is come to three persons , god hath sent his word and healed us . it was a pittifull state wee were in before : for indeed it was not onely a sicknesse upon the citie but a civill sicknesse : the whole state w●s distempered : for as there is sicknesse in the body when there is obstruction , when there is not a passage for the spirits and the blood from the liver , & from the heart , and from the head these obstructions cause weakenesse , and faintings , and consumption , so was there not an obstruction in the state of late ? were not the veynes of the kingdome stopped ? was not civill commerce stayed ? the affliction of this great citie , it was as the affliction of the head or of the heart or of the liver ; if the maine vitall part be sick , the whole is sicke , so the whole kingdome not only by way of sympathy , but it was civilly sicke in regard that all trading , and intercourse was stopped , it was a heavy visitation . and wee have much cause to blesse god that now the wayes of this sion of ours mourne not , that-there is free commerce , and intercourse as before , that we can meete thus peaceably , and quietly at gods ordinances , and about our ordinarie callings , those that have an apprehension of the thing cannot chuse but breake out in thanksgiving to god , in divers respects . 1 first of all , have not we matter to praise god that he would correct us at all ? hee might have suffred us to have gone on and beene damned with the wicked world as it is 1 cor. 11.33 . we are therfore chastened of the lord that wee should not be damned with the world : it is his mercy that hee would take us into his hands as children , that he would visite us at all . another ground of thankesgiving is this that since he would correct us , 2 he would use this kind of correction , that he would take us into his owne hands ; might he not have suffred a furious , bloody darke spirited , divellish spirited enemy to have invaded us , to have fallen into the hard hands of men acted with divel●ish malice ? david thought this a favour , even that god would single him out to punish him with the plague of pestilence that he might not fal before his enemies . the mercies of god are wondrous great when we fall into his hands hee is a mercifull god , hee hath tender bowels fu●ll of pitty and compassion : but the very mercies of wicked idolaters are cruell , there was a mercie therefore in that , that god would take us into his owne hands . 3 in the third place , we see when he had taken us into his own hands , how he hath stopped the raging of the pestilence , and hath inhibited the destroying angell , even in a wondrous manner , that the plague when it was so raging that it should come to decrease upon a sudden ; god was wondrous in this worke , is not here matter of praise ? 4 then againe , it is a mercy to us all here that he should give us our lives for a prey as god sai●h in ieremiah to baruch , wheresoever thou goest thou shalt have thy life for a prey , might not gods arrow have followed us wheresoever wee went ? whither can a man goe from this arrow , but that god being every where might smite him with the pestilence ? now in that hee hath watched over us , and kept us from this noysome contagious sicknes , and hath brought us altogether here quietly and freely , that so there may bee entercourse betweene man and man in trading , and other callings , this is the fourth ground of praysing of god. and that it did not rage in other parts : 5 in former time god scattered the pestilence more ouer the kingdome : it is a great matter to blesse god for . i beseech you let us say with the same spirit , as this holy man h●re , oh that men therefore would prayse the lord for his goodnes , and for the wonders that he doth for the children of men ! for his goodnesse , that hee would rather correct us here then damne us , for his goodnesse , that hee would not giue us up to our enemies , for his goodnesse , that he stayd the infection so suddenly , and that he stayd the spreading of it further , for his goodnesse vnto us in particular that hee hath kept us all safe . what shall wee doe now but consecrate , and dedicate these liues of ours for he giues us our liues more then once , at the beginning , there is neuer a one heere but can say by experience , god hath given me my life , at such a time , and such a time , let us give these lives againe to god , labour to reforme our former courses , and enter into a new covenant with god , this is one part of thanksgiving to renew our covenant with god , to please him better , and indeed in every thanksgiving , that should bee one ingredient . now lord i intend ; and resolue to please thee better , whatsoeuer my faults haue formerly beene , i resolue by thy grace , and assistance to breake them off , without this all the other is but a dead performance . now breifly by way of analogie , and proportion , to rayse some meditations from that that hath hath beene delivered concerning the body to the soule , for god is the physitian both to soule , and body . if god with his word can heale our bodies as the psalmist sayth here , much more can hee with his word heale our soule . there are many that their bodies are well ( thanks be to god ) but how is it with their soules ? here you haue some symptomes to know their spirituall state and oh that people were apprehensiue of it ! haue you not many that their soule loatheth all manner of meate , and they draw neere the gates of death , their soules are in a desperate state , they are deeply sick , how shall wee know it ? their soule abhorreth all manner of wholsome meate : how many are there that relish poets , and history , any trifle that doth but feed their vaine fancie and yet cannot relish the blessed truth , and ordinances of god ? where is spirituall life , when this spirituall sence is gone : when men cannot relish holy things ? if they relish the ordinance of god , it is not the spirituall part of it , so farre as the spirit toucheth the conscience , but something that ( it may be ) is sutable to their conceit expressions , or phrases or the like , but it is a symptom and signe of a fearefull declining state , when men doe not relish the spirituall ordinances of god , which should be ( as it were ) their appointed food , when they doe not delight to acquaint themselues with god in hearing of the word , and reading , and the like , let such therefore , as delight not in spirituall things know that their soules lye gasping they are at the gates of spirituall death , all is not well there is some fearfull obstruction upon the soule , that takes away the appetite , the soule runnes into the world ouermuch , they cloy themselues with the world , when men cānot relish heavenly things they are eate vp with the delight and joy of other things pleasures and profits . let them search the cause , and labour for purging sharpe things that may procure an appetite let them judge themselues , and see what is the matter that they doe not delight more in heauenly things ; let them purge themselues by confession to god , and consideration of their sins , and labour to recover their appetite , for it is almost a desperate estate , they are at the gates of death . especially now when we come to the communion , what doe we heere if we cannot relish the food of our soules ? let us examine if we desire to tast the loue of god , and to be acquainted with god here if not , what shall wee doe in these spirituall distempers ? desire of god , cry to god , that he would forgiue our sinnes , and heale our soules by his holy spirit , that hee would make us more spirituall to relish heavenly things , better then we haue done before , that as the things , that are heauenly , are better in their kind then other things are ; so they may be better to our tast . a man may know the judgement of his state , when hee answereth not the difference of things : what the difference is between the food of life , and ordinary food , what the difference is between the comforts of the holy ghost , and other comforts , betweene the riches , and pelfe of the world , and the riches of the spirit , the graces of god that will cause a man to liue and die with comfort , the true riches that make the soule rich to eternity , there is no comparison : beg of god , this spi●ituall relish to discerne of things that differ , that we may recouer our appetite god by his word , and spirit can doe it , not only the word written , but the in ward spirituall word written in our hearts , desire god to joyne his spirit with his word , and sacraments , and that will recover our tast and make us spirituall that we shall relish him that is both the feast-maker , and the feast it selfe , he is both the meat and the provider of the banquet . for whence is it that all other things are sweet to vs ? deliverance from troble , and sicknesse ? because it is a pledge of our spirituall deliverance in christ , the deliverance from hell and damnation , what comfort can a man haue that knowes not his state in grace , in the enjoying of his health , when hee shall think he is but as a sheepe kept for the slaughter ? hee knows not whether hee be in the favour of god or no ? therefore let vs come , and renew our faith in the forgiuenesse of our sinnes through the blood of christ , of whom we are made partakers in the sacrament . for if we beleiue our deliverance from hell , and damnation by the body of christ broken , and his bloodshed , then every thing will be sweet , when we know god loues us to life everlasting , then every thing in the way to life everlasting euen day●● bread will be sweete , because the same loue that giues heauen , giues dayly food , and the same loue that redeemes us from hell redeemes us from sicknes , therefore let us labour to strengthen our faith in the maine , that wee may bee thankfull for the lesse . and as we enter into new couenant with god ; so labour to keepe it : in levit. 26. euery thing auengeth the breaking of gods couenant when we make couenant to serue him better for the time to come , and yet breake it , god is forced to send his messenger he sends sicknesse to avenge his covenant , considering that he hath lately so auenged it , let it make us so much the more circumspect in our carriage . so much for this time , and text . finis . imprimatur . thomas wykes . may 11 1638. notes, typically marginal, from the original text notes for div a12191-e150 vers. 9● parts of the text . god takes particular notice of his . womens affections to religion strong . reas. 1. 2 3 great things in religion from small beginnings callings allowed by god. commerce lawfull . vse of garments . the selling and wearing rich attire lawfull . object , 3. sorts of people before christ workes of preparation necessary to conversion . preparations are from god. preparations remooue hindrances . quest. answ. progresse of preparation . god brings his elect under means . preparations not to be rested in . god opens the heart . 1 the heart naturally shut . 2 god alone opens the heart . 1 there is want of ability in the soule . 2 there is an opposition . vse patience to others . 2 tim. 2. thankfulnesse . what ment by heart . the mind must bee sanctified to attend to the word . god opens the heart to attend . vse . triall whether our hearts be opened . the gospell the ground of faith : the word preached the usuall meanes of faith . rom. 10. vse . to pray ●or labou●●ers in gods har●est . to prize the ordinance of preaching . attention necessarie . 4 things requisite to ●ight . directions to attend on the word . 1 search our wants . 2 come with subjection . 3 to get the word ingrafted . 4 meditation . quest. how to know we attend aright . answ. 1 when wee know not the word , but the things . 2 the soule ecchoes to the word . 3 they see things in their owne light . they judge according to their profit . baptisme the seale of salvation . how to thinke of our baptisme . honour of good governours of families . good instructions may be effectuall long after . christians easie to be intreated . approbation of strong christians confirmes the weake . to judge well of christians . lydias invitation . to shew her loue . to be further inst●●cted . faith fruitfull . triall of faith by love 1 to christ. 2 to his members . 3 to his word . notes for div a12191-e10940 the scope of the psalme . 4 instance of gods providence vers . 4. vers . 10. vers . 17. verse 23 division o● the text . who ment by fooles . why wicked men are termed fooles . 1 for lack of discerning . 2 for passion passion presents things falsely . 3 iesting with sinne . 4 forgetfulnesse of his end . wicked men wittie in their generation . 5 he wounds himselfe . vse 1. to humble wicked men . 2 aggravation of sinne . 3 begge spirituall wisdome . 4 not to passe for the censures of the wicked folly in gods children . psa. 38.5 . psal. 73. the breach of the second table comes from the breach of the first . ●nhappy succession of sin . vse . take heed of beginnings of sinne . doct. sinne the cause of sicknesse . 1 cor. 11.31 . vse 1. to justifie god. 2 to be patient . 3 search out our particular sin . to seeke god in trouble . the course of worldlings psal. 32. divinity transcends other arts . sicknesse how from god , how from sin . the cause of murmuring in trouble . sin puts a rod in gods hand sin a poyson . salvian extremity of sicknes . naturall cause of sicknesse : happines of epicures vnstable . to blesse god for appetite . how to converse with the sicke . gates of death . death it selfe . 2 authority of death . misery of wicked men . rom. 5. 3 power of death . vse . to disarme death . 2 cor. 15. doct. god suffers men to fall to great misery . reas. 1. 3. gods children cry to him in affliction . atheisme against nature . why god sendeth affliction . to submit to god patiently . prayer a speciall remedie in affliction . to be in a state fit to pray . 1 take heed of knowne sinne . 2 heare god calling on us . exhortation to prayer . prayer best before affliction . mal. 3 : remember the church in our prayers . god the best physitian . 2 chron. 7.14 . vse . to haue recourse to god in sicknes . doct. prayer to god successefull psal. 38. rom. 8. god hears heathens . much more his children luke 11. object . answ. wayting after prayer necessary . god deferres for our good . beloved sins hinder prayer . gods powerful word ▪ gods command over all things . vse . take heed of displeasing god. jncouragement to pray from gods power . christs word in his abasement powerfull . all men praise go● to praise god for others . especially for our selues . luke 2 . 1● 14. creatures prayse god bow . rom. 8. psal. 103. wicked men only dishonour god. prayse a duty fit for angels . prayse the fruit , and end of all we doe . of hearing . of the sacrament . praysing god the end of the creation , rom. 1. it is the end of redemption . ephes. 1. psal. 50. jt is the end of our particular deliverances . rev. 4. rev. 5. helps and meanes to praise god. consider our owne vnworthinesse . 2 not to rest on second causes . the necessity and use of the blessing . 4 dayly register gods favours . to prayse god with that which is in us . psal. 103. our vnderstaning . memory . ioy. tongue . in the great visitation . 1625. simile . concerning deliverance from the plague , to blesse god. 1 that hee would correct . 1 cor. 11.33 . 2 that hee would do it himselfe . 3 that he stayed the pestilence . 4 that our lives were spared . 5 that it spread not farre . god by his word heales the soule . symptome of a sicke soule . to recover spirituall appetite . what to do in spirituall distempers , levit. 26. megaleia theou, gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the honourable house of commons, at their solemn fast, before their first sitting, april 30, 1660 / by john gauden ... gauden, john, 1605-1662. this text is an enriched version of the tcp digital transcription a42490 of text r16267 in the english short title catalog (wing g364). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 149 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a42490 wing g364 estc r16267 11851798 ocm 11851798 49943 this keyboarded 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(eebo-tcp ; phase 1, no. a42490) transcribed from: (early english books online ; image set 49943) images scanned from microfilm: (early english books, 1641-1700 ; 31:4) megaleia theou, gods great demonstrations and demands of iustice, mercy, and humility set forth in a sermon preached before the honourable house of commons, at their solemn fast, before their first sitting, april 30, 1660 / by john gauden ... gauden, john, 1605-1662. [10], 66 [i.e. 64] p. printed by j. best for andrew crook ..., london : 1660. first two words of title transliterated from greek. reproduction of original in huntington library. marginal notes. eng god -attributes -sermons. sermons, english. a42490 r16267 (wing g364). civilwar no megaleia theou gods great demonstrations and demands of iustice, mercy, and humility, set forth in a sermon preached before the honourable h gauden, john 1660 24460 25 305 0 0 0 0 135 f the rate of 135 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-10 tcp assigned for keying and markup 2006-01 spi global keyed and coded from proquest page images 2006-03 emma (leeson) huber sampled and proofread 2006-03 emma (leeson) huber text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion μεγαλεια θεου gods great demonstrations and demands of iustice , mercy and humility , set forth in a sermon preached before the honourable house of commons , at their solemn fast , before their first sitting , april 30. 1660. by john gavden , d. d. prov. 21.3 . to do justice and judgement is more acceptable to the lord than sacrifice . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . clem. alex. apud nos quo religiosior quisque eo justior . minuts , fel. de christ . london , printed by j. best , for andrew crook , at the green-dragon in st. pauls church-yard . 1660. to the honorable the speaker , and other members of the house of commons , no sooner had i done my duty to gods commands and yours ( honorable and worthy ) but ( blessed be god ) you presently applied to do your duty to god , the king and your country with such justice , mercy and humility , that you have by an astonishing joy revived the sunk spirits of all just , merciful , and humble men in these three kingdoms , who had for many years been sorely depressed and almost despaired under the importune injuries of some insolent and proud masters ; who with cesar or pompey were impatient of any superior or equal ; yea with lucifer and antichrist they exalted themselves above all that were called god in the british honour and authority ; advancing their unjust and merciless ambition so high , that at last it fell , not by force so much , as its own weight , and that just confusion which god brought upon those babel-builders ; whose foolish building had indeed many pinacles of fanatick opinions and projects daily starting up , yet but one great tower or mole , whose moorish or sandy foundation was tumult and violence ; its line and measure , fancy and providence ; its materials , the lives and estates of its countrymen ; its cement , the blood both of kings , priests , and people . § . the gracious and glorious god , who alone doth wonders , hath by the justice , mercy and humility of the two houses of parliament ( added to the most renowned generals humble valour , and loyal courage ) soon made nehustan of those brazen serpents and idols which were made up of subtilty and hypocrisie , violence and impudence . 7. in a few days ( even before i could print what i had preached ) we have lived to see that holy motto under the kings arms made good ; exurgat deus , dissipentur inimici : let god arise and his enemies shall be scattered , psal. 68.1 . the royal ( dieu & mon droit ) god and my right , hath like moses his serpent devoured the serpents and rods of those magicians , who usurped all things , yet nothing more falsly and unjustly than that inscription deus nobiscum , god with us ; when indeed they had neither his word , nor the laws of the land with them : with the like vain and arrogant ostentation did dionysius boast of the gods good will and approbation , when after his sacrilegious pillaging one of their temples , he had a very fair gale of wind to carry him and his booty home by sea . § . certainly , nothing is more remote from gods gracious presence , and the power of godliness than that brutal power , and inordinate might , which is carried on with penal prosperities and successes , but without any right , as to law and justice , which are the only rules and boundaries of good conscience , also the soul and life of all righteous government ; void of which the other is but ( cadaverosa potentia ) a putid carkass of prevalent usurpation , which stinks in the nostrils of god and all good men . § . but you even you are those true worthies who by your just , loyal and humble agnition of , and submission to the kings lawful authority , have made mercy and truth meet together , yea righteousness and peace kiss each other : you have fulfilled in the affirmative that old and ambiguous verse ( which i remember to have heard many years before our sad troubles ) which ends with nullus ; in which negative the time-serving astrologasters and others strongly fancied , they found a fatal period of the british monarchy , at least of the stuartian royal family , o how must it make those diviners mad , to see ( what i long ago hoped would be the meaning of it ) that king who was made and esteemed as nullus , ( a persecuted , expulsed , and as much as lay in humane malice , a nullified king ) to see him reign as surely and gloriously as any of those royal predecessors did , who under the emblems of other words made up that strange verse . § . to which so benign an interpretation and event , there wanted not some providential omens and signatures ; as first that star which appeared a little after noon on the day of the kings birth , of which there were many eye witnesses in london and westminster , next were those meddals of silver which were then coyned , with this inscription , hactenus anglorum nulli , to denote that prince to be the nonsuch , who alone had the glory to be born heir apparent to these three british kingdoms ; nor was his signal preservation after worster-fight a small pledge of gods special protection , whose usual methods are to build up to an unwonted height and conspicuity of glory , there where he lays the deepest foundation of earthly affliction . § . i confess i cannot sufficiently ( with you and all good men ) admire the wonderful revolutions and intricate ridles of gods providence ; punishing us justly for our sins , yet relieving us mercifully from our sufferings : we are yet in extacies of joy and wonder , as those that dream ; hardly believing the strange undeserved and unexpected dispensations of god toward us ; in which he hath made that precious stone which some builders refused , to become the corner , the capital , and crown-stone of the building ; the only center and stability of that arch , in which the loyalty and love , the joy and hopes of all good subjects , and true english-protestants do meet and six . may you go on prosperously and unanimously under the banner of the most high god to compleat your religious , loyal , just and valiant counsels ; not only to establish his majesties throne , and our civil rights in truth , mercy , and peace ; but also to cleanse and repair the temple , the church and house of the living god , whose miserable dilapidations , and sordid ruines in doctrine , devotion , discipline , order and government are such , that you cannot but pity to see all things sacred covered with dust ; and the ministery of the church both bishops and presbyters almost buried with the rubbish of factions , confusions , dissentions and despiciencies . i confess this church-work ought ( as the kingdom of god , ) to be first in every good christians intention , ( as no doubt it was and is in yours ) but you are not to be blamed , by any unseasonable severitie , if , as to point of execution , you first applied your selves , in the present distress of our times and affaires , to settle and secure as to the main , those things which belonged to your civil rights , and national peace . the exigents or extreamities of which , not bearing any delayes , do sufficiently justifie your indeavors , to preserve the ship of the state , in which the church is imbarqued , which being almost ship-wrackt and sincking , it had been a very preposterous zeal , to have left the vessel to have contended with the rocks and sands , by a superdevout diligence to save the lading , or goods in it ; alas we had been much to seek for a reformed church , in a ruined state . your discreet and orderly diligence took the right method , in making way for religion , by civil justice ; nor need you fear the dictates , frownes and censures of any anastarchusses , whose piety like jacobs might hope to have supplanted this just necessary and honest policy , of restoring our civil laws , and royal authority , by which our religion , as cristian and reformed , was best established . § . the setling or reforming of religion ; in all its duties and devotions , discipline and decencies , together with its order , and government , is a work which requires not only time , but that leisure which is attended with a calme and steddy posture of civil affaires : men cannot build gods temple till they have first washed their hands and purged the land of innocent blood . no prudent piety can think such a storme as we were in , was a meet season for church reformation ; it would only fit those who might hope to fish best for their parties & opinions , in troubled waters , knowing their projects and models to be less consistent with the true interests and pristine welfare of this church and state ; doubtless they must have made strange work of church and reformation , before ever they had owned , and restored the master-builder , the king , who is supream governour of it under christ , as to all extern order and authority . we hope and pray , that god will shortly give both his majesty , his parliaments and his loyall people , such rest on every side , as may be most apt for those sacred and serious concernments of the church and true religion , which require first justice , as to the rights of christ and his church , both bishops , presbyters and people ; secondly they require mercy , as to that remission , moderation and condescention , in things not necessary , to the being and well being of religion , which either tender consciences , or weak , but humble and harmless christians do require , yea and expect , agreeable to christs care of his little ones , and the apostles regard to weak brethren , yea and the kings gracious expressions touching his regard to such , that they may not be needlesly offended , superciliously despised , or rigorously oppressed , in matters that are neither of faith nor morality . § . lastly , religious composures require an unfeined humility , and self denying , as the proper rule and measure , and of all church-work , that nothing may swell out , beyond the plumline of verity and charity , order and decency , use and edification , either in the substances , or circumstances of religion , nor yet in the controversies of it . § . in all which blessed counsels and endeavours , there will be need and use of the assistance of the best heads , the honestest hearts ; and the softest hands which the church of england affords ; not only in the nobility and gentry , the lords and commons , but also among the clergy , who are no doubt the angels or intelligences most proper , for those motions and that spheare of religion . but we hope by the good hand of our good god , upon his majesty and your loyal counsels , for the best of blessings , a wise constitution , and well ordered administration of religion , both as christian and reformed , which will be the greatest glory and stability of all estates . as you have given to cesar the things that are cesars , so no doubt you will be ready to give to god the things that are gods : in which just and humble retributions , you will both shew mercy to many thousands of souls , and obtain mercies for your own ; for which ends as you have the prayers and thanks of all worthy persons , so you shall never want mine , whose freedome in speaking and writing i presume your sound minds can bear , as abhoring to keep your ministers like parots in a cage , as at no great charge , so only for the pleasure to hear them speak ; your honor is , that you hear and know , and do the will of god ; in which that you may enjoy his eternal rewards , is the prayer of your humble servant in christ , i. gavden . may 12. 1660. books written by dr. gauden , and sold by andrew crook , at the green dragon in st. pauls church-yard . 1. hieraspistes , a defence for the ministry and ministers of the church of england . 2. three sermons preached on publick occasions . 3. funerals made cordials , in a sermon preached at the interment of the corps of robert rich , heir apparent to the earldom of warwick . 4. a sermon preached at the funeral of dr. ralph brounrig bishop of excester ( decemb. 17. 1659. ) with an account of his life and death , 5. a petitionary remonstrace in the behalf of many thousand ministers and scholars . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sive medicastri . slight healers of publique hurts , set forth in a sermon preached in st. pauls church , london , before the right honorable lord mayor , lord general , aldermen , common-council , & companies of the honorable city of london , febr. 28. 1659. being a day of solemn thanksgiving unto god , for restoring the secluded members of parliament to the house of commons , ( and for preserving the city ) as a door of hope thereby opened to the fulness and freedom of future parliaments : the most probable means under god for healing the hurts , and recovering the health of these three brittish kingdoms . magna dei postulata . gods great demonstrations and demands . set forth in a sermon preached at a solemn fast april 30. 1660. before the honorable house of commons , upon micah 6.8 . he hath shewed thee , o man , what is good ; and what doth the lord require of thee , but to do iustice , to love mercy , and to walk humbly with thy god ? i am not so ignorant of my infirmities , ( right honorable and beloved ) as to have adventured on so great a province , before so noble an assembly , in such an important time , and on so short warning ; if my obedience to gods call in your commands had not swayed more with me than any confidence of my own sufficiency , whose greatest ambition is to walk humbly with my god in the amplest services i were able to do for his glory , his churches peace , and my countries welfare . § . i well understand the great importance of this parliamentary convention as to the peace and setling of this church and state ; all things sacred and civil are imbarqued in your counsels , and adventured on your justice and mercy , your piety and humility , your equanimity and moderation . you , under god , are the ark in which the weather-beaten and scattered remains of our religion , laws , estates , liberties , peace , honors and lives are deposited ; so much of them as hath escaped the tedious tempest and the terrible deluge of our sad troubles and confusions these last score of years ; in which the windows of heaven ( the just wrath of god ) and the fountains of the great deep ( the lusts and passions of mens evil hearts ) have met together to punish our sins . § . you are looked upon as noah and his family , ( semen novi orbis ) a seed and nursery of true christian protestants , of right english gentlemen , in which there may yet be a blessing ; you ( with the other right honorable house of peers ) are the hoped repairers of the vaste breaches made upon our laws , and the restorers of our reformed religion , so miserably deformed , defamed and almost quite desolated , as to any beauty , order , and anity . § . you are the center in which all our secular votes and hopes do meet ; or rather you are the circumference , orbe and circle , in which they are all contained , that you may draw them all to their right point , and proper center , of fixed duty to god and man : you are the answer of many prayers and tears ; god forbid you should miscarry : yea , as st. ambrose said to monica of her son st. austin ( while he was yet debauched in both morals and intellectuals , in opinion and practice ) i am not a little confident you will not miscarry ; nay i am sure you cannot miscarry if you steer your counsels and actions by the compass of this text , doing justice , loving mercy , and walking humbly with your god . pride , cruelty and injustice have been and will be our undoing . § . it will be your wisdom to look to this cynosure or benign constellation ; in which law and gospel , justice and mercy are joyned with humility ; in these , your inward peace of conscience no less than your outward comforts , together with your honor and all our safeties are conjoyned . beware you mistake not blazing meteors of partial and fanatick interests , for the fixed stars of our firmament , our fundamental laws , and publique welfare , lest the hand of god break out against you , as it hath done against others , and cut you off by a further abscission , as parts of desperate and incurable distempers , which are to be smitten no more by the fruitless stroaks and superfluous severities of a chastising father , or an healing and searching chyrurgeon , but with the wounds of such enemies , and cruel ones , as seek to cut us off from being a reformed church , and a renowned nation under heaven . i lately in a great ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and publick assembly set forth the hurts and slight healings of the daughter of my people , by a faithful scrutiny , and just severity , with which all honest hearts were affected : i now bring a vial of balm from gilead very precious and soveraign , wherewith to present you , who are by a miraculous providence , and the wise conduct of a modern heroe , called by god , and chosen by men to be our physitians : not that i am to teach senators wisdom ; but i know you will not disdain to learn of god ; for from the tree of life , his holy word , together with the tree of knowledge of good and evill , ( your own experience ) this divine balsom is distilled ; 1. there is a justice of expiation , to break off our sins by repentance , which is debitum deo & animae , a debt to god and our souls . 2. a justice of compensation , by meet repairing our publique injuries ; which is debitum bonis , a debt due to all good men . 3. a justice of vindication , to confirm our laws by inflicting such just penalties and restraints as some mens insolencies have deserved , which is debitum impiis , a debt you owe to wicked men , yea to all men , that they may hear and fear , and do no more presumptuously . secondly , yet lest we should be terrified with the name of justice only ( which no men have more cause to dread , than those who once cried loudest justice , justice ) there is the allay of mercy , as to all such moderation , compassion and tenderness , by way of pardon , indempnity and oblivion , in order to close and compose our breaches ( for praestat motos componere fluctus ) as may not only best suit with your pitty and compassion to the publique , but most become the humanity of countrimen , and the charity of christians to each other , without any reproach to the justice , piety and honor of the nation . thirdly , there is added the root and crown of all vertues and graces , humility ; which makes you surest of gods acceptation and benediction ; as to all your counsels and actions , your fastings and prayers , your sacred and civil endeavors : for humility is the salt which must be mingled with every sacrifice , a sweet perfume that must attend every oblation ; being the glory of all humane and divine perfections , the security of justice , and sanctuary of mercy ; for from pride , and inordinate valuing of mens selves , come all those ambitious discontents and contentions , for getting more than men have , or indeed deserve , of estate and power ; hence they are betrayed to all those cruelties and confusions , which we have not only read and heard , but to our cost both seen and felt in humane affairs , and never more than in those of our own country . § . if you intend to walk with god , and hope that god should go along with you ; you must not only ( vos totos subigere , sed & in nihilum redigere , as calvin on the place ) deny , but so far utterly renounce and annihilate your selves , as not to trust in or to seek your selves , but the living god ; the less you lean to your own understandings , and the more you attend ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the divine dictates of justice , mercy , and humility ( without pharisaick boastings , popular complyings , and popish presumptions ) the more blessed you will be of god , and the greater blessing to your country . the lord will be with you while you follow him in these holy ways of justice , mercy and humility ; but if you pursue lying vanities , you will forsake and forfeit your own and all our mercies ; if you attend passionate and partial interests , unjust and cruel counsels ; if your hearts ( as pharoahs ) be lifted up against god , and above your brethren , you also will be intangled in the wilderness of sin , your chariot wheels will be taken off ; you will drive heavily , and at last engage your selves and all of us in a deeper sea of blood ( if deeper can be ) to the utter ruine of our reformed religion , and our justly endeared , but afflicted country , which is the nest of our posterity . § . give me leave therefore ( o ye heads of our tribes and chief of our families ) to bespeak your attention ( as jotham did the men of sechem ) hearken to me , that god may hearken to you ; they are divine revelations , not humane inventions that i offer to you ; if you turn away from hearing and doing these few , clear , and necessary commands of god , your prayers and fasts will be abominable , your consultations confusions , and your actions will be as well unsuccessful as injurious to god , your selves , and others . § . we have been many years as the lepers in their desperate dilemma , between famine and sword , oppression and confusion , sin and suffering , death and despair ; if we returned to the city , or but looked to our former jerusalem , to our excellent laws and constitutions in church and state , it was confiscation , plunder , sequestration , destruction ; if we still advanced in the perplexed ways of some mens new inventions , and endless novelties , it was not only sinful confusion but sore oppression , and continual exhausting of our estates and honors , beside our peace and liberty , together with the baffling of the very orderly profession , no less than the power of religion . § . indeed we could neither have leave to live freely , as honest men , nor as good christians ; all our sacred , and civil , our temporal and eternal interests were and still are at stake . terrent etiam nunc nubila mentem , our bodies and souls , our persons and posterities are still engaged ; yea , and the ark of god too , our religion , as reformed and christian . § . in all these respects , our eyes and hearts are next god passionately toward you ; we have many years been solicitous , with that catholick question , who will shew us any good ? we have long looked for the promised good things , of a glorious church , of a flourishing and settled state but our iniquities have withheld them from us : here the lord hath shewed you in a few words what is good ; bonum ecclesiae , patriae , conscientiae , animae ; good for souls and bodies , for church and state ; for soveraign and subjects , for rich and poor , for great and small , for their selves and their posterity , for civil and religious interests , for temporal and eternal concernments ; namely , to do justice , to love mercy , and to walk humbly with your god : all our evils arise from either our want of justice or mercy , or humility , from our injuriousness , uncharitableness , and arrogancy , which knows not how to be either thankful and content before god , or merciful and just toward men . § . the text , as a full and liberal fountain , hath many emanations like the rivers that watered the garden of god . 1. we have the main head or source , the lord . 2. the great cistern or receptacle , thee o man . 3. the ( tria fluenta ) three grand derivations or streams . first , of doing justice . secondly , of loving mercy . thirdly , of walking humbly with god . all are clear , copious and comprehensive subjects of our meditation , discourse and practice . for 1. in una justitia omnes virtutes . 2. in una misericordia omnes beatitudines . 3. in una humilitate omnes gratiae ; all graces are in humility , all blessednesses in shewing mercy , and all moral vertues in justice ; for every vice and sin is an injury to god , our selves or others . nor have we god herein our instructer only , but also our ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) great example ; for we christians serve not only ( justum dominum , & benignum patrem , sed & humilem deum ) a just lord and a merciful father , but even an humble god , he abaseth himself ( saith the psalmist ) to behold the things done upon earth , to dwell with the sons of men , especially with the humble and contrite spirit ; yea , the lord of glory , in order to save us from the sad effects of our pride , hath humbled himself even to the death of the cross ; and is it time for us sinful worms to be proud , unjust , and unmerciful ! § . there are four parts to be set forth . 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the demonstrator or shewer ; the lord . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or things demonstrated , justice , mercy and humility ; indeed the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) whole duty of man . 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; to whom this demonstration is made , thee o man . 4. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the manner of demonstration , how god sheweth to , and requireth of man these things . § . it is not my design to handle each of them after that ampleness which these subjects may bear or deserve , nor will the time and after duties permit : but only to make such short remarques and touches of them , as may not so much teach you ( who are knowing in all the will of god , as to justice and mercy , law and gospel ) but only stir up your pure and holy minds to be not knowers , or hearers only , but doers also of the will of god , that you may be blessed of god and man ; and saviours indeed , not deceivers and destroyers of your selves and your country . § . i begin with the first , the demonstrator , who , the lord . here two things are to be considered , first , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the rise or occasion of this demonstration . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the credit and authority of the demonstrator . § . first , the occasion , putting the lord upon this way of remonstrating , to inculcate these ( requisita & dictata ) old lessons ; this you will see in the foregoing words , vers. 6 , 7. where we may observe the vaunting questions , and presumptuous postulations of a company of formal hypocrites , who demand ( in dei dedecus & legis contumeliam ) to the reproach of god and his laws , what he would have to please him ? burnt offerings or rivers of oyl , or if need be , their very first-born ; they will be at any cost to appease him , part with any thing , spare nothing but their sins . § . thus they quarrel with god , and justifie themselves with saul , that they had fulfilled the law of god ; as those devout bulrushes in isaiah , who are not ashamed to ask , why have we fasted and afflicted our souls ? when they had not parted with any sin , nor loosed any bands of oppression . § . we may observe as in scripture , so in all our late experiences , that no men are more supercilious self-justifiers , and imperious retorters upon god and man , than those who are most defective in their duties to both ; they are angry that god is angry , and unsatisfied that he is not satisfied with their hypocritical chaff and formality ; they plead ignorance when wilfully blind ; and ask for light when they shut their eyes ; they would know what to do , when they do not what they know . such proud and insolent vaporers ( like jehu and the pharisee ) are audacious and frontless hypocrites , as if their ways were equal , and gods unequal ; as if god were blameable , and themselves blameless : o what cost and pains will they be at to reform religion , laws , liberties , church and state when , they aim to be the most irreligious depravers , and licentious oppressors of all ? o the temple , the temple of the lord ! o his service , worship and ministers ; when they rob god , destroy his church , and debace his ministers ; these do not so much err as lye and dissemble in their hearts : they brag of precious liberties , when they bring in both slavery and licentiousness : they boast of great reformations , when they are most deformed reformers ; they finde fault with god , and all men but themselves ; all their aberrations are gracious , and their very sins must be glorious essays or successes ; while they follow providences , they flye from plain scriptures , and known laws ; these prescribe to such new saints ( angustam minus justitiam ) too narrow a loom for their wild justice ; these talk high of successes , which are their racks , when they look not to their consciences which are as empty mangers : they talk of religion , and neglect civil justice ; they are large-hearted to god , and strict-handed towards men ; he shall have enough of praying , preaching , and fasting , provided they may proudly usurp , and cruelly oppress their brethren and betters . § . yet will they pretend , what will god have more ? why doth he yet complain ? when they have both wearied themselves and him too with the heapes of their formal services and vain oblations . god here ( as elsewhere ) sharply retorts upon them ; ye need not go far , o you hard-hearted , and cruel-handed hypocrites , to learn that god will have mercy and not sacrifice ; that obedience moral , is better than burnt offerings ceremonial ; that ( comparatively ) god hath not required these things at your hands , not solely , not chiefly ; that he is sick and surfeited , and overladen with these sordid and sinful oblations , nothing is cordial to him , but humble hearts , charitable hands , and just actions . § . he requireth not so much the outward cost , pomp and ceremony of religion , as that equal piety and pious equity , which is just to god and man ; thus in vain do some papists highly urge and prodigally insist of the excessive cost they bestow on their religion , when they applaud , yea almost adore the papal pride and usurpation , persisting in that the sacriledge and injury they do to god and man , by denying the plenary doctrines , and donations of christ in the sacraments to all communicants , and in their communicating something of worship and merit to the creature , beyond what the divine glory and jealousie set forth in the word of god doth permit . § . not that god loves a lazy or a penurious , a hide-bound and illiberal religion , which seeks to serve god of that which costs us nothing ; much-less doth he approve those sacrilegious robberies , which are pretended for his glory , and the advantages of his service : no , he is neither a covetous nor a cruel god ; he gives all things , and is content every one in church and state should enjoy their own , what ever by right ( that is by law ) belongs to them . § . from the occasion of this hypocritical insolency ( the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) or inquisitiveness , which they fallaciously use , as if solicitous to content him , the lord himself by the prophet inculcates not the deuteronomy , but the hecatontonomy , that law of justice , mercy and humility , which he had an hundred times repeated by moses and the prophets to the jews , as the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) principal pleasure of the lord , beyond all holocausts and hecatombs , all rivers of oyl , and sacrifices of the first born ; god who is ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as dionysius calls him ) all essence wholly substance , or self-subsistence , without any shadow or accident , cannot delight so much in any such shadows and leaves of ceremonious service with which the most barren formalists may abound ; as in those real fruits and solid effects of equity , charity and sanctity , with which as none but the truly godly do abound , so whoever brings these to god from a pure and devoted humble heart , is more welcome with two mites or a little meal , then others are with all their luxurious costliness ; of all which the very heathens had pregnant conceptions to offer to the gods . — jus , fasque animi , sanctosque recessus mentis , & incoctum generoso pectus honesto , haec cedo ut admoveam templis & farre litabo . § . 2. we are to consider the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) credit and authority of this demonstrator , which makes his words both for the truth and goodness of them ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) most worthy to be believed , received , and obeyed , since he is the most wise god , in and from whom are all treasures of wisdom , intellectual , moral and political . he is the great eternal and inexhausted fountain of all power and order , natural , civil and spiritual ; the father of lights , the infallible teacher , the soveraign dictator , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the great law-giver , whose will is the highest reason , and his word the most unalterable truth ; we have these lively oracles of justice , mercy and humility , not from jupiter as minos pretended ; or from egeria , as numa ; or minerva , as solon ; or apollo , as lycurgus ; or from fictitious artifices , as mahomet ; or from fantastick enthusiasms , as fanaticks ; but from that king immortal , the only wise god ; who hath the authority of both lord and father , the sufficiency of infinity , and the exemplary ideas in him of all perfections ; that being in him to the highest glory of goodness , which he sheweth to us , and requireth of us in his law ; this is he that teacheth man wisdom . § . 2. he is not more ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , than {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) able by his wisdom , than willing by his indulgence and love to instruct mankind in the way that is best for him , and in those laws which are most just and equal , most easie and useful , most comely and honorable , for all conditions , single and social , publique and private , soveraign and subject , for magistrate and minister , for church and state : this is he who teacheth man by way of eminency , that one great and fundamental lesson , that the fear of god is the beginning of wisdom , and to depart from evil is understanding . he gave to the jews the knowledge of his laws , not only ceremonial but political and moral ; those are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or magna moralia , in comparison of which the ceremonies were but transient shadows , and begga●ly elements , as the apostle speaks ; statutes that were not good , that is , not absolutely and in themselves or materially , but relatively ; as referring to the imposers authority , and those better things of which they were emblems or types ; they were as heavy burthens , so but temporary dispensations , during the poedagogy or minority of religion , till the better ages ( or worlds ) should come , in which evangelical justice , mercy and humility , should most fully be not onely demonstrated from the moral law , but also from the glorious example of the justice of god satisfied and his mercy procured , by the humiliation of messias , the condescention and crucifixion of the son of god . § . 3. the lord hath shewed thee , these ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) most infallible and immutable rules of justice , mercy , and humility , who is ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the justest exacter , and the exactest observer of our obedience , and conformity to these laws ; in other matters of ceremony and service , he is not so severe and rigid , but gratiously dispenseth , upon many occasions , as of necessity and infirmity , of prepotent custom , disuse and prejudice ; but in the grand points of iustice , mercy , and humility , there is no dispensation or remission ; no man can , as to these , be at any time unable , if he be not unwilling ; here impotency is impiety ; god strictly observes all wilfull and presumptuous transgressions , and will be the avenger of them ; not is he to be deceived or satisfied with any formal excuses and pretentions used by wily hypocrites , who offer chaff instead of good weat , no more than he can be escaped or reresisted by any tyrannique power and insolencies , when he maketh inquisition for these notorious omissions of iustice , mercy , and humility , which are the summaries of all good laws , and the seminaries of all piety , grace and vertue ; nor shall these words of god , which drop like the rain and gentle dew from heaven return in vain , but will be swift witnesses against any soul , whose barrenness presages it is nigh to our sing and burning : for these laws and lessons ( as from mount sinai ) are with thunder and lightning ; gods demonstrations are not only true but terrible , armed with omnipotency , never to be bafled , pregnantly shewed by their own perspicuity , and powerfully exacted by the divine severity , who will carry himself frowardly or contrarily , and as i may say , with an uncondescending height , and divine stiffness against those that are not humble in his sight , resisting the proud , and withdrawing mercy from the merciless ; yea requiring the justice of punishment on us , because the justice of obedience is not done by us . ideo enim patimur justitiam quia non agimus , as st. bernard speaks ; for this is by the eternal vengeance still inculcated in hell ( as virgil expresseth ) discite justitiam moniti , & ne temnite divos . while the furies with their flaming iron whips ( flagellis ferreis & flagrantibus ) do compel wicked and unjust men to suffer that justice which they refused to do to god , to man , to themselves and others . but i have done with the first general ; in which i observed the occasion and authority of this demonstration . § . secondly , i now come to the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) thing demonstrated ; the grand lesson which god teacheth so clearly and constantly to all men at all times , these are denoted under these three grand heads ; iustice , mercy and humility , these are considerable . 1. conjunctim , joyntly . 2. divisim , severally , in their united and distinct aspects . 1. consider them together , and they afford us six things considerable . first , the paucity of these ( magna mandata , or summè requisita ) grand demands : the lord lays but a few things upon us ; tria sunt omnia , a sacred trinity of precepts from the sacred trinity of iustice , mercy and humility , from the divine wisdom , power and majesty . these make up that ( monile sacrum ) holy pendent or jewel , which is the greatest ornament of humane nature , and blessing of all societies , consisting but of three gems ; but they are paragons of great price ; for what is brighter than the invincible diamond of justice , which is scintilla dei , a spark of god , as pearls are drops , and diamonds sparks of the sun ? what more beautiful than the gentle saphire of mercy ? what more amiable than the modest emrald of humility ? § . the paternal indulgence of god is pleased to give us , in his teaching us short lessons , compendious counsels , and holy epitomes of his will and our duty . § . at first he propounded but ( decem verba ) ten commands in the decalogue , which is a summary of all theological and moral institutions : after he reduceth these to a narrower compass , of loving the lord thy god , and thy neighbor as thy self : so solomon , to fear god and keep his commandments ; christ makes up all in one grand sentence , of doing as we would be done unto ; whence the emperor severus took his famous motto ; the apostle st. paul brings all points and lines of the laws and gospels circumference to this one center , love , as the fulfilling of all in one word . nor doth he permit timothy to vary from that ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) wholesome form of words , the faith once delivered to the saints , which he had taught him , as a short creed or summary ( no doubt ) of christian doctrine , which otherwhere is expressed in beleiving with the heart , and confessing the lord iesus with the mouth ; so in the end of the commandment , which is charity , out of a pure heart , and a good conscience , and faith unfained ; so inexcusable are they who refuse to learn of god ; whose commandments are neither grievous nor numerous , but condescending to the weakest capacities , and frailest memories ; to which , what ever is necessary in religion , is easie to be learned and retained . § . for secondly , as the particular heads are few in number , so very short in the discourse : some points may by long orations be ( like gold ) malleated and extended to such great latitudes of diffused expressions , as make them very combersom ; as the volumes of our times , both in dogmatick , polemick , and practick divinity do witness ; while the superfluity of mans wit and eloquence glories to find out many inventions , definitions and distinctions , even in plain things ; wire-drawing religion into fine threads , and driving the solid mass of divinity , as to faith and repentance , love of god and our neighbours to leaf gold , chopping , and hewing , and paring the pillars of wisdom into small chips and thin shavings . doubtless ( as erasmus writes to archep . warrham ) the church of christ was never in a more happy estate , than when it was ( uno & brevissimo symbolo contenta ) both contented with and kept in the compass of that one short creed , which we call the apostles , and which was yet once shorter than now it is . thirdly , but , commonly brevity is attended with obscurity ; brevis esse laboro , obscurus fio ; short and concise expressions many times wrap things up , as it were , in clouds ; whereas laws ought to be meridiana lumina , tanquam solis radiis scriptae , so clear , as none need complain ; so legible that he that runs may read them ; and so indeed are these divine demonstrations in the text , where the wisdom of god reconcileth brevity and perspicuity together ( as pliny speaks of trajans uniting soveraignty and liberty , by an happy temper of government or empire , which neither diminished his own just prerogative , as a prince , nor oppressed the peoples legal immunities as his subjects ) so the lord , designing these laws for all sorts of people , fits them for all capacities in such a way , that the very babes and simple ones may learn , and understand , and do them ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . laws ( saith plato ) ought to be as common and catholick in their expressions , as they are in their injunction or obligation , that none may plead ignorance , either by the prolixity or obscurity , by the ennormious number , or by the tedious length of them . fourthly , we may observe the order and situation of the particulars ; first , justice . secondly , mercy . thirdly , humility ; there is ( as calvin and others observe ) an ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) inverting of the primacy and order due to that dignity which humility ( as the summary of all religion , or piety to god ) justly requires before that of justice toward man ; yet this is placed first , as most obvious for mans advantages and discerning , though not as most eminent in nature ; as if the lord more minded the welfare of mankind than his own service ; importuning first for justice and mercy , and last for humble walking with himself ; not but that religion toward god is and ought to be the chief intention ; but justice and mercy may go before in the execution , especially in case of eminent danger and distress private and publick ; here ( necessitas pellit sabbatum ) the sacrifice , shew-bread and sabboth yeild to necessity , not immoral ; god will have justice and mercy rather then burnt-offerings ; yea in cases of fire , shipwrack , or sickness , and like exigencies of life and safety ; it is venial to break off fastings , prayings , preachings , and communicating at the lords table , in order to save others or our selves . § . as in private so in publick cases , when things are upon a precipice or extremity , the first care may be of the man , next of the christian ; to cure the commonweals urgent paroxisms , and then the churches chronick distempers ; which was davids method , who first composed the civil disorders , which war had occasioned , before he applied to bring the ark to its rest , and establish the solemnities of religious services . it is certain ( as optatus observes ) that the church is imbarqued in the commonweal ; and though the lading be better worth and more to be valued then the ship , yet there will be an ill account of the first , if the latter be not secured from great leaks , and desperate rocks of war and sedition , which to prevent is not only a mercy justly due to mankind , but an acceptable service to god ; he were a very preposterous zealot and ridiculous divine , who in the exigents of pleuritick pains , and present faintings of spirits , would impose upon heart-sick patients his long prayers , or tediously obtrude godly discourses , and other ghostly counsels , rather than give way to the physitians or chyrurgeons skill and applications , for blood-letting or cordials ; this were to act the part not of a pious and prudent confessor , but of a devout and imprudent executioner . § . it is certain ( as minutius faelix observes , apud nos christianos , quo quisque religiosior , eo justior ) among good christians , the best are most ready to mercy , and exactest in justice . yea reverend calvin observes on the place , injustitia erga homines est certissimum impietatis argumentum ; although men may do many just things , and yet have no true religion ; yet injustice toward men is ( as leprosie on the forehead ) a certain token of irreligion toward god . § . they are found lyars to god and man , and will be deceivers , yea damners of their own souls , who pretend to build religion and reformation on the ruines of iustice and civil laws , by sacriledge , and violence , by robbery and rapine ; they trust in lying words which cannot profit ; who steal , and murder , and lye , and swear falsely , and yet come , and stand before god in his house , and say we are delivered to do all these abominations ; these are the projects of iohn of leyden and his complices , full of enthusiastick folly and fury ; men cannot be holy men with iohn baptist , nor devout with cornelius , unless they be just with both ; and also how can they be just to god whom they have not seen , if they be unjust to man whom they have seen ! as st. iohn speaks of loving god! hence the blessed god puts the rendring to caesar the things that are caesars , before the rendring to god the things tha● are gods ; not as to the dignity or duty of our obedience , but as to the evidence and outward testimony of our inward subjection to god , by that which is outward to our lawful superiors , who are in gods stead , having both power and commission from god , and in serving of whom , in things lawful , we serve the lord . § . after the like method is that of the apostle , which tells us , that the grace of god that bringeth salvation , teacheth us first to live righteously , next soberly , and then godlily in this present world ; the first and pregnantest instances of pure religion and undefiled are first to man and then to god ; not but that the root of piety , and our closet-religion to god is before the fruits of iustice and mercy , but those are more hidden , and these most manifested , so as men may see our good works , and glorifie our heavenly father . fifthly , nor is the juncture of these three inobservable , because indeed they are inseparable where they are sincere ; this is ( sancta & individua trias ) an holy and undivided trinity ; where one is , all will be ; the root of humility , the leaf of mercy , and the fruit of iustice ; if men be proud they will be cruel and covetous , void of mercy and justice too . so if they be unjust and uncharitable , you may conclude them to be without humility ; for these three are as one , which united bear witness to god , our own conscience and others : proud men are prone to envy others , to over-value themselves , and to use such unjust means as may gratifie their inordinate appetites , suitable to their high opinions of themselves ; proud , and so unjust thoughts betray men to unjust actions . sixthly and lastly , we may observe the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) common epithite or predicate to all of them ; the lord hath shewed what is good ; joyntly and severally , absolutely and respectively , to all men at all times , in all occasions and conditions ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) in private and publick stations , for church and state , in war and peace , in revenge and restitution , for souls , bodies , and estates , for selves and others ; good to begin , continue and increase all blessings , that mankind can desire to enjoy in this life ; for liberty , honor , peace and plenty , joyned with piety ; these are ( divinissima & amaenissima bona ) profitable and pleasant as well as most necessary . 1. without iustice there can be no good in the greatest plenty , which either exposeth to injury , or prospers by rapine and violence . 2. without mercy there is no relief or succor in the many miseries to which humane infirmities , and our mortal state is subject . 3. without humility neither equity nor charity will profit us , or please god ; when they are as the vertues of heathens , more from pharisaick pomp and love of applause , than any sence of duty to men , or devotion to god ; these may have their reward from men , but neither good nor great , because proportionable to what they sow , either formal or hypocritical , or incompleat and partial ; while their lusts and passions either transport them beyond , or keep them short of that true and pure fountain of living waters , which while they forsake , to follow broken cisterns , and unfaithful pits , they cannot fail to suffer evil at last , because they do not follow that good which god hath set so free and full before them ; et ideo miseri quia mali ; they are not miserable for gods defects , as if he had decreed them to be so , or denied them , the way of being , doing and enjoying good ; but because they do or easily may know the way , and works , and rewards that are good , but will not ; maxima pars humanae impotentiae fluit exvoluntate ; the most if not all of our immoral and sinful infirmities , flow from our want of will rather than of skill . god is not wanting to teach us the good we should chuse and do ; but we are wanting to chuse and do the good he evidently teacheth us ; we cannot complain of gods not convincing us , but god complains justly of our not complying with , and converting to his conviction . § . thus i have considered these three things joyntly ; now we may look on them distinct or severally . first , in the subject or substance , spirit and quintessence of each of them , justice , mercy and humility . secondly , in the predication or addition to each ; to do justice , to love mercy , to walk humbly with thy god . § . first , le ts take a summary view of the subject or substance of each ; not by the way of common place , wherein the three preachers of this day might have found matter enough to have entertained both their meditation and your attention ; but in such a short summary , as may only take the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the topmost and fairest fruit of each , and leave the other large harvest or vintage to your own gathering . § . the first is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , judicium , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , such justice as directs in judicature , not speculative , or habitual and dispositive justice , but transitive , decisive justice ; forensis justitia , which from an inward principle brings forth the fruits of justice or righteousness to all . here we are to enquire as pilat did of truth , what is iustice ? § . 1. some measure it by their power , by the length of their sword , and strength of their arm ; when indeed ( id tantum possumus quod jure possumus ) & in maxima potentia minima debet esse licentia . the best and valiantest men neither can nor will do ought but what they lawfully may ; they count ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) unjust things impossible . § . 2. others measure justice by their wills , passions , lusts , interests , &c. quicquid libet licet ( meram voluntatem imperii limites ponunt ) what serves their ambition , and covetousness , or their revenge and envy , or their faction or partiality , this is just with them though never so unlawful . § . there are that measure justice by their fancies and imaginations , by their dreams and enthusiasms , by their presumed gifts and graces , as if they had a right and merit to all they can get ; that they are the only israelites , who have gods commission to spoil the egyptians ; that all things are theirs , because they challenge christ to be theirs ; that civil dominion is founded in grace , and justice is to be measured only by faith and assurance of salvation , of which themselves will be the onely judges ; these are the paultry pretentions of some hucsters of religion , and devout beggars , who with the pharisees , euchites and circumcellians , find it easier to devour others by long prayers and preachings , or ( if these will not do ) by fighting , than to get their own living by honest industry . § . 4. there are that measure justice by necessity ; as if necessity justified all its commands , and gave checkmate to all laws : t is true in some publick exigencies , private rights must yield to publick necessities ; yet so as to make just compensation , after the tide of necessity is retired : but there is no immoral necessity to be allowed . nullum peccatum necessarium ; no sin is necessary unless there be a necessity to be damned . § . the first fallacy of measuring justice by forcible power and possession , is a giant or monster arising from the earth ; the second which measures gain by godliness , and godliness by gain , or propounds a necessity of doing evil that good may come thereby , are meteors which rise from an higher region indeed , but they are both alike prodigious to any church or state where they appear , and prove very pestilential to mankind in both respects civil and sacred . § . my answer ( then ) to the question , what justice is ? must be no other than that , which of old all wise men and the apostle gives , that is , to render or preserve to every one their due ; justitia est quae suum cuique tribuit . id suum cuique quod debitum ; id debitum quod à deo & natura datum , aut lege designatum ; that is a mans own and due to him which is either by god or nature given , or is by law assigned to him . § . the platonists answer well to this ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) what is just ? that which is according to law ; what is lawful ? that which is rational ; what is rational ? that which is diuine ; what is divine ? that which is best and eternal ; most worthy of god and most useful for mankind . § . justice is to be considered in three main things ; first in its fountain and original , the wisdom and will of god , which is the exactest measure , and infallible rule of justice in it self ; sufficit quod deus voluit , as salvian speaks ; voluntas dei summa ratio & lex suprema ; not only in the divine nature , as the arch-type of all perfections , but in those revelations of it to angels & mankind ; either by those , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} common principles of reason , to which all men ( in their wits ) must and will consent , which are ( lex nata ) the law written in our hearts ; as it were the common law of all mankind ( jus gentium ) or by those further express mandates which god gives to any either by immediate revelation , or by such credible derivations of it to others , for the tradition of his word , by speech or writing , as his wisdom thinks fit to use . § hence are all good laws of church and state , of civil and religious concerns derived : by these all are tried and confirmed as good and just , and accordingly ought to be established as valid by civil sanction or consent ; by these all matters of commutative or distributive justice are dispensed , which either exchange for such compensations as are mutually agreed upon , according as one wants , and another abounds in any thing ; or else such distributions are adjudged to any as are grounded on the law ; or lastly ; such recompences are made to every man by reward or punishment as his actions do merit , either good or bad , in reference to the publick welfare , for the encouraging of well doing , or suppressing of evil . § . here the moral law of god binds all men always ; the political laws of god bind no further than that proportion of moral justice , piety , and prudence which appears in them , according as the parallel state of times , and persons , and actions may be ; in which the consent and submission of the major part of men , or long custom , and settled constitutions in any polity have the force of a law , and are a rule of politick justice ; provided they bind to nothing immoral or irreligious . secondly , justice is considerable in the grand cistern and conservatory ( as the brazen sea in the sanctuary , which served the temple with water ) which is the soveraign and legislative power in every society and polity , as it is circumscribed and contained in its proper bounds , and peculiar limits ; this is the center of order , vnity , justice and peace politick ; this dividing and dashing against it self by caesar and pompey , by senate and people , by king and parliament , by emperors and electors , all justice , order and peace are destroyed ; the leak in this sinks all ; there must be a fixed soveraignty under god , to whose justice and power paramount , all must submit according to law ; contestations in this run all things to confusions , as our sad experience hath taught us : here either prince , or state , or peers or people , may severally have the soveraignty of justice , under several polities or forms of government ; or there may be such a temperament , both as to legislation , jurisdiction , and execution of laws by legal power , as may best relieve people in their grievances by parliamentary representatives ; and best judge of differences by sworn judges , and best execute all legal sentences and decrees by an eminent power in a soveraign prince , king or emperor , which is best for all estates ; and such is that admirable constitution of soveraign majesty in england , from which all laws are enacted , by which they are declared , and with which they are justly and effectually executed , inclusive of and adapted to all just interests of king , lords and commons . § . 3. justice is considerable in the pipes and conduits of a●l subordinate magistrates , through which , ( as blood in the veins ) it flows from the chief justiciaries to the very petty constables , for the relief of all sorts of people , which are as parts and members ( noble or less honorable ) of that body politick , according as the law doth adjudge to every one their due ; the measure of all is either ( recta ratio ) right reason , or sacra scriptura , the holy scripture , or ( lex terrae ) the law of the land , to which all are subjected by their consent ; he is just who looks to these ; who willingly submits to them , and exactly observes them . § . 1. there is a justice due to god above all , on which his commands in the first table are founded ; to own him , love , fear , reverence , adore , admire , obey , trust in , depend on , joy in and enjoy him as the supreme good : if i be a father or master , where is my fear ? § . 2. there is a justice due to our selves , in chastity , sanctity , and sobriety , to keep up the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) imperial power of reason and religion , above that ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) democracy and anarchy of lusts and passions which fight and rebell against god and the soul ; here every vertue is a branch or fruit of justice , as every vice is an act or habit of injustice ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as clem. alex. out of the platonists observes ) every sinful and inordinate passion or action , either comes short , or shoots beyond , or wide of justice , which consists in the medium , as in a line or point indivisible . § . 3. there is also a justice to others , void of all fraud or force ; of which as the word of god in general , and the laws of every polity in special , so the dictates of every mans own reason , his duly reformed , and well composed conscience , are domestick dictators ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as synesius observes ) god has made every mans rational will the monitor of justice ; hence men are a law in many things to themselves , and their own thoughts do accuse or excuse their actions ; hence unjust men , who act by fraud or force , though never so successful , yet are ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) self-condemned , and without any apologie ; prima est haec ultio , quod se judice nemo nocens absolvitur ; and exemplo quodcunque malo committitur ipsi displicet autori ; every unjust doer , as he is his own greatest tempter and traytor ; so he will be his own summoner , accuser , witness , tormenter and executioner ; ( sibi poena omnis inordinatus animus ) as st. austin : so josephs brethren accuse themselves first as guilty of their brothers blood ; they must needs be sooner or later ( magor-missabib ) terrors to themselves , who are by their unjust dealings injurious to others , and a terror to the land of the living by their oppressions . but i have done with the theory of justice , in its source , derivations and practiques . i come now to the second main postulate or demand of god ; mercy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : misericordia , or benignitas as it is variously rendred ; this is divinissimum in divinitate , & humanissimum in humanitate opus . mercy is the most orient gem in the crown of gods attributes , and the greatest ornament as well as relief of humane nature ; it is the glory of god to pass by offences , to pardon sins , to temper the rigor of his justice : to supply defects , to help infirmities , and to save those sinners in his exceeding great mercy , whom he might have condemned in the extremitie of his justice . § . by mercy god is sui victor , & seipso major , as it were greater than himself , and a conqueror of himself , a denyer of himself , and a sider with our interests ; all our hopes and happiness are founded upon , and bound up in the mercy of god , which is above all his works and ours : in this fatherly benignity all our blessings are contained ; nor are we capable as st. bernard speaks ; of any other merit , than that is made up of gods mercy ; which is perventive and plenary , beyond desert and desire , so ample , that none is denyed it , upon the tearmes offered ; nor can it be ever exhausted for it indures for ever ; yea and it is peculiar to mankind above the angels . § . from this great pattern of gods mercy to such worthless wretches as we are , springs this demand , and demonstration , by which god requires us to be merciful as he our heavenly father is merciful ; to imitate god in this , which is not more necessary so others , than our selves , since no man can shew so much mercy to others , as he either wants , or hath received himself . § . mercy in god is a perfection of goodness , by which he moderates the severity of his justice , toward sinful mankind , yet without any diminution or blemish of his justice , since it is by the suffering of messias so satisfied , that while mercy rejoyceth , justice hath no cause to complain . § . mercy in man , is an affection , by which he lays to heart the misery of another , and is disposed to relieve them . private mercies flow from a tender , soft , & compassionate heart , sensible of gods mercies to it self , which command it to recede in many things from the rigor of justice , and what of right it might either exact of , or inflict on another ; no habit brings us neerer to god , or makes the face of man shine with a diviner beam of glory , being the establisher of princes thrones , which are supported by justice and mercy . § , in publique transactions , ( whose weight most-what lyes upon , the cariage of justice , ) mercy doth not overthrow justice , or divert it out of the way of rectitude ( which is gods high-way ) but onely smooths the paths , and oyls the wheels , and supplies the joynts , that justice goes on with less cry and complaint , mercy doth not take away the edge or point the of sword of justice , but only that rust and cancker which makes it wounds fester too deep . § . mercy is an inseparable attendant to humane justice ; yea and to the divine , in this world where god punisheth less and later than we deserve ; and whatever is short of hell is mercy ; it is because his compassions , fail not that we are not consumed . saith jeremiah in his bitterest lamenting . § . where justice falls heaviest on mens lives and estates , for the enormity of their sins , yet there is a beam of mercy to be shown them , as to their souls , by our prayers for their repentance and pardon of god ; the thief on the cross , justly suffering ( as he confessed ) for his misdeeds , yet tasted of the divine mercy mixed with that bitter cup . § . this mercy , benignity , moderation and compassion , ( of which you have had a large and good account in the former exercise ) is a debt , or justice , we owe to others , as much as we desire it our selves ; and it is there seasonable , where common errors and infirmities , or vulgar simplicity and credulity , or easiness and sequaciousness do imitigate the malice , by mistake of doing justice , or of reforming the publique state ( as in the silly peoples case , who followed absolom in his popular rebellion ) having so great a friend and wise a counsellor as achitophel to delude them errabant sed bone animo , they ment well , though they did ill ; here justice ought to look more at the malice of the heart , than the iniquity of the fact ; as that is true ( comittunt eadem diverso crimina fato ; so diverso affectu ) men do the same things from different designes and principles ; some out of zeal to justice , reformation and religion , others out of faction , ambition , courteousnes , envy and rebellion . § . as common infirmities , epidemick errors , and popular delusions , do make way for mercy , so also multitudes of offenders . christ had compassion on the multitudes more then once ; not only quia miseri , but quia multi ; to make promiscuous massacres and havocks of them , when it is in the power of justices to punish or spare them , is barbarous and inhumane : it was a word of clemency worthy of cesars great mind , at the pharsalian battel , parcite civibus : spare our countrimen and fellow citisens . § . multitudes of offenders are best punished in their ring-leaders , setters , and agitators : whose sufferings due to their malice , are not more just and necessary for the publique , then remissions are to the ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) many , who do as it were so crowd up justice , that they pinion its armes ; it cannot well exert its power upon them . too much blood-letting is as dangerous , as some may be necessary for health . § . so also penitents are objects of mercy ; who so confess and deplore their former errors , and offences , that they give great hopes of future compensations , by the revenge they take of themselves . pene innocens ●uem peccasse poenitet greg. m. when more ashamed for their sin , then affraid of their punishment , these are objects of mercy and moderation ; especially if there be any thing to plead for their excuse , as free from the great offences and presumptious sinnings , as in point of wilful murther and destinate villany , of which god hath said thine eye shall not pitty , nor thy hand spare ; least the land be defiled with blood , or idolatry . § . here it is crudelis misericordia , & stulta clementia , to spare such , whose impunity would not not onely seem to lessen the enormity of their sins , but expose the publique to infinite hazards : in giving encouragement by such cruel pitty and foolish clemency ; in some cases , severe justice is the greatest mercy to the publique , that men may hear and fear and do no more so presumptuously ; ne crudeli & intempestiva miserecordia plectatur respublica ; thousands of innocents are oft punished , when some few facinorous nocents are spared ; their impunity becomes many times the publique sin and punishment , and the nation is make god-father , or dry nurse by not punishing those sins , of which it justly abhors to have been the father or doer . § . yet are there but few cases , wherein summum jus is required ; although that saying be true in grand and publiques concerns , which are the polar points and hinges of civil peace , fiat justitia ruat caelum ; let justice be done what evercome of it ; yet it is as true in most cases , which are capable of any remission and moderation , fiat justitia , ruet caelum ; if thou ( lord ) shouldst be extream to mark what is done amiss , who can abide it ; without gods mercy to us , and ours to our brethren the offenders , our heaven is lost ; judgment without mercy shall be to those , that shew no mercy . § . delayes also , as to execution of justice , ( as david used to joab and others , ) are publique mercies many times , when the factious influence of criminous men is so great and popular that they cannot at present be punished without endangering the publique peace . § . but i have done with this second particular , which god requires , as to mercy ; which who so shews to others , shews it to himself ; for of all things we do well , the works of mercy shall not go unrewarded . thirdly , humility is required ; which is a most most christian grace , no less than a most manly vertue , becoming all men . 1. in the sense of their common infirmities , and mortal condition . 2. in the conscience of their many sins , and deserved miseries . 3. in the reflexion upon their best actions , full of failing and defects ; besides their unproficiency as to god when they have done all . here nothing becomes man more , or more sets off what he doth , than the deepest shadow of humility ; both toward all mankind , who are of the same mettal , mould and make with him ; and toward god , to whom he ows all he is , or hath , or can do ; for what hath he in nature or providence , in soul , body or estate , which he hath not received ? § . pride destroys and sowres all the good even of justice and mercy that any man doth : it hath its first patern from the devil , who by pride fell from the heaven of blessed angels , to the hell of damned spirits : humility hath god for the great example , no less than justice and mercy have ; by this we draw nearest to god , and are fittest to accord with him ; by this we are partakers of the divine nature , of christs spirit , graces , and rewards . § . pride , ( which is its own idol and idolater ) its own carver and comforter , hath its reward onely from it self , or the vain world ; for god resisteth the proud ; and they must be sure to be destroyed who dash against god . § . hell is the pit and prison of proud angels and men ; the first ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) they kept not their station or rank ; but lifted up themselves to be like to the most high , beyond what was due to them : the second , because as pharoah and nebuchadnezzar , they rob god of his glory , both as to the justice which forbears to destroy them as they deserved , and as to that mercy which was conferred upon them beyond any merit in them . secondly , as i have thus briefly considered these three subjects , justice , mercy and humility in themselves ; so i am with like brevity to consider the predicates or actions applied to each of them . 1. to do justice . first , materially , as to the merit of the cause and person . secondly , regularly , as to the law prescribed by god or man , not by private opinion , presumption or passion . thirdly , authoritatively , by due order and commission derived to thee , from the lawful supreme power ; for however all men must have the inward principles and desires for justice ; yet the doing or executing of it is not given to all , but only those to whom the sword of justice is committed by the law of god and man ; christs question must be asked before a man does justice , who hath made me a judge or ruler ? a man may be very unjust in punishing the greatest and most notorious offenders , without due authority derived to him . fourthly , do justice , formalizer ; as to the inward form , principle , or conscience , for justice sake , not for ambition as absolom , or reward , or revenge , or glory , &c. a judge may give a just sentence before man , and yet be an unjust judge before god , when he doth what is just materially , but not mentally , as to his end and design ; in doing justice men must be sincere ( & hoc agere ) make it their ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) business for gods sake ; or from a good conscience ; for judgement is the lords , as moses tells the elders . 5. do justice , practice , effectually ; not only think and meditate , consult , vote , decree , enact and declare , or talk and plead , and dispute , and cavil or contend , but bring forth the fruits of righteousness , that all may see them , and enjoy the benefit of them ; just laws made and never executed are as good seed sown upon barren ground , which never comes up beyond straw and wilde oats . 6. do justice , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , impartially ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) in all things , to all persons , poor and rich , not oppressing the rich because his fleece is large , nor the poor because his strength is small , and friends few : aequum dicitur , quia aequat leges omnibus , as varro observes : justice must be streight or right , without warping , as equal and indifferent to all , blind as to the persons , though eagle-eyed as to the cause and rule . 7. do it speedily , especially in such cases , when the effects of justice are not penal but beneficial ; delays of justice are so far denials , and so long unjust , when it is in the power of a judge , or prince , or magistrate to do it ; no usury is so unjust , as that which makes advantages by dilatory justice : in penal effects of justice , there dilatory executions may be more venial , and tolerable , because they are mixtures of mercy , and reprieves in order to repentance ; for which god gives us the great pattern , in his giving us space to repent , and being so slow to excute vengeance on us , though daily provoked by us . 8. do it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in rigor , but ) in measure , judgement and proportion , as they said of old ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) god is an axact geometritian , duly measuring and weighing , or pondering the actions of all men , and proportioning his judgements to them ; so ought men to demean themselves in doing justice calmely , as in the cool of the day , without passion , or transport . perit judicium quum res transit inaffectum ; the eyes of judgement are blinded , when the mists of any passions arise ; either prejudicating the person for the cause , or the cause for the person . 9. do justice , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with humanity , pitty and compassion to the person , in the greatest severities against , and justest detestations of their sins ; justice among men , much more among christians , must have not only vulnera , but also viscera , bowels as well as blows ; ingenuous justice ( dolet quoties cogitur esse ferox ) is afflicted when compelled to inflict punishment ; and feels the strokes it gives , condemning the judge to commiseration , when he condemns others to misery ; this tenderness or temperament it learns from god , who deplores when he executeth , or denounceth his judgements ; his bowels are turned within him , when he is forced to give over his people to the destroyers ; hence are his many forewarnings , importunings and beseechings of men to flye from the wrath to come ; as why will ye die ? &c. and how shall i give you over to be as admah and zeboim ? how shall i make thee as sodom and gomorah ? secondly , to love mercy ; here first the order is observable , that justice must first be done before mercy ; else it is as very preposterous to exclude justice to make way for mercy , as it is presumptuous to do unjustly under pretence of shewing mercy . § . like the design of some mens cruel charity to get an estate by all imjurious ways , in order to do works of charity , or to build an alms-house , like the giving alms or legacies before we pay our debts . § . such sacrifices are abominable to god ; we must not rob the exchequer of justice , to put into the corban or poor mans box of the sanctuary . § . 2. we may observe the emphasis of the word put to mercy , beyond that is to justice ; this must be done as a work and task , which is enjoyned us ; but the other mercy , must be loved and delighted in : justice is opus necessarium & alienum , a necessary , but strange and unwelcome work , compared to mercy ; in this also we have the precedent of the divine goodness ; whose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pleasure and delight is in shewing mercy , where there is any capacity ; but his executions of justice , are as it were a pressure and distress upon him ; not that he is not infinitely just to all the extents of justice , but he is superinfinitely merciful , so as to set even bounds to the infinity of his justice , which as a consuming fire would in a moment have destroyed the whole creation of lapsed sinful natures , if mercy had not interceded . § . this affection of love is conjoned to mercy : first , as ( res in se amabilis ) a thing in it self most lovely and desirable , one of the brightest beams of the divine beauty . secondly , as that which is most beautiful and comely for mankind , especially the church of god , and children of their heavenly father , who are commanded to put on , as the elect of god , bowels of mercy : bowels , as to the inward principle or love of it , and putting them on , as to outward manifestation in good works , which are the royalest robes and richest ornaments of christians . 3. love mercy , as that which is most beneficial to our selves and others too ; he that shews mercy to others , shews it to his own soul ; by way of rebound it returns into his own bosom ; mercy is that which all need , all desire in their distress , all have tasted of , and received from god . 4. love it in obedience to gods commands , and in imitation of his divine perfections ; among which not any is so commended to us as this ; not be ye wise and strong , and infinite and great , as your heavenly father , but merciful . what mat. 5.48 . is put be ye merciful , is luk. 6.26 . be ye perfect , &c. as if ( in una misericordia omnes perfectiones ) this one prefection of mercy included all . 5. love mercy ( in augmentum gratiae ) for the advance of all graces , for this is the compass or manure , which makes the richest soyl of a christian soul ; as a man sows mercy liberally , so he shall reap graces . 6. love mercy in ornamentum religionis christianae , the best trial of the best religion is , that which abounds most with mercy , as the true god , who is optimus maximus , is greatest by his goodness , and best in his mercifulness . the kings of israel are esteemed merciful kings ; as mercy is the most humane , so the most princely quality , because the divinest endowment . cruelty is one of the highest scandals of christianity , which makes lambs of lyons , and tames the feircest tempers . 7. love mercy ( memor propriae . indigentiae & miseriae ) remembring that sin which exposeth thee to misery , and that necessity thou hast of gods mercy , yea and the want thou mayst have of mans ; for no state of mortality , is so fixedly happy , but it may be ( as job was ) the object of pitty , which the tragedies of our times have evidenced in the highest nature ; voluit deus , ut sibi quisque sit mensura misericordiae , as st. jerom tels us ; they that flow most with mercy , shall be filled most with it . 8. love mercy ( in spem & augmentum gloriae ) in order to confirme thy hope , and increase thy reward of glory , there is no better evidence of a gracious heart and an excellent spirit , than this merciful propensity , even natural men , who have most humanity , are least distant from the kingdome of heaven ; there wants but faith in christ , ( who is the highest instance , and grand exemplar of divine mercy , to raise up the grosser allayes of natural softness , compassion and gentleness , to the pure elixir of that grace of merciful-mindedness , which god requires , and which denotes a divine and heavenly disposition ; doubtless the mites of mercy , which we shew here to others for christs sake , will be repayed with talents in heaven , nor shall a cup of cold water be unrewarded . 3. to walk humbly , the lxx . render it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : to be ready and prepared to go with god , and the latin vulg. . humiliare se ambulando ; the words imply . 1. a freedome and familiarity of conversation , which cannot be had unless two are agreed ; nor can there be any agreement with god , except where the heart is humble . god resists the proud , ( quia congreditur cum deo tanquam hostis ex parte adversa ) who doth not walk with god , but against him , as one that justles , assaults , encounters , and fights against him 2. walking as it is a social and friendly motion , so it is progressive and parellel , in a way of conformity , not contrariety , when we keep pace with god , neither out-running his word by a precipitant wantonness , and over-righteousness of our own imaginations , nor yet so lagging behinde as we lose god , nor yet straying to the right or left hand diverticles , of prophanness or superstition , of despare or presumption , but keeping close with god , who looks on the proud afar off , because they are still at distance from him , one way or other . 3. as an humble man is onely fit for gods presence , and company , so the more a man walks with god , the more he will grow humble , when he sees what an inconsiderable nothing himself is , nihilo nihilius , less then nothing ; at his very best estate altogether vanity ; at his worst onely sin , hell and misery , fit company for none but divels , and that fatal sentence , go ye cursed ; nothing in merits , nothing in graces , nothing in guifts , nothing in duties , toti sumus indigentia , we are altogether defect and emptiness , till grace fills us , and christ supplies us ; we shall easily vanish and disappear as to all self conceit , and pride of heart , when once we assiociate with god ; then abraham and job abhor themselves in dust and ashes , ( both eminent persons , the one the great father of the faithful , the other the great pattern of patience ) so jacob , less then the least of gods mercies ; and st. paul who was not inferiour to the chief apostles , and laboured more abundantly then any one of them , yet sums up his all in this , though i am nothing , esteeming christ to be all in all to him . 4. walk humbly ( cum deo quia deus , & quia tuus ) because with god , and with thy god ; a son and subject will know himself best when with a king and father , who is their own ; however they may carry themselves high to others their betters , yet not to those , whose neer relation and high merit command observance . if the thought of gods excellency doth not abase us in our own eyes , yet the consideration of his condescending to us , to be ours in so many undeserved mercies , and favours , to a transcendency of desert , and unrequitable obligations , this will deplume us , and pull down all high immaginations in us , it is ignorance of god , and distance from him , which make us so conceited of our selves , a spark or star cannot glory in the light of the sun . 5. especially when we remember ( humilem deum & humiliatum christum pro nobis ) an humble god , in our humbled saviour for us ; the sight and sense of christ on the cross , for our sakes , will make us ashamed of one proud thought or high look , which is not tolerable in any estate , in the greatest guifts and graces , the best endowments , and highest successes , wherein we are but instruments , and seconds , not principals ; and in the greatest afflictions , when we are ( humiliati ) most humbled and debased by gods providence , it is very insutable then to boyl and swell with thoughts of repining and murmuring against god , as if he injured us , or treated us unworthy of us . no , here to be humble , is to be silent , and submisse to pray , to prostrate at gods feet , to accept of the punishment , and own it as from a father , who chastiseth us , that we may not be condemned , with the world ; humility disarms god , and is a salve , shield and cordial , in the worst estate , which is then best for us when we grow more humble , as pride is a moth or curse , that blasts all , even the best we are , injoy or do , alienating god from us , and driving away his good spirit , when it finds us our own gods and worshippers . it is but just to leave us to the heaven of our own fancies , and to be satisfied with our own delusions . third general , cui , to whom god shews , and of whom he requires these great lessons and duties ; thee o man . 1. to all mankind in general , as creatures capable to know good and evil , just and unjust , and accordingly to chuse and do as they are directed from the inward dictates of right reason , and those self-convincing principles which are within their own consciences . 2. to thee o man more especially , who enjoyest the light of gods word in the pale and bosom of the church , where the righteous precepts and merciful commands of god are more evidently set forth , by laws repeated , by examples multiplied , by judgements and rewards proportioned to mens works ; none here can plead ignorance of duty both to god and man . 3. thee o man , in thy particular station , as occasion and power are put into thy hand , whether jew or gentile , great or small , rich or poor , prince or peasant , lords or commons , priest or people ; no man is unconcerned in these demonstrations ; to every one god says as nathan did to david , thou art the man . § . god requires justice , mercy and humility of thee o king , who sittest on the throne of majesty , who art in gods stead , as his vicegerent , a kind of mortal deity ; honored with the name , and vested with the power of god , and much more with the imitations of the divine excellencies of justice and mercy toward man , as of humility toward god ; shalt thou reign because thou closest thy self in cedar , and art compassed about with strong guards ? did not thy father do justice and mercy , and then it was well with him : he judged the cause of the poor and needy , was not this to know me , saith the lord ? thou , even thou , o king art to fear him who is king of kings and lord of lords , higher than the highest ; the terror of tytants , who pulleth princes from their seat , and poureth contempt upon all their glory ; thy surest policy is true piety , and the best reason of state is this pure religion and undefiled , even to do justice , to love mercy , and walk humbly with that god by whom kings raign , whose thrones are not to be established without justice , mercy and humility ; nor can they be injured so much by any as by themselves ; their pride before god , like nebuchadnezzars and belshazzars , will abase them ; and their oppression of their people , will most oppress themselves at last . secondly , of thee o wise man , and mighty counsellor , who art esteemed by others and thy self as a great state intelligence ; digging deep for counsels , and wrapping up thy self in the darkness of thy cloudy projects and designs ; thou who gloriest in thy oracular policies as achitophel ; and disdainest to be nonplust in thy wisdom , or defeated in thy designs : of thee the lord requires to give no counsel but such as is just , nor to decree other than righteous decrees : to agitate nothing in councils of state and parliaments by partiality , faction , and oppression , to sinister ends and unjust interests either of prince of people ; because the lord sitteth among senators , and will cause a just decree without mercy to be executed upon those who either execute or decree unrighteous and cruel things . thirdly , of thee o subordinate iudge and magistrate : o great lawyer and eloquent pleader , the lord repuires not to turn justice into gall , and judgement to wormwood ; not to judge for reward , or pervert the cause of any , either for fear or favour , or for respect of persons ; not to make pleadings of law to be as gins and snares to innocent simplicity , by a fallacious sophistry , and dilatory felony , which robs the clients purse , as the bushes and brambles do the sheep of his fleece , when he seeks and hopes for shelter from them . § , no temporal advantage can counterpoise the detriment and danger which unjust and merciless actions bring upon those who willingly offend against the laws of the just and merciful god , and thereby incur eternal damnation , deserving to be beaten with many stripes , because they know the will of god , and do it not . st. bernards motto to all judges is , omnia judicata rejudicabuntur , what comes short in mans measure , or weight of justice , shall be made up by gods eternal recompences . 4. of thee o soldier ; o valiant and mighty man , who hast power in thy hand to save or destroy , to kill poor men , and lay wast fenced cities , of thee god requires justice and mercy , which must be the measures of war , as well as of peace ; there are ( jura belli ) laws of righteousness and moderation , which god exacts in wars , even defensive , which seem the onely wars that can be just : for sure to make war without some precedent or threatned injury , must needs be very injurious . not might but right must be looked at , where the lives of men are concerned ; justice is not to be measured by the length of thy sword , or the strength of thy arme , or the number of thy soldiers , but by the laws of god , of nations and of every polity : the justest war , must not by passionate transports be carryed on to unjust , exorbitant , and cruel oppressions , either to harmless and unarmed people , or to immoderate demands , in point of reveng and compensation , much less to build ambitious babels , and covetous confiscations , upon others ruines ; the soldiers had their lesson of john baptist , what to do , when they had so much grace as to ask the question , they are not commanded to lay down their armes , but to do violence to no man , &c. 5. of thee o man , ( god requires justice , mercy and humility ) whose prosperity either in violent or injurious ways , have made thee rich and great , or who increasest thy estate by that , which is not thine in equity and conscience , who makest no scruple of extortion , rapine , racking rents , sacriledge , oppression , and rigorous extortions ; who hast built thy nest on high , and feathered it with the spoils , either of thy neighbours and tennants , or of church and state , of the crown and crosier , where cheap purchases , witness to your faces , and upbraid both byars and sellers of the injustice of the bargain ; thou , even thou , must so repent by making restitution of unjust acquisitions , as may make thee capable of gods pardon , who will not be mocked by lame and crackt titles ; nor may be robbed , without making the curse threatned to light on such injurious & presumptuous sinners , who neither fear god nor reverence man ; though great , and rich , and many , though courts and councils , and armies , and whole nations conspire to do injustly , yet will god be a swift witness against them , and bring his justice upon them . 6. of thee o godly gull , and holy-cheat , who pleadest an hypocritical nonplus , and a state necessity of doing somthings , both injust and cruel , in order to do good , to advance justice , to glorifie god , to reform church and state , as if the reasons and interests of both religion and justice did sometimes want unjust proceedings , ( as pills to keep them in health ) which aristides pleaded by way of irony , to those who impatient of exact justice , forced him somtimes to deviate from it , by their popular peevishness ; he told them he did it ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) in order to the publick good : god will discover these impudent fallacies , and so punish the presumption of doing evil , that good may come thereby , that all men shall shall hear and fear , and confess there is a god that judgeth the earth , when they shall see vengeance to overtake these men , and the iniquity of their heels to compass them about . § . better to follow gods counsel by doing justice , though we perish with lazarus on a dung-hill , and suffer the last strokes of humane justice in this world , than to fall under gods eternal and inexerable justice , which will strip thee of all the goods thou gettest , and bring upon thee infinitely more evil than that , which by unjust and wicked means thou soughtest to escape ; there is no necessity ( scelera sceleribus tueri ) to make evil deeds good by doing worser ; it is the devils hardning maxim to damn souls by desperation ; as if a theif should plead it necessary to kill that man whom he hath robbed , lest he be pursued and taken by him . 7. of thee , o minister of the church and pastor of souls , god requires , first to do justice to thy brother of the same tribe and calling , by not intruding thy self into his work , against right and reason and law , that thou mayst have a plea or pretence to the profits of his living , and so thou mayst feed thy self by feeding anothers flock against his will ; when justice requires us not onely to eat our own bread , but to do our own business , and not ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) to vsurp on anothers either emolument or employment , which they are able and willing to performe . of thee , o church-man , great & small god requires this justice , to god , to christ , to the church , to peoples souls , to the holy word and worship of god , to the truth of doctrine , to the solemnity of his service , to the necessity of mens souls , by feeding them with wholesome food , by giving them their portion in due season , by not denying the children their bread , for fear of dogs eating it , by administring the blessed sacraments duly and reverently , according as the church , in which thou servest , hath appointed thee , not setting up and urging thy own fancies and whimseys , thy novel inventions and schismatical partialities , thy humane traditions , and unauthentick because uncatholick observations , instead of christs institutions , not so shy and startling at the shadow of some decent and innocent rites or circumstances and ceremonies in religion , as to fly from the unity , order , harmony and authority of the whole church , by a supercilious , unjust and merciless severity , which savors too much of pride , and self conceit , hereby shaking and overthrowing the faith of many poor souls , who are ignorant , weak and instable , by the perturbatious thy pragmatique and popular activity gives them . 8. lastly of thee , o whole palestina , o church and state , o my native county , and nation , both in thy latitude and diffusion , and in thy parliamentary ▪ epitome , or representation ; of thee the lord requires not only to do justice , but to shew mercy there , where is the cryingest injustice and cruelty in the world ; there is a voyce from abroad and at home , which crys ( oro miserere laborum tantorum , miserere animi non digna ferentis ) o do not approve , confirm or adopt that pride , injustice and cruelty of some sons of belial , who lifted up themselves above all that is called god ; all laws of god and man , all duty to their betters and superiors . § . if what hath been done in this sorely afflicted and abused nation , with expence of so much blood and treasures , with so much terror and extravagancy , be well and worthily done ; it will be an act of your justice to assert it , and of your mercy , to absolve other of us poor scrupulous souls of those scruples of conscience which we have ; of those fears and jealousies , lest the nation lying under so great sins , may be exposed to gods sorest judgements , even to an utter vastation . § . but if it appear to your wisdom , piety , justice and mercy , to have been a violent and unparalleld method of presumptuous wickedness , of unjust cruelty , and most cruel injustice ; in which was neither matter nor form essential of justice , under the formality of high justice ; if men have killed and cosened , and taken possession , even the spoil and price of blood : i doubt not but you will so far remember gods demonstrations and demands , as to do justice to god , to your country , to your laws , to your superior , to soveraign power , to the whole nation , and to all mankind , as to testifie a just abhorrence and perfect detestation of those things , to which as you would not have been fathers , so i believe you will not be godfathers . it is an usual saying among statists to excuse their excentricities and deviations , from the exact rules of justice ( nullum magnum exemplum justitiae sive aliqua injustitia ; i am sure we have known magnum exemplum injustitiae sine aliqua justitia ; a transcendent injustice , which had not any grains of justice in it ) in the vindication of which , i do not so urge the rigor of justice , as not to require also such temperament of mercy , as may distinguish between the flower and the bran , the vile and precious , the pertinacious and penitent ; such as sinned with malitious wickedness , with an high hand , and those that were only carried down the rapid torrent and strong delusions of times . § . there is yet one instance of doing justice and shewing mercy to the whole nation , which i cannot but recommend to my country , and to you the fathers of our families , and heads of our tribes ; which is in reference to the souls of many poor people , that in a land of plenty they may not be famished , for want of able and industrious preachers , which cannot be had or expected ( whatever verbal severities are pretended of reformation , of religion , and propagation of the gospel ) unless there be some way found , by the wisdom , piety , honor and bounty of the nation , of prince , parliament and people , for the competent maintenance of such ministers as may do the work of god , and take care of mens souls : with what justice or mercy can you exact a full tale of bricks from poor ministers when they have no straw ? alas , when shall the scandal of livings not worth fifty , or thirty , or twenty pounds a year be taken away by the generosity , justice , liberality and mercy of england ? how many years tax , how much treasure hath been spent , to maintain soldiers and a war , of which the publick hath no fruit but those of tears , oppression and repentance ; me thinks it should not seem much to allow one years tax to be gathered in some convenient time , by which to begin a banck or treasury ( an aerarium sacrum ) for the making some augmentations and purohases of impropriations to poor livings : one good foundation laid for so great and good a work , many other superstructures would easily be added by the piety , wisdom , and charity either of the publick or of the private , and well-disposed persons . § . if this may not be put upon the account of justice to be done to the church and clergy of england in compensation of the many diminutions , depredations and indignities , which they have of late , or long since sustained , by the policies , powers or superstitions of later times ; yet i beseech you look upon it as a signal and eminent act of mercy , for which thousands of poor people in the countries ( who perish for want of knowledge , having no prophet nor seer among them ) will bless god and you to many generations . § . and since god hath by a most miraculous return of mercy , brought you thus far to the morning of your redemption from civil slavery and oppression , where we were under chams curse to be servants of servants . o bethink your selves , whether it be not worthy of your munificent piety and gratitude to offer some oblation of thankfulness as a peace-offering and eucharistical monument to god and his church ; but i may not so far distrust your nobleness , as to urge you too far in this thing , which is so much its own orator , and wherein many thousands both ministers and people are silently and humbly importune for your favour in so great a concern of church and state , yea of mens souls eternal welfare . the fourth and last general head is ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) the manner of gods shewing and requiring these duties of all sorts of men , in all occasions , times , in all dealings and administrations , in the whole tenure of their conversation , to god and men , civil and religious . i formerly gave an account of this , which will excuse me if i here briefly insist on some main heads only . 1. god hath shewed it to mankind ( in principiis internis ) in those inward principles of right reason , and that standard of justice which is set up in each mans own heart , besides the chancery of mercy ; both which he cannot but desire in his own case ; yea he expects and exacts humility , reverence and submiss respect from those that are his descendents and inferiors , especially if many ways obliged to him , by undeserved favours ; so as every mans case is toward god . 2. praeceptis scripturae , by the letters pattents of the holy scriptures , whereof no man in the light of religion which shines in the church can without sin be ignorant ; because no lessons are easier to be learned , and set out in greater characters , or text letters , both of the ten commandments and the gospel , than these three of justice , mercy and humility . nor is any man meet to learn or observe the more abstruse mysteries of christianity , who doth not first apply to these plain morals of humanity , and native divinity ; in which instructions who so profited most among the jews or gentiles , and lived accordingly , were most capable vessels of gods mercies , although they had not such an explicite faith in the messias , as we christians are now obliged to , as a condition of the evangelical covenant . 3. god hath shewed us these demonstrations , magnis exemplaribus , & exemplis ; by the greatest exemplars of holy men in all degrees ; in the best of kings , and vvisest of counsellors , yea in his blessed self and his son our lord jesus christ , in whom justice was satisfied , mercy magnified , and humility most exalted for mans imitation ; to these are added the great examples of his judgements on those whose exorbitant lusts and passions , forgetting god and themselves , presumed to do beyond these bounds and prescriptions , which the divine iustice and mercy had set to mankind , running out to violence and cruelty , in order to gratifie their pride : on the other side , god hath by many blessings on prince and people ; manifested his approbation of their ways , when conform to those grand precepts , which suppress first all private extravagancies by humility , and all publick oppressions by justice , mixed with mercy ; no man that is humble can be unhappy , nor any people or prince miserable , who keep to justice and mercy , except in martyrly cases for trial of their faith , patience , and constancy , which are found most in those ( if not onely ) who are most endued with principles , and wonted , as to justice , so to the practice of mercy , and humility . § . lastly god hath shewed and required these things ( cum gravi interminatione poenae ) not lightly and arbitrarily , but with great earnestness , and frequent obtestation , threatning punishment , answerable to the neglect , and executing vengeance on the presumptous , nor are they laws of ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) diurnal justice , to day loyalty , to morrow treason , this week lawful and just , next week illegal and unjust , like a lesbian rule , but they are standards , fixed in gods immutable justice , mercy , and excellent majesty , which no men at any time may dispense , withall , nor can they be dispensed with , as to gods judgments , if they break them . § . but it is now time for me to releive your attention with the variety of my successors paines ; onely i crave your christian patience so far , as to give me leave , to make some such improvement of this text , as the grand occasion and present sollemnity do require . § . you are all this day , as the representatives of the commons of this nation met before the lord , to fast and pray , to humble and afflict your souls , to confess your sins , and the sins of your people , among which none are more crying to heaven for vengeance , then the want of justice , mercy , and humility ; for pride , ambition , covetousness , cruelty , and oppression , the land hath mourned these many years , and the more deploredly , because it hath suffered by all these pests of church and state , under the name and pretensions of humility , sanctity , liberty and equity . it was a small matter for us to be miserable by the insolency of some men ; but we were commanded , by their hypocritical and cruel mocking to beleive our selves to be an happy , and free people ; in a glorious and reformed way of religion , laws and liberties . § . it is a saying of that great orator , as acute as true ( totius injustitiae nulla est capitalior , quam eorum , qui quum maximè fallunt , ita tamen agunt , nt viri boni videantur . ) no men are more criminally injust , than those , who when they most deceive and oppress , yet then boast of their justice and piety . § . what have been the effects of some mens justice , mercy and humility , all the english , yea british world hath seen , and your selves have felt ; to whom have some mens factious and phanatick humors shewed any tokens of these vertues , except to themselves , and their complices ? to others who are persons far more righteous then themselves , their very mercies have been cruel , and their highest justice the highest injuries to the publique ; indeed it is of the lords mercys that we have not been all consumed ; that a remnant is escaped to see the salvation of the lord ; in the land of the living . o with what pride , petulancy , haughtiness and disdain , have , mean men and vile persons carried themselves against the honorable , far their betters and superiors , yea against the whole honor and majesty of this nation ! how have we seen servants riding on horseback , and princes going on foot ! this is their humility ; they have flattered both prince and people in their sore distresses , as if they would relieve them , when they proved at last physitians of no value , miserable comforters , very severe exactors , and tragical destroyers ; this is their mercy ; they have subverted all law , order , and government , troubled the fountaines , cut off the conduits , and inverted all the course of civil justice , and ecclesiastical authority , as well as unity ; this is their justice . § . can a nation be sick of its health , and weary of its happiness , or thus dayly and bitterly complain , if it injoyed such a glorious state of justice ; and mercy , by the humility and sanctity of its governours ; as some have pretended ? why doth the whole land cry out of burthens and bloodshed , of its oppressors and exactors , of its endless troubles and terrors ? if our estate were so setled and blessed , as some men have told us , why , as dromedaries , do they every month so traverse their ways , destroying what they build , and building what they destroy , like so many foolish builders ! it is strange , that neither these baalams nor their asses which carry them ; in the ways , and after vvages of iniquity , can yet see the angel of the lord , vvith a dravvn svvord , stopping their vvay ; all lavvs of god and man , all good mens votes , and prayers , are against their madness , pride , presumption , cruelty , hypocrity and injustice , by vvhich they have brought shame and dishonour , a blot and great reproach , upon the nation and the reformed religion . § . you have enough to do ( honorable and worthy ) to undo vvhat some men have done amiss , to rectifie their crookedness , to bring to the standard of justice and rule of mercy , vvhat their injurious cruelty and vvanton vvickedness have perverted and distracted , as their pride , ambition , and various lusts have driven them . § . you vvork is not only as josuah , to fall dovvn before the lord , as ye do this day , but to arise and to do the work of god , of the church , and of the state , vvith justice , mercy and humility ; for if you still fast for strife and oppression , to smite vvith the fist of wickedness , and to bind heavy burdens on us , you vvill be found mockers of god as others have been , your prayers vvill be turned into sin , and your counsels vvill turn to confusion . § . the appeals and petitions of all honest-minded people ( next god ) are to your prudence , justice and charity , that you vvould judge betvveen the daughter of your people , and her shameless ravishers , her cruel vvounders , and endless oppressors . § . three antient and sometimes flourishing kingdomes , and the adjacent dominions call to you for mercy , and you cannot shevv them greater mercy , then to do them justice , in restoring them to their former happy governments , and excellent constitutions . § . all estates of soveranity , nobility , gentry , clergy , commonalty call upon you for justice and mercy ; so the poor and rich , the city and country , so god himself , and your saviour , so true religion and its novv so deformed reformation , so your ovvn and your posterities interests , do dayly importune ; it vvill be your justice and mercy to them all and us , not to bring upon all our heads the guilt of that innocent blood , which the cruelty , pride and injustice of some men have shed , even the blood of war in a time of peace , and after a long treaty , when god makes inquisition for this blood , let him not find it , and avenge it upon you and your children , by your not expiating , deprecating and detesting of that sin , with infinite horror and abhorence ; to leave it unexamined and unpunished is every day to contract the guilt of a new regicide . § . the soveraign fountain of honor , civil power , and secular authority in church and state , calls for , and expects your justice , where it hath been injured ; your mercy , where unrelieved ; your humble subjection , where duly established . § . the house of peers cannot but own your justice , modesty and humility , in removing those obstructions which some mens pride and injurious insolency had for many years put in the way of that house , which was ever one of the highest points of this kingdoms wisdom , honor , stability and happiness . § . the house of commons also , and whatever becomes the dignity and freedom of a parliament of england , calls to your justice and mercy , to redeem that almost sacred senate ( than which in its full constitution , the world had not any thing more august and venerable ; when lords spiritual and temporal , when the gentry and commons , all concurred to advance next the glory of god , the majesty of this empire , and the throne of its soveraign ; ) to redeem this ( i say ) from those abominable desolations of tumultuary and military insolencies which for many years have made that house a charnel house , or a kind of augean stable , full of all faction , fury and and fanatick filthiness . § . our church and religion , our bishops and presbyters , our ministers and ministry , all call to your justice and mercy to redeem them from popular dependencies , from vulgar impudence and usurpation ; at least to relieve them from those harpyes which have driven them to , and defiled them with so many shameful disorders ; divisions and distractions unbecoming men , much more christians and ministers , who are pretenders to reformation . § . the famous vniversities , and all nurseries of good literature implore your justice and mercy , to defend these eyes of the nation , from those birds of prey , foraign and domestick vultures , which hope when these are pulled out , to seize upon the blind and deformed nation , with greater freedom of romish superstition , and fanatick vsurpation , who gape to devour all that is lest of the civil or sacred patrimony , of gods , or the kings , the churches or the crowns portion . § . we have once again ( by gods wonderful mercy , and his blessing upon one great heroick and steady soul ) got the wind of the jesuitick , anabaptistick and fanatick designs , who have abused us with their long wiles ; o lose not the advantages which god hath given you to bring your church and country into a fair and happy haven , after so many tempests and agitations of infinite loss and hazzard . § . there are many holy duties , and christian rites which call for your justice and mercy ; the two blessed sacraments which have a long time been either wholly despised , or prophanely abused , or very partially used ; the lords prayer also , the ten commandments and the creed , all sacred and wholesom forms , of excellent use to the people of christs flock , but despised and neglected by some of their supercilious pastors , to the great detriment of true religion and abatement of piety ; these expect your exemplary justice , to restore them to their primitive and catholick honor , which will be a mercy to the whole nation , which by extemporary novelties and crude varieties in religion , hath been wholly deprived of all those pristine forms of liturgical devotions by which the generality of christians were best informed and most affected , as to the grand fundamentals of religion ; sure it is but the effect of crafty or crazy brains , to deny us all use of our father in english , because we gave over the pater nosters , the ave maries , and other prayers which were in latin , and so of little use to the vulgar . it was once thought a blessing to have prayers and holy duties in a language which people understood ; now t is a seraphick stratagem of satan to make people forget those things which they could easiest remember and best understand . § . lastly , there are many prevalent and epidemical sins of sacriledge , prophaness , irreverence , perjury , rash swearing , duelling , vncleanness and all manner of licentious discoveries of atheism and irreligion which call for your justice to suppress them , for they are the cruellest enemies of church and state . if you will ( indeed ) do justice , love mercy , and walk humbly with your god ; if you will shew loving kindness and sense of honor to your country , resolve upon all those dispensations , restitutions , and exercitations of justice and mercy , which are before you : which you will best do if you 1. be pleased so to fix our laws , yea our legislative and soveraign authority , so that we may be no more tossed too and fro with every wind of mens ambitious fancies ; qui malunt leges quam mores mutare , who had rather change our good laws , than mend their own ill manners . 2. to remove all obstructions which are inward in your own souls , and outward in other mens passions or actions , by which either justice or mercy are most hindred of their free course . 3. if you listen not to that wicked maxim of the devils politicks , fieri non debuit , factum valet , as if evil actions did call for perseverance not repentance . nullum tempus occurit justitiae , no time or fact must prescribe against justice , truth , god and the church . 4. when you have undone by justice what hath been done by injustice , to the undoing of church and state , prince and people ; then will mercy be seasonable , by acts of such amnesty , pardon , and oblivion , as may rather compose than irritate the spirits of men ; praestat motos componere fluctus . 5. if you needed ( which i hope you do not ) any motives to these great indeavours and discoveries of justice and mercy , it is no small one which the platonists observe , as to the difference between just and unjust , the good and evil men , which is as great as between light and darkness , order and confusion , men and beasts , good and bad angels , as between a king and a tyrant , god and the devil . god is the first fountain and grand example of justice and mercy , as the devil is of injuriousness and cruelty . 6. if you inquire cui bono ? what their reward shall be ? first the conscience of well doing , and this to your country and in its greatest distresses ; next , you shall have that reward of lasting honour , and renown , by which your names , as repairers of our breaches , shall be embalmed in the love of their country , and transmitted with a sweet resentment to all posterity ; where as the names of proud and cruel oppressors , shall rot and perish like their own dung ; the blood thirsty and deceitful men shall not live out half their dayes ; not only , as to those dies naturales ; but as to those dies civiles , which preserve the living fame of worthy men to many generations as blessed ; he is but short-lived whose infamy only survives ; as the damned in hell , are counted dead , because they only live to shame and torment . § . as for your direction what and how to do excellent things , you need not search achitophels braines , or rake the skull of matchiavel ; you need not call up the ghost of richelieu , or conjure up those subtil spirits of government , which may tell you the adyta imperii , & arcana principum , the depths , mysteries , intrigoes , and riddles of states ; you need not listen any longer to those seraphick syrens , and phanatick counsellors , who under the title of gods cause and the saints interest , which i know not what blessed projects or gainful godliness , had made a shift to undo all , but themselves , yea and themselves too , as to all sence of justice , or mercy , or honor , or conscience of modesty or humility ; you need not advise with flesh and blood , with humane passions and lusts ( facilis & parata est ad virtutem via , ) the counsel of god is at hand , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) you cannot easily miscarry by following his wisdome in justice , mercy and humility ; however , you had better perish in gods way , as to temporal effects , then prosper for a season in the devils , which must end in endlesse infelicities . § . there can no better course be followed in civil justice , than that which was given by the oracle to the sicilian pyrates , when afflicted by the plague , after they had gotten much booty , they enquired what they should do to be releived ? answer was given in these letters ; r. a. s. p. p. which some cunning man interpreted , to import by the acrostick letters thus much , reddite aliena , s'ultis possidere propria , restore to others what is theirs , if you hope to preserve to your selves your own ; else your common weal will be but a common wo . § . there is neither darkness in your way of justice and mercy , nor will there be much difficulty . god hath and will remove mountains of malice , hypocrisie and injustice before you , yea he hath prepared the vvay for you by levelling the levelers , and confounding the confounders of all things civil and sacred . his vvord and the lavvs of the land vvill tell you vvhat is to be done , state super vias autiquas & bonas , stand and enquire for the good old ways and walk therein , that you and we may find that rest , vvhich hath been a long time and ever vvill be denyed us , in any of those fantastick and novel models vvhich make religion a nurse of rebellion , pretend that the kingdome of jesus christ vvill indure no temporal christian kingdome except such as they may rule and raign in . § . but you have not so learned christ ; neither his law , nor his gospel suggest any such unjust and cruel counsels , nor do they favour any violent and rebellious designes . do ( as i believe you will ) what becomes your duty to god and man , your love to your country , your respect to true religion , and your care of your posterity , and no doubt god will be with you , both to strengthen your hands , and to make your faces to shine with that glory in this life , which is the first , but least recompense of just and honorable actions , and also with that eternal glory , which is the purchase of christs blood , and the honorary recompense of god , to all that in the way of well doing seek for honor and immortality ; to which the lord bring you and all his church , for jesus christ his sake , to whom with the father and the blessed spirit be all glory and honour now and ever , amen . finis . notes, typically marginal, from the original text notes for div a42490e-180 may 20. anno 630. notes for div a42490e-2740 preface . the great and publique importance of this parliament , prov. 23. ● . 2 chron. 15.2 . the way of our happiness . iudg. 9.7 . prov. 28.9 . 2 kings 7.8 : ier. 5.25 . partition matth. 5.7 . psal. 13. phil. 2.8 . the demonstrator . 1 the occasion 1 sam. 15.13 . isa. 58.3 . ezek. 18 15. 〈◊〉 . 7.4 . ioh. 1● 1● . psal. 50.8 . ●sa . ●6 . 3 . psal. 51.17 . 1 sam. 1● . 22 . hos. 6.6 . 2 the credit and authority of the demonstrator . psal. 94.10 . iob 28. 2 gen. the thing demonstrated . matth. 22.40 . ie● . 7.9 . 1 ioh. 4.20 . luk. 10.25 . tit. 2.11 . 1 i●stice . io●. 18.38 . quest . ans. what iustice i● . iustice in the fountain . rom. 2. iustice in the c●stern . iustice in the conduits . iustice to god mal. 5.6 . selves ▪ others . gen. 4● . ●1 . 3 demand , mercy . exod. 34. ● . psal. 103.8 . psal. 1 6 mercy in god . in man prov. 20. ●8 . lam. 3.22 . matth. 18.27 . ● sam. 15.11 . mat●h . 9.36 . and 14.14 . deut. 29.11 , 13 psal. 130.3 . iames 2.13 . 3. humility . luke 17.10 . 1 cor. 4.7 . 1 per. 1.4 . these three considered in their practicks the acts or exercises of three vertues . 1. to do iustice . rom. 13.4 . luk. 12.14 . deut. 1.17 . exod. 11.25 . and 23.3 . psal. 106. hosea● 11.8 . to love mercy isa. 28.21 . mercy must be loved . col. 11. 2 kings 20.31 3. to walk humbly with thy god . psal. 19.4 , 5. and 61.9 . 2 cor. 11.12 . lev 16.41 . so whom this demonstration and demand is made . of kings and s●●●●aign magistrates . ier. 22.15 , 16. of counsellors , &c. of magistrates . of soldiers and men of might . luk. 3 14. of the most prosperous . o ministersf of the church of the glosing hypocrites . of the whole nation . 4. the manner of gods demonstrating . application or vses . iosh. 7.13 . conclusion . theophilus, or loue diuine a treatise containing fiue degrees, fiue markes, fiue aides, of the loue of god. translated by richard goring, out of the third french edition: renewed, corrected and augmented by the author m. peter moulin, preacher the reformed church of paris. theophile ou de l'amour divin. english. du moulin, pierre, 1568-1658. 1610 approx. 165 kb of xml-encoded text transcribed from 156 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a20960 stc 7339 estc s118661 99853868 99853868 19266 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a20960) transcribed from: (early english books online ; image set 19266) images scanned from microfilm: (early english books, 1475-1640 ; 1095:6) theophilus, or loue diuine a treatise containing fiue degrees, fiue markes, fiue aides, of the loue of god. translated by richard goring, out of the third french edition: renewed, corrected and augmented by the author m. peter moulin, preacher the reformed church of paris. theophile ou de l'amour divin. english. du moulin, pierre, 1568-1658. goring, richard. [30], 280 p. printed [by r. field] for samuel macham, and are to be sold at his shop in pauls churchyard, at the signe of the bul-head, london : 1610. a translation of pierre du moulin's: théophile ou de l'amour divin. running title reads: the loue of god. printer's name from stc. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love -early works to 1800. 2007-09 tcp assigned for keying and markup 2007-10 aptara keyed and coded from proquest page images 2007-11 emma (leeson) huber sampled and proofread 2007-11 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion theophilvs , or love divine . a treatise containing five degrees , five markes , five aides , of the love of god. translated by richard goring , out of the third french edition : renewed , corrected and augmented by the author m. peter moulin , preacher to the reformed church of paris . london , printed for samuel macham , and are to be sold at his shop in pauls churchyard , at the signe of the bul-head . 1610. to my worshipful good friend m. george hakewill , batchelor of diuinitie , and fellow of exeter colledge in oxford . sir , when you first wished me to reade this discourse , ( cōmending it as a worke , no lesse scholerlike then religious ) i was thinking how i might some way requite with somewhat more then verball thankfulnes , your kind fauors & good wishes towards me . but hauing perused the same , i thought i could not better employ my time of small emploiment , then to translate the same , as being a subiect fit for all men seriouslie to meditate vpon , supplying with my willing but poore endeuour , that which you could haue better polished ; and i dare say willinglie would , by reason of your familiar acquaintance with the author , if your leisure might haue serued you to haue taken it in hand your selfe . therefore as you commended it vnto me , for a peece neatly and eloquentlie done in the originall : so surelie it did rauish me in the reading , as being a most worthie theame ; and hath emboldned me to recommend it backe againe vnto you , thus homelie apparelled in our mother tong ; in which it can leese but litle grace , being in it selfe so gracious as it is . suffer it therfore i pray you ( if it be not too full of defects ) to passe vnder your name , who best deserue herin , if ought there be deseruing . for mine owne part , i wil onlie say , i haue striued to shew some part of the paines , i would gladlie take to do you anie pleasing seruice in requitall of your manie fauours ; which i will pray you still to continue , as i will alwaies endeuor to be thankfull , and constantlie rest your very affectionate and much bounden rich. goring . to the high and mightie ladie anne d' allegre , wife vnto the high and mightie lord monsieur de fervaques , marshall of france , and the kings lieutenant in normandie . madame : the apostle vnto the hebrewes teacheth vs , that within the ark of the couenant there was a cruse full of manna and aarons rod. god thereby instructing vs , that he hath not onely a care of the nourishing of our soules , but to correct vs for our sins also : and that he hath giuen vs together with the bread of his word , his rod of afflictiōs . the one nourisheth vs , the other exerciseth vs : the one instructeth vs , the other reformeth vs : the one teacheth vs to do the will of god , the other maketh vs to renounce our owne : both equally effects of his loue . for god humbleth vs by afflictions , and pricketh the swelling of our pride . he cutteth & loppeth vs , to the end we may bring forth the more fruite . he filleth vs with bitternesse in this life , to the end we might long for the life to come . for those whom god afflicteth grieuously in this world , leaue it with lesse griefe . and indeed if the childrē of israel , being come out of egypt , after hauing endured there so many afflictions , did notwithstanding grieue , and oftentimes mutined to returne thither againe : how much more had they grieued if they had suffered nothing ? adde hereunto , that god who hath formed vs to feare him , knoweth that our prayers are slacke and cold in prosperitie , as proceeding from a spirit that is cooled by successe , and which are endited by custom . the cries which our owne will produceth are feeble , in comparison of those which griefe expresseth . there is nothing so strong as necessitie : nothing so ingenious to pray well as sorow , which in an instant formeth the slowest tongues to a holy eloquence , and furnisheth vs with sighes which cannot be expressed . it is not then in anger that god afflicteth vs ; but because that sinne is a kind of falling sicknesse , god striketh and afflicteth vs to awaken vs. his beatings are fatherly corrections : if he vsed vs otherwise , we should not be his childrē . for if a man seeing two children a fighting , doe chastise one for the same , without touching the other ; the standers by , without further knowing him , presume that it is his father : so god correcteth as his children those which he embraceth with a fatherly loue . he beginneth his chastisings at his owne house . now if iesus christ ( as saith the apostle ) hath learned obediēce by the things which he hath suffered , although he were the son : how much more ought wee to bow downe our neckes vnto gods corrections , & humble our selues in his presence , rather then to kicke against the prick , or to make the afflictions which are bitter enough of themselues , to be yet more bitter by impatiēce ? none can make a white haire become blacke with all his care : but well may he make his blacke haire becom white through his vnprofitable discontent . it is euer better to follow , then to be dragged on , aboue all when god conducteth vs : for if the way through which he leadeth vs be thornie , yet is it straight . now when i cast mine eye vpon all the remedies of afflictions , i find there are three things which may asswage griefe ; time , reason , and the feare of god. for length of time mitigateth sorow , and closeth vp the wound , yea euen in the weakest spirits , and most vncapable of consolation : but reason esteemeth this remedie too long , and vnworthy of a couragious man ; for wearinesse of weeping is a poore remedie . the feare of god doth more : for as to appease griefe , reason stayeth not for time , so the feare of god stayeth not for reason ; but before that reason can bring in her consolations drawne from the ineuitable necessitie of euils , or from the vnprofitablenesse of teares , that resolueth promptly vpon the loue of god , who chastiseth vs for our good : so as in steed of casting forth complaints , it findeth out occasion of thanksgiuing , and formeth not only vnto patience , but also vnto ioy , as acknowledging amongst his afflictions certaine signes of gods loue . these documents madame , are so much the more familiar vnto you , as you haue had often experience of them , and who being past her apprētiship in afflictions , haue carefully sought out the lenitiues which gods word doth furnish vs withall : which , besides that sobrietie and modestie which shineth in you , and hath altogether estranged you from the vanitie which now a daies reigneth in the world , haue taught you to solace your selfe with god. but take heed also lest you suffer your selfe to be ouerwhelmed with sorow , and make pietie the nurse of discontēt . inueterat griefs do often turne into habit , and old wounds become fresh with too much handling ; which me thinks is aboue all verie vnfitting your nature , whose meeknes and gentlenes so pleasing vnto all , is much more at accord with ioy . shall it be said , that the great viuacity of spirit which god hath giuē you , serueth you but to feele griefe more sensibly ? or that god hath made you great , that your teares might haue the greater fall ? time which easeth the most ignorant people of their euils , cannot it finish the sighes of a person whom god hath so much enriched with his knowledge ? shall it not be better to ioy in future good things , which are great and certaine , then to afflict our selues for euils past , which are remediles ? herein surely god is offended , if in worldly crosses we find more occasion of griefe , then matter of ioy in heauēly riches . and wrongfully do we complaine of our afflictions ; seeing we hurt our selues , we doe vnderhand as it were confesse , that god hath not afflicted vs enough . the psalmist saith indeed , that god putteth vp our teares into his bottels , as precious things : but he speaketh of teares bred of repentance , or of griefe , to see god blasphemed and despised amongst men . for god gathereth not vp obstinate tears , which extending themselues beyond their limits , occupie the time due to consolation . how many times ( giuing your selfe to reading ) haue you bedewed the holie scripture with your teares , and yet this booke containeth the matter of our ioy ? and in the booke of psalmes , the tunes wherof you loue , and yet much more the matter , where you see your own picture , and the anatomie of your inward affections : haue you not obserued that all the psalmes which haue their beginnings troubled , and whose first lines containe nothing but profoūd sighes and broken complaints , do end in delight , and termes which witnes contentment and peace of conscience ? let your tears madame , be formed vpon this example , and let them end in spirituall ioy . let your faith raise her selfe from vnder her burthen , and let the sluces of afflictions , which god hath stopped her course withal , make her to runne forth with the greater impetuousnes : let her take strēgth from resistance . hereunto the meditation of gods graces will much serue you : the which if you coūterballance with your euils , they will mightily weigh them downe . the onely attention of future glorie , which you apprehend by faith , can it not digest all bitternesse ? that faith which filled the martyrs with ioy in the midst of their present torments , may she not in our rest comfort vs against the memorie of passed euils . and you who acknowledge what seruitude those people liue in , which are dragged into perdition by the inuisible chaines of opiniō and custome : can you sufficiently magnifie the grace which god hath giuen you , in honoring you with his alliance ; and enlightning you with his truth ? yea , and in your life time , how many of gods assistances , how many difficulties happily ouergone ? god hauing giuē you the grace to be alone in your family an example of constancie and holy perseuerance in the profession of his truth , hauing made you great , that in the contradiction of the world , you might be an example of firmenesse and constancie . and yet admit your wounds were more grieuous , as taking all at the worst , our liues being so short , they cānot long last : for you are not troubled to seeke consolations against death , seeing that death it selfe is a consolation vnto vs. for god if he receiue the sighs which wee powre foorth in our praiers , much more regardeth he the sighes which our soules giue vp vnto him in our deaths . which being a place of shelter , and which putteth our soules into securitie , we ought not onely looke for his coming , but euen go forth to meete him : hastening his comming by our desires , by the example of s. paul , who saith , that his desire tendeth to dislodge , and be with christ . and to say with dauid : o when shall i present my selfe before gods face ? for our soules being bound vnto our bodies by two bonds , wherof the one is naturall , and the other voluntarie : if through hatred and contempt of life present , we vntie the voluntary bond , waiting the time when god shall breake the naturall , death then coming shall find the businesse begun , and our soules prepared to this dissolution . these cogitations madame , and such like , haue hitherto giuen you consolation : the which although you be sufficiently prouided of , and haue alwayes readie , many spirituall remedies , yet you borrow from other the receipts ; and haue thought that i could contribute something to your consolation . and to this effect hauing heard talke of some of my sermons vpon the loue of god , you would needs make vse of the power you haue ouer me , demanding them of me in writing ; knowing well , that of the discontentments of this life , there is no such gentle remouall as the loue of god , or more stronger remedy then that he loueth vs. herefrom i drew backe a long time , partly through idlenesse accompanied with some other distractions : partly through feare , apprehending your iudgement , which far surpassing ordinarie spirits , feedeth it self not vpon vulgar meates . at length , after long delay , being not any longer able to striue against your instant requests , which are vnto me as so many commandements , i haue let this discourse come forth in publick , vnder the protection of your name , to the end that the imperfections thereof may likewise be imputed vnto you , and that you might beare also a part of the blame , for hauing assisted at the birth of that which ought not to haue seene the light : but i shall be easily excused , as hauing obeyed you . for honor shal it euer be vnto me , to execute your cōmandements , and to employ my selfe to do you most humble seruice , as being your most humble and most obedient seruant peter du moulin . a table of the chapters , and principall points contained in this treatise of the loue of god. of true and false loue . chap. 1. fol. 1. fiue degrees of the loue of god. chap. 2. fol. 24. 1. degree to loue god , because of the good he doth vs , and which we hope to receiue of him . fol. 28. 2. to loue god for his own sake , because he is soueraignlie excellent , and chieflie to be beloued . fol. 45. 3. not onlie to loue god aboue all things , and more then our selues : but also not to loue anie thing in this world but for his sake . fol. 67. 4. to hate our selues for the loue of god. fol. 79. 5. is the loue wherewith we shall loue god in the life to come . fol. 94. of the marks and effects of the loue of god. cha. 3. fol. 102. 1. marke is , that it extinguisheth all voluptuous loue . fol. 105. 2. that it is the peace and tranquillitie of the soule . fol. 122. 3. that it is charitie to our neighbours . fol. 136. 4. and the pleasure to cōmunicate often with god. fol. 153. 5. it is the zeale of the glorie of god. fol. 184. fiue meanes or aids to inflame vs in this loue of god. chap. 4. fol. 202. 1. meanes is the image of vices . fol. 206. 2. the choise of friends . fol. 215. 3. the hatred of the world fol. 226. 4. prayer . fol. 238. 5. the hearing and reading of the word of god. fol. 254. chap. i. of true and false loue. loue is that point of our spirites , whereby she ioyneth her selfe vnto obiects . that which is weight in heauie things , loue is the verie same in our soules . for as weight moueth earthly bodyes towardes the place of their rest , so loue moueth our soules towardes that obiect which promiseth rest & contentment . whereupon it followeth , that as heauie things doe moue in a direct line towards the place of their rest ; so if we will attaine vnto any perfect repose , our loue must go right , and haue an equall motion . 1 true loue then is that same , which giueth rest and contentment vnto the soule ; whereas false loue is an irregular agitation , and endlesse motion . such is worldly loue , which we see to be filled with vnquietnesse , and not to stay his agitation , but through wearisomnesse or despaire , which is no rest , but an vnablenesse to moue , because that force failing , desire doth still continue ; like vnto a tied horse , which gnaweth his bit . such are almost all men : they haue many desires , and little power ; they most desire that they can least do : neither being able to obey or command their couetousnes . they cannot obey it , because of their weaknes ; nor commaund it , because of their incontinencie . so that if a man enioy , without any let , that which he loueth , that verie easinesse it selfe bringeth him a distast withal . for worldly loue is enflamed by resistāce , and nourished with difficulties : like vnto those fishes which loue to be in violent streames and floud-gates , but do die in a still water . the cause of this vnquietnesse , is because that our loue chuseth false obiects , and which cannot satisfy couetousnesse . for if you passe your eie vpon all which is best and most pleasing in the world , you shall not finde therein any firme and stable quiet , but a chaine of cares linked together , a web of perpetuall vnrest . the most graue sweetes are sow●ed in bitternes . the atcheiuement of riches , pleasure and honour , is painfull , and many perish in the pursuite therof : the possession is vncertaine , but the losse certaine . for if these things leaue not vs by some accident , we shall leaue thē by death . these are things which are bestowed not onely vpon the wicked , but euen because they are bad , as being rewards of wickednesse . to expose a mans loue towards these things , is but a pursuing of the winde , and a perpetuall trauell . for euen when these things might be termed alwaies good , yet are they vncertaine . a man cannot take good aime at a flying fowle , nor haue any assured designement , aiming after transitorie goods and pleasures . we must seek our rest then some other where thē on earth , and turne the edge of our loue , towards heauen . for euen as the lower part of the elementary region , is the seate of windes , tempests and earthquakes , but that part towards heauen is alwaies peaceable & stil : so our loue shall be euer full of vnquietnes , whilest it setteth it self vpon base things ; but it shall find rest if it raise it selfe towards heauē , & gods promises . and for this cause is it , that in the middest of tempestuous wether at sea , the needle of the compasse remaineth alwayes vnmoueable , and stayed vpon one point , namely , be cause it gouerneth it self by the pole. in like sort the soule of a faithfull christian , in the midst of the confusiōs of this world , & most grieuous afflictions , shall enioy a most assured peace , because his loue aimeth at heauen , and stayeth it selfe vpon gods promises , which is the true obiect of our loue , which alone is to be chiefly loued ; which can make vs louely in louing vs , and which alone can , yea will make them happie who loue them . as the apostle s. paul saith : the eie of man hath not seene , his eares heard , nor hath euer entred into his hart , what things god hath prepared for those which loue him . also he promiseth in s. iohn : to come vnto him which loueth him , and to dwell with him . admirable loue , which maketh our soules to be the pallace of the king of heauen , and the sanctuarie of his spirit . 2 philosophie leadeth vs hereunto at vnawares : for it hath for a generall maxime , that god and nature make nothing in vaine . now this infinit desire , this vn satiable appetite which is in man , should be in vaine , if there were not something to content it ; which being not found vpon earth , must be sought for in heauen , and towards god , who is infinite goodnesse . 3 adde hereunto , that god hauing created the world for mans vse , hath without all doubt created man for some better thing then the world , to wit , for god himselfe . 4 and that amongst all creatures , god hath created man alone vnto his image , alone with vpright stature , & visage erected vpwards , to the end he might loue him whose resemblance hee beareth , and that his desire and his loue might aime at heauenly things . 5 adde we hereunto , that the perfection of our spirits cannot be but in the vnion with the chiefe of spirits , which communicateth his vertue vnto the creature , in like fashiō as the sunne darteth out his beames , that is , giueth it in such sort , that it yet dependeth vpon him after hauing giuen it . 6 moreouer , true loue is that which transformeth the louer into the thing beloued . now if a deformed man loue a corporall beautie , neuer shall hee by that loue correct his owne imperfection : contrariwise , by louing god , we become like to him , and as the apostle saith in the 2. corinth . chap. 3. beholding as in a mirrour the glorie of the lord with open face , we are changed into the same image . 7 finally , beauty being the first sparke of loue , we shall see hereby how that which we call loue , is not so , but only a superficial colour which couereth filth ; but that light is true beautie . god then being the first light , & father of lights , is also the chiefe beautie , and by consequent hee that we ought chiefly to loue . yet humane philosophie disagreeth here in one point from diuine , which is the word of god. for naturall philosophie holdeth , that naturall motion is alwayes better then that which is against nature . on the cōtrarie , in matter of loue , the scripture teacheth vs , that the loue contrarie vnto our nature , is better then the natural . for sithence sathan by seducing adam hath disfigured the image of god in man , mans desires haue turned towards the world , and in a maner our loue hath bene fallen headlong downe from heauen to earth . the affections of the flesh are enmity with god. rom. 8. if any one loue god , it is not of his owne nature , but it is a gift of god. wherefore our lord iesus in the eight of saint iohn , saith , that none can come to him if his father draw him not , and the apostle s. paul pulling vs out of the mire and thicke mud , commandeth vs to seeke the things which are on high . coloss . 3. ver . 1 , 2. for the saying of the apostle s. iohn is most true , that we must loue god because he hath loued vs first . this is also one of the effects of the loue of god towards vs , to wit , our loue towards him . and there is nothing that we ought to demaund of god with more feruencie , then to haue the grace to loue him : for this is vnto the faithfull a witnesse that god loueth him : it is the first effect of faith : it is a most expresse trace of gods image : it is the most liuely marke of gods children . this loue is the soule of other vertues , the rule of our actions , the summary of the law . this loue is the vpholder of martyrs , the ladder of heauen , the peace of conscience : yea , i dare say , it is a tast and a beginning of the vnion and communication which we shal haue with god in heauen . our meditation cannot chuse a more excellent subiect : for what is there which is greater then god , or more sweete thē his loue ? the profit likewise is no lesse then the sweetnesse : for men are good or bad , not because they beleeue , but because they loue . those be good which loue good things ; and amongst good things what is there like vnto god ? who not onely is soueraignely good , but who also maketh them good which loue him . let vs then endeuour so to do , and to be disciples vnto the holy spirit , which is loue it selfe , and which will forme our hearts vnto loue ; lest we be deceiued vnder this name of loue , and lest we should take for this true loue , a corporall loue , an importunate itching , a furious heate , to wit , the worst of vices for the chiefe of vertues , a brutall sicknesse for an angelicall perfection . i know truly that he who shall dispose himselfe to loue god with al his heart , & to neglect all other considerations in regard of his seruice , shall necessarily incurre the hatred of the world , whose loue is enmitie with god , as the apostle saint iames saith . but god causeth this hatred of the world to profite vs : for as the apostle saith , all things together , one with another , turne to the good of those which loue god. euils become blessings vnto them , corporall afflictions are so many spiritual exercises vnto them , the sicknesses of the bodie are medicines vnto their soules : for in the hands of this soueraigne physitiō , verie poison it selfe becometh a medicine ; his strokes are balme , as dauid saith : and in suffering for gods cause , there is not onely matter of patience , but euen occasion of glory . they are like scarres on the forehead , honorable maimes , conformities vnto iesus christ , liueries of a christian souldier . and all through the vnderpropping of this loue , whose sweetnesse tempereth this bitternesse , and maketh vs reioyce for his names sake . some one will say , that the loue of god is an excellent vertue indeed : but that to loue him , we must know him before , and that we cannot know him in this life , but with a slender & obscure knowledge . this is true : but for all this , we must not let to study the same , we must not suffer ignorance to be cause of negligence : for wee cannot haue so litle knowledge of god , but it will profit vs , and stirre vs vp vnto the loue of god. one beame of his light is worth the whole sun. a man were better to haue an obscure knowledge of god , then a cleare vnderstanding of naturall things . if a beam of the sun do enter into an obscure den or dungeō , the prisoner by this little snip knoweth the beautie of light : so the little which wee haue of the knowledge of god , is sufficient to giue vs a taste of his excellencie , and to inflame vs with his loue . moreouer , the knowledge which gods giues vs of himselfe , is not so small , but it is sufficient vnto saluation : and the obligations which we owe vnto the goodnesse of god ( the causes of our loue ) are fully represented vnto vs in the word of god , where the apostle saint paul herald of the said word , saith , that vnto vs is declared all the counsell of god. acts 20. 27. chap. ii. fiue degrees of the loue of god. we are so vncapable of the loue of god , that we are euen ignorant what it is . this herbe groweth not in our garden ; it is a gift from aboue , comming from the father of lights , who is loue & charitie it selfe , as saith saint iohn . it is a licour which god powreth into our soules by drops as into narrow mouthed vessels . wherefore to deale with our selues according to our owne slownesse , we will endeuour to receiue it into our mindes by little and little , and by easie steps to bring our selues to the highest degree of loue . there are fiue degrees of this loue ; the lowest whereof being the most imperfect , doth serue notwithstāding to raise vs to the highest . 1 the first degree is to loue god , because of the good which hee doth vs , and which we hope to receiue of him . 2 the second degree is to loue him for his owne sake , because he is soueraignely excellent , and most excellently amiable . 3 the third is , not only to loue god aboue al things , and more then our selues , but also not to loue any thing in the world but for gods loue . 4 the fourth is , to hate our selues for gods sake . 5 aboue all which degrees , that loue of god excelleth , wherewith we shall loue him in the life to come . a loue which burneth in the breasts of saints and angels , which stand before his throne of glorie . we call these sorts of loue , degrees , and not kinds ; because the higher degrees containe the inferiour : euen as the most excellēt white differeth frō other whitenesse lesse cleare , not in kinde of colour , but in degree : steps vpō which wee must get vp , and vpon each of them stay a little our spirits . the first degree . the first and lowest step , is to loue god because of the good which he doth vs. vpon this degree of loue was dauid , when in the 116 psalme he saith , i loue the lord because he hath heard my voice : and so in the 18. psalme . for god will be loued for doing good vnto vs. it is god which hath made vs , which keepeth and guideth vs , which nourisheth our bodies and instructeth our soules ; redeemeth vs by his sonne , gouerneth vs by his holy spirit , teacheth vs by his word : maketh vs his seruants , yea his friends , yea his children , yea euen one with himselfe . plato philosophizing vpon the grace of god , according as he was able , gaue thankes vnto him for three things . 1. for that he had created him a mā , & not a beast . 2. that he was borne a grecian , and not a barbarian . 3. that not onely so , but a philosopher also . we that are instructed in a better schoole , do otherwise distribute our thanksgiuing , and do praise him for three things also . 1. that amongst all his creatures , he hath made vs men , created after his owne image . 2. that frō amongst all sorts of men hee hath made vs christians . 3. that amongst those which beare the name of christians , he hath made vs faithfull ones . herunto you may adde if you will the 4. that he hath adopted & elected vs in his sonne before the foundation of the worlde : hauing had care of vs not onely before we were borne , but euen before the world was made . for if a woman lately conceiuing , loue her future fruite , much more doth she so when it is borne and embraced in her armes : so if god loued vs before wee had any being , how much more when we call vpon him and loue him with a filiall loue ? now in this grace , the lesse our number is , the greater is our priuiledge , the greater his bountie and mercie towards vs , to be like a few wel sighted amōgst a throng of blind men ; like the portion of iacob in egypt , alone enlightned in the midst of that darknesse which couered all the countrey : like gedeons fleece , alonely watered with his blessing , whilest all the rest of the earth is drie and destitute of his grace . god hath enuironed vs with examples of blindnesse , to the end wee might make the more account of light , and that wee should go on in the way of righteousnes whilest the day lasteth , whilest he enlighteneth vs by his word . all these graces depend vpon one speciall grace , which is our reconciliation with god by the death of iesus christ ; it is he that is the conduit-pipe , through which the graces of god do flow vnto vs : it is iacobs ladder , which ioyneth earth vnto heauen , which ioineth man againe with god. the angels ascending this ladder , do signifie our prayers . the angels descending , signifie gods blessings . iacobs sleeping at the foote of this ladder , representeth the rest of our consciences vnder the shadow of his intercession . for before , on what side soeuer man could turne his eyes , he could see nothing but matter of feare and astonishment . if he looked on god , he saw a consuming fire , and a soueraigne iustice armed against sinners . if he looked on the law , hee saw the sentence of his condemnation : if on the heauē , he said , i am shut out thereof by my sins : if on the world , he saw himselfe fallen from the empire he before had ouer the creatures : if on himselfe , he saw a thousand corporall and spirituall infirmities . by the signes in heauen , and earthquakes , he was seized with trembling and feare : then satan , death and hell were the enemies which either drew him to perdition , or tortured him with their apprehension . but now each man which hath an assured trust in iesus christ , looketh on all these things with another eye , and singeth another song . if he looke vpon god , he will say , it is my father , who hath adopted me in his sonne . if he thinke on the iudgement seate of the last day , he will say , my elder brother sitteth thereon , and he who is my iudge , is also my aduocate . if he thinke on the angels , he will say , these are my keepers , psal . 34. if he looke on heauen , he will say , it is my house . if he heare it thunder from aboue , he will say , it is my fathers voice . if he consider the law , he saith , the sonne of god hath fulfilled it for me . if he be in prosperitie on earth , he will say , god hath yet better things for me in store . if he be in aduersitie , he wil say , iesus christ hath suffered much more hereof for my sake ; god exerciseth me , proueth me , or correcteth me , or rather honoureth mee , making me like vnto his sonne . if he thinke on the diuell , death , or hell , then he will triumph ouer all , saying with the apostle , 1. cor. 15. o death , where is thy victorie ? o graue where is thy sting ? thankes be to god who hath giuen vs victorie through iesus christ our lord. if these things buzze and keepe a noise like angrie waspes , yet haue they lost their sting . if the old serpent pricke our heele , yet is his head bruised . if the diuell through persecutions giue vs a false alarme , yet belong we to iesus christ , who hath bought vs , and none shall snatch vs out of his hand . who wil feare hauing such a patron , who not onely maketh intercession for sinners , but of sinners maketh them iust ? who not only pleadeth for a bad case , but also of bad , maketh it good , because that hee doth not only pray , but also pay for vs : so that to pardon vs is not onely a worke of his mercie , but also an effect of his iustice . these obligations vnto the louing god , are common vnto all the faithfull . but i thinke , if each one would looke backe into the course of his life , and call to mind the time passed , there is none of vs but should finde iust cause to acknowledg besides these common benefites , manie particular witnesses of the care and loue of god towards vs : of deliuerances out of many dangers , vnhoped for good chances , commodious afflictions , our purposes crossed , but for our good , extraordinary meanes to bring vs vnto the knowledge of his truth . shall it be said , that the blessings of god haue rained vpon the sands , without making vs more fruitful of good works ? shall we be like vnto beasts , which drink of the brooke without thinking of the spring ; without raising vp our thoughts vnto god the wel-spring of all blessing ? meane while , when we say that god doth vs good , to the end we should loue him : it is not because he hath any need of our loue : but because he would saue vs , he would that we should loue him ; because it is impossible to be saued whilst we hate him . moreouer , our louing him also , is partly his gift ; for it is he which kindleth his loue in vs. god doth not only giue vs his graces , but giueth also grace to demaund them , the hand to apprehend them , & grace to make good vse thereof : the vertue to glorifie him for the same , in such sort , as to acknowledge that we owe vnto him not only those his good things , but euen our selues also . god doth good vnto the vnworthy , but he maketh them worthy by this doing them good : his spiritual graces being of such nature , as that they transforme such as receiue them . this first degree of loue being holy and necessary , is not for all that any more then a beginning of the loue of god and as the first stroke of true pietie . for he who loueth god but for his profite , is like vnto little children , who say their prayers that they may breake their fasts : and to speake properly , they loue not god but themselues . such a loue , if it extend it selfe no further , is a mercenary loue , yea and iniurious vnto god. for it may be alwayes thought , that the end is better then those things which tend therunto . if then the loue of god haue no other end but our owne profit , we place the same aboue god , and make our interest more exellēt then his seruice . let him then which is come to this first degree of loue , if he passe on no further , know that god pardoneth vs much , if he punish not that which is grounded but vpon the loue of our selues : wherfore wee must mount higher , and come to the second step . the second degree of gods loue . the second step of gods loue , is to loue him , not onely for our profits sake , but euen for his owne sake , to wit , that laying aside all consideration of his benefites , yea and our hope of any profit from him , yet to loue him aboue all things . dauid speaketh of this loue in the 69. psalme , ver . 37. let all them which loue thy name , reioyce . hee wold haue vs loue god for his names sake , that is to say , because he is soueraigne lord , wise in his counsels , iust in his actions , true in his promises , dwelling in glory which none can attaine vnto , possessing a soueraigne perfection . god , whose life is without beginning and ending , his eternitie without change , his greatnesse without measure , his power without resistance : who hath made the world by his word , gouerneth it by his sight , and shall ruinate it by his will : who in one vertue and perfection , which is his essence , incloseth all vertue , which is euery where dispersed in the creatures ; as diuers lines which meete in one center , do disperse thēselues by their extentiō . for these considerations , god ought to be loued more then for the good which he doth vs. iesus christ himselfe teacheth vs the same , in the prayer he formed for vs ; in which he appointeth vs to demaund the sanctifying of his name , and the aduancement of his kingdome , before we craue any thing for our profit . a desire which so possessed the spirit of moses , and the apostle s. paul , that forgetting themselues , they desired rather to be blotted out of the booke of life , and to be accursed , then that god should not be glorified . wherefore to plant in vs this loue , which loueth god for his owne sake , it is necessarie to know so farre forth as we may , what he is in himselfe , and wherefore soueraignly to be beloued . wee naturally loue beautie ; now light is the chiefe of beauties , without which all other beauties do nothing differ from deformities . god then being the chiefe light , is necessarily the chiefest beautie : he is the father of lights , saith s. iames. the fountaine of light is in him , and through his light we see crearly , saith dauid in the 36. psalme . for this cause , when hee first set his hand vnto the creation , he began with the light , as a thing best representing his nature . he is the sunne of iustice : the sunne which setteth not , which maketh no shadow ; vnto which all things are transparent : which not onely enlighteneth the eyes , but euen giueth sight . and iudge you what this soueraigne brightnesse is , seeing that the scraphins standing before the throne are dazeled , and faine to couer their faces with their wings , as esay saith , being not able to endure so great a splendor . for if at the glorious apparition of the humanitie of iesus christ , the sunne shall be darkened as some litle light at the appearing of a greater , what may be the splendor of his diuinitie ? if you will consider the life of god , ours is but a shadow , and nothing in comparison . for our life is a flowing and succession of parts : but god possesseth his life entirely at one instant , and all at once . he who wil know what the life of god is in comparison of mans life , let him compare the sea with some litle brooke . 1. the sea is very great , and the brooke very little . 2. the sea budgeth not from his place , but the brooke runneth still forth , and is alwayes a new water . 3. the waters of the sea come from no other place ; but all running waters come from the sea , and return thither . the like is the life of god compared with ours . 1. his life is infinite , and ours verie short . 2. his life consisteth in rest , and to possesse all his life at one instant : but our life is a fluxe , and succession of parts . 3. his life commeth from none other , but our life commeth from him , acts 17. ver . 28. and returneth vnto him againe , as salomon saith in the 12. of ecclesiastes : the earth returneth vnto the earth , as it was before , and the spirit vnto god which gaue it . gods knowledge is also a bottomlesse pit . he knoweth all things , yea euen such as are not . things passed , are not passed vnto him : the future are present before him . he soundeth the heart : he seeth through the cloake of hypocrisie . we behold things one after another , but he seeth them all at one view : as if a man were all eye , and should see all that were about him without turning himselfe . we see things because they are : on the contrarie , things are , because god seeth them . for in god to see , is as much as to will , and his will is , to do . to know things , we looke vpon them : but god to know things , looketh on himselfe , because that in his wisedome hee hath the models of all things , and in his will the sentence of all chances . how admirable also is his holinesse ! it infinitely surpasseth the holinesse of angels and saints : as it is said in the booke of iob , chap. 15. behold , he hath no assurance in his saints , and the heauens are not pure in his sight : how much more abhominable and vile is man , who drinketh iniquitie like water . euen as the holy scripture calleth the highest heauen , the heauen of heauens , because it incloseth the inferiour : so also it calleth god , the holie of holies , because his holinesse incloseth that of all the saints , as being infinitely inferiour . the holinesse of the creature is a qualitie : that of god is his substance . god is holy of himselfe ; but men and angels are not saints , but because god hath sanctified them . also after a cleane contrarie manner vnto men , is he iust . for men are iust , because they do iust things . in god it is otherwise : for the things are iust because god doth them . for he is iustice it selfe . wherefore he is iust for no other cause , but for that hee doth according to his wil : according to which he hath giuen vs his law , the perfect rule of iustice , which he not only setteth before vs , but also writeth it in vs , and engraueth it with his finger in the stone , as he promiseth vs in the 31. of ieremie : i will put my law into them , and will write it in their harts . he loueth iustice and truth . he hateth the workers of iniquitie , he rooteth out liers , he hateth the bloud-thirsty and deceitful man. psal . 5. what shall we say of his goodnesse , through which he loueth them which hate him , by which hee causeth his sunne to shine vpon the iust and vniust , the good and bad : by which hee raineth down his goodnesse euen into the mouthes which are open to blaspheme him ? aboue all , this infinite goodnes shineth in the person of his son : this sonne so begotten before all eternitie , that he yet now begetteth him : sonne without beginning of time , sonne of the like age as his father : essentiall word , eternall wisedom , god euerlastinglie blessed . that sonne which esay calleth the father of eternitie , would make himselfe the sonne of man , to the end that we might be children of god : yea was content to be borne in a stable , to the end that wee might be receiued into heauen ; to be borne amongst beasts , to the end that wee might be companions with angels . hee who is the word it selfe , was content to stammer as a childe , to the end that wee might speake vnto god in all libertie . he who is the bread of life , was content to be an hungred , to the end we might be satisfied . he who is the fountaine of life , was content to be athirst , to the end our soules might be moistned . briefly , he who is life it selfe , hath suffered death , that hee might giue vs life . all this for vile creatures , yea enemies vnto god , that he might make them of slaues vnto sathan , his owne children , and transport them from hel into his kingdom . these are the bottomlesse pits of the bountie & goodnesse of god , which do gently swallow vp our soules ; there is pleasure to lose ones selfe therein . for these are the bottomlesse depths of the grace of god , which passe our vnderstanding , but doe recreate our hearts ; which giue matter of admiration , and also no lesse subiect of consolation . here are the highest witnesses of his loue : here are all his fatherly affections layed open ; all the riches of that grace which the angels themselues admire , and as saint peter saith , endeuour to pry profoundly into ; louing in this case the goodnesse of god , not for their owne profit , but in respect of god himselfe : for iesus christ is not come into the world for their redemption . now to what end all this , but that wee should loue him who hath so much loued vs , and admire with ioy the treasures of his grace ? o god , as thy greatnesse is incomprehensible , so also thy bountie is infinite ! our spirits are stopped with this contemplation ; our words are beneath our thoughts , and our thoughts yet much lower then the truth . we speake of this greatnesse but stammeringly , our praises do abase thee , we draw the picture of the sun with a coale . but ô god , raise vp our soules to thee : and if our spirits be too weake to know thee , make our affections ardent to loue thee . thou who wast pleased to be our father , touch our hearts with a filiall affection . thou which giuest vs occasion to loue thee , giue vs also the motions thereof . for , as much as we are poore in meanes , so much are we vncapable to receiue them , and to loue thee after hauing receiued them , if thou thy selfe doest not plant thy loue in vs. all these considerations do raise vp our spirits to loue god , not for our selues , but for his owne sake : which appeareth also in this , that our loue to god cannot be well directed , if it be not formed vpon the modell of that loue wherewith god hath loued vs. now god loueth vs for the loue of himselfe , as he saith by the mouth of esay : it is i , it is i , that blotteth out thy sinnes for mine owne sake . and it is the prayer which daniel maketh in his ninth chapter , lord heare , lord pardon , lord tarrie not , but hasten for thine owne sake ; for thy name hath bene called vpon this citie , and vpon thy people . god considereth that we beare his image : hee considereth that wee are vnworthy of his grace , but that it is a thing worthy of his bountie , to do good vnto the vnworthy , and which is more , to make them worthy by doing them good . he considereth that his church is like vnto a flock which carieth his name , and is called the people of god ; and therefore he will not let it be sathans prey , nor a matter of triumph vnto the aduersarie . the third degree of the loue of god. the third degree or step , is so to loue god aboue all things ; that we should loue nothing in the world but for his sake . for example , there are many persons and many things in the world that wee cannot keepe our selues from louing , yea and it would be ill done not to loue them . so a father loueth his children , a wife her husband ; our kindred , allies , neighbours and friends haue part in this amitie . so a man loueth his health , his house , his land , his studie , &c. to go about to dispossesse a man of the loue of these things , would be an inhumane doctrine , and more then tending to brutalitie . he is worse then an infidell that hath not care of his familie , saith the apostle . pietie rooteth not out these affections , but doth husband them , and of mistrisses which they were , maketh them but handmaids vnto the loue and feare of the lord. no more then iosua would kill the gibeonites , but subiected them vnto the seruice of gods house . for then doth a father loue his children as hee ought , if in bringing them vp , he purpose to vse them as mē do yong plants , which shall one day bring forth fruite to the glorie of god. if he so remember himself to be their father , that he be yet more mindfull that god is his . then a man loueth his friends as he ought , when he loueth them because they loue god , and because hee seeth the image of god shining in them . so we shall then iustly loue health , when wee shall loue it , not because it is more gamesom and without paine , but because it bringeth vigour vnto our bodies , and libertie vnto our mindes to serue god in our vocation . the like ought to be said of riches , of honours , of knowledge , things which one may honestly loue ; prouided that their loue doe not distract vs from the loue of god , but may rather thereto aduance & help vs to performe good workes . and as there is not any so little brooke but it leadeth vnto the sea : so let these goodnesses of god , seeme they neuer so smal , leade our thoughts to this great depth of the goodnes and greatnesse of god. briefly , all our liues and affections towards our neighbours , shal be well squared out , when they shal be branches & brooks of gods loue , and a reflection of our sight , which from god glanceth vpon his image . neuer loue the persons for that which is about them , but for what is in them . esteem not of men , as of purses for the money which is therein . if you honour a man because he is well clothed , by consequēce ought we to salute sattin in whole peeces . if you account of a man for his honours sake , you tie his dignitie to his titles and to his habite : which things being takē away , there is no more of any thing which ought to be loued ; as a horse which carieth an idoll , which being takē away , hath no more reuerences done about him . on the contrary , if you loue a man because he feareth god , because he is firme in the faith , forward in the knowledge of god , true in his words , iust in his actions , charitable towards the afflicted , burning with the zeale of gods house , you shall neuer want occasion to loue him . take away from him his goods , his honours , yea his cloathes , yea euen his bodie ; all these ornaments will remaine , and that excellencie which consisteth in the image of god , and the graces of his spirit . i am not ignorant , that the secrets of mens hearts are very deep ; and oftentimes the friends which a man chuseth for vertuous , do becom vicious , or else shew they were neuer otherwise in this case the man which loueth god , ought to reprehend his friend , and to reforme him if he can possible . flatterie hath takē away from true friendship all his termes , except the libertie to reprehend . to be afraid to chide ones friend , lest wee should offend him , is a respect full of crueltie : as if whē hee were readie to be drowned , thou shouldst feare to catch him by the haire of the head , lest hee should leese a haire or two . if by these reprehēsions thy friend do not amēd , the friendship of a man must then giue place vnto gods loue . we must do like moses , who made vse of his rod whilest it was a rod , but fled from before it when it became a serpent . and yet in this case it were better to separate our selues by little and little , and to vnsow friendship rather then to teare it asunder . vnto all these difficulties the loue of god serueth as a rule . many heathen haue gathered a number of precepts of friendship , but haue not discouered this secret , which ruleth all their rules , that is , to learne first to loue god , and to cause our friendships to be deriued frō his loue . such as the braine is vnto the sinewes , the liuer vnto the veines , and the heart vnto the arteries , that very same is the loue of god vnto humane friendships ; that is to say , they are but threds and branches which depend thereon . this diuine loue not being therein , friendships are no friendships , but a conspiration ; an accord or agreemēt to disagree with god : friendships grounded vpon pleasure or vpon gaine , which ceasse when pleasures leese their taste through age , or when profite diminisheth , or is not equally distributed : but friendships groūded vpon the loue of god , are firme , because they are grounded vpon a sure foundatiō . which loue ought so far to aduance it selfe , that for the loue of god we ought not onely to loue our friends , but euen our enemies , because god willeth it . matth. 5. because that amongst these enmities , some marks of gods image do yet appeare ; because they are as it were rods in gods hand for our amendment , and inforcements vnto his feare . the fourth degree of the loue of god. we are not yet at the highest . for we must come euen to the hating of our selues for the loue of god. for euen as there is not in man , any loue more strong or more naturall then the loue of our selues : so is it that same which most resisteth the loue of god , and which is most vneasy to be surmounted . that which the shirt is in our cloathing , the same is the loue of our selues in our affections , to wit , that which is last put off . there we are to fight a great combat : it is as it were sathans last intrenchment , frō whence he is vneasily driuen away . yet none can loue god as he ought , who hateth not his owne nature ; who is not grieued at his owne desires , and maketh not mortall war against them , being desirous to finish this combat by death , & to be dissolued , that he might be with god : readie to be prodigall of his bloud , that he may be sparing of gods glorie : waxing wearie of this bodie of ours , as of a mouing prison or portable sepulcher . like vnto him that being in prison , looketh through the grates , desiring his libertie : so looke you not to get out at the doore , you shall onely get out through the ruines thereof , by the destructiō of this body : as whē the prison sinketh , & the prisoner escapeth at some breach thereof . hee which shall haue most made warre with himselfe , shall haue the more peace with god : he which shall not haue pardoned himself , god shall pardon him : he which shall haue despised , yea hated his owne life , he shall saue it . here is the fourth degree or step of loue , and the highest that man can reach vnto in this life . it was this degree of loue , which made the apostle to crie out : alas miserable man that i am , who shall deliuer me from the bodie of this death ? it was this degree of loue which caused dauid , hauing a scepter in his hand , being vanquisher of his enemies , and filled with earthly riches and honor , to acknowledge himselfe but a stranger and way faring man vpō earth . it is this degree of loue which hath sustained martyrs in their torments , the heate wherof hath bene hoter then the heate of the fire : can you think that they had their muscles of steele , or bodies vncapable of torment and paine ? it is not so . but as the heate of a feauer drieth vp outward vlcers , and a lesser heate is surmounted by a greater : so the interior heate of gods loue did surmount the heate of the flame , and had more strength to sustain them , then paine had power to preuaile against them . martyrs , whose vertues do yet vnto this day sustaine our vices ; whose ashes do yet heate our coldnesse ; whose bloud doth yet crie , speaking both for the truth of the gospell , and against our slacknesse , who in a litle time are so farre degenerate from their constancy . surely if they do not serue vs for an example , they will serue vs for a reproach and condemnation . now to come to this degree of loue , we must haue a long and hard combat : for our flesh is rebellious & mutinous , and couetousnes so rooted therein , that to pluck it vp ( as witnesseth the son of god himselfe ) is as if a man should cut off a hand , or plucke out an eye . and saint paul also calleth our desires our members . notwithstanding god saith , that he will make an end of his worke in our infirmitie : he maketh vs to be victorious , but after many fals . oftentimes man being placed as in a crosse-way , betweene the spirit and the flesh , betweene the loue of god and the loue of the world , hee feeleth contrarie suggestions , and a maruellous combat . how many times commeth it to passe , that after the loue of god hath had the vpper hand , and that the faithful hath resolued to be good , by and by his desires doe reassemble thēselues , & giue a new assault vnto the feare of god ? the faithful being thus assailed , either with some appetite of reuenge , of rapine , or lust , shall feele this loue of god speaking thus vnto him in his heart : miserable man , whither goest thou ? doth not god see this ? despisest thou his threatnings ? reiectest thou his promises ? forgettest thou thy vocation ? wherfore wouldest thou grieue the spirit of god ? wherefore wouldest thou bring a scandall vpon his church ? where are the promises which thou hast made him ? where is thy mindfulnesse of his benefits ? is this the way to the kingdome of heauen ? art thou assured that being fallen , thou shalt rise againe ? for a little pleasure mingled with bitternesse , wilt thou trouble the peace of thy conscience ? for a little porttage of herbes , wilt thou neglect thy birth-right ? at these suggestions the faithfull wil stay himselfe , he will sigh before god ; and like sampson , he will breake the bonds of his desires : but all is not yet done , nor this rebellious flesh is not yet quelled . for after these holy resolutions , we haue for certain spaces , great dulnesse againe . then the diuell espieth occasion , if he see vs in bad companie , if he see vs idle , if we haue discontinued praier , reading or hearing of the word of god , then our desires doe rouse themselues vp againe ; then the contrarie suggestions of the flesh and the spirit struggle together for masterie : which maketh the life of the faithful oftentimes seem bitter , euen to the desiring of death to end this combat . o miserable nature , enemie to it owne selfe ! ô ingrafted and deepe rooted corruption ! o mutinous seditiō , which woldest bring vs back into egypt : which after our coming out of sodome , makest vs look backe againe , like vnto lots wife ; and makest vs loth to leaue the euill we are come from . corruptiō which troubleth our best actions by bad suggestions , and besmeareth them with some euill . if we thinke vpon death , our flesh suggesteth vnto vs , that there is yet time inough to thinke thereon . if we heare or reade the reprehensions of gods word , it perswadeth vs that it is spoken vnto others . if we thinke of heauen , it saith , we shal come time enough thither . if thou thinkest to giue almes , it will softly suggest in thine eare , what know i that i shall haue no need thereof my selfe ? if thou wouldest reprehend thy friend for his amendment , it will draw thee by a cruel respect , namely , for feare of offending him . each good affectiō hath as it were two eares like a pot , by which the flesh and the world take hold to hinder the execution thereof . here then wee must carefully haue recourse to gods assistance , and imitate rebecca , who had recourse vnto prayer when two children stroue in her wombe : a most expresse figure of these two men which are in euery faithful person ; the one which is the old , the other which is the new man ; the one our corrupted nature , the other the regenerate spirit , which do couet one against another , as saith the apostle s. paul. wherfore also god answered rebecca , the elder shall serue the younger . for the old man must be subiected vnto the new , vntill he be fully ranked in due obedience vnto god. the fift degree of the loue of god. there remayneth now the last and chiefest degree or step , which is the loue wherwith we shall loue god in the glorie celestiall . for we loue things according as wee know them . we shall therfore loue god much more then , because wee shall much better know him . now ( saith the apostle ) we know in part , now we see as in a glasse obscurely ; but then we shall see face to face . our loue which seeth from a farre off , and which is distracted by diuers obiects , shall then see neare at hand , and shall wholy be fixed vpon god. and as whē two great high swelling riuers come to encounter one another , they make a maruellous inundation : so the loue of our selues and the loue of god , are like two streames which neuer ioyne themselues together on earth , but shall meete in heauen . what then shall the vehemencie be of both these affections , when they shal be mingled both together , and ioyned in one loue ? for then in louing god , we shall loue our selues , because god shall dwell in vs , and because that ( saith the apostle s. iohn ) we shall be like vnto him . nor are we not to doubt , but that the angels and saints do loue themselues ardently , but with a loue which distilleth from the loue of god. o happie and admirable loue of ones selfe , which is mingled with the loue of god! let vs forbeare to loue our selues vntill that time , and let vs loue nothing in our selues but what doth prepare vs and entertain vs with the hope of this loue . but because this loue , with which we shal loue god in paradice , doth grow from the view & contemplation of his face , ( for loue is kindled by the sight ) let vs learne what sight this shall be , that shall cause this our loue . our bodily eies see things by two meanes , either by receiuing their images ; for so we see the bodies exposed to our view ; or by receiuing into our eyes the thing it selfe which wee see : so wee see the light , which wee see in such sort as that it entereth euen into our eyes . now god who is the chiefest of lights , will make our soules to see him in heauen in this latter fashion . for he dwelleth in his saints , and is in them all in all . but in this life he causeth himselfe to be seene by images , that is , by the contemplation of his works , in which hee hath imprinted a picture ( as it were ) of himselfe , and the expresse markes of his vertue . therfore we shal then see our god in such sort as we now see the light : but that now we see it not but by the windowes of the bodie , that is , by the eyes : for then wee shall receiue throughout all our parts the light of god , which shall enlighten vs on all sides with the beames of his holinesse . euen as if a man were all eye throughout , and should receiue light in himselfe on all sides . this same sight of god , will make vs like vnto god , as saint iohn saith , we shall be like vnto him , for we shall see him as he is . for as a looking-glasse cannot be exposed to the sunne but it will shine like the same : so god receiueth none to contemplate his face , but hee transformeth them into his owne likenesse by the irradiation of his light and perfection . and as god is charitie and loue it selfe , as the same apostle teacheth ; it is necessary that the creature being by this view made like vnto god , should also be seized with this loue , and enflamed with this spirituall fire . a fire which hath giuen name vnto the seraphins , so called because of their ardour , which is nothing else but the loue of god , the feruour of their zeale , and their readines to do him seruice . here necessarily must end these degrees or steps of loue , and our meditation can mount no higher : it is the last steppe of iacobs ladder , by which we mount vp vnto god. chap. iii. of the markes and effects of the loue of god. we all make profession to loue god , but few loue him seriously . by this professiō we deceiue men , yea we deceiue our selues , but cānot deceiue god. wherefore it is necessarie to bring hither the touchstone , to discerne the true and pure loue of god from the false , and of base allay . as there are fiue degrees of true loue , so are there also fiue markes to discerne it . 1 the first mark of the true loue of god , is , that it quencheth all vnchast loues . 2 the second mark and effect of this loue , is , that it bringeth peace and tranquillitie to the mind . 3 the third is , charitie towards our neighbours . 4 the fourth is , the pleasure to communicate often with god. 5 the fift is , the zeale of the glorie of god , which reioyceth or sorroweth according as god is honored or dishonored . whosoeuer feeleth in himselfe these effects , may assure himselfe that hee loueth god with a true affection , yea although that some coldnesse chance amongst this holy ardour , and that the loue of himselfe be mingled withall ; yet this loue for being weak , shall not let to be true , prouided , it do dayly go on tending vnto perfection . let vs runne ouer againe each one of these markes , that wee may know them more perfectly . the first marke of gods loue. there are three sorts of loue : the one whereof , is euer good : the other is euer bad : the third , good of his owne nature , but accidentally bad because of our bad disposition . that which is alwayes good , is the loue of god , in which it is impossible to sinne through excesse : and in this point it is good to let slip the reines of our desires . the measure of louing god , is to loue him without measure . the loue which is alwayes bad , is the loue of murder , of theft , and of vnchaste pleasures , &c. the loue which being good of it owne nature , becometh euill by accident , is the loue of meate , of drinke , of ease , or recreation ; appetites which are naturally good and necessarie , but which we make to be bad by excesse and intemperance . the loue of god doth diuersly behaue it selfe towards the other two sorts of loue . for it ranketh the latter within the limits of mediocritie , & teacheth vs to satisfy our necessitie , and not our curiositie . it reiecteth all farre-fetched delicates , being the distaste of a proud stomacke , which awakeneth it selfe with artificiall meanes : teaching vs to nourish this bodie , so that it may not be a hinderance to the soule : to watch and be sober lest we enter into temptation . as for the second loue , it can in no wise remaine with the loue of god : but the feare of god doth wholy cut it off , because that in a thing entirely bad , we are not to seeke for any mediocritie . none can be a fornicator , an adulterer , or a murderer by measure ; for the least inclination vnto these things is sinne against god. but aboue all , the strength of gods loue is shewne in rooting out of our hearts vnchaste loue , which kindleth in the mindes of worldly men a firebrand of filthy desires , which defile our soules with a thousand beastly thoughts , and importunate ; which of our bodies dedicated to be temples of god , make an infectious brothell , and ( as saith saint paul ) of the members of christ do make them the members of a harlot . pleasures which weaken the bodie , coole the spirit , and abate courage , which after the strength is consumed , leaue yet a desire . infamous pleasures , which place men beneath beasts ; of which , man in this point ought to learne the laws of continencie and sobrietie . traiterous pleasures , which embrace men to strangle them : dally with him on the lap of delight , as dalilah played with sampson , that they may deliuer him , not to the philistians , but vnto the diuell ; who hauing poaked out the sinners eyes , oftentimes leade him this way vnto the temple of the idoll . yet as if this were not enough , man hath chosen out a painefull way vnto his pleasures ; they are not esteemed if not troublesome . the stollen waters are sweetest , saith salomon ; and the malice of man supposeth all other entries better then the legitimate . the loue of god entring into the spirit of any one for to purge it , doth presently void out this filth , and smothereth vp this loue by his greater force : which teacheth vs to loue in our neighbors , not their bodily beautie , but their soules ornaments . this holy loue hauing for his obiect the chiefe of spirits , loueth consequently in men their spirituall beautie , a beautie which cōsisteth in the image of god : an image , whose principall lineaments are iustice and holinesse . a beautie which is not superficial as that of the bodie , which hideth within it selfe bloud , brain , and things which one may not behold without horror ; but it is a beautie which extendeth it self vnto the bottome , as the beautie of a diamond , or of the light it selfe . the beautie of the body , is but a flower which is withered with age ; but the beautie of the soule is not subiect vnto time ; and which is more , the wrinkles which it hath , are done out with time . many women might haue bin more happie if they had bene lesse beautifull ; for their beautie hath plentifully afflicted them : but spirituall beautie is alwayes accompanied with gods blessing . besides , consider attentiuely the fairest visage of the world , and you will becom neuer a whit the more faire your self , but shall rather seem the fouler being neare it . but carefully to contemplate a soule which god hath embellished with vertue , will make you become vertuous , and will forme you according to his example . carnall eyes perceiue not this beautie , and pleasure knoweth not what it is . for , as a horse louing a mare , thinketh that in the world there is no other beautie : so the carnall and sensuall man thinketh there is no other beautie but that which through the sight toucheth his desires . but the view of the faithfull pierceth further , and oftentimes cleane through a corporall beáutie , seeth the vetie image of the diuell . cōtrariwise , the inward beauty is oftentimes vnder an exteriour foulenesse , as that of a slubbered diamond . as that of iesus christ during his opprobrious handling ; whereof esay in the 53. chap. saith , that there was not in him either forme or beautie : and yet in the 45. psalme , he is called the most faire amongst the sonnes of men . as the beautie of the church , whereof it is said in the first of canticles , that she is browne , and yet faire ; being blacke without , and burnt with afflictions , which notwithstanding blot not out her inward beautie . therfore that women curious of their beautie , may rather studie to adorne themselues inwardly , as it is said in the 45. psalm , the kings daughter is full of glorie within : let them take heed lest in decking artificially their bodies , they become a snare of desires , an instrument in the diuels hand . a souldier hauing a sword that hath surely serued him in many combats , will be careful to scowre and polish it : and doe wee maruell if the woman hauing serued sathan to ouerthrow adam , be carefully decked & embellished by him ; and that women are so curious in ornaments , by the suggestion of the diuell ? but we whom god hath honored with his knowledge , to the end we might be inflamed with this loue , let vs shut our eyes to these allurements , possessing ( as saith saint paul ) our vessels in holinesse : abstain your selues not onely from euill , but also from all appearance and occasions of euill . eschue idlenesse , for it is the pillow of vices . let satan , coming to assaile you , find you euer occupied . flie bad companie , filthy talke , books of loue ; for they are fire-brands of lust , the hookes and baits of the diuel . none cometh to do euill but by these accessaries , yea the euill is alreadie in these accessaries . many will say , that they are chast of bodie , but their eyes , their eares , and their thoughts are culpable of lust . yet christ saith , that he who looketh on his neighbours wife to lust after her , hath already committed adultery . the best companie and the best busines to diuert our minds from this euill , is the carefull reading of the word of god ioyned vnto prayer . saint augustine in the eight book of his confessions , cap. 8. & 12. saith , that when he was vpon termes of rendering himselfe a christian , that which most troubled him , was , that hee must leaue his fornication ; and that in this combatfull anguish , hee withdrew himselfe into a garden , where twice he heard the voice of a child , as it were , coming from the houses hard by , saying , take and reade . at this voice he tooke the booke of the epistles of s. paul , and chanced at the first opening of the booke , on this text of the 13. chapter to the romains , where he saith : let vs walke honestlie as in the day time , not in riot and drunkēnesse , not in chambering and wantonnesse , neither in strife or enuie ; but put you on the lord iesus christ , and haue no care of the flesh to fulfil the lusts thereof . there was enough for him : and thereupon , were it that this voice came from god , or that it chanced by other meanes , he resolued to follow the counsell of the apostle , who without looking for any reuelation therupon , doth sufficiently manifest vnto vs the wil of god touching the laying off of these desires . the second marke of the loue of god. this same loue bringeth forth another effect , by which it is to be knowne , to wit , the peace and tranquillitie of the soule : it chaseth away feares , asswageth cares , sweetneth afflictions . for what euill soeuer happeneth him who loueth god , he wil euer remember the sentence of the apostle , rom. 8. that all things turne to the best for them which loue god. euen their crosses becom blessings ; their bodily pouerty is a spiritual diet vnto them ; their banishments teach them to leaue the world : their sequestring from honors is their approch vnto god : their enemies are their physitions , causing them to be warie , and to liue in gods feare . their corporall diseases are spirituall cares : death is an entrie into life , and a bringing forth , by which the soule is deliuered of the bodie , as of her last after-birth ; and cometh forth of a darke den , to enter into gods light . the passage through afflictions , resembleth the passage of the red sea ; for the wicked are ouerwhelmed therein , they are vnto them forerunners of damnation ; but the faithfull and gods people finde that way a passage vnto the land of promise . this verie same loue of god , will suggest vnto the faithfull this thought : seeing that i loue god , it is certaine that he loueth me . for saint iohn saith , that we loue him because he loued vs first . for i had not naturally in me any inclination to loue him ; but it was hee who louing me , framed my heart to loue him . now if god loue mee , he intendeth my good ; and he can do all that he will , nothing hapneth but according to his will. he will not then permit that any euill happen me ; he will turne my euils vnto good for my saluation : he will leade me thereunto , through a way thornie vnto flesh , but healthfull to my soule . briefly , the loue of god excludeth feares , and is the prop of our assurance , as saith the apostle saint iohn : there is no feare in charitie , but perfect charitie driueth forth feare . this same loue sweetneth afflictions , and maketh our lords yoake easie and tollerable . for you shall see by experience , that in a house where loue is great betweene the husband and the wife , they passe the bad time ouer with content , and haue mutuall consolatiō one of another : yea , to haue a faithfull friend , into whose bosome you may shed your teares , and powre forth your complaints , doth bring a man much ease , although it bring no remedy . how much more shall the faithfull soule find & feele in the loue of his god ? of god , who not onely knoweth our euils , counteth our sighes , layeth vp our teares in his vessels ; but who can and will remedie them : and not onely remedie them , but turne them to good ; giuing vs in our afflictions , not onely occasion to suffer , but euen matter of reioycing . so the faithfull speake in the 46. psalm : let the waters of the sea make a noise , and let the mountaines shake by the rising of his waues : in the meane time the brookes of the riuer shall reioyce the city of god. these troblesome waters are the people banded against god , as is expounded in the apocalypse , chapter 17. these brookes which in the meane time do reioyce the holy citie , are the instructiōs of gods word , whose voice is our consolation . for in his afflictions the faithfull will turne aside his eyes from his enemies , and from all second causes , and will say : lord , it is thou that hast done it ; i receiue this affliction at thy hand ; make this proue healthfull vnto me , and permit not that i euer come to murmur against thee , or to kicke against the pricke . we swallow with the better resolution a bitter potion , when it is presented vs by a friendly hand , whose ignorance or falshood we feare not . we finde all these things in god , who moreouer maketh venomes themselues to prooue good medicines . so the loue of god is a retraite and shelter against all anguish : it is the groūd of true peace : it is the prop of our assurance , which causeth vs to despise the threatnings of men ; to looke on the enterprises of great men , and the risings of people with disdaine ; which causeth vs to find ease on the rack , and to looke on deaths face with assurance , and take off his maske to see iesus christ , which cometh vnto vs vnder that shew : which maketh the faithful to stand vpright in the middest of the ruines of his country . this holy loue made s. paul to say , rom. 8. if god be with vs , who shall be against vs ? he which hath not spared his owne sonne , but deliuered him ouer for vs , how shall not he giue vs all things with him ? let vs likewise say , he that laieth vp our teares , wil not he gather vp our prayers ? he , without whose prouidēce a sparrow lighteth not on the ground , wold he permit that our soules should fall into hell for lacke of caring for them ? hee who extendeth his care to gather vp our teares , yea to count our haires , how much more care will hee haue of our soules , for which his sonne hath died ? this same loue made dauid say , psal . 23. euen when i should walke in the way of the shadow of death , i would feare none euill , for thou art with me , thy rod and staffe do comfort me . hereby we may iudge what difference there is betweene louing god and men . let vs not speake of the weaknesse of our friends to deliuer vs , their little constancie in their loue , yea and of the cruel officiousnes of some friends , who desire to see their friends in trouble , to make them beholding vnto them for succouring them . and let vs talke that which is best and honestest in our friendships . i say then , if there be any one who loueth a douzen persons faithfully , he must then necessarily be miserable : for it is a very likely matter , that one of a douzen persons will euer be in trouble , or sicke , or afflicted . if then a man shall according to the lawes of friendship participate of his friends afflictions , shall he not by hauing many friends , be in perpetuall miserie ? and if any one of them be absent , it is a subiect of continuall apprehension . so that many are of opinion , that to be obdurate , and without compassion , is commodious . faithfull friendships are kindes of sicknesses ingenious to feare , and which from diuers parts draw vnto themselues griefe and compassion . the loue of god hath none of these incōmodities : for we loue him for whom we can be in no feare , and who puts vs out of all feare for our selues , and warranteth vs from all euill . now if the loue of god be so full of rest , in comparison of the most faithful & honest friendships amongst mē ; how much more then in comparison of vnhonest loues , which torture the conscience , which hide themselues for shame ; where spending , riot , ielousie , lyings in waite , & alteration of humors , torment the mind with a perpetuall vnquietnes ? the third marke of the loue of god. in the third place , the loue of god is manifested by the loue of ones neighbor . it is impossible to loue god , & hate his image ; to loue iesus christ , who is the head , & hate our neighbours who are his members : it were as if a man kissing another should tread on his toes ; things vnsufferable : as saith the apostle saint iohn : he who saith , he loueth god , and hateth his brother , is a lier : for who so loueth not his brother whom he seeth , how can he loue god whom he hath not seene ? that is to say , if he haue not so much as naturall loue , how can he haue the supernatural ? wherfore , in the summarie of the law expressed in the gospell , vnto the loue of god is adioyned the loue of our neighbor , as a necessary consequent , & an vndoubted proofe . and the apostle s. paul saith , that all the law is accomplished in this word alone , thou shalt loue thy neighbour as thy self . not that it is enough to loue ones neighbour without louing god ; but because the loue of ones neighbor doth necessarily presuppose the loue of god. now if we ought to loue our neighbours for gods sake , it followeth that aboue all we ought to loue those which loue god : following the commandement of the apostle vnto the galathians , chap. 6. let vs do good vnto all , but principally vnto the houshold of faith ; with whom we haue many good things in common , to be together children of one father , and likewise brethren of iesus christ ; nourished with the same meate , which is the word : of one houshold , namely the church : trauellers and pilgrims together , combattants for one selfesame cause , called vnto one selfesame hope , coheires of one selfesame kingdom . all which are consideratiōs resembling many lines , which doe all meete in one point : for these are obligations to loue one another , who doe all of vs meete in iesus christ , in whom we are all one , because we are one with him . this charity amongst the faithfull , is extended two wayes . the one is the charitable relieuing of our afflicted brethrē . the other is , peace and concord amongst our selues . as touching our brotherly reliefe , it necessarily commeth from the loue of god , as s. iohn saith : who so shall haue goods in this world , and see his brother in necessitie , and shall shut vp his compassion , how shall the loue of god dwell in him ? also , god appointeth himselfe a rewarder of almes , as done vnto him self , yea euen vnto a cup of cold water , math. 10. to giue vnto the poore , is to lend out money for vsurie vnto god. prouer. 19. of all that we possesse , wee shall saue nothing but that which we shall haue thus giuen . by this meanes ( sayth iesus christ in luke 16. ) we make our selues friends , which shal receiue vs into the euerlasting tabernacles . thou fearest to leese thy money by giuing it ; and yet the bestowing it in almes , is the meanes to keepe it . thou fearest to leese thy mony by giuing it , and fearest not to leese thy selfe by keeping it . for our goods auariciously reserued , are not only spoiled , but do also spoile and corrupt our spirits . it will be for this sinne that god will iudge the wicked at the latter day . math. 25. the wicked rich man , who despised the poore lazarus crauing a morsell of bread , doth now beg of lazarus a droppe of water to allay his heate . an heate begun by the retentiō of those goods which were due to the poore : which ( as saint iames saith ) shal consume the flesh of the rich like fire : and are as a treasure gathered for them against the latter day . and iustly are they ranked with murderers . for as there is two wayes to put out a lampe , either by blowing it , or not powring in oile in good time : so the couetous man , if he take not away the life of the poore by killing him ; at least he suffereth him to wither and drie away for lacke of powring into him some liberalitie . the roote of this dutie , is the loue of god , which redounds vpon his members : wherfore also , as the loue of god is free and voluntarie ; so also must not our almes be forced or vnwillingly done , but free and voluntarie . god loueth a cheerfull giuer , 2. cor. 9. 7. saith the apostle saint paul. and to this purpose he calleth there in that same place almes-deeds a seede . a seed which wee cast in the earth , but gather the crop in heauen . seeing then wee must giue cheerfully , it is here the contrarie of that which is said in the 126. psalm : those which shall sow in teares , shall reape in ioy and triumph . for hee who shal sow this reliefe with teares , shall reape with griefe . none shall reape with ioy in heauen , if he haue not ioyfully sowed vpon earth . an almes giuen vnwillingly , doth not onely leese all reward , but also deserueth no pardon . it fareth alike with almes which are vaingloriously giuen , and to be seene of men , which our lord condemneth in the 6. of matthew . also it fares alike with almes done of goods ill gotten ; who hauing enriched himself by fraudulent meanes and extortion , thinks to appease god by giuing part of his robberies in alms , goes about to corrupt god with presents , & cal him to take part of the spoile . as in the law , god receiued not as an offring , neither the price of a dog , nor the hire of the letcher : so in the gospell , god will that almes ( which the apostle to the hebrews calleth a sacrifice ) should be of iust things , and gotten by labour : that he who hath stollen , steale no more , but rather labor with his hands , that he may haue to giue vnto him that hath neede . ephes . 4. wherfore when iesus christ in the 16. of s. luke , wil that we giue almes of vniust riches ; hee calleth riches there euill , not because they were vniustly gottē , but because that ordinarily they are enticements & baits of iniquitie ; otherwise hee would sooner haue commanded them to be rendered vnto such as they had bene wrongfully taken from . this same loue of god , produceth peace and concord amongst brethren . for it is impossible to loue god , without imitating him . now he is the god of peace . rom. 16. wee must therefore be children of peace , in imitation of him : for so are the faithful called in the 10. of luke . to this purpose in the 19. of the first of kings , god is represented as not being in the storme and boisterous winde , but in the still and quiet sound ; because god is not amongst confusions and quarrels , amongst persons which eate vp one another , but amongst those which be at peace and vnitie . but the diuel liueth vpon discord , and is friend vnto strife . euen as men cause two dogges or two cocks to fight together for pleasure , the lookers on encouraging them to the combat : so doubt you not , but when two men fight together , the diuel pricketh them on , and taketh pleasure thereat . let vs take heed lest before we be aware , we make our selues the diuels bable or pastime . we ( i say ) that be brothers , who haue all the world on our skirts ; who by one selfe same combat , do tend to one selfe same hope : called to repaire the breaches of ierusalem , to build againe the house of god in the view and despite of the diuel . it is written in the 1. of kings , chap. 6. that salomons temple was builded without any noise , there was not one stroake of a hammer heard . let vs labour in the worke of god without any noise , and without strife . and here may and ought to be remembred the aduertisement which ioseph gaue to his brethren , at their going out of egypt , to return to their father ; he sent them away , and said vnto them , fall not out by the way . for what is the life of a faithful man but an issue out of egypt , a voyage to return home to our father ? let vs not quarrell then on the way , let vs liue in peace , and the god of peace will remaine with vs ; whom we shall loue the more ardently , whē we are ioyned in affections for to loue him . the fourth marke of the loue of god. we presume that such are friends whom wee ordinarily see together . communication and familiarity are the nurses of friendship , yea more then good turnes . he which doth a pleasure with a seueritie , withdrawing his companie from all ; who giueth with a refusing countenance , like one that should fling his bread at a beggers head , doth vnbind in binding , and is paied wel enough if his benefits be pardoned . friendship also requireth , that a friend should in all things be aduised by his friend , discharge vnto him his cares , discouer his sorrowes , and powre all his griefe into his bosome , to take counsell of him if there be any remedie , and to ease himselfe if there be none . this is then also one of the markes of the loue of god , to wit , a frequent communication , by the which the faithful christian doth counsell or consolate himselfe with god. for the man which loueth god , being to deliberate vpō any thing of importance , doth first consult with the oracle of gods mouth , and enquireth after his will. as for example , vpon the choise of religion , he wil not call the belly to coūsell , nor worldly hopes ; he will not imitate the shechemites , which tooke the seale of gods couenant vpon them , to haue the substance and cattell of the children of iacob : nor the iewes , which in the 6. of saint iohn , follow christ to haue bread ; he will not make iesus christ serue him for a puruey or , nor religion to be a merchādize of the time , or a dependancie of his domesticall affaires . the feare of men , shame , respect , worldly honours , couetousnesse , like blind and traiterous coūsellers , shal not be admitted vnto this counsell : but he will withdraw himselfe vnto god ; & after hauing ardently craued his grace , he wil resolue to beleeue nothing but what hee teacheth vs in his word : wherein if there be any difficulty , yet that which remaineth cleare , is sufficient for our instructiō . adde hereunto , that if he demand faithfully in iesus christ his name , the grace to vnderstand inough for his saluation , iesus christ promiseth that all which we shall so demand in his name , he will giue vs. likewise if he be to make a match , or chuse any vocation , he wil first counsell himselfe with god , that he may chuse that vocation in which he shal be least sollicited to offend god , and in which he shal haue most meanes to glorifie him . after this consultation , humane wisedome may be heard in her rank , not as a mistris to rule the rost , but as a seruant , who speaketh when he is questioned : she shall propound what our forces are , what the present necessitie is , what the courses of the time , and the circumstāces of places and persons . in like sort , if there be any question of mariage , the faithfull wil before all other things consult with gods mouth , and will heare the apostle saint paul ( 1. corin. 7. ) commanding that it be done in the lord. and god himself in the 7. of deuteronomie , charging vs not to contract mariage but with true beleeuers . so isaac and iacob were maried by the commandement of their fathers ; but esau took vnto him wiues of the gentiles , which were a bitternesse vnto isaac and rebecca . i passe ouer the consideration of the inconueniences which doe spring thereof , for at this time we do seeke onely after the proofes and effects of the true loue of god. for if a friend should marrie himselfe without cōmunicating the matter vnto his friēd ; might he not take occasion to say , you doe mistrust me , and do all your businesse without speaking thereof vnto me . now if god hath cōmunicated vnto vs all his coūsel , as saith s. paul , acts 20 : shall we make difficultie to let him know ours ? his counsell ( i say ) which is a bottomlesse depth of wisedome , full of wholesome and holy mysteries : on the contrarie , our coūsels which are but light things , and wherein he will be our counseller for our good , and which he knoweth without our communicating them . certainly the word of god is our good counseller , who counselleth vs without flatterie , who ruleth vs without ambiguitie : and the prophet esay , cha . 9. calleth iesus christ the counseller , not onely because hee hath manifested to vs the counsel of god in the gospell , but because he is to counsell vs in our doubts , and resolue vs in our deliberations . that which i say of our difficulties , ought also to be vnderstood of our sorrowes ; in which wee ought to addresse our selues to god , make our complaint to him , powre out our teares & discouer our afflictions vnto him with a son like libertie : and though he know them well without this cōmunicating , yet will he thereby giue vs ease and contenting . take example hereof in the psalmes of dauid , where you haue an anatomie of the thoughts of the faithfull , and the picture of a diuers agitation within him . you shall see many psalmes , as the 6. the 22. the 51. &c. wherein the beginnings are full of feare , & the entry ful of anguish , and as it were within two fingers of despaire ; but in the end you see nothing but ioy and assurance : so that you would thinke that the psalme were composed by two men of contrary humors . from whence commeth this so sudden change ? was it , that in the midst of his prayer , some good newes arriued , which might allay his griefe ? no such matter : but thus , that according as hee grew more and more feruent with god , his soule rising from vnder her burthē , stayed her selfe vpon his promises , & came forth with peace & assurance . who is that faithfull christiā , who hath practised this exercise , and hath not felt ease ? and if an obstinate pensiuenes , which holdeth the hand still on the wound , seize on our spirits and consume them , ought it not to be imputed vnto the want of cōmunicating with god ? for teares suppressed procure double smart ; and although but vnprofitably spent , yet do they discharge vs of griefe , and giue aire vnto the wound . but being spent before god , who hath bound himselfe by promise , yea euen by oath , not to abandon vs , doth bring vs a great consolation , before god ( i say ) who doth register our requests , yea euen preuenteth them , so farre forth as dauid saith in the 32. psalme , that god hath pardoned him his sinne , not only after his praier , but euen as soone as he had any will to craue it . for he requireth not any praiers of vs , because he hath need of our seruice , but because wee haue need of his grace : and that according to his iustice it cannot be giuen to those which shall not daigne to craue it . as the sunne draweth vp vapours from the earth , not for it selfe , but to render them to the earth in raine to moisten and fatten it : so god the true sun of our soules , draweth frō vs our sighs and prayers , not for his own profit , but to make them raine downe again vpon vs in so many blessings . this same frequēt communication with god in our afflictions , will teach vs to turne away our eyes from men which do afflict vs , towards god who doth employ them , that we may not be like the angrie dog , which biteth the stone which is cast at him . the man that shall loue , will say as dauid when shimei cursed him : suffer him to curse , for the lord hath bidden him . the lord proueth me , or correcteth me ; my sinnes fortifie mine enemies , and make them necessarie : the stroakes of god are more wholsome then the flatteries of the world . in our domesticke harmes let vs take heed of resembling such hurt men , as falling into frensie , do teare all things prepared to dresse them withal . yea euen out of affliction , and in full prosperitie , what sweetnesse & pleasure is there in this communication ? for according to the commandement of our sauiour , math. 6. the faithful shal enter into his closet , and hauing shut his doore , shal pray vnto his father , who seeth him in secret , and who will reward him openly . there being couered from the eyes of men , he shall discouer himselfe before god with lesse distraction , & more familiarity . there , after hauing spoken to himselfe , he will frame his owne inditement , & condemne himselfe that god may pardon him . and taking the law as a looking-glasse , he will acknowledge therin the spots of his soule , will seeke to couer them by faith , & to correct them by repentance . there he wil meditate vpō the works of god throughout the world , his iudgements against his enemies , his benefites towards his church ; and particularly vnto himselfe , how god hath guided him , instructed him , and brought him vnto his knowledge . how many monarks & peoples haue set themselues against the church being weake and contemptible in appearāce , and haue crushed themselues thereagainst : but the church of god subsisteth , and so shall do vnto the end . yea euen vsing a ladder as it were in his meditation , he shal raise himselfe to the contemplation of the workes of our redemption , marking therein how god would haue the remedies proportionable vnto the euil . for , because man desiring to make himselfe like vnto god , by exalting himselfe , is fallen into death : god hauing made himself like vnto mā , by abasing himself , hath restored him vnto life . and as the woman brought vnto man the fruite of death : so god would that woman , to wit , the holy virgine , should bring man the fruite of life . and as out of the profound sleepe of the first adam , god drew him forth a womā , who was bone of his bone , and flesh of his flesh : so by the death of the second adam ( which the scripture calleth a sleep ) god hath gotten him a spouse , that is to say , his church , which is one bodie with him . in this same meditation he wil admire , how in one person , god hath vnited himselfe vnto man , hauing ioyned the author of life with a mortall bodie , shutting vp all his celestiall treasures in a vessell of earth , to the end wee might there draw of his fulnesse . how by the infirmity of this flesh , he vanquished the force of satan ; from his extreme shame hath drawn exceeding glory ; from the death of that man , drawne the life of all mē , by that very same vertue , through which in the beginning of the world hee had drawne light out of darknesse . in this contemplatiō , as being enflamed with this diuine loue , he will raise vp himself through faith , euē vnto the ioyes of heauen ; where god discouers himselfe face to face ; where the harps of saints sound forth ; & where the seraphins assisting before the throne , crie , holy , holy , holy is the lord of hoasts . o how sweete a thing is it to ioyne vnto these their praises , and haue a part in this celestiall harmonie ! one onely beame of this glorie in the transfiguratiō of iesus christ on the mountaine , had taken away from s. peter the remembrāce of his home , and of his wife and family : it were good ( said he ) that we stayed here ; and would haue set vp tents there . how much more wold he haue bin rauished , if himselfe had bene transfigured : as the apostle saith , that iesus christ shall transforme our vile bodies , that they may be made like vnto his glorious bodie . who doubteth , but that when this glorie vanished , s. peter was seized with great sorrow : and so indeede the heart of the faithfull comming from this meditation againe to consider these base and earthly things , is necessarily touched with a great distast and base esteeme of them , and is grieued to see himselfe tied thereunto , and to say with dauid , psal . 42. o when shall i present my self before the face of god ? it was these thoughts which made the prophet greedie and thirstie after the lord. these were the thoughts which made paul desire to be dislodged , and to be with christ : which made him thinke that which was gaine vnto others , to be losse vnto him . these are the thoughts which haue euen in our time sustained the martyrs , which haue made them go vnto death as cheerfully as those which come thence . for loue is strong ( saith salomon ) as death , yea stronger , seeing it maketh one to despise life . this ardour of loue is entertayned in our soules by a frequent cōmunication with god : and wee may easily see , that the cause of our slacknesse and coldnesse in this loue , is , because wee speake not often with god. the most exquisite friendships doe waxe cold for want of communication : how much more if friendship neuer hath bene , as indeed man is naturally borne and inclined vnto enmitie with god. this is a common euill , to wit , that wee are much exercised in speaking with others , but very litle with our selues , and yet lesse with god. if some houres of leisure do steale vs from men , they giue vs not any whit the more vnto god. if we enter alone into our closet , we enter not euer the sooner into our selues , to examine our consciēces , to search our wounds , to feele the pulses of our consciences , or to talk with god. and yet none shall see him aboue , who hath not carefully sought him here below ; and hath not carefully walked with him by prayers , meditations , and by the studie and reading of the word . this let vs study , and from our life , which is deuided into a thousand parts , amongst a thousand occupatiōs , suites , solicitations , publicke and domesticke affaires ; let vs withdraw some houres to giue our selues vnto god , retiring our selues out of the throng and noise of this world , quietly to meditate on those things which pertaine to our saluation . as if by a litle channell we wold diuert a part of the troubled waters of a stream , that they may run more gently and cleerly . a running brooke presenteth not any images ; nor a spirit which is euer in action , & alwaies pussed with businesse , hardly can hee frame himselfe vnto the image of god. we must then separate some houres to speake with god. all the time of our life is lost except that which is thus husbanded . that time alone is only ours which we giue to god. let none here alledge his domesticke affaires . for if we be gods children , his seruice is part of our domesticall affaires : yea , and whilest we are doing our handy workes , what hindereth vs that we may not think of god , and send him vp by our broken sighes , those sort of prayers which the ancient fathers called eiaculatoriae ? short praiers which may be said euery where , prayers lanced forth , spiritual sallies borne of the present occasion ; prayers which haue no other ornament but feruency , whose clauses haue no other contexture but necessitie . who doubteth , but that the prophet eliseus ploughing of his field , of that verie labour of his tooke occasion to say , we sow here in teares , but we shall reape in heauen with ioy ? or that the apostle s. paul , labouring with his hands to make tents , of this earthly trauell , tooke occasion to thinke of our heauenly rest ? the way is euery where open vnto praier : and the loue of god is ingenious to suggest thoughts , which like sparkes of pietie mount vp vnto god. the fift marke of the loue of god. the life of the bodie is discerned by these two markes : 1. by motion : 2. by feeling . the loue of god being the life of our soules , is also knowne by these two things . the foure marks of this loue which wee haue hitherto presented , are the motions of our soules ; for they are holy actions , and spirituall motions , produced by the loue of god : but this fift marke is the feeling , to wit , an affection which maketh a man sensible , to be moued either with griefe or with ioy , according as god is blasphemed or glorified . carnall and vicious loue may serue vs for an example . we reade of the sonne of king antigonus , that being grieuously sicke , and none knowing the cause of his maladie : his physitian perceiued the cause to be the loue of his mother in law , because that she being entred into the chamber , his pulse began to beate extraordinarily . the like happeneth in the loue of god. all men that are therewith possessed , when that they see god glorified , or his name & his truth blasphemed , although hee intend to containe himselfe , yet will the pulse of his conscience be extraordinarily moued , either with ioy , or sorow and impatience . it will chance him as it happened vnto croesus his sonne , who hauing bene euer dumbe , came suddenly to his speech , seeing his father assailed , feare and griefe hauing ouercome all naturall hinderances . for the spirit of iesus christ dwelling in him , produceth the same effects in him as in himselfe ; of whom it is written , the zeale of thy house hath eaten me vp . this affection did exulcerate the apostle saint paul being at athens , and grieued his soule to see the towne so giuen to idolatry . this same zeale was it which seized on the soule of eli his daughter in law ; so as in her death she was not so much afflicted either for his or for her husbands , as for the arke of the couenant which was taken by the infidels . it is of this alone that she speaketh dying : the glorie of the lord ( saith she ) is departed frō israel . there is no more certain effect of the loue of god then this here : for if at one time we receiue seuerall newes ; the one of the losse of a law-suite ; the other of the reuolt of some persons bought ; and are more grieued with the last then the first . or if we be more angrie to heare gods name blasphemed then to heare our selues euill spoken of ; then haue we in vs an assured witnesse , that the loue of god is liuely imprinted in our soules . good bloud will not bely it selfe . all wel-borne children are touched at the quicke with the iniuries are done vnto their fathers : who so is not moued therewith , confesseth himselfe a bastard or a stranger . this is an euill which we see before our eyes , to our great griefe : that vnto them which make profession to carrie weapons , and to vnderstand the termes of reputatiō , if one speake the least crosse word , it is inough to cut one anothers throate : so that they confesse their liues to be litle worth , seeing they will hazard them for so litle , making it an euerie dayes exercise : but if god be blasphemed , & his truth slandered , if his name be abused before their eyes , they remaine vnmoueable , and beare a part therein . we are leapers , without feeling in spirituall things , but verie sensible in carnall . we go for curiositie vnto sermons , where gods truth is opposed against , and our presence by the weake taken for an approbation : but we wold be loth to be found i● a place or companie where the honor of our house should be defamed , but to contradict the same . let vs vndergo in this point a voluntary condemnatiō , and let vs acknowledge that this spirituall feeling is verie feeble in vs , to the end we may craue of god to awaken it , by quickening vs with his loue . from these fiue degrees and fiue markes , you may easily gather , that the loue of god consisteth not onely in hauing a good opinion of him , or to haue a good feeling , or to speak well of him ; but that chiefly it consisteth in obeying him , and conforming vs to his wil. so god in his law saith , that he sheweth mercie vnto them which loue him ; but he addeth , & which keep my commandements . and iesus christ , ioh. 14. who so loueth me , will keep my sayings . and the same apostle in another place : my litle children , loue not in word , neither in tongue onely , but in deed and in truth . so s. iames saith : that pure and vnderfield religion before god , is to visit the fatherlesse and widows in their aduersitie , and to keepe our selues vnspotted of the world . but there be many that are religious in speech , not in actions ; and who studie to be more skilfull , not more wise ; who confesse god with their lips , but denie him in their hearts . like vnto those which struck iesus christ , saying , haile maister : or to rabshakeh , who spake not the language of the people of god , but for to dishonour him withall . he knoweth not god , who loueth him not ; & he loueth him not , who obeieth not his wil. the children of eli were instructed in the will of god ; for being priests they taught it vnto others ; and yet the scripture saith , 1 sam. 2. 12. that they knew not god , because they loued him not . the kingdome of god ( saith s. paul ) lieth not in words , but in power . it is euen so with his loue . so dauid in the 33. psal . saith , that praises are very comely ; but he addeth , in the mouths of iust men . as for the wicked , god saith vnto him in the 50 psalme , wherefore takest thou my words into thy mouth ? for this cause was it that iesus christ , when the diuell confessed him , said vnto him , hold thy peace , hold thy peace . for the praise of god , and the truth of religion , are vilified and debased in the mouth of the wicked , and therby lose their authoritie : for shee is made a companion of vice ; and the liuerie of gods children becometh by this meanes a cloake of impietie . thou saist , i loue god , but doest despise his will : i loue god , but doest hate the image of god. canst thou loue god without following him ? or follow such as do good to their enemies , whilest thou liuest in discord with thy brethren ? we protest all of vs to loue god , but we better loue the increase of our monies then the aduancement of his cause . wee protest to feare him , but we do not feare to do before him such things as we would shame to do before men . who is that quarreller or theefe , that wil strike or steale in the presence of the iudge ? and for all this , what do we not in gods sight , the iudge not onely of our actions , but also of our thoughts ? we protest to loue iesus christ , and yet abandon his members which are the poore . we spend more in a quarter of an houre at play , then in a whole yeare in almes . the superfluitie of our attire , would cloathe a great number of poore . all is spent in pleasure , and nothing in pietie . all is for our couetousnes , & nothing for gods sake . doth that man loue god , which wil not willingly speake vnto him , nor of him ; or who taketh no counsell of god in his distresse ? or who is not touched with the zeale of his glory ? in the mean time there is none amongst vs , who maketh not profession to loue god : which sheweth that wee loue him in grosse , but hate him in retaile ; this being in generall , and gainsaid in particular . we speake of heauen , but haue our hearts on the earth . by this meanes if one mark apart our loue to god , it may be found some speciall matter ; but if we ballance it with our loue of the world , our pleasures , our riches , our preferments , it is found verie light : so that our loue is a kinde of disesteeme , and almost an hatred . let vs take heed to our selues ; for we shal not be iudged according to this general profession , but according to our particular actions . and if so it be , that we loue not god as we ought , or if wee loue some other thing with him otherwise then for his sake , how shall we subsist before him , louing any thing better better then he ? yea euen against him , louing that which god hateth , to wit , the world and the desires thereof , and cherishing his enemies in his presence . chap. iv. fiue meanes or helpes to inflame vs in the loue of god. now we are to treat of the meanes to nourish in vs this loue . it is surely an effect of the spirit of sanctification , which god giueth onely to his children : whereupon this spirit is called the spirit of adoption by the apostle , rom. 8. because it is not giuen to any other then the children of god , which he hath adopted in iesus christ : and that therefore hee frameth their hearts vnto a child-like loue , and to haue recourse vnto god as their father . it is requisite , that the grace of god should preuēt our wils , to make them willing ; that it may accompanie them , that they may will feruently ; and that it follow them , to the end they may not will in vaine , and without fruite . it is god which bringeth forth in vs with efficacie , both the will and the deede , according to his good pleasure . notwithstanding god moueth vs not like stones ; he maketh vs follow willingly , he bendeth our wils by an vnconstrained necessitie . for this cause is it , that we are called , workers together with god : & that in the same place where s. paul saith , that god giueth the will and the deede according to his good pleasure : he willeth notwithstanding that we should worke out our owne saluation with feare and trembling . phil. 2. 12. 13. the meanes then which we haue to employ our selues in the nourishing and cherishing of this loue of god in vs , is in generall , to giue our selues to good workes , which be pleasing vnto him . but in this trauell , i finde fiue helpes , by which , wisedome ioyned with pietie , through a holy industrie do quicken this loue in vs , and doe put matches as it were vnto our hearts , thereby to kindle this spirituall flame . these meanes or aids are : i. the image of vices . ii. the choice of friends . iii. hatred of the world . iv. prayer . v. the hearing and reading of the word . the first helpe or aide of the loue of god. those who void out of their lodgings their stable dung , do fatten their fields withall ; and by ridding themselues of this infection , doe otherwise make a profit thereof . the faithfull christian ought to follow this example . for it is the dutie of pietie , to discharge our selues of those vices which are of ill sauor before god : but christian wisedom findeth meanes to draw euē from this filth , some commoditie . he then which would seek some model , whereon to form the loue of his god , ought to obserue amongst all the rest , the most monstrous and the most obstinate vices , & they are so all indeede . yet i think that extreme auarice doth some deale beare away the bell . let it then be exposed to open view ; and let this monster , which corrupteth man when it is within him , teach man being thrust forth , and instruct him afarre off . for will you loue god , as you ought ? loue him then as a man extremely couetous loueth his money . auarice taketh away rest , and troubleth sleepe ; his money is the first thought at his waking : so let the loue of god breake our sleepe , possesse our thoughts in the night ; let it be the first of our thoughts at our awaking , to meditate on his former graces , to dispose of our future life , to bewaile our sinnes at the cock-crowing . couetousnes doth shut the heart of the couetous into his coffer , where his treasure is : so also let the loue of god fixe our hearts in heauen , to the end that there where our treasures be , there may our hearts be also . auarice snatcheth out of the niggards hand the bread he should eate , and maketh him be content with little : so must the loue of god teach vs abstinēce , and how to bring vnder our bodies ; to liue with litle , and to depriue our selues when it is requisite , of temporall commodities for his seruice . the auaricious man vndertaketh for gaine long voyages , sequestring himselfe from his wife and children : so must the loue of god prepare vs to endure banishmēt , to leaue wife and children to follow god ; remembring the saying of our lord , mat. 10. who so loueth father or mother more then me , is not worthie of me : or who so loueth sonne or daughter more then me , is not worthie of me . the couetous man hauing put his money vnto vsurie , calculateth the time , and with impatience attēdeth the terme : so we that know that god hath in his hands our pledge , and that hee will render vs our almes with vsurie , ought with impatience to attend the time of payment ; and in the meane time very preciously keepe his obligation , which is the doctrine of the gospell . the couetous man , the older hee waxeth , the more greedy he is to gather ; he liueth poorely , that he may die rich ; his purpose to gather is at the greatest , when the terme of his life is at the shortest : so must the old man fearing god , make more carefull prouision of faith and good works . let him liue poore in worldly goods , that he may die rich in heauenly . old age is the groūds and lees of life ; but in the faithfull man it reneweth , as vnto an eagle : for then he feeleth more liuely and certainly the motions of the life to come ; then hath he the wager almost in his hand , being neere the end of his course . whē the riuers are neer their end , and approach vnto the sea ; the tide cometh towards them , and meeteth them : so when the course of a faithfull mans life commeth neare his end , then god cometh to meete him ; and before death , giueth him some taste and feeling of the life to come . then it is that we ought to haue a holy couetousnesse to husband our time , make a stocke of faith , send our good workes before vs , and to make our selues friends which may receiue vs into the euerlasting habitations . this meditation , which giueth vice a double construction , and maketh it look both waies , enforceth it to be an example and helpe vnto vertue : as amorrheā captiues , to cleanse & decke the tabernacle ; as a woman of hethe , whose haire and nailes are cut off , deut. 21. for vertue is so feeble in vs , that to raise it selfe vp , it boroweth helpe of vice ; it passeth ouer to the philistiās to whet her tools . because we cānot comprehend how much we owe vnto god , but through the consideration of that which we giue vnto our concupiscence ; for all that is stolen from him , the second helpe vnto the loue of god. the sheepe of iacob brought forth spotted lambes , according to the colour of the rods were layd before them : so men produce workes conformable vnto the obiects which they haue before their eyes . and this is a great euill , that good examples haue nothing like so great force to forme vs vnto goodnesse , as bad haue to induce vs vnto euill . for , as a man strucken with the pestilence , will sooner infect a douzen sound men which shall approach to him , then these whole men can helpe him : in like sort , a vicious man will sooner infect many honest mē , then he wil correct him selfe by their example . for vice is here in his own soile , it cometh vp without plāting , it groweth without pain ; much more then being fortified from without , & wel laboured : but vertue is a stranger , and resembleth a graine brought from the east , which after much care and labour , doth yet little prosper but degenerate ; especially in the contagion of these times , which is as the dregges and sinke of all seasons and ages , in which vertue is a prodigie , and pietie a crime or simplicitie . for thus do men call foolishnesse in this age ; in which , that they may rēder or make vertue to be odious , they cloath brutishnesse with his habit . euen as it is vneasie that the flocks feeding amongst the thornie bushes , should not leaue some of their wooll : so is it hard for an honest man , liuing amongst so great corruption , but he must leaue some of his innocencie . we fall away insensibly ; we go on in badnesse , without being aware thereof , like people sleeping in a boate , and caried downe the stream , which make much way without thinking thereon . wherefore we are to looke to our selues , and in so contagious an aire , to prouide our selues of preseruatiues , of which , the best is the loue & feare of god. and this loue is nourished by hanting those which loue him . we must acquaint our selues with such as wee should be like ; to the end that the faithfull with some few friends louing god , withdrawing himselfe as it were from vices , may looke with horrour vpon them as from a far off , vpon this ouerflowing torrent and powerfull reigne of the diuell ; comforting himselfe in the meane time in god , and relying on his loue . this same friendship among the faithfull , will serue the better to make them know themselues . for seeing we be blind in our imperfections , we ought to borrow our friends eyes , and lend them ours , to the end we may mutually reprehend and correct one another . the serious reprehensions of a friend , do more good then praises , were they neuer so true . whoso shall take away from friendship the libertie of reprehending , leaueth nothing that may distinguish it from flatterie . and seeing that we are naturally lame and benūmed in things touching gods seruice , we must employ the helpe of our friēds , to the end they may bring vs into this bath to receiue healing . for god communicateth not his graces vnto vs , that they should fade and vanish with vs , but that we might multiply our talent ; and that the spring of his spiritual benedictions , which he causeth to breake forth in vs , may run out , and serue for instruction to our neighbors : as christ saith to s. peter : but thou being conuerted , confirme thy brethren . for if god command vs to take vp our enemies strayed beast ; how much more to reforme the soule of our friend , when it wandereth out of the way of saluation ? this communication also among the faithfull , bringeth comfort in affliction , which being deuided among many , is more easily borne . many small brooks reunited in one channell , carrie great vessels : many afflicted spirits ioyning thēselues together by concord & mutuall support , will easily beare an affliction . and the word of god witnesseth vnto vs , that god looketh on , hearkneth vnto , and taketh pleasure in the consolations and mutuall exhortations of his children . so the prophet malachie in the 3. chapter saith , that when the proud are esteemed happie , and the bad aduanced , then those which feared the lord , spake one vnto another , & the lord was attentiue and heard : and a booke of remembrance was written before him , for them which feare the lord , and think on his name ; and they shall be mine ( said the lord ) when i shall lay apart my most precious iewels . o how precious a treasure is a vertuous friend fearing god! and would to god that as we are vsed to know by certaine markes the goodnesse and courage of a horse ; so also in the choise of friends , that we might with the sight of a man know his vertue : but the lurking holes of the spirit of a man are so deep , that he deceiueth both himselfe and others , and he is hidden euen from himselfe . yet by a mans innocencie of his actiōs , sobrietie of his words , by the simplicitie of his habit , by his zeale and ardour in gods cause , by his disesteem of gain , by his eschuing of pleasures , you may very probably know the puritie of his mind within : euē as by the sparks coming forth of a heape of ashes , men know the hidden fire . the third helpe of the loue of god. the disesteeme likewise and hatred of the world , doth not a litle aide vnto the loue of god. for the loue of the world ( saith s. iames ) is enmitie against god. and s. iohn likewise : if anie one loue the world , the loue of the father is not in him . by the world , i vnderstand humane busines , worldly pomp , carnall enticements , earthly desires , deceitful and vncertaine hopes : who so loueth god , will looke on these things with disdaine . he wil passe ouer all the ages of man , from his conception vnto his rotten sepulcher : he will consider in all the conditions and states of his life , his certaine miserie , his vncertain hopes , vnfruitfull gaine , that he may say with salomon , vanitie of vanities , all is vanitie . looking on these things with a disdaine , mingled with compassion : a disdaine extending euen vnto hatred , when he shall consider wickednesse to be mingled with vanitie , and the diuell to haue so established his reigne in the world , that it is a kind of miracle and prodigie to see therein a good man. so as the prophet esay acknowledgeth chap. 8. behold me ( saith he ) and the children which the lord hath giuen me , for a signe and for a miracle in israel . now if it were a miracle in israel to see a familie instructed in the feare of the lord , how much more amongst infidels ? and if in ierusalem , how much more in babylon ? it is then without reason that we wonder when wee see examples of disloyaltie , crueltie , vncleannesse ; seeing that on the contrary the spirit of god teacheth vs , to hold the example of pietie and the feare of god for a miraculous and vnusual thing . these and such like considerations ioyned vnto the feeling of the excellencie of the children of god , will cause the faithfull to esteeme himselfe better then the world ; and looking on the earth as a place cursed , will liue therin as a passenger and traueller : as an englishman that should trauell ouer persia or tartaria , intending to returne into his countrey . for hee will not answer as that philosopher , who being enquired , of what countrey he was , answered , that he was a citizen of the world : but the faithfull saith , he is a stranger in this world , and a citizen of heauen ; and therfore withdrawing his affection from the world , and raising vp his heart vnto god , he doth like him , who from the top of the alpes where the aire is cleer , looketh vpō the fields beaten with tempest , the country all about foggie and mistie ; and there reioyceth him self , resting himselfe vpō the loue of god , which hath deliuered him frō this general male dictiō . so in the 29. psalme , after hauing represented the tearing of the cedars , the shaking of the mountaines , and the discouering of the forrests by the force of the thundering voice of god ; he withdraweth the children of god out of this confusiō , and assembles them into gods pallace , where hee is glorified ; and assures himselfe that god wil giue peace and strength vnto his people . for in this pallace of god , which is his church , doth sound that voice , not which shaketh the mountains , but which assureth our hearts ; not that voice which rooteth vp the cedars , but that which comforteth our consciences : not that which causeth the hindes to cast their yong ones , but which maketh vs to conceiue hope . it is the word of the gospell , in which god layeth open the treasures of his loue : in which whosoeuer shall take a relish , he shall finde the sweetes of the world to be bitternesse , and hating the same , wil learne to loue god. now we say this , not to discharge our selues of all earthly things : this carelesnes of the world hindereth not the loue of our children , nor the care of our family , nor our endeuour in the administration of our magistracie ; but the faithful will do these things , as a passenger fits himselfe in the best manner he may at some inne . he who is not to stay there aboue a night , will not stand to build a wall ; and if he suffer there any discommodity , he wil patiently digest it , because it is but a passage . for the faithfull wil follow domesticall and ciuil affaires , not as if he meant there to set vp his staffe , to tie therunto his desseignes , or therein to place his hope . his thoughts will euer be in some other place ; and during his businesse , will euer think of the vanitie of his trauell . he will alwayes begin his actions with the seruice of god , and inuocation of his name ; and that shal euer be the first , which he will haue last : whilest worldlings , after the example of martha , paine themselues excessiuely in domesticke affaires ; he after maries example , will chuse the good part , which shall not be taken from him , placing himselfe at christs feete to heare his word . if hee haue any worldly feares , they wil giue place vnto the feare of god. if he haue any hopes , they will giue place vnto his hope of the kingdom of heauen . if he haue any sorrowes , they will be swallowed vp of a greater sorrow , proceeding from the sence of his sinnes , or the bruisings of ioseph . god himselfe herein is an example vnto vs. for in building of the world , he hath done cōtrary vnto men which do build also : men begin at the foundation , but god beginneth at the top . he stretched out the heauens , before he laied the foundations of the earth . the naturall workes of god , are spirituall instructions vnto vs. to the end that wee may follow this order , and that wee may euer begin by the care of heauenly things ; the earthly will present themselues in the second rank to be thought on , not of loue or of purpose , but by necessitie , and as much as is required , for not seeming cruell vnto those which be ours , or enemies to our selues . seeke ye first the kingdom of god , and the righteousnes thereof , and all other things shal be administred vnto you . math. 6. 33. the fourth aide of the loue of god. frequent and often prayers doe likewise nourish this loue ; i mean as well publicke as priuate : for the publick , are a quire of sighes , a harmonie of affections sent vp with one accord vnto god ; which imitateth that holy consort of the angels & soules of the saints sounding on their harps in heauen ; wherof mention is made in the 5. of the apocalypse . in our priuate prayers , the faithfull man being hidden from mans eies , discouereth himselfe vnto god , maketh his complaints to him with a child-like familiaritie , prayeth vnto him , not of custome , but with affectiō , with words broken off with sighes , which are vsed euen in the midst of businesse , through a gentle distraction and wholesom interruption : which prayers haue no other motiue but loue , nor other subiect but necessitie , or other eloquence but affection . none craueth an almes with the flowers of rhetoricke . familiar simplicitie is verie comely in prayer . to make these solitary praiers , isaac went out into the fields . so king ezechias turned his face vnto the wall , for feare to be troubled in his praier . so the apostle s. peter went vp vnto an high roome of the house to pray alone . iesus christ himself in the 6. of luke , withdrew himselfe into a mountain to make his prayers , and continued therein all night . both these sorts of prayers haue promise of god to be heard . as touching the publick , our sauiour promiseth vs , that there where two or three be gathered together in his name , he will be in the midst of them : and that all which they shall aske with one accord , shall be ganted them . as for the priuate , he also speaketh thus in the 6. of s. matth. when thou prayest , enter into the closet , and hauing shut the doore , pray vnto thy father which is in secret ; and thy father which is in secret , shall reward thee openlie . these prayers are so many matches of the loue of god. for as soone as god will be prayed vnto by vs , this is a great witnes vnto vs that he loues vs. our importunitie is pleasing vnto him ; he giueth by his commandemēt free accesse vnto our praiers . that wee may obtaine his graces , hee demandeth no other price of vs but our prayers . for riuers of his goodnesse , he demandeth but some drops of our thankfulnes . he is attentiue vnto the crie of the afflicted . he is nigh vnto them which call vpon him . if the crie of dead abels bloud came vp vnto him ; how much more the cry of his liuing childrē , which cal vpon him in the name of iesus christ ? if he reckon our haires , how much more our sighes and our prayers , which hee himselfe hath prescribed vs ? adde hereunto , that prayer is a strong bridle vnto vs , to hold vs in the feare of god. for this onelie thought , that it is before him that we present our selues , before him who knoweth our harts , who seeth all our filthinesse through the cloake of hypocrisie ; obligeth vs to purifie our hearts and our hands , to wit , our thoughts and actions ; according to the commandement of the apostle : i will ( saith he ) that all men make praiers in all places , heauing vp pure hands without anger or debate . on the contrarie , god ( by the prophet esai ) reiecteth hāds full of bloud , euen when they lengthen out their praiers . then when we come to frame our prayers , each word that we say , is a lesson or a reproach . for example , we thus begin the lords prayer , our father which art in heauen . in calling him our father , wee learne on the one part to be his obedient children , and to be perswaded of his loue : on the other side , to despise the world , as inferiour to our dignitie , seeing wee be the children of god. this word also of our , frameth vs vnto charity towards our neighbors , & to procure their good , not only in our prayers , but in all our actions . and these words , which art in heauen , aduertise vs to seeke for heauenly things ; and that our conuersation should be as that of heauenly citizens , and children of the heauenly king. then when the faithful shall come to propose his demaunds , he will chide himselfe on this sort : i craue of god that his name may be hallowed , and yet i profane and dishonor it . i desire that his kingdome may come , and be aduanced ; and notwithstanding i resist and foreslow it as much as lieth in me , vnwilling that he should reigne in me ; not subiecting my selfe vnto the scepter of his kingdome , which is his word ; nor contributing any thing to his church , which is called in the gospell , gods kingdome . item , i pray his will may be done , and yet i resist this wil. i beg my bread , and yet couet another mans : my dailie bread , and yet my couetous care extends it selfe vnto many yeares . so likewise wee craue that god would forgiue vs as wee forgiue them which haue trespassed against vs : and for all that wee are vnreconcileable , our hatred is mortall , or to say better , immortall ; and yet feare not that god should heare vs , pardoning vs according as we pardon our neighbours . so we desire not to be led into temptation , and yet we runne after temptations , bad companies , bookes of loue-tales , after enticements and occasions of doing ill . finally , we finish this praier with mention of the kingdome and glorie of god , by which this same prayer began , that it might warne vs , that euē as our praiers , so also al our affectiōs ought to begin and end with the glorie of god. so many petitions , so many aduertisements : for iesus christ most artificially , by teaching vs how to craue for good , teacheth vs also to do it . in ordering our praiers , hee also ordereth our actions : so as speaking to god , we also speake to our selues ; by praying vnto god , we learne also to feare him . and surely when you shall see vnrulinesse in a household , either by disobedience of the children , or by dissention betweene man and wife , it is a certen witnesse that god is not there called vpon as hee ought . for this only action of lifting vp of hearts and hands together vnto god , might haue sufficed to reunite their diuided affections , and entertaine from day to day their familie in the feare of god. for by speaking often to god , we learne to loue him , and louing him to follow him . moses his face became shining for hauing spoken with god : so our soules wil becom enlightned in the knowledge of god , when we and counsell , all the ambition of so great a monarch , and making him contribute at vnawares vnto the accomplishment of the prophesies ? that which is the greatest of the world , employeth it selfe for the least of his children , and serueth for the executiō of his loue . the holy scripture being full of such examples , rightly may it be called the booke of true loue ; seeing that therein god not onely vnfoldeth his loue , but also bindeth vs to loue him ; and not only exhorteth vs to this loue , but also produceth it in vs by this same word , accompanying the preaching of the same with the efficacy of his holy spirit . and to say true , i thinke that the most part of vs haue had experiēce , that after the hearing of the word , the sparks of loue do kindle in our hearts ; and that hearing god speake , or speaking of god , we are inflamed with his loue . so the two disciples being in emaus , after iesus christ was vanished , said , did not our harts burn within vs , when he spake vnto vs on the waie , and preached the scriptures ? and ieremie in the 20. chap. desiring to reserue the word of god in his hart without vttering it , saith , that he felt it in his heart like a burning fire . wherefore so ? but because this word receiued into the hearts of the auditors , heateth them with the like ardour : as also the tongues of fire descending vpon the apostles , witnessed that god gaue them burning tongues , and a word full of efficacie , to enflame mens hearts . wherefore those which being caried away with their busines , or withheld by feare , or perswaded of their sufficiencie , neglect coming to sermons , shall insensibly feele that this heate waxeth coole , and that a caule groweth ouer their consciences . this negligence will grow to a distast , this distast to a disdaine , this disesteeme vnto a hardnes of heart & enmitie against god. whosoeuer will entertaine the loue of god in his heart , ought dayly to come & heare his word , the which he hath chosen as a wholsom means to moue our hearts and to purge our spirits : as christ saith to his apostles : you are cleane through the word which i haue spoken vnto you . being there , we must hearken to the preaching with greedinesse , suffer reprehensions gently , receiue exhortations with ardor . and euē as those , vpon whom men mean to make some incision , suffer themselues to be bound and pinioned by the chirurgion , lest the motion of the patient should hinder the operation : so must we , when the seruants of god are occupied about pricking the apostumes of our vices , and cutting off our concupiscences , which s. paul calleth our members ; stay our mouing , lightnesse and inconstancie , lest it hinder the efficacy of this word by our impatiencie . to the hearing of the word , we must adde the reading , according to the example of those of beroea ; who after they had heard s. pauls preaching , went and consulted with the scriptures , to see the conformitie therof with the writings of the prophets ; although that the apostle being powerfull in miracles and in words , did preach with authoritie enough to be beleeued , as might be thought : how much more ought we now a dayes , at our coming frō the sermon , content our curiosity , to know if that we heare that day , be true ? wee which heare pastors which are not receiueable , but so farre forth as they proue their sayings by the word of god ? amongst all the books of holy scripture , the most obscure is the apocalypse , and yet it is said in the first chapter , that happie are they that reade , and those which heare the words of this prophesie . in the 17. of deuter. god commandeth kings to reade the booke of the law , all the dayes of their life . reading thereof was the exercise of the queene candaces eunuch , as he rode in his chariot . if he read being a pagā , how much more being become a christian ? and if he read when he vnderstood not , how much more when he began to vnderstand ? if he read in his chariot , how much more in his house ? also god hath tendered him his hand by the ministery of philip ; and vpon the reading , the light of the gospell is come vnto him , for an argument vnto vs of hope , that in reading carefully the holy scriptures , god wil enlighten vs. he which accuseth it of obscuritie , accuseth it also of leasing : for it saith of it selfe , that it enlightneth the eyes ; that it giueth wisedome to the poore and simple ; that it is a lanterne to our feet , & a light vnto our paths . if it be obscure , it is ( saith the apostle ) to those , of whō the god of this world hath blinded the vnderstandings . at least let vs haue good opinion of god our father . let vs not thinke that he hath written his testament in obscure termes and ambiguous clauses , to intangle vs in suites . the father of lights in neuer cause of obscuritie . let vs not endeuor to make this word suspitious vnto the people , as if the reading thereof were dangerous ; as doe those profanely fearful people who vnder euerie stone imagine a scorpion to lurke . if there be any difficulties , the rest which is cleare is sufficient vnto saluation . if it appertaine but vnto the learned to reade the scriptures , it appertaineth then vnto none to reade them , for no bodie is skilfull before he haue read them . wee reade not the word of god because we are learned , but to become so . now here we passe ouer an infinite number of profits which we gather of this reading ; as is the confirmation of our faith , consolation in affliction , a gentle diuerting ; a maister which flattereth not , a cōpanie which is not troublesome , a spirituall munition house , which containeth all sorts of weapons against temptations , which furnisheth wherewithall to resist against error , following the exāple of our lord , euer resisting the diuell by scripture , and saying vnto him , it is written , it is written , &c. onely we will stay our selues vpon this , to wit , that the reading kindleth in our hearts the loue of god. this is knowne by experience . for after a man once begins to take a tast in reading the holy scriptures , other studies begin to proue without relish : you shall see no more vpon the carpet , bookes of loue ; the ridiculous romanes and tales of amadis do flie before the bible more then the diuell before holywater : all these pleasing and vaine readings which busied the spirit and tickled the imagination , do leese their taste after this spirituall nourishment . another kind of loue is kindled in the spirits of those which dayly propose vnto thēselues the witnesses of the loue of god towards vs , contained in his word . this meditation furnisheth vs with a iust subiect of complaint . for then whē they burned vs for reading the scripture , wee burned with zeale to be reading them . now with our libertie is bread also our negligence & disesteem thereof . we are barbarous , and new to seeke in the language of gods spirit . our hearts then resemble flint-stones , which cast no sparks but when they are strucken . many will haue a bible well bound & gilt , lying vpon a cupboord , more for shew then for instruction : we loue but the outside thereof . wee adorne the holy scriptures outwardly , but it were better it might decke vs within . it were better it were torn with often reading , that thy conscience might be more entire : for it is more easie for thee to haue another , then it is easie for thee to be an honest man without it . wee desire a faire impression ; but the fairest impression is that which is made with the finger of god in our soules . the matrices of these characters are in heauen . this loue of god is ingrauen in our hearts with his hand , and is formed vpon the model of that loue which hee hath borne vs in his son : according as he saith in the 15. of saint iohn : as my father loued me , so haue i loued you : remaine in my loue . finis . notes, typically marginal, from the original text notes for div a20960-e150 heb. 9. 4. 1. pet. 4. 17. heb. 5. 8. phil. 1. 23. psal . 42. 2. notes for div a20960-e620 seuen reasons to proue that the loue of god , is the onely true loue . 1. cor. 2. 9. ioh. 14. 23. rom. 8. ephes . 3. 19. austins enchiridion to laurentius cap. 117. iam. 4. 4. rom. 8. psal . 141. 5 notes for div a20960-e1080 to loue god for his blessings . ioh. 15. 15. & ioh. 17. 17. to loue god for gods owne sake . psal . 69. 37 psal . 146. 8 esay 6. 2. the life of god. the knowledge of god , what it is . his holines . his iustice . his goodnes esay 9. 1. pet. 1. & 12. esay 43. osea 2. to hate ones owne selfe for the loue of god luk. 9. & 14. rom. 7. 24. psal . 39. & 129. math. 5. coloss ▪ 3. 2. cor. 12. gal. 5. gal. 5. 17. how the saints in glorie , do loue god. 1. cor. 13. 12. 1. ioh. 3. 1. ioh. 3. vrim & thumim . 1. ioh. 4. 8. notes for div a20960-e2410 that vnchast loues must be extinguished . what is true beauty peace and tranquility of the soule . 1. ioh. 4 ▪ 1. ioh. 4 3. loue is a thing full of care and feare . the loue of our neighbour . 1. ioh. 4. 20. gal. 5. 14. 1. ioh. 3. 17. brotherly reliefe . iames 5. heb. 13. 16. agreement among brethren . gen. 45. 24. often communication with god. gen. 34 , 23. gen. 26. 35. 2. sam. 16. phil. 3. 21. zeale of the glorie of god. ioh. 2. 17. rom. 15. 3. act. 17. 26. sam. 4. 21. 1. ioh. 3. cha. 1. v. 17 1. cor. 4. 20. notes for div a20960-e4250 phil. 2. 13. 1 cor. 3. 9. the image of vices . psal . 103. 1. sam. 13. 20. choise of friends . contempt and hatred of the world 1. ioh. 2. eccles . 1. prayer . gen. 24. 63. esay 38. 2. act. 10. 9. matth. 18. v. 19. 20. psal . 45. 18 ▪ 1. tim. 2. esay 1. ioh. 15. 3. coloss . 3. 5. act. 17. 11. psal . 19. v. 9 & 10. psal . 119. v. 103. 1. cor. 3. mat. 4. luk. 4. a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scripture. together with an index of the heads of every particular part. ward, seth, 1617-1689. this text is an enriched version of the tcp digital transcription a67569 of text r203999 in the english short title catalog (wing w823). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 162 kb of xml-encoded text transcribed from 85 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67569 wing w823 estc r203999 99863739 99863739 115953 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67569) transcribed from: (early english books online ; image set 115953) images scanned from microfilm: (thomason tracts ; 176:e1322[2]) a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scripture. together with an index of the heads of every particular part. ward, seth, 1617-1689. [16], 152 p. printed by leonard lichfield, and are to be sold by john adams and edward forrest, oxford : 1652. anonymous. by seth ward. in part a reply to: hobbes, thomas. leviathan. the words "being .. scripture." are bracketed together on the title page. annotation on thomason copy: "nou. 4.". reproduction of the original in the british library. eng hobbes, thomas, 1588-1679. -leviathan -early works to 1800. theology, doctrinal -early works to 1800. god -attributes -early works to 1800. authority -religious aspects -early works to 1800. a67569 r203999 (wing w823). civilwar no a philosophicall essay towards an eviction of the being and attributes of god. immortality of the souls of men. truth and authority of scrip ward, seth 1652 29445 3 25 0 0 0 0 10 c the rate of 10 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-07 aptara keyed and coded from proquest page images 2001-08 tcp staff (michigan) sampled and proofread 2001-08 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion a philosophicall essay towards an eviction of the being and attributes of god . immortality of the souls of men . truth and authority of scripture . together with an index of the heads of every particular part. oxford , printed by leonard lichfield , and are to be sold by john adams and edward forrest , 1652. to the reader . the author of this book although he had never suffered it to be published , had he not been assured that it is not ( for the main ) much liable to just exception , and although he hath no further care of the reception & entertainment of it , then the consequence of it may deserve ( whereof the reader and not himself must be the judge . ) and so he is not moved by the common passions of such as use to make epistles and prefaces , to their readers , yet some thing although but for custome only he was willing to premise , and to acquaint the reader with thus much by way of apology for himself . that this was written divers years since without any purpose of ever letting it go abroad , that the chief end of it was to cleer to himself who is a lover of rationall knowledge , an account of the grounds of his own belief , and to that end to lay in order his scattered notions concerning that subject ; and this he intends as an apology for the homelinesse of the stile . that at the same time when it was written , it was also delivered in a private course of religious exercise , and that will be the excuse for such repetitions as might otherwise seem ill-favoured in the severall sections of it . that at the time of his composing it , he was destitute of the assistance of his bookes , which is one cause that it is not adorned with testimonies and citations out of authors , but comes out naked , being supported onely by the order and plainnesse of reason that it trusts to . that since the composing of this he knows that divers bookes of the same argument have been written by men farre more knowing then himselfe , but that he hath not yet read any of them , nor knows whether he doe agree with them or not , which abstinence hath been caused partly for that he is himselfe satisfied by what is here delivered , and partly for that he had no leisure or minde to alter this which he had done , though possibly it might be for the better . that whereas he speakes of epicures , machiavelians , and the like , he makes use of those names onely in a popular way as they are names of characters well known amongst us , and that he intends not to traduce those authors or cast any contumely upon them . lastly , he must needs acknowledge , that before the edition of this he hath seen m. hobs his leviathan , and other bookes of his , wherein that which is in this treatise intended as the main foundation whereon the second discourse ( of the souls immortality ) insists , is said to imply a contradiction , viz. that there are any such things as immateriall or incorporeall substances . upon which occasion he thought good onely to say , that he hath a very great respect and a very high esteem for that worthy gentleman , but he must ingenuously acknowledge that a great proportion of it is founded upō a belief & expectation concerning him , a belief of much knowledge in him , and an expectation of those philosophicall and mathematicall works , which he hath undertaken ; and not so much upon what he hath yet published to the world , and that he doth not see reason from thence to recede from any thing upon his authority , although he shall avouch his discourse to proceed mathematically . that he is sure he hath much injured the mathematicks , and the very name of demonstration , by bestowing it upon some of his discourses , which are exceedingly short of that evidence and truth which is required to make a discourse able to bear that reputation . that in this case m.h. is onely a negative witnesse , and his meaning in denying incorporeall substances , can rationally import no more but this , that he himself hath not an apprehension of any such beings , and that his cogitation ( as to the simple objects of it ) hath never risen beyond imagination , or the first apprehension of bodies performed in the brain ; but to imagine that no man hath an apprehension of the god-head , because he may not perhaps think of him so much as to strip off the corporeall circumstances wherewith he doth use to fancy him ; or to conclude every man under the sentence of being non-sensicall , whosoever have spoken or written of incorporeall substances , he doth conceive to be things not to be made good by the authority of m. hobs. that whereas very many men do professe an apprehension of such beings , and he in the mean time professes this to be impossible , this author is hard put to it to excuse this from much incivility , and conceives the import of it to amount to thus much , that he conceives himself in the highest and utmost bound of humane apprehension , and that his reason is the measure of truth , and that what he sees not is invisible , i conceive the case in this to be alike , as if whilest two men are looking at jupiter , one with his naked eyes , the other with a telescope ; the former should avow that jupiter had no attendants , and that it were impossible he should have any : the reason why m.h. denies those beings whilest other men apprehend them , is for that he lookes at them with his fancy , they with their minde . many more things he had to say for himself , but he understands not fully the use or benefit of apologies . the contents . part . i. sect. i. preface . sect. ii. of the designe ad definition of religion , the prejudices and pretences against the christian , the sum of what is in controversie deduced to three questions . 1. of the being of god . attributes 2. of the immortality of the souls of men . 3. of the authority of scriptures . sect. iii. of the being of god evicted by way of demonstration from the creatures . pag. 11. sect. iv. of the attributes of god , those likewise evicted from the creatures . pag. 17. part . ii. sect. i. a proposall of the argument for the immortality of the soule , and a manifestation of the major proposition , that incorporeall substances are immortall . pap . 33. sect. ii. a proof of this proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . p. 38. sect. iii. a further proof of it by the generall way of apprehension . p. 43 sece . iv. the same further demonstrated from the severall acts of the soule , from simple apprehensions . p. 51. sect. v. from judgment and discourse . p. 58. sect. vi . an application of the former propositions to the inference of a religion in generall , and a proposall of the third in order to the christian p. 67. part . iii. concerning the truth and authority of our scripture . sect. i. petitions and cautions premised to the question . p. 75. sect. ii. the assertion resolved into two propositions , the former undertaken , that whosoever beleeves the historicall part of the scripture must beleeve the doctrinall . p. 81. sect. iii. the kinds and degrees of the causes of historicall faith in generall . p. 89. sect. iv. an application of those generall grounds to the history of the new testament , and a proof of this assertion , that there is as great reason to beleeve the new testament , as to beleeve any other history in the world . p. 97. sect. v. that there is much greater reason to beleeve the history of the new testament , then any other history . p. 206. sect. vi . that the old testament is the word of god . a proposall of three severall assertions , whereby it is concluded . p. 119. sect. vii . the first assertion proved , that the books of the old testament which we now receive , are the same which the jews doe now receive . p. 124. sect. viii . that the books , which the jews doe now receive , are the same which they have received ever since the consignation of their canon . p. 128. sect. ix . that in our saviours time these books were true , and consequently were the word of god . p. 135. sect. x. that there is no reason to disbeleeve the scriptures . objections briefly proposed and answered : first generall objections against the whole . p. 138. sect. xi . objections against particular parts , briefly proposed and answered . p. 149. part . i. preface . sect. i. although i am not without apprehension , that the discourse which i design may be prejudged unprofitable , as pretending to lay again that foundation which hath long since been layed in the mindes of all that will be readers of it ; yet when i consider those scandals which the loosenesse of our times have offered even to the religious , and the bold and horrid pride and presumption of atheists and epicures , which by a prophane and confident asserting the uncertainty of all things ( undervaluing the abilities of our natures to raise an opinion of their personall excellencies ) have laboured to introduce into the world a generall athiesm , or at least a doubtfull scepticism in matters of religion : and when we consider the nature of our mindes , which is upon any ill suggestions apt still to receive some impression ( those things being of like operation with calumny , which if it be confidently and boldly charged , will be sure to leave some scarre behinde it . ) when we observe this use and inclination in our selves which is in things where we have not a belief of what is spoken , or do not give perfect credit to an accusation , yet to admit of a suspicion that things may be as they are spoken ; and although the strength of our contrary beleef do keep us from a full assenting to the thing in question , yet if it happen that the things concern our selves , and we have happened to crosse our opinions , or our beleef in our way of practise , such is the perversenesse of our hearts , that in such cases they will make use of the beleef of others ( especially if they have the reputation of knowing men ) to oppose against their own belief , and interpose betwixt the lashes of their consciences and themselves . i say the present condition of religion , and the corrupted nature of our hearts being such , i cannot think it uselesse , nay not unnecessary , to raise a discourse of religion even from the common elements and fundamentals , and for a while , neglecting the more knowing party of men , to undertake , so far as the argument will bear , to follow the way of demonstration , and leade on the weakest from such things as they themselves cannot deny , to the acknowledgement of the mysteries of our faith , and to the practice of the laws and injunctions of our religion . sect. ii. of the designe and definition of religion , the prejudices and pretences against the christian , the sum of what is in controversie deduced to three questions . 1. of the being of god . attributes 2. of the immortality of the souls of men . 3. of the authority of scriptures . we may begin with the consideration of the definition ( and the design of our selves in the matter ) of religion ; however the practise of the world may contradict it ; i hope we may take this definition of religion as one that is agreeable to the apprehension which all of us have of it . religion is a resignation of our selves to god , with an expectation of reward ; the designe indeed of religion , however it ought to be meerly obedience to the pleasure and the will of god , and height of it is barely terminated in his glory , ( so that the highest act of it is adoration ) yet i say the designe of mens religion is that it may be well unto themselves , and to bring them to an estate of happinesse . the very definition of religion supposeth a godhead , according to that of the apostle , he that cometh to god must believe that god is . the very designe of it supposeth that both the party worshipping is capable of rewards , and that god likewise doth not neglect his services ( in the following words of the apostle ) that he is the rewarder of those that diligently seek him . again , the resignation of our selves supposeth the resignation of our supreme faculties , those are our understandings and our wils , viz. our wils to an obedience to his will , to a performance of his injunctions , to a submission to his providence ; and a resignation likewise of our understandings to his truth . now it is agreeable to reason , as well as to the apostle , that we cannot practise the will of god , unlesse we know it , and that we cannot know it unlesse it be discovered to us . so then in our profession of religion , there are these supposals . that there is a god ; and that he is a rewarder of those that seek him ( and that supposeth that they are capable of his way of rewarding ; ) that the diligence of our seeking must be exercised in a way conformable to his will ; and that to this purpose we want not rules for this conformity . these are i say the generall suppositions of every religion under heaven . you see that the being of religion is in self-resignation , but the end of that resignation it is reward ( still retaining in minde that caution , that mercenarily to labour for reward is not the supream exaltation of religious acts , but that it is the ordinary degree of mens religion , and an allowable and commendable step , and a degree unto the other ; it being the strong powerfull motive to moses to neglect the momentany pleasures of pharaohs court , because he had respect unto the recompense of reward : ) i say it is the naturall way of reason in every act to look at some or other end , and to undertake no labour without an eye upon reward . now so it is , that some men who account themselves the wisest , observing as they think the design and issue of religion , and comparing the labour and the wages , they with much wisedome as they think , conclude that all the businesse of gain which comes by religion is no way worth the pain and labour . they see that all things come alike to all , there is but one issue to the just , and to the unjust ; nay , they think they see that the successe of things it is not equall to the religious and irreligious ; but that besides the pleasures and enjoyments which religious men doe fondly deny themselves , besides that melancholy life which they by their strictnesse and precisenesse bring upon themselves , they often anticipate and hinder the thriving and successe of their own designes by a dangerous and prejudiciall scrupulosity : whereas the other party besides the pleasure of their lives in private , they carry matters of state , and either by force or fraud they circumvent and overcome the narrow and feeble spirits of the others ; and the successe of things they oft observe to be answerable to this hypothesis , ready they are to say with those in mal. 3. 14. surely it is in vain to serve god , and what profit is it to keep his ordinances , to walke mournfully before the lord of hosts , whereas we see the proud happy , and they that work wickednesse are set up , and they that tempt , god are even delivered ? upon such observations upon the reward , they conclude clean contrary to the suppositions of religion , god is no rewarder of those that seek him ; such as deny themselves the most for him , they have no other reward but sadnesse of soul and debility of body , and exility of fortune : surely if he were a god , he would not thus desert his party , and give them over to the scorn and derision , and miseries of the world : surely therefore there is no god , or surely he sees it not , or tush god cares not for it , and so these mens religion is vain : or else these men they have not hit upon the true way of worship , the rules they go by they are uncertain , that which they pretend to be the word of god , it is not so , but some bundle of impostures , devised by some body , and put upon these simple people to delude them , they indeed flatter themselves with expectations when they are dead , but those are but vain , for who knows that the spirit of a man goes upward , and that the spirit of a beast goes downward ? as a man dies , so dies a beast , wherefore let us eat and drink , for to morrow we shall die . these are the substance of those allegations which by atheists , epicures , and machivillians are set in competition with religion : these are those engines by which the devill hath prevailed to the seduction of many , and to the entertainment of a suspicion by men , otherwise prudent and sober-minded : the main foundations upon which we differ they are these . 1. the being and providence of god . 2. the immortality of the soul . 3. the authority of the holy scripture . before we come therefore to the particular mysteries of faith , it is necessary that these be cleared before we come to settle in particular differences of religion , that we justifie our selves against the petulances of those men that would laugh and scoff us out of all religion ; crying to every party ( as they see the variable chances of the world to give occasion ) where is now their god ? indeed if there were not a god to worship , or if god did not see , and regard , and reward our worship , or had we no rule to work by , we should have none encouragement to religion : nay , upon all that happens to men in this life , we cannot but allow , that , upon their supposition , they conclude not irrationally . concurre we must with our apostle , that if in this life only we had hope , we were of all men most miserable ; but we know assuredly that thou god seest , and that thou hast given us thy holy word to be a light to our feet , and a lanthorn to our paths ; and that though now we see but through a glasse darkly , yet the time is coming when we shall see thee face to face . the state of the controversie then is this , which of the parties is in the wisest way ; the atheist thinks that the religious is a fool ; the religious , that he is a fool that saith in his heart there is no god : the athiest that the souls of men are mortall as the souls of beasts ; the religious , that the atheist is a beast to say so , &c. but such kindes of contests are vain , wherefore let 's see where the truth lies . sect. iii. of the being of god evicted by way of demonstration from the creatures . the question is , whether or no there be a god ? and here first i must entreat that it may be remembred what that party is which defends the negative , and what is the designe that we are upon , that so the following discourse be not thought uselesse or industriously set out of our ordinary road . our enemies are atheists : and that which is to be convinced is the atheisticall pronenesse of men ; so that in the controverted questions it will not be a sufficient way of answering , to say that the scriptures and the spirit of god make it evident that there is a god ; and again that the scriptures are evinced to be the word of god by the spirit of god bearing witnesse with the heart of man . it is true , that the scriptures clearly deliver that there is a god , and as true it is that god by his grace doth work the heart of man to a beleeving of the scriptures : these things they are really true to those who already are beleevers , and each of them conduceth to a confirmation of each other : but to a man that doubts of the godhead , and denies the scriptures , to use those arguments for satisfaction , were to minister a scandall to him , and by circular way of reasoning and assuming gratis the matter of the question ( for they doe no otherwise who only say , we must beleeve the scriptures to be the word of god , because god saies so , and a god we must beleeve because the scriptures say so ) to make them think we have no more to say but this , it is so because it is so : and so confirm them in their atheism and irreligion . it was a certain observation of aristotle , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in every acquisition of knowledge , the understanding doth proceed from premises which were known , to the inference of a new conclusion , which was before unknown : and so was that other aphorism of his , that there is no disputation unlesse upon principles , which are confessed on both sides , and such only are the common principles of intelligence , and the plain discoveries of the senses there where the mysteries of faith are questioned ; it will not be sufficient therefore in the present case , to alledge that saying of the apostle , rom. 1. 20. for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternall power and godhead ; so that they are without excuse : but we must clear , and demonstrate the truth of that allegation , by reasons taken from things visible : however , it may be lawfull for us to make use of the direction of this place , as a canon for our enquiry , although not of the authority of it , as a sufficient argument to enforce a belief from the gainsayer . i say therefore that an eternall power may beevinced from the creation of the world , and that the creation of the world may be demonstrated from the consideration of things visible , so that by reason as well as faith ( though not so readily ) we may be brought to understand that the world was made of things which disappear . i say , that the world was not eternall but created , is demonstrable from things that are visible ; our argument shall be from generation : whatsoever is begotten was begotten of some other , for nothing can possibly beget , or make it self , otherwise it will follow that the same thing is and is not both at one instant , seeing it is both the producer and the thing to be produced : it is to be produced , and so it is not yet , it is likewise a producer , and that supposeth that it is in being : it is therfore in being , and it is not in being , that 's a manifest contradiction : wherefore nothing can generate , or make , or produce it self : wherefore every thing that is begotten , is begotten of some other , and then the other which begat it either was it self in the same manner begotten , or it was not , if it was not , we are already come to the first principle which was unbegotten , and so have discovered a godhead : if it was begotten , either we must follow up the course of successive generation to some first production from a cause eternal , or else we must necessarily say that the course of generations had no beginning , and consequently that infinite successions are already past , which is as much as to acknowledge that an infinite number of successions are past , and if past , then they are at an end ; so we have found an infinite which hath had an end , that is another contradiction . again , if any shall affirm that the course of generation had no beginning , but that the number of them hath been infinite , let us put a case and reason with him : we will imagine the generations of abraham for example , and of joseph , the sonne of jacob , the son of isaack , the sonne of abraham . i demand therefore whether before the birth of abraham , there had past an infinite series of generations or not ? if the series was finite , the work of generation had beginning , which is the conclusion i contend for , if the series past was infinite , then at the birth of ioseph 't is evident that more generations were past , so we have found a number greater then that which was supposed to be infinite , and consequently that was not infinite , so it was both infinite and not infinite , a manifest contradiction : but if we say that abrahams series was infinite , and that so was iosephs also , then it will follow that the number of abrahams was equall to the number of iosephs , but abrahams was but a part of iosephs , wherefore the part is equall to the whole . else admit that abrahams was finite , but when it came to ioseph , that then the number was infinite , it follows then that a finite number added to a finite shall make an infinite , which likewise is against the common light of reason . we see therefore that supposing the eternity of the world , or the infinity of generations doth force the minde to contradictions , and consequently the fiction is vain , and utterly impossible ; and as we have argued in the way of generation , so we may likewise in every thing where there is motion or mutation , that is in all the parts of the visible world , the creation therefore of the world from the visible things thereof , is manifest , which was to be demonstrated , and from the creation of the world we may infer those invisible attributes of the eternity and power , and wisedome , and providence of god , that which rests yet to be demonstrated . sect. iv. of the attributes of god , those likewise evicted from the creatures . that which we are yet upon , it is a generall introduction to religion , and a demonstration of the necessity of it against atheists and epicures , and such as are the despisers of it : that which we pretend is that their rejection of religion cannot proceed from any considerate solid reasoning of their understanding , but from an evill disposition of their affections , which makes them , we beleeve , rather wish , and so give out that their assertions are true , then that themselves beleeve them to be so ; particularly in that grand principle and fundamentall of a god , and of a providence , from whence the rest will freely and naturally follow : we have by plain and easie demonstration evinced , that from the visible things of this world , the creation of it may be evicted : and that the apostle , although to such as were initiated in christianity , he did propose it upon the well attested authority of the spirit of god , by many mighty signs and wonders declared to be with him : although to them he thought it needlesse any more then to referre them to the naturall principles of their understandings : yet that he was not wanting to the infidels , but by designing to them so ready a topike or medium ; from whence to beginne their argument hath not deserved of the unbeleeving that slender estimation which they have been pleased to afford him : there is no action or mutation in any thing visible whatsoever , but it is performed by motion , nor any motion followed home successively through it 's causes , but will force the minde of man to a first mover , which is it self unmoved , and though for some reasons i did propose the argument in the name of generation , yet if in the place of it you should have been pleased to substitute motion in generall , or bodily action ( for either they are formally the same , or consequent at least to one another ) the variation of the terms of the argument would no way have changed the substance of the conclusion : which i intimate to give notice of the sufficiency of that argument , which in it self comprizes a multitude of others more particular , lest any advantage might possibly be made against the want of number in my argument . well , having concluded the creation , and beginning of the world , we see it follows that thence we conclude the eternall power and god-head , that is , the eternity and power of the godhead : to which that we may fully convince our atheist , we will likewise adde the wisedome , and providence , and the immensity , and other attributes of god . and first for eternity , we have by undeniable consequence resolved all motions in the world into the bosome of a first mover , and if we suppose him a first mover , this supposition will evidently conclude , that he is eternall , that is that he is without beginning of essence , or without any term or limit of duration ; for if it had any beginning of essence or duration , that beginning of being presupposeth a priority of not being ( that is , that actuall being is not of the essence of it ) and so that we may without any contradiction , suppose it not to be yet in being , that is we may bring our understanding without error to the apprehension of it as being yet in the state of power only , or potentiall being , so as things are in their causes : so then let us conceit it in this state , and compare this state with the other when it hath a being , and it evident that this passage or transition from want of being to a being cannot be without a motion , nor motion without an actuall mover : but that which moves a thing from not being to a state of being is necessarily a precedent mover to that which from it receives its being : so then that which we supposed to be the first originall mover , it will have a mover which shall of necessity have gone before it , and consequently it will be both a first and not a first mover , that is a plain and evident contradiction . instead of multiplying arguments without necessity , we will only return by the footsteps of our analysis , and so from the being of a first mover conclude the eternity : if it be a first mover , then it had no former mover , and if so , then it never was produced from not being unto being ; and if so , then it never had any beginning of its being , then it is eternall : therefore whatsoever is the first mover it must of necessity likewise be eternall . but from the common affections of things visible we did before demonstrate an originall and first mover , wherefore the visible things of this world they likewise do evict the eternity of the godhead . having demonstrated the eternity of god , the rest of his attributes , such as we are able to comprehend in this life , they all of them will follow , his necessity , independency , infinity , unity , omnipotency , omniscience . and first for his necessity : whereby i mean his necessity of being , not his necessity of operation , so as it is opposed to freedom of will and power to act , or to forbear . i say then , that the godhead is a necessary being , that is , that it is impossible it should fail , and implies a contradiction , that it should not be , that is it which divines mean , when they say it is eternall , à parte post , as well as à parte antè : for if it be not a necessary being , that is , if necessity of being be not included in the essence of the god-head , then it is not impossible that it should lose his being , that is , it is possible that it should lose his being , that is , it is in the power of something to cause it to lose his being : but nothing can passe from being to not being without a change or motion , so then the motion of it is in the power of some other , and consequently this is not the first originall of motion , but that other ; but we supposed this to be the originall of motion , and consequently , it is not possible it should be deprived of its being , that is , it is a necessary being in respect of others , and as impossible it is that it should lose its being of it self . indeed it is a manifest contradiction , that any thing should have a power over its own essence , and needs no further conviction or opposition , seeing the active power of any thing is founded in the essence of it , and consequently cannot exceed the essence or bring it not to be : however the necessity of the existence of god will be evinced from the simplicity and uncompounded property of his nature , and that from his eternity ; for imagine him to be compounded , then it must be of some principles of composition , and if so , then those principles must be presupposed to his being , and precede him in a priority of nature : so then there will be somewhat in nature before that which was before evinced , and now supposed to be eternall : and if he be a simple essence and eternall , he must be purely actuall and nothing potentiall , for if in his essence be any thing potentiall , that is , if it be in any possibility , that possibility relates to some superiour and former cause : whereas we have all this while been reasoning about the first cause and supreme : simple he is therefore and pure , and a simple act out of the bounds of possibility , and of suffering , and so again we have concluded his necessity of being . now as we have demonstrated his necessity , so likewise we may thence collect his independency . we are indeed in a great deal of blindenesse in the contemplation of the god-head , and most humbly crave leave of god to be admitted to enquire and speak after the manner of men : god doth not exact that we should exceed the measure of our understandings in our contemplation of him , or that we should deliver him as he is in himself , or otherwise then he is pleased to reveal himself to our weak and feeble understandings , and so we hope his majesty will not be offended at us , if after the manner of men we labour to deduce one attribute out of another , if withall we take this caution , that upon our dependency of inference , and the precedency and following in our discourse , we doe not conclude that succession or dependency of attributes in god , and imagine that to be in the object which is only in the organ . i could not but take this advantage for this caution now , that from his eternity , simplicity , and necessity i am concluding his independency ; this , to our understanding and discourse may well enough ( as concerning us ) depend upon those other , that is , the supposition of those will force the minde to an acknowledgement of this , but to imagine that order to be in god , were to imagine a contradiction , by putting a dependency upon the attribute of independency : if he be a simple act and pure , it is impossible he should at all depend upon another for his being : for suppose his being to depend upon another , then that other must necessarily be presupposed , and he the cause likewise of his being ; for if it depend upon another for his being , his being cannot be without that other , and so it is presupposed , and therefore it is before this in order , and as in order so in causality , for we speak of a reall and essentiall dependency , not of a logicall or notionall ; wherefore this other , and not the god-head will be a cause and a former cause ; and consequently the god-head , unlesse it be independent , will neither be the first cause , nor eternall ; contrary to that which was before demonstrated . again the simplicity and the impassibility of god will necessarily evict him to be incorporeall , seeing that every body is compounded and passible , nay we may go so farre as to say that corporeity is passibility , for corporeity is quantity , and in the last abstracted notion consists in three dimensions , but quantity is nothing else but divisibility , that is , an aptitude to suffer division , that is passibility ; whatsoever therefore is impassible , that likewise is incorporeall which was to be demonstrated . and if it be incorporeall , then likewise it is unbounded and unlimited by place , for whether place be taken for the surface of some ambient body , or for a space , the very essence of a place consists in relation to a body enclosed ; but that which is no body cannot admit of an enclosure , therefore that which is incorporeall is free from the limits and terms of place , so then it is euident that the first cause is free from the limits and restraints of place , before we proved that it was free from any limits of duration , but in the freedome from time and place consists the notion of immensity , and so the immensity of god is now demonstrated ( or , which is all one , his infinity . ) but if the god-head be infinite , then likewise it is but one , and so we may demonstrate the unity of the essence of the god-head . now that there cannot be two infinite essences we will demonstrate . but first for the help of our imagination , and to render that serviceable to our understandings , we will imagine two bodies infinite , then thus , either the one of those bodies is in all the space wherein the other body is or it is not : if they be both together in the self same space , then that which is the longitude of the one is the longitude of the other , and their latitude is the same , and so likewise their profundity the same , i say not only equall : for as from filling equallity of spaces we must inferre equality of dimensions , so from identity of space we must conclude them to have the same dimensions , but the last and most abstracted notion of a body is mathematically resolved into those dimensions , wherefore those which fill the self same space are the self same body , and so two bodies they will be but one body , which is a manifest contradiction : but if we shall say that where one of these infinite bodies is , the other is not , then there will be some space where one of these bodies is excluded , and consequently it will be limited and finite , which yet we supposed to be infinite ; so then , it will be infinite and not infinite , which is a manifest contradiction : we have demonstrated therefore that there cannot be two infinite bodies , the truth is we ought to demonstrate that there cannot be two infinite essences , but the notion of being and essence is so abstracted and high , that it would strein our understanding to keep it so long intent upon its abstracted object , as were required to goe through a demonstration where infinite simple being should be the subject , and unity the affection to be demonstrated , but if we shall proceed but to other degrees , as for example , of power , or wisedom , or the like , the demonstration will run as clear to the minde , as in the case of bodies it did to the fancy : for either those infinite powers are the same , or not the same ; if they by the same , then it is but one power which was vainly imagined to be two : but if the powers be not the same , then one power is where the other power is not ( not meaning in ubi of place , but of case ) and consequently a case where one of the powers is not , and consequently the power is limited , which yet is supposed to be infinite , there can be therefore but one infinite power , nor any more then one infinite essence , and so we have demonstrated the unity of the god-head . it remains that we demonstrate the omnipotence of god , and his omniscience : and first for his omnipotence , that god was a god of power it was demonstrated then when we found him to be the first cause , and originall mover and the creator of the world , again we demonstrated that he is simple , and free from all manner of composition , purely actuall , and consequently doth not consist of subject and accidents : his power therefore is no accident to his being , but his power is his being , and his being having been demonstrated to be immense and infinite , his power likewise must be illimited , and infinite , and conseqently he is omnipotent . the same argument will prove him likewise to be omniscient , for as he is the first cause of every thing created ; so likewise of all the created knowledge , and consequently all knowledge is derived from him , wherefore it is primitively in him , and then it follows that his knowledge and his essence is the same as well as his power , and his being ; therefore as that is infinite , so is this likewise : and so we have evicted his omnisciency , that is an infinite knowledge , which includes in it the knowledge of all particulars , for if any particular in the world were excluded it were not infinite , but limited ; so then the thoughts of the heart are open to the the view of his omniscience : and thus according to that canon of direction , which we took from the apostle , we have proceeded , and that strictly and warily , according to the laws of demonstration , and from the visible things of this world , enforcing our selves first to an acknowledgement of the creation of the world we have thence ; taking in only the common principles and common notions ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) of intelligence , proceeded higher , to a demonstration of the eternall power and god-head : that is , of those attributes of the god-head , which by the irreligious and atheists have been pretended not to be ; and actually manifested that the invisible things of god may be discouered by those things which doe appear . part . ii. sect. i. a proposall of the argument for the immortality of the soul , and a manifestation of the major proposition , that incorporeall substances are immortall . the second thing which we pretended to demonstrate as a generall ground-work whereon to build a necessity of religion in the generall , it is the immortality of the souls of men ; for if in this life only we have hope , then in the judgement of the apostle , we are indeed of all men most miserable . now the truth is that we have no absolute necessity of much endeavour to clear the immortality of the soul , after so clear and demonstrative a discovery of the essence and the attributes of the god-head , seeing that a bare reflexion either upon the generall way of reasoning , whereby we came to those conclusions , or upon those simple objects of the minde , which were the subjects of every particular enquiry , must necessarily prompt us with undeniable arguments , of the spirituall and incorporeall nature of our minde , from whence will necessarily follow the naturall incorruptibility of it , that which is all that we pretend to when we say , that it is immortall : ( for it is not our meaning , that in the notion of immortality is included a necessity of being , such as relating to the power of god should put it out of a capacity of annihilation . ) yet considering the darknesse of our mindes , and that inability towards a strict and vigorous reflection , which even in those who are most practised in the contemplation of themselves , and in the scruting of the waies of their own internall operations is over-frequent ; and considering how little reason there is to expect it of those who by their way of living are more deeply engaged among things no way exceeding the affections and circumstances of bodies , and bodily motions , and perhaps may think themselves unconce●ned to be busy in the knowledge of themselves : it will be requisite that we insist more particularly upon it ; that so the matter may be cleared even to the most vulgar apprehensions , supposing only that they can but obtain so much of themselves as w●rily to attend to that which is to be delivered . now the substance of all that i shall speak towards the demonstration of the souls immortality shall be summarily comprised in this one syllogism . whatsoever substance is incorporeall it is immortall . but the souls of men are incorporeall substances , ergo , the former of these propositions is indeed in it self undemonstrable , as being a principle evident to a considering minde , and so not resolvible into any former principles , so that all that can be done to a further clearing of it will only be to examine and follow home the terms , to their first originall notions , which they are assigned to represent . indeed the word mortality , as it is usually apprehended , hath alwaies reference to a compounded substance , or to a body which hath in it self some principle and cause of motion , and signifies no more but a capacity of the materiall and passive part , to be deprived of that inward active principle of its motions , as is evident by those things which we use to say may die , or are dead , as men , and beasts , and plants : but when the question is only of that active principle , it cannot so justly be put in the terms of mortality , as of corruptibility , or a naturall tendency to a corruption : so then that which we are to strive for is the true and accurate notion of corruption , and when we have driven it to the highest , we shall finde that corruption is nothing else but a dissolution of things joyned together , and that this dissolution is nothing but a separation , and that separation is nothing but division , and that division is an immediate and â formall act of quantity , and quantity is nothing else but a mode of corporeity , so as you see that corruptibility doth even in the notion of it include corporeity : whatsoever therefore is incorporeall it is incorruptible , which was to be demonstrated . sect. ii. a proof of this proposition , that the souls of men are incorporeall substances , by comparing the affections of bodies with those of souls . but the souls of men are incorporeall substances . that they are substances is evident , seeing that they are subjects of certain properties and affections , which is the very formall notion of a substance . it remains only therefore that we demonstrate them to be incorporeall . now for the clearing of this it is requisite that we consider wherein consists the being of a body , and wherein consists the being of an humane soul : nor can we use any possible means to come to an apprehension of their being , but by considering those primary passions and properties whereby they make discovery of themselves : the first and primary affection of a body is that extension of parts whereof it is compounded , and a capacity of division , upon which as upon the fundamentall mode the particular dimensions ( that is the figures ) and the locall motions doe depend , the figure being nothing but a particular and determined extension of the matter , towards such and such parts , and locall motion being nothing but division , so that whatsoever may possibly be performed by any body , it must have its originall ground-work in divisibility , and its actuall being in division towards which the situation and figure and determined quantity of parts must make the disposition . again for the being of our souls if we reflect upon our selves we shall finde that all our knowledge of them resolves into this , that we are beings conscious to our selves of severall kindes of cogitations , that by our outward senses we apprehend bodily things present , that by our imagination we apprehend things absent , that we oft recover into our apprehensions things past and gone , that upon our perception of things we finde our selves variously affected , sometimes with pleasure or pain for things present , sometimes with hope or despair of things absent , and the like : nay , we are conscious to our selves of objects , which could not by any bodily impressions be wrought in our fancies or our brain ; and of superiour passions answerable to those objects . in one word , we finde that our souls are a kinde of essences which are conscious ( or having a sence ) of things . now then we are to compare together these two properties of a body and a soul , and so conclude either an agreement or a disagreement in the natures of those subjects . and here upon the very first view of a considering minde it will appear that divisibility is not apprehension , or judgement , or desire , or discourse , that to cut a body into severall parts , or put it into severall shapes , or bring it to severall motions , or mix it after severall waies , will not serve to bring it to apprehend or desire ; it is not the hammering and filing , and fitting of the wheels of a watch ; which can make it apprehend the end for which it serves , or comprehend the motion of the sun which it is made to measure , nor is it materiall whether we take an example in things naturall or artificiall , or upon what principles of mixture we proceed , the conclusion will be still the same ; for sence and perception , and apprehension , and desire , &c. they are as great strangers to the obscure notions of heat and cold , and moisture , and drought , and of those elements to which they are assigned , to fire , and air , and earth , and water , as they are to quantity , and scituation , and figure , and motion , and the like , there is no man certainly that can clearly apprehend , that combining any proportion of fire , and air , and water , and earth , should make the lump of it to know or comprehend what is done to it or by it : we see not then any the least inducement in our notion of bodies simple or mixed , or howsoever varied to bring us to an apprehension of cogitation . nor yet will our reflection upon our cogitation bring us to any apprehension of corporeity or divisibility : the truth is our sense and apprehension of bodies cannot infallibly assure us that there are any bodies in the world ; but we must be forced to an higher principle , whereon to ground that assurance , so farre is cogitation , and apprehension , and the like , from involving in its being any corporeity ; nay , we see manifestly , that upon the division of the body the soul remains entire , and undevided : it is not the losse of an hand , or foot , or eye , that can maim the understanding or the will , or cut off the affections : so that we have not any the least inducement under the notion of cogitation to involve division , or under the subject of cogitation to include the subject of division or divisibility , to come then to a conclusion : it doth evidently appear that corporeity consists in divisibility , and that the essence of the soul consists in being a conscious essence , or a cogitative being , to be cogitative is farre different from being divisible or extended : wherefore the essence of the soul is far different from the essence of a body : wherefore the souls of men they are incorporeall essences , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sect. iii. a further proof of it by the generall way of apprehension . now although the truth and certainty of propositions depends not upon the multitude of arguments whereby they are concluded , and so we have already sufficiently discharged our undertaking ; yet something shall be further added towards the discovery of the spirituality of the soul , to shew that it doth farre exceed the sphere of corporeity , and is not confined by the streightning boundary of sense : this will appear from all the kindes of apprehension of the souls ; that is , from 1. way of apprehending . 2. simple apprehension . 3. judgement . 4. discourse . and first of all from the very way of our apprehensions in the generall , from our apprehensions even of sensible objects , for however we are apt to imagine that those may be performed by bodies , upon an exact scrutiny we shall finde it otherwise : that this may appear we shall do well to observe and take off an errour , which even from our childehood we have taken in : it is a common beleef of ours , that sence is performed in the outward organs , touching , for example in the hand , seeing in the eye , and so of the rest : ( in them , i say , and not only by them ) and then we put our selves to no further trouble , for to know how sence is made , then only to thinke that something hot toucheth the hand , and so the hand feels heat , that the image of some body appears in the eye , and so the eye sees the body ; briefly , that sence is performed either by an immediate contact , as in touching and tasting , or by a resemblance , which by the object is wrought in the organ , and that in the matter of sensible perception there is no exceeding the power of these two bodies , the object , and the organ ; nor any superiour operation to that which may be performed by the application of severall bodies : but to take off this imposture of the sences , i shall need to doe no more , but to demonstrate that all our sense is immediatly performed in the brain , and not in the limbs or organs : we will instance only in the sences of feeling and sight . and first that our feeling is performed in the brain by the mediation of the nerves it is made manifest by our observation of such diseases as take away the sense of feeling , how that the seat of those diseases , it is not in the limbs but in the head , palseys , epilepsies , apoplexes , and the rest : the seat of them is in those parts of the brain from whence doe spring those nerves by which our operations are performed , and the way or remedy for restitution of our feeling , it is to take away those obstructions from the brain , whereupon the effect doth follow ; now all this were needlesse , if sence were performed immediatly in the limbs themselves : indeed it may possibly be imagined , that in those cases we are therefore deprived of sence , because our motion is intercepted , that there is some activity towards sence depending upon the motion of the limbs : although there be no visible strength in this objection , yet there are sufficient instances to take it off , seeing there either are or lately were examples living of such as had no sense at all of feeling , and yet performed their locall motions perfectly . moreover many unquestionable experiments have been made of such as have affirmed that they have felt in such a finger , and such a toe , and after their hands or their legs have been cut off . many other instances and arguments may be brought to prove , that the sense of feeling is not performed in the outward limbs . and secondly , for the sense of seeing , that that likewse is not performed in the eye , it is as evident , the cause why it would seem to be so , is because it is very evident that the images of things do indeed passe thither , and are conveighed after diverse refractions and reflexions through the coats and humours of the eye , to the bottome of that tunicle which is called retiformis . hence it is obvious to conclude that vision is therefore performed within the eye . but if this were so , beside that no reason could be given why with both our eyes and two images of it , we see but one thing : it would necessarily follow that we could not see any quantity bigger then our eye in its naturall scituation , for if images were seen in the eye , they would be seen as they are in the eye , but in the bottom of the eye the images of things are inverted , and consequently the things themselves would seem to be inverted , men would seem to us with their heads below and their feet above , that which is on the right hand would seem to be on the left . now that the images are there inverted , besides the demonstrative reasons that so it must be , we may at any time make experiments to attest to those demonstrations . it is impossible but that the visuall beams of larger objects must intersect each other in the eye , and by that cutting one the other , the scituation of the parts must be inverted , and thus much hath ever been apprehended , and confest by all those that have understood the laws of radiation , but some conceiving that by an inverted species an object could not be seen upright , have with mighty industry devised most ingenious errours concerning waies of refraction , whereby the coats and humours of the eye should come to reerect the image before it comes to the nerve , whereby vision is performed , but time and experience have evicted all those witty speculations to have been nothing but snbtile and fine impostures of the fancies of their authours , aery reasons of a vain and ungrounded supposition : for it is evident to him that will take the pains to take off all the muscles and tunicles , which serve for the feeding and motion of the eye , and clear that part only where the visuall nerve is fastened , then darkening a room , and only leaving an hole sufficient to receive this eye , and will stand behinde it , and look through it ; to such an one it will be evident , that the images of things without are inverted in the bottome of the eye , at the place where is the passage of the visuall nerve , and consequently as feeling was not performed in the hand , so neither is seeing in the eye , but both of them in the brain . but before things are conveighed to the brain all the corporall similitude will quite be marred , the image of a man cannot be carried whole , through the optive nerve into the hollow of the brain , nor the figure , or other quality of that we touch be carried quite along the nerves , from the fingers ends unto the head , and originall of the nerves : but all that can be imagined to be done in the brain , it is some motion and alteration made either by a vellification of the nerves , or by a vaporous and spirituous substance , passing through them which retains no signature or naturall sculpture of those things which are apprehended by them ; all that is done by the bodies , the object and the subject it is utterly of another kinde : there is no naturall similitude betwixt a motion in the forepart of the head , and betwixt an horse which it represents , our apprehensions of things they are farre beyond those means by which they are occasioned , and consequently the subjects of these apprehensions do far exceed the subjects of those poor and grosse productions , that is , the nature of souls is far other and better then that of bodies , which was to be demonstrated . sect. iv. the same further demonstrated from the severall acts of the soule , from simple apprehensions . having demonstrated the souls of men to be incorporeall substances , from the comparison of their properties with the affections of bodies , and therein finding no agreement or correspondency , and moreover from the generall way of our operations , which could not possibly proceed from variety , or subtilest applications of bodily substances . it remains that at this time we consider the severall kindes of the cogitations of men , and from the simple apprehension , judgement , discourse , conclude the immortality thereof . first of all from simple apprehension , which is the first operation of the understanding of man both in nature and time , and is the taking in of simple objects into the minde , and so furnishing it with materials for judgement and discourse ; we shall finde then the souls incorporeity if we shall but reflect upon such simple ideas in it self which represent things in themselves incorporeall , for a corporeall thing can neither be the idea of an incorporeall being , neither can an incorporeall , immateriall be subjected in a materiall or corporeall : we found before that the application of bodies could not perform that which we call the sense of bodies , much lesse then can that produce in us ideas incorporeall , yet such and very many such we finde to be within our souls . we finde in our selves ideas of spirituall substances , as of god and angels and of their simple and incorporeall properties and attributes , it is but returning back and recalling into our remembrances those demonstrations of the severall attributes of the godhead , to which we did arise , even from the visible things of this world , and they will satisfie us in this particular : our endeavour there was to demonstrate the truth of them in themselves , here to consider the way and manner of their objective existence in our apprehensions , and the truth of demonstration which satisfies the souls of men : it is that clear agreement betwixt the understanding and the object , that is , that things be in the understanding as they are in themselves . we clearly then demonstrated god to be an immateriall substance , wherefore we gained an apprehension of a substance immateriall and incorporeall , and of immateriall properties , and consequently the notions of the godhead , and his attributes were in our understandings incorporeally , and so they are incorporeall . it cannot here be denied but that in our ordinary and transient thoughts and discourses , we are very apt together with spirituall beings to draw into our fancies the images of things corporeall ; for example , when we speak of god we are very apt to have in our fancies the visible heavens , and a representation of something sitting or acting in them : when we think or speak of angels we are apt to call to our remembrances the shapes of beautifull winged , aery bodies , and so when we meditate upon eternity , we are apt to reflect upon the image of time , of the revolution of the sun and starres , which are the usuall measures of it , at leastwise of a successive duration of things , and there are diverse of us which terminate our thoughts in these images , and never obtain a flight beyond them , nor ever come to observe in our souls the difference betwixt imagination and intellectuall apprehension ; but yet notwithstanding when we have the patience to stay upon the consideration of these objects , and warily attend to that inward light which we bear about us , we presently reject these images from the essence of god , and angels , and eternity , and by discourse we strip off these materiall and grosse representations , and finde that the causes why upon such occasions as these they come into our mindes , is , because we commonly hear of them together , and because of those symbolicall expressions of these beings which have delivered to us the knowledge of these . god almighty cals himself the ancient of daies , and it is not our custome to imagine any thing but cloathed with circumstances , in some place , and the place that is usually mentioned with god , it is the heavens , and those heavens which are the object of our senses and imagination , it is the place of the sunne , and moon , and starres ; and so we are apt to form to our selves an image of god , or at least through incogitancy to let slip into our thoughts a fancy of some reverend image sitting above the firmament . thus likewise the descriptions of the angels , they are usually made to us in scriptures by such representations : we see nothing fairer then our own kinde , and so we conceive of them in the fairest shapes we can imagine , ( and contrariwise of the devils in the most ugly ) assigning to them wings , because under such forms the notion of of them is veiled to us . and yet at the same time we know , and can perhaps demonstrate evidently , that if god were a body , he could not be a god , that is , that the properties of a bodily substance can no way agree with that notion of the god-head , which is immoveably fastened in the very essence of our souls . we know habitually that the nature and essense of the angels that stood , it is the same with those that fell away ; however we have fair and pleasant imaginations usually when we speak of those of light ; and foul , and ugly , when we think of those that are in chains of utter darknesse : however the name of michael and his arch-angels recall into our mindes the images of the fairest of the children of men , and that of beelzebub the image of a dragon . so likewise the common measure of the duration of things , wherewith we usually converse , they are hours and daies , and moneths , and years , and these are made by the revolution of the sun , and of the starres , and those are attended with severall positions of them in respect of themselves , and us with light and darkness , cold and heat , winter and summer , and those other vicissitudes , and speaking of eternity we presently think of a long continuance , and so call into our imagination a long continued series of these revolutions and vicissitudes ; whereas yet we know that where there is a vicissitude there is a priority , and where there is a priority there must be a beginning , and where there was a beginning that was not eternall : 't is plain that if in eternity there were such parts as daies and years , there must be as many millions of years , as minutes , and so that a minute were equall really to a thousand years , and so it follows clearly that eternity even in our notion is an infinite and undivided unsuccessive duration . these examples are sufficient to shew the difference betwixt the intellectuall apprehension of things , and the imagination which accompanies our superficiall thoughts , our slight and cursory taking them to our mindes and to illustrate that , however in our fancies we may have corporeall representations , attending upon these spirituall beings , yet the idea's whereby the understanding apprehends those simple essences , are incorporeall , and consequently the understanding part of man is incorporeall . sect. v. from judgement and discourse . and now whatsoever of perfection may be evinced to be in the souls of men , from the simple apprehensions of single objects , may much more strongly be concluded from those more perfect operations , exercised in comparing severall things together , and working out the truths , striking forth the light from those collisions . a judgement takes in two severall simple terms , and upon them passeth the sentence of their agreement or disagreement . a discourse takes into consideration two of the judgements already past and decided by the soul , and from those two draws forth a third , and so brings into act those truths which folded in their causes lie in the secret places of the soule concealed from it self . now as the souls of men are conscious to themselves of certain essences within themselves , which neither in their being nor in their operation upon the soul are any way mixed with ought that is corporeall ; and so from thence the incorporeity of the soul was immediatly concluded , so here in these second and third operations of the soul , we have this further advantage , that however the simple objects which are the terms in the matters of judgement may be bodies , yet the acts of judging and discerning and reasoning , they are no bodily acts , nor come within the compasse of bodily motions to be performed , and that even in those things which are most obvious to the outward sences or the inward , the understanding part is yet carried away farre beyond the bounds and territories of the sences , and raises it self into the contemplation of causes of the things it either sees or hears , or otherwise perceives and frames to it self consequences and corrolaries , such as are not sensible but are only discoverable by a diviner light , by this diviner faculty it is that seizing upon any thing whatsoever , and fixing it self steddily upon the contemplation of it , it passeth from the most contemptible of creatures up to the incomprehensible creator , it climbs up by degrees , and passing through the continued chain of causes till it comes to that link which is fastened to the chair of god , it rests not in things below , but soars up steddily to immensity and eternity . it is by this faculty , that upon sight of the causes of things , it doth foresee the effects and consequences : and seeing the effects it makes to it self a conclusion of what must be the causes , and by frequent exercise in these contemplations attains to a kinde of mastery over the works of nature , and produceth things strange and wonderfull in operation , it applies the active powers unto the passive ( as the schoolmen speak ) and so imitates god and nature in great and marvellous conclusions . he observes the properties of a despicable stone , and is carried so farre in the contemplation of the consequences of those properties that he dares adventure himself vpon the huge unruly ocean , under the conduct and direction of it , and he findes experience to answer to his contemplation , he gets the mastery of that unruly boisterous element : he rides securely upon the back of the dark waters : he makes a needle touched with a stone to supply the place of the stars of heaven : when the eyes of heaven are veiled from him amidst the darke waters and thicke clouds of the skey ; he examines all the chambers of the sun , and imitates him in compassing the world , he goes out from the east , and returns again from the west ; returns , and that loaden with the treasures of the world , with the blessings which moses did assign to joseph , deu. 33.13 . the precious things of heaven for the dew , and for the deep , that coucheth beneath , the precious fruits brought forth by the sun , and the precious things put forth by the moon , the chief things of the ancient mountains , and the precious things of the lasting hils , the precious things of the earth , &c. he settles a correspondency betwixt the utmost distants of the world , and opens a traffique betwixt nations opposite in place , in manners and affections , such as had lien concealed from the knowledge of one another , even almost from the time of the ark that floted upon the waters , but what do i speak of these things ? he displays the banner of christ in the regions of death and hell ; he sheds forth the glorious light of the gospel to the people that sate in darknesse and in the shadow of death : what sensible analogy or correspondency is there betwixt the scituation or motion of a stone , and the salvation of mankinde , and yet by various consequences he discovers how by the means of that , this likewise may be effected ; he discovers it , and puts it in a successefull and happy execution . what is there more contemptible then a stone ? hardly any thing that is a substance , and yet it is much lesse contemptible then a shadow , he observes a shadow , and that carries him aloft to a contemplation , and a discovery of that most glorious creature which comes forth as a bridegroom out of his chamber , and rejoyceth as a giant to runne his course : from the shadow he riseth to the sunne in the firmament , and to a perfect understanding of his course in the ecliptique , and then brings back again his understanding to the shadow , he makes thereby an instrument that shall designe to the eye the daily circuits of its motion : his eye that gave occasion to his minde to discover them in contemplation , and now his minde is impregnated with the light of knowledge , and returns with usury to the senses that occasionall advantage which they afforded it , and gives them the pleasure of the viewing of its practise it gives the eye and hand directions for drawing of lines , which by the regular application of a stick , or wire , stone , or any other body shall discover not only the divisions of the day , the hours that are past , or else to come , but even all the mysteries of the sunnes motion : how it measures out the night , and in what quantity it dispences out the day : how near are his approaches at noon , and how farre distant he is from us at midnight ; by what degrees he draws towards us , and how by eqnall measures he retreats ; how he riseth from his greatest southern declination to the north , and from thence returns again to his chambers in the south , having touched the boundaries that he cannot , he must not passe ; and how in this his continuall progresse he dispenses the severall seasons of the year , what time he enters into every sign , when he beginnes to rejoyce the hearts of any of the nations by his presence , and what time he leaves them in the darknesse : these are but some few and lesse considerable of those wonders which are performed by that which hath no being . to insist upon it how the reason and wit of man hath found out severall arts and sciences , from principles most contemptible , how it ariseth to most admirable speculations , and upon poor beginnings to what issues it brings ; how it can give the height or distance to which it never can approach , how by the application of a piece of wood or other matter to the eye , it can assigne the distances and places and motions , and appearances of the starres of heaven , and foretell the positions and combinations of the planets , the ecclipses of the sunne and moon to the generations to come : how it corrects the judgements of the senses , and demonstrates that to be farre greater then the world , which the eye presents no bigger then a bushell , nay , no bigger then the rowell of a spurre : to insist upon such things as these , were to be prodigall and superarrogate in proving the incorporeall nature of the souls of men , and yet all these are nothing to those more ordinary things which it performs when it assignes and prescribes to it self laws of mutuall signification by things which have no similitude , when it designes notions to sounds , and sounds to letters , and upon hearing the voice soule , or seeing the word man , we call into our mindes the things which i have spoken of him , things which cannot be performed by the collision of atomes , the motions or dispositions of parts or quantities , but must be the issues of spirituall essences : such therefore are the souls of men , and so they are immortall . sect. vi . an application of the former propositions to the inference of a religion in generall , and a proposall of the third in order to the christian . the third thing which i propounded to speak of by way of preparation to the entertainment of the principles of our religion , it was the authority of the holy scriptures , that which we have already demonstrated was of a more generall designe , this comes to be more particular , that was against atheisme and irreligion , this against superstition , and the false religions of the world , the will-worships of the heathen and the jews , and of a party of those that do professe the name of christ . out of what hath already been delivered , a necessity of religion in the generall will result , for it is the first consequence of reason from the consideration of the attributes of god , and the condition and properties of the souls of men , for having by necessary force of argument drawn up the vast number of mankinde to one originall cause , even to god as their creatour , we cannot chuse if we will insist upon that consideration but fall upon a necessity of religion . for if god have created man he must have done it for some end and purpose , seeing he is an intelligent agent , and such agents as work with understanding , they alwaies work upon designe , and propound some good to themselves in all their actions , for they cannot be supposed to work but upon desire , and the object of desire is only goodnesse ; if now we employ all our wit and our invention to discover what good can accrue to the god-head by the creation of man , we can finde none that is imaginable in the way of profit or of gain : that which the psalmist hath layed down is a conclusion following from the light of reason as well as from the speciall revelations of the holy scripture that our goodnesse extendeth not to god , and it was a question , which might with good congruity fall from eliphaz the temanite , job 22. 1. can a man be profitable to god , as he that is wise may be profitable to himself ? is it any pleasure to the almighty that thou art righteous ? or is it any gaine to him that thou makest thy way perfect ? and the matter of gain being excluded from the end of god in our creation , if we runne over all the objects of pleasure which come within the spheres of the souls of men , we shall finde no pretence of reason for any thing of ours to please the almighty , and so to be assigned as an intelligible cause of our creation , but the delight which the god-head might take in the communication of his goodnes , in the explication or unfolding of those glories which lay enwrapped within it self , in having something ( if i may so speak ) without and besides it self , which might be apprehensive of the excellencies of it , might be subject and conformed , and might perform towards it the acts of glorification and praise . so then the glorifying of god is all the end that can be found out why god should ever have created us : and the next thought to this conclusion of our reason must be of the waies and means whereby he may be glorified by us : and there again when we shall have run over all the waies imaginable , we can fasten upon none other then the admiration of his excellency , the adoration of his majesty , the obedience to his will . and these are the acts and performances of religion , so that the consideration of the god-head and his attributes , doe naturally cast us upon a necessity of religion . now as the consideration of the god-head doth naturally enforce a necessity of religion , so doth likewise the consideration of the immortality of the souls of men : for if we shall but consider , that our souls shall never fail of their existence , but continue in being to all eternity , we can hardly avoid the thoughts of the shortnesse of our duration in this world , or the comparison of the time of our duration here , with that other continuance which doth abide for us hereafter : and if we will have the patience in our thoughts to insist upon the proportion of a few years unto an unlimited , and unmeasurable eternity , we shall unavoidably fall upon this judgement , that our condition here is no way comparable to that which shall be : that momentany pleasure bears no proportion to eternall happinesse or eternall misery : that these light afflictions which are but for a moment , are not to be compared either to the joys or miseries which are to be expected , and consequently that our care for this life ought not , nor cannot in common prudence equall our care for eternity . so then whatsoever befals us here we shall conclude it requisite to provide that we be not miserable hereafter , and consequently that we make our selves a friend of him that hath the issues of death in his power , and moderates and dispenses the rewards of eternity : but there is no way to have him propitious to us , but by obedience , no reason to expect that he should satisfie our longing , or fulfill our will to all eternity , unlesse we fulfill his will for our time of triall in this life , and that is by the exercise of religion only attainable . so that the consideration of the souls immortality will likewise enforce us to a necessity of religion . thus farre the common principles of naturall reason will force us , even the first and most common principles of intelligence , such as are grounds of clear , evident , and perfect demonstration ; so that it must be the fool alone , as the psalmist speaks , which can be an atheist , so that they are without excuse whoever glorifie him not as god : thus farre those poor remains of sight which yet is left to the corrupted off-spring of our degenerate parent will serve to leade us , to the generall necessity of religion : but here indeed it jeaves us destitute of the certain waies of pleasing god : and consequently destitute of clear and solid grounds of hope of attaining to eternall happinesse . and here it is that the scoffers and irreligious men take occasion to reason themselves and others to destruction : seeing that nature hath here deserted us , and left us no infallible rules of particular waies of devotion , they contend that ther are none such , and consequently that our religion is vain and uncertain , uncertain in the issue because uncertain in the grounds and principles . and here now against them we pretend that wherein our naturall light hath failed us , the mercy of god hath been pleased to supply us , that god hath not left us without a certain rule and canon of religion , not without a light shining to us in this dark place , particularly that he hath given to us his holy word to be a light to our feet , and a lanthorn to our paths , and that the books of the holy scriptures are that word of god . part . iii. concerning the truth and authority of our scripture . sect. i. petitions and cautions premised to the question . you will doe me the favour to consider that our present controversie is against those that deny the authority of the holy scriptures , so that we cannot have the advantage of those arguments which in every other controversie of religion are the most valid : i mean arguments drawn from the authority of the scriptures themselves , which is the best , if not the only authentike rule of decision of such differences as doe arise ; such as doe indeed arise in the church of god , who all doe agree in a profession of that faith which is delivered in these holy books , this i say they agree upon in these generall tearms , however with wonderfull heat and distance they vary in their judgements whether or no some particulars be of the recommendation of the scripture . it is then the common principle of christians , and the ultimate rule for the judgement of those that are within : but as for them that are without the church they ae likewise out of the jurisdiction of this canon , or judge , and to give over their incredulity ( or rather infidelity ) as some of our divines have done with this ill-interpreted axiome for rejection , that they deny our principles , and so are not worthy to be disputed with , or to referre them only to the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the scriptures , and to the spirit working with the reading and hearing of them , it might be to prove a scandall to them without ; and to such as are weak and wavering within , it were tacitely to imply , that we have no way to gain the question , unlesse our of courtesie the adversary be pleased to yeild it to us , to resolve the motives of our catholique faith into private impulses and particular dictates of the spirit ( arguments of very great credit and reputation due to our selves as particular favorites of the holy spirit , but such as being deserted by the tenor and regiment of our lives , render us dishonourable to that holy spirit whereto we pretend , whilest in the apprehension of men we doe at least obliquely entitle it to such actions as are inconsistent with it , professing we hold our faith by private revelation , and consequently have our understandings taken up by the holy ghost at such time as our wils are guilty of enormous sinnes . ) a fancy that is the mother of diverse prodigies lately broken into the church , as that either god sees no sinne in beleevers , that murther , adultery , incest , sacrilege , ( any thing ) may be committed , and that these are no sinnes in beleevers , arguing thus , that they which have the holy spirit are free from sinne , such as do beleeve the gospel they have the holy spirit , because there is no other motive sufficient besides a private illumination , so then they cannot be guilty of sinne , but yet they may , and doe commit such things as those we mentioned ; wherefore those are no sinnes . thus doth satan transform himself into an angel of light , and act his tragedies in the likenesse of the holy spirit : nay we say , and doe beleeve that the devils also beleeve and tremble , that the kingdome of heaven is like a net which drew to shore fishes of all sorts , some to be put into vessels , and others to be thrown away . we say and doe acknowledge to the glory of god , that the internall light of the holy scriptures is sufficient to make the man of god perfect to salvation , and that in some it is the means of generating faith in men , but that the most of those beleevers who have the happinesse to be trained up from their infancy in any part of the christian church ; by observing the esteem which in their church is had of those holy bookes , they doe betimes upon the reputation of their church receive them with a kinde of veneration , that upon this motive they receive the faith ; and that others doe upon other inducements entertain it , and once for all we say , that besides the secret and free illuminations of the holy spirit , these want not arguments to enforce the reason of unbvassed men to entertain the scripture as the word of god , and that all such as without the engagement of perverse affections shall admit those arguments in their apprehensions must necessarily be of that belief . before i betake my self to the proof of this assertion , i must premise that by the books of the holy scripture , i mean such books of the old and new testament as in the church of england have been accounted canonicall , and that i intend not here to take up the controversie which is betwixt the church of rome , and us concerning the books which are apocryphall , the drift of my discourse being against those who beleeve too little , and not those who beleeve too much . secondly , i must premise that we are not here to expect the necessity of demonstrations , but must content our selves with such arguments as the nature of our subject will admit : there can be no true and perfect demonstration , unlesse the property to be demonstrated do naturally flow from the subject of the demonstration . in matters then depending upon the free election of causes there cannot possibly be any perfect demonstration , and such is the giving of a rule of life in respect of god , so that there cannot be a perfect demonstration of it . so then we must content our selves with arguments falling short of the necessity of demonstration , but such as no man shall be able to deny , without denying some such principles as all men doe acknowledge to be true . sect. ii. the assertion resolved into two propositions , the former undertaken , that whosoever beleeves the historicall part of the scripture must beleeve the doctrinall . 1. to beleeve that these books of scripture are the word of god , there are very great and important reasons . 2. to disbeleeve it there are no reasons , or not any sufficient reasons . and first of all , to prove that those bookes of scriptures are the word of god , it is sufficient if we prove the truth of them , because themselves pretend to be of divine inspiration . all scripture is of divine inspiration , the tenor of the old testament runnes generally so , the lord spake unto moses or other of the prophets , such as were the penmen of the holy scripture , indeed the generall pretence of those that wrote both testaments , is , that holy men did speak and write , as they were inspired by the holy ghost , so then , if this pretence of it be true , it must be true , that it proceeded from the holy ghost , and consequently to prove the truth of it will conclude that it is the word of god . now as concerning the truch of those writings we have 1. the same arguments or as great as for the truth of any writings in the world . nay 2. we have arguments ( morall arguments ) to evince the truth of them , such as no other writings can pretend to . that we may shorten that we have to perform , you may consider that the things delivered to us in the holy scriptures are either matters of history or doctrine , and that these are frequently interwoven in the scripture , so as when saint matthew doth in an historicall narration bring in our saviour preaching in the mount , and delivering there a summary of his doctrine , so that it will appear that if the historicall part of the scripture be undoubtedly true there cannot rationally be any doubt made of those doctrinall rules and precepts which there are delivered . as for the doctrine of any party whatsoever concerning god there is not imaginable any argument so ready to evince the truth of it as god himself , freely attesting to the deliverers of it by mighty signes and wonders , by great and undeniable miracles , such as are instances of the immediate hand of god ; such as by skillfull and knowing men are acknowledged to be no way performable by the praestigatory act of magicians , or by the power of evill spirits . such were the miracles which are delivered to us by moses all along the course of gods bringing the children of israel out of egipt to his own land ; and afterwards wrought by the prophets . and such were the works of our blessed saviour all along the course of his ministry before his passion , and such and more admirable was his resurrection and ascention . whosoever doth beleeve , that there was such a man as moses , that this man moses did professe himself to have received from god a law , which was to be delivered to a people , he may hitherto very well doubt , whether or no he was not deceived , in imagining that he had received such a law . but if withall he shall be assured or stedfastly beleeve , that this man moses , to make good his pretences to gods revelations , could obtain so much of god as , to the eyes and senses of millions of gainsayers and opposers of what he did deliver , to shew great and palpable miracles : whosoever doth beleeve that he did turn a rod into a serpent , and that back again into a rod ; that by stretching forth that rod upon the river nilus he turned their waters into bloud , and slew their fish : how afterwards he brought frogs upon all the land of egipt , even into their kings chambers ; how he brought flies , and caterpillars , and lice , and thunder , and lightning , and mighty hail-stones ; how he brought botches and murrain amongst men and cattell ; how he brought upon all the land of egypt a darknesse that might be felt , and slew their first-born ; afterwards how he divided the red sea for the people to passe through it , and when he had served the turn of his party , how the flouds returned and overwhelmed his enemies ; he that shall beleeve that after this he brought water out of the rock , sweetned the waters of marah , brought quails into the wildernesse , procured manna to fall about their tents all the week , and none upon the sabbath ; how the fire from heaven consumed nadab and abihu , only for adventuring to offer strange fire , otherwise then he had prescribed them ; that the earth opened and swallowed up korah , and covered the congregation of abiram ; that at the time of the promulgation of his laws , god himself appeared visibly , that the glory of his presence overshadowed the mount , how there were thunder and lightnings , and a thick cloud upon the mount , exo. 19. how mount sinai was altogether on a smoak , because the lord descended upon it in fire , and the smoak thereof ascended as the smoak of a furnace , and the whole mountain shaked exceedingly . whosoever beleeves these works to have been done by the same party that professed a revelation from god , cannot avoid the beleif of his profession , unles he can beleeve that god by so great miracles would attest to blasphemy and sacrilegious impostures , a thing which is palpably mad to be beleeved , and is against the light of common sense and reason . so likewise whosoever doth beleeve that in the daies of augustus caesar there was such a man as jesus of nazareth , commonly called christ , and that this man did professe himself the sonne of god , and pretended to deliver to all the world a way of religion , a covenant of life eternall , an abrogation of the ceremonies of the former law , and those other things which he professed , there is no necessity that he should beleeve that either he was the son of god , or that his doctrine was infallible . but if together with these professions he shall take into beleif those things which jesus did , though for his owne sake he see no reason to beleeve him , yet at least he will beleeve for the works sake , if he shall beleeve that god himself did attest to these professions , he will likewise beleeve those professions of his to have been true , and gods attestation he will beleeve , if he shall beleeve that a little before his birth a company of angels appeared to shepherds and told them of it ; that presently after it a starre appeared to wise men in the east , and conducted them to the place of his nativity : that in his life time he did such works as never man did : how he turned water into wine , commanded the windes and the sea : how he cured all manner of diseases with his word , how he gave sight to such as were born blinde● which was never known since the world began , how he cured most obstinate diseases of long continuance meerly by the touching of his garment : how he cast out devils from such as were possessed : how he raised up the dead to life , and every way demonstrated the power and presence of the god-head , how at the time of his crucifixion the frame of nature seemed to be dissolved ; how the vail of the temple rent , and the graves opened , and many bodies of the dead , which slept , arose , and came into the holy city , and appeared to many ; how there was darknesse over all the earth , the sunne eclipsed at the time of the jewish passeover , when the moon was at the full ; and lastly how after three daies he arose again , appeared severall times to his apostles , gave them power to perform the miracles which he had done , and visibly ascended up into heaven : whosoever doth beleeve these matters of fact , must of necessity beleeve the doctrines which he beleeved ; unlesse he will accuse god of bearing false witnesse , or own some such other detestable and odious incongruity . you see then , how the matters of fact being cleared , and the historicall narrations being asserted to be true , the doctrinall parts will follow of their owne accord : and that if we can clear such things to have been performed by moses , and jesus of nazareth , and that such doctrines were delivered by them ; it follows that those doctrines are true , and are the word of god . sect. iii. the kindes and degrees of the causes of historicall faith in generall . it remains therefore , that we make it appear that the sacred histories are true , and that no man , pretending to reason , can justly refuse to admit that principle into his beleef ; there being 1. the same reason to beleeve those histories , that there are to beleeve any histories . 2. more reason to beleeve them then any other . first then , whosoever doth deliberate with himself , about that question , whether or no he should give credit to any history propounded , can possibly finde no other considerations to sway his judgement , then such , as either are taken from the thing it self that is delivered , or from the persons which have delivered the relation , and from such qualifications of them as upon the grounds of reason he can discover , if the matter it self doe involve a clear and evident contradiction to some naturall principles , it is not the asseveration of all the men of the world that can work a beleif in the understanding : it not being in the power of man to entertain a beleif contrary to his knowledge , although it may produce in him a doubting , whether or no he have not suffered any fallacy to be imposed upon him , and so be wrought to runne over the matter again unto himself , and follow it with strict and wary attention backwards and forwards in reference to his principles . but if the thing it self be not incredible , however difficult or strange it be , that which then he doth consider is , the qualities of the relators , and the manner of the relation , and there is not any improbability proceeding from the difficulty or the rarity of the accidents , which may not be outweighed by the known disposition and properties of the relators . those things which men doe consider in the relators of things in order to yeelding of their belief , they relate either to the of the relators , understanding or will and concern either their sufficiency , or integrity . men usually consider whether or no the things be such as may be certainly and evidently known , and whether these parties had sufficient means to come to the certain knowledge of them , and whether they contain themselves in their relations within the bounds of things liable to certain knowledge : thus then those things which may be certainly known they are the outward events of things , whereas the secret causes may lie concealed , the former are such as are the objects of common sence , and come within the cognizance of all : the later are such as are indiscoverable by any man , they being oftentimes made up of a complexion of actions and dispositions of multitudes of men ; or things perfectly to be known , onely of him that sees all things in speculo aeternitatis . if the history ( or relation ) containe it selfe within the bounds of evidence and certainty , the next thing to be considered is , whether or no the party that is author of the relation had sufficient meanes of knowledge ; whether himself were an eye or eare-witnesse of the things which he relates ; or whether the things were so publikely acted and knowne , that he might certainely , and particularly informe himselfe , without any danger of deceit . if the party be of known ability , both in himself , and in reference to the things , the next question will be of his integrity , and whether there be sufficient reason to beleeve , that he would not voluntarily deliver a falshood , in stead of truth , and because it is not reason to beleeve that men will lye , unlesse they either be known to be corrupt or some end be visible of gain to them from their lying . men use to consider these things likewise before they settle upon beleef . these are the grounds and considerations , and inward discourses whereupon men doe proceed to the receiving of historicall beleef , even of any relations whatsoever : and accordingly as all of these conditions be clear or obscure , doubtfull or certain , such is the strength of his belief ; if all of them concurre there remains no reason at all of doubting : if some of them fail , there will follow a debility , answerable in the belief ; seeing that the belief of the conclusion can never exceed the force and evidence of the premisses . that there is or lately hath been such a city as rome , or hierusalem , or paris , there are none of us that doubt , although we have not seen them ; because they are things very easily known , as being the objects of the eyes , because the reporters have been there to see them , and because no end or reason can be imagined why or how men should combine to abuse those that have not travelled . that there have been formerly such cities as corinth , and philippi , and lacedemon , &c. we make even as little doubt as of the former , because the things in their nature are evidently to be known , and they have all of them been mentioned in the books of polybius or plutarch , or a multitude of historians that knew them . that the history of caesars warre against the gaules is true , though written by himself , it is beleeved , because of his abilities to know , and because it makes not things appear to be strained in his behalf , because it might have been contradicted if it had been otherwise , and because he is delivered to us in the complexion of histories as a man of honour that would not write a lye . that the histories of salust are true , it is beleeved because he wrote of things done within the compasse of his time whereof he might well informe himself , he was a man of knowledge and could not gain by any thing that he hath delivered if it were untrue . that all of these histories were written by those that bear the name of them , there is hardly any man that doubts , because there is no improbability in reason : they have been constantly so received in the world , and mentioned successively in authors following one another from their severall generations down to ours . we see the various degrees of qualifications ( some of them ) upon which we build an historicall beleif , that this beleif comes short of the clearnesse of our assent to a mathematicall demonstration is evident , because there is an absolute impossibility that things should be otherwise , there being a contradiction involved in the very tearms , and in adjecto : but here is no impossibility but only an exceeding difficulty which makes up ( not indeed a mathematicall but ) a morall impossibility ; it is possible that all men may combine together to say that they have seen such things as they have not seen , because every man is a lyar : but how they should come to doe it , or to what end is so invisible and inconceivable , that the matter , taken in the grosse , is altogether incredible . it is absolutely possibly that all those writings which we receive as delivered down from ancient times , may have been of late devised by some men to abuse the world , and put upon other names : but to what end , any men should ttke the pains , and how they should fit them with circumstances , and make them all depend upon each other , in a constant succession , agreeing in the mention of persons , places , and actions , is a thing so difficult , as that it would argue madnesse to beleeve , and conclude him to want the use of reason , that should reject the light of all antiquity . sect. iv. an application of those generall grounds to the history of the new testament , and a proof of this assertion , ' that there is as great reason to beleeve the new testament as to beleeve any other history in the world . such madnesse then , and no lesse it were to reject the histories of the holy scriptures ; no lesse madnesse ? nay , it is much greater , and that not only because they are of more concernment to us then the acts of men of former times , but even because of the advantages of the delivery of those histories . we will beginne with those of the new testament . and here first , the books of the new testament were written by those whose names they bear ; that the four gospels were written by the four evangelists , and that the acts of the apostles were written by saint luke , &c. now that these books were written by these men , it is impossible affirmatively to demonstrate ; all that can be said is , that there is as great evidence of it as of any other writing in the world ; that by whatsoever argument it can be made appear that any books have been written by those who are reputed for their authours in antiquity , ( that the works of homer , or plato , or aristotle , or tully are theirs ) by the same it may be made evident , that these have proceeded from our authours . have they been successively delivered ? so have these : have they been continually mentioned under those names ? so have these : have they been acknowledged by all parties ? so have these : those that in the primitive times did oppose the doctrine of christ , yet did it not under the pretence that their books were spurious , neither jews nor pagans had the impudence to make that objection . julian the apostate doth freely acknowledge ( cyrill . 10. grot. 3. ver. ) that the books which by the christians were received under the names of peter , paul , mathew , marke , luke ; they were the writings of those authours . it is true , that there are some book received of the canon of the new testament , whose authors are unknown ; as the epistle to the hebrews , and some others : but concerning them i hope to speake in answering those objections which are made against the scripture . in the mean time we may justly assume it for granted , that those whereof no question hath been made in ancient times they are the writings of those to whom they are ascribed . and now this being supposed , which cannot with any pretence of reason be denied , it follows clearly that the things they have related are to be beleeved : for first , the things which they have delivered they were matters easily to be known ; in respect of the things themselves , they were matters of fact and speeches performed by our saviour or by themselves : secondly , the acts were acted publiquely in the face of the world ; and the speeches which they deliver as spoken by others , they were for the most part spoken publiquely , either in the synagogue , or in the temple , or to the multitude somewhere gathered together , on a mountain , by the sea-side , in publique places : so as they might have easily been contradicted if they should have delivered a falsehood : thirdly , the parties which have delivered them had all the opportunities in the world to know the truth of things ; they were things done either by themselves , or within their owne sight , or hearing for the greatest part ; or at least wise in the times and places where the reporters lived . mathew and john the two evangelists which wrote the history of christ , they were two of his disciples : two that were intimately acquainted with his actions , and his words , more familiar with him then the rest ; the one was the disciple that jesus loved , and used to lean in his bosome , as they lay at meat ; the other was usually taken with him when most of the rest were left behinde ; and hence it follows that they themselves were present at almost all the acts , and speeches which they have delivered . marke and luke the other two evangelists , they lived in the same territories , at the same time , where and when our blessed saviour bestowed his conversation ; and moreover saint marke was ( as 't is very probable ) first a disciple of saint paul , who was miraculously chosen to deliver the doctrine of christ : afterwards he was undoubtedly a disciple and companion of saint peter , who was an apostle of our saviour , did live familiarly together with him , was present at almost all things which marke hath written : and besides whatever is delivered by saint marke is to be found in the writings of the apostles . luke was an individuall companion of paul , and so he might learne of him such things as he delivered ; besides that he saith , that he spoke with those that were eye-witnesses of the things which he delivered , he was borne near hand , he travelled through palestina , might converse with those very men , upon whom jesus had wrought his miracles , such as had seen the life of jesus , his death and resurrection . the acts of the apostles were likewise written by saint luke ; and that book containes some things done by the rest of the apostles ; but the most of it is concerning the actions of paul after his miraculous conversion : the former it was easie for him to know , either from the apostles themselves or others : of the latter he could not be ignorant , because he was continually with paul in all his labours and his journeys , even from the time of his conversion to his imprisonment at rome . as for the matters of fact which are delivered in the epistles of paul , and peter , and james , and john , and jude , they are such , as either were done by themselves , and so they could not possibly be ignorant of them , or by others with whom they held a correspondence , or by our saviour whose apostles they were , all but paul ; or else they are things done by others , publiquely and notoriously known . lastly , as for the epistle to the hebrews and the revelations , though the authours of them be not certainly known in the church , yet thus much is plain , that the authour to the hebrews saith , that the gospel of iesus was preached at first by christ , and confirmed unto him ( us ) by them that heard him , 2. v. 3. and so that he could not be ignorant of that ; nor yet was it possible that the authour of the revelations should be ignorant , whether or no he had those visions which he hath delivered . now these are all the books of the new testament , and it appears , that the authours of them had as much opportunity to know the things which they delivered as is possible to be had : wherefore the businesse is clear in respect of their sufficiency of knowledge ; and all the question which remains , it must be in regard of their integrity . whosoever challengeth or questions the integrity of an historian , and upon that cause refuseth to receive his testimony , it is requisite that he produce the reasons of his suspition , that he charge the authours of corruption , and prove the charge which he hath objected ; or that he discover and manifest the ends , which he might propound to himself , as the reward of his imposture ; that he shew the gain that might accrue , or the losse , or perill , or ignominy that he might avoid ; and manifest that his accusation hath not proceeded from malice , but from judgement , from some grounds of reason , and not from perversenesse , or spight , or any inhumanity . here then it is that we challenge men or devils to produce the crimes , to detect and prove the villanies of these writers ; nay , to assign the ends which they might have in relating falshood , the gain , the pleasure , the glory , the safety , or whatsoever it is that prevails upon the appetites and lusts of men : and let their infidelity and jealousie out-doe the malice of the grand apostate . indeed i think scorn to stand upon this argument , it was the contemplation of these things chiefly that gained from me that second assertion . that there is greater reason to beleeve the scripture then any other writings in the world : the first proposition being already demonstrated that we have as great . sect. v. that there is much greater reason to beleeve the history of the new testament , then any other history . having already demonstrated , that considering the qualifications of the persons who have recorded unto us the new testament of our saviour ; there is as great reason to give credence to their histories as to any other ancient histories in the world , by reason of their means of knowledge , and opportunities for discovery of the truth of those matters of fact , which they have delivered . it follows now that we make good that , which in the second place we propounded concerning them , which was , that we have greater reason to beleeve them then to beleeve any historians whatsoever , and this now will be manifested to us by these arguments following , 1. greater obligation . 2. their sufferings . 3. their miracles . 4. their predictions . first then , they were more powerfully obliged to the delivery of the truth then others , not that others were not obliged likewise to deliver nothing but the truth : there is in the conscience of every soul setled a principle dictating unto him , that he ought not not to recede from the truth in his relation ; but yet this principle is , in the most of men , very much overclouded and overborn ; as is manifest , not only by the fabulous relations of ancient histories , even after the institution of the olympiads ; but by that inclination which we finde , almost in all men , to make their relations handsome ; in order wherunto even the gravest of them , josephus , livy , and the rest of those orders of historians , have often changed the form of circumstances , and varied from the truth , to make a coherence of things according to their fancy , such as might please their owne imaginations . the truth is , that which held in the heathen , so far as they were held within the boundaries of truth , it can be conceived to be no other then a certain magnanimity , and a morall generosity that was actuated and quickned in them by the conceit of a reputation , thereby gained amongst the people , of their own generation , their hopes of perpetuating their owne fame , together with the acts which they recorded , and consecrating them to eternity and immortality ; i do not say , that this was all the motive which they had , but that upon the consideration of them , in the whole complexion of their circumstances , i cannot finde out any more powerfull motive , nor any stronger obligation . but , besides all that these men had to move them , the writers of the new testament had likewise other motives , as farre beyond these , as the heaven is beyond the earth , either in dignity , or situation : a most severe injunction of their master , such as they themselves have delivered , such as they could not , neither durst neglect : their writings abound in precepts of truth and of veracity , and that prescribed under far other conditions , and setled upon a far surer foundation , upon the foundation of truth it self , the originall and the ideall truth of the world ; and propounded to them under far other penalties : they knew full well and taught to others , that of every idle word , which men shall speak , an account must be given at the day of judgement : how dreadfull an account then must they have expected , if they should have delivered falshood in the place of truth , if they should have told a lye for god , or lyes of god , or delivered impostures in the name of god ? nay verily , the necessity which lay upon them , compared to others , doth as farre exceed it ; as the fear of a little disreputation is exceeded by the horrour of eternall torments : and now their practise was also answerable to their obligation , and what they delivered , in their speeches and writings , was fully exampled in their lives . we have before intimated that whosoever will charge an authour with a lye , he must either detect the lewdnesse and corruption of their lives , or at least wise manifest what they might gain by their report ; the former could never be by their sworn enemies detected , nay julian the great apostate could charge them with nothing but simplicity : now then , all the gain that can be , is reducible to the avoidance of evill , and obtaining of good . the goods that are to be obtained are either of body . estate . liberty . reputation . first then , what outward evill did they thereby escape , that so they may be judged to have lyed out of fear ? consider the state of the world at that time , and tell us , whether or no there was danger in speaking , and writing those things , or in the forbearance ? did the roman emperours , or the governours of judea , or the jews , or the presidents of the adjacent provinces , or the multitude threaten them to make them speak , or to be silent ? did they by that meanes put themselves into a condition of ease and pleasure , and soft luxury ? did they treasure up gold and silver , and raise themselves a fortune by it ? had they a greater freedome inward or outward , did it let them into larger principles , or procure them a greater scope to gratifie their inordinate desires ? was it the way to advance them to honour and reputation , either with the governors , or with the people ? nay , instead of bodily ease and pleasure it objected them to pains active , and passive , they were forced to undertake labours , and travels , and watchings , and the inconveniencies of great and painfull industry : they were daily opposed to hunger and thirst , and cold and nakednesse ; nay , to torments and to death : instead of gaining an estate , they were enforced to forsake all that they had to live an ambulatory kinde of life , without any certain being , depending as it were on the ravens , to provide them their meat from one day to another . instead of that same freedome and liberty which men affect , they entred into a straighter and more narrow way then the way of the world , they were forced to deny themselves , even such things as they knew were lawfull , and they were abridged even of the common enjoyments of mankinde , not suffered to converse with freedom , or to breath with safety : they no sooner came to a city , but there they were persecuted and forced to fly unto another . that which saint paul spoke of himself as he was making his last voyage up to jerusalem , might have been the common motto of them all , now i goe bound in the spirit up to jerusalem , not knowing what things shall befall me , only the holy ghost that testifies in every city that bonds and afflictions abide me there . as for the matter of honor and reputation , that was all in the hands of their enemies , the jews , and the greeks : they preached christ crucified , to the jews a stumbling block , to the greeks foolishnesse ; and all the credit which they obtained at their hands was , to be accounted a company of silly men , contentious for a thing of nothing , a question about names , about one jesus which was dead , whom they affirmed to be alive : this was the opinion of the gentiles ; and by the jews they were looked upon as revolters , and so not fit to live : as for this sect we know that it is every where spoken against ; and they were hereby rendred the scorn and derision of the world , the off-scouring of the people : what shall i more say ? they were deprived of all the enjoyments of the world , and cast into all the miseries , or in the words of the authour to the hebrews , they wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented ; and all for the delivery of the things contained in those bookes : and if we will sadly consider it we can assigne no cause of this their choice , but the force of truth prevailing on them , and the urging of their conscience , by the continuall instigation of them by that spirit which acted them , making their hearts hot , and kindling a fire within them , a fire in their bosome , which they could not suppresse . we cannot but speake the things which we have seen and heard : they suffered for their profession that , never men did ; and so we have greater reason to beleeve them then any other men . and we have still greater arguments then these , because that god himselfe gave testimony to their words and writings ; and that both in their own times , and the times which did succeed them : in their own times by miracles ; in the succeeding generations by accomplishing their predictions . the apostles then , in confirmation of their doctrine , were endowed with a miraeulous power from on high , and manifested to all the world , that they had received in great abundance their portions of the spirit , from him that had the spirit not by measure : they preached , and as they preached , they confirmed their doctrine by mighty signs and wonders , and evident manifestations of the holy ghost ; so evident , that when they had delivered the relation of them to a gain-saying , a crooked and perverse generation , assigning the times and places , and other circumstances , their spightfull enemies could never detect them of the least imposture ; but were forced , though their teeth gnashed while they spake , to confesse , that indeed great miracles were done by them ; that this was evident and they were not able to deny it ; nay , such was the evidence of the miracles performed by them , that some of them have been recorded in the annals of heathen authours ( phlegon , ) that they were appealed unto by the primitive christians ( in the times next succeeding the apostles ) in all their apologies for the christian faith , in their apologies made to the heathen emperours , they are appealed unto as things commonly known by the world , yeelded without contradiction , which could not with any fore-head be denied ; they were , i say , appealed unto , and that to the greatest enemies of the christians , and that by way of challenge to the triall , and that without any reply as to the falshood of them , and without any recrimination ; nay , which is yet much more , there were not only by these men themselves , but even at their sepulchres when they were dead , great miracles performed , for divers centuries of years , and that so certainly , that it was confessed by the sorest enemies of the church , such i mean , as were of the school of pythagoras , that by magick arts strove to out-doe the performances of christ , particularly by that mad dogge porphyrius , and others . unlesse then , men will deny god the honour due unto him , and make him by his presence , and testimony authorize imposture , there can be no scruple made of the truth of these mens writings , but they must be beleeved before the writings of any others in the world , unlesse they likewise could have done such acts as these have done , unlesse they could have cast out devils by their words , have given the holy ghost by the imposition of their hands , unlesse they could have healed all manner of diseases , the blinde , the lame , the deaf , the dumb , &c. by words , touch , shaddow ; or could have spoke all sorts of languages , or rather at one speaking could have brought to passe , that men of every language should perfectly have understood their speech , as if it had been their own : parthians , and medes , and elamites , and the dwellers in mesopotamia , and judea , and cappadocia , pontus , and asia , phrygia , and pamphilia , egipt , and the parts of lybia , about cyrene , strangers of rome , jews , and proselytes , cretes and arabians , they all heard them speak in their own tongues . nor did it please the lord of the spirits of all flesh , here to stint the dispensations of his holy spirit to them , he gave them not only the power of miracles , but the spirit of prophecy , he unfolded to them the everlasting rolls , and admitted them into his decrees , and would not hide from them the things , which he meant to bring to passe , in the generations to come : he urged them by his holy spirit , and they foretold the fates of the world , they foretold it , and god brought it to passe : i cannot stand to reckon up all their prophecies which they delivered , and shortly after they were fulfilled , of the spreading of that leaven , of the growth of that grain of mustardseed , of the mighty and wonderfull propagation of the faith , and the perpetuall enduring of it , of the rejection of it by the jews , and the receiving of it by the gentiles , of the hatred of the jews , and the torments which were to be undergone by the glorious martyrs , of the destruction of ierusalem , and the calamities of that faithlesse nation : all these make it evident that god was with them ; that there is infinitely more reason to beleeve the writers of the new testament then any other writers . that none can disbeleeve them , without forfeiting his reason , by asserting that god would give testimony to imposture . sect. vi . that the old testament is the word of god . a proposall of three severall assertions , whereby it is concluded . having demonstrated that the books of the new testament are all of them to be received under the authority and credit of the word of god , that the dogmaticall parts are to be received upon the credit of the histories , and the histories upon the common principles of reason , and consequently that no man professing to be guided by reason and judgement can refuse them . it remains , that we demonstrate the same of the old testament , and that we take off those colours , and answer those sophisms , which by some men are urged against the scripture , and so conclude this argument . before i proceed to the former of these , i must call to your remembrance that which , in the beginning , i did premise , that under the title of the books of the old testament , i did comprehend those , and those only , which in the church of england have been admitted , under the name of the books of the canonicall scripture : and that i had no purpose at all to meddle with the controversies , which are betwixt us and the romane church , about the books which are apocryphall : the reason , why the church hath entertained them only , into the canon , is , because they onely were of the canon of the jews beleef , before the coming of our saviour , they only being written in the hebrew tongue , and consigned by esdras at the return of the jews from the babilonish captivity , as is generally beleeved amongst the jewish rabbines , whilest the prophets haggai , zachary , and malachy were yet alive . now although the way to demonstrate the truth of them , considering the question apart , and by ic self , be the same with the way , whereby we did demonstrate the truth of the new testament , by asserting the authours of them to have been those men to whom they were evermore ascribed ; and from the qualities of the things delivered ( in matter of history ) and the characters of those persons , who have delivered the severall parts of it , to demonstrate , that no reason can be imagined , why such men , as those are and must be supposed to be , should deliver such impostures as those must be , supposing them to be impostures ; that no end or motive can be discovered , which they should propound to themselves for their reward , but on the contrary that many reasons are visible , why they should have held their peace , if they durst have concealed those things from the world ; the reasons from safety , gain , glory , and the like , as might either jointly or severally be demonstrated , of even all the books of the law , and of the prophets , which make up the greatest part ( moses together with the law having delivered likewise the shame of himself , and miriam , and aaron . the prophets having been all or most of them hardly used : which of the prophets have not your fathers persecuted ? ) although , i say , this had been the naturall way to demonstrate the matter in question , taken singly and apart by it selfe ; yet partly to avoid the similitude of matter , which renders unpleasant even the most profitable discourses , and partly to make a present dispatch of this argument , i shall content my self to have put you thus in minde , that all those generall arguments , for the truth and credit of those writers , are common to these as well as to the others ; and that there needs no variation of them , being to be applied to the question now in hand , any other then the interchanging of their severall names , their personall relations , and qualities , and other accidents : in a word , that the kindes of the arguments are the same , and the force of reason alike in both , allowing only the difference of gradual and individuall circumstances . this being premised , the summe of what i shall further say is briefly this , that 1. in the time of our saviour , and the apostles , these bookes were true . 2. that since that time they have not been changed . from which two propositions it will follow , that still they are so ; and consequently that the books of the old testament , as well as of the new , are the word of god . as touching these propositions , the truth of them will be inferred by this ratiocination . 1. the books , which we now receive , are the same which the jews do now receive . 2. the books , which the jews now receive , are the same which they did formerly receive , even up to the consignation of their canon . 3. the books , which then they did receive , were true . sect. vii . the first assertion proved , that the books of the old testament which we now receive are the same which the jews doe now receive . that those canonicall books which we receive are the self same with those which the jews at the present do receive , is a case so plain , that it needs no manner of proof , but only this , that it is obvious to every man to compare our english or latine bibles with the hebrew bibles , which are used amongst the jews at present , and daily put forth by the present rabbines , residing in the severall parts and dominions of the world ; upon such a comparison it will be found , that we do own the self same books which they do , without any difference in the number or inscriptions , chapters , or verses of those books : such as do doubt of this , they must take the pains to try , and to resolve themselves by their own experience , or else if they are not able , or not willing to take the pains to make themselves their own resolvers , they must of necessity beleeve the multitude of those , that have already tried it , and finding it to be generally granted , and allowed of all men , and all parties , however differing otherwise amongst themselves , they must upon that account , either beleeve the proposition , or else devise some way how , and for what end it should be brought to passe , that the learned men of all nations , and religions , jews , christians , papists , protestants , turks , pagans , &c. should agree together to impose upon that part of people , that cannot or will not fit themselves , to resolve a question , so easie and of such concernment . now , that all these sorts of men doe thus agree , must likewise be beleeved , untill some one instance can be produced to the contrary : the truth is , the thing being a matter liable to the triall of common sence , and obvious to all the world , there is no more controversie made of it , among the learned , then of a principle in mathematicks . it is true indeed , that as concerning the interpretation of those books , there is , and almost , ever was a great deal of controversie amongst the learned , ( but none as to the number and to the parts of those that are delivered amongst the jews ) and it is likewise true , that the beleif , of farre the greatest number of christians , doth in its kinde depend upon the questionable fidelity of translators , and that fidelity of theirs , if it be to be tried , that must be done by means which are not exempt from question : all therefore which can be said in this matter is that unlesse we can attain to skill sufficient for our own satisfaction in this question , we take into thought the qualifications of translators , in respect of skill and of fidelity ; and impartially that we consider all those rationall heads and grounds , whereon men use to settle their belief , amongst which no greater evidence can be expected then there is in cases where all agree ; and such is the main body of ours , and other translations likewise : this that i have spoken of translations is indeed a digression from the proposition i should demonstrate , seeing when we speak of the sacred authority of the holy scriptures we mean it not of translations , as they are such , but primarily of the originals , and of translations , only so far as they are consonant to those originals . and thus much is indeed sufficient both for the assertion , and explication of that proposition , that the books which we receive , they are the same which the jews receive . sect. viii . that the bookes , which the iews do now receive , are the same which they have received ever since the consignation of their canon . but secondly , the bookes which the jews do now receive , they are the same which they did formerly receive , upwards to the time of our saviour , and his apostles ; nay , beyond them to the very time of the consignation , or sealing up the canon of their beleif , that is , their bookes were never changed nor corrupted . it is not here my purpose to assert , that never any letter or word hath been changed , or formerly read otherwise then now it is in the jewish bibles , ( i am not so far unacquainted with their keri and chetib , or with the notes of the massoreth ) but that there hath not been made any variation so considerable , as to shake the authority of the present coppies . of these various readings i hope to speak in the answering objections . in the interim , i am to demonstrate , that they have not received any considerable depravation . and now this being a negative proposition , common reason doth presently offer it to every ones judgement , that it cannot be positively proved , the very nature of such propositions , contradicting that manner of proof : the arguments then , which are producible , are some of them taken , from the causes why they could not ( morally ) be corrupted ; the other from signs that de facto they have not been so . the first argument then is taken from the multitude of copies , which it was impossible to combine together to corrupt upon design , or that they should accidentally agree together in the same casuall corruptions . it is certainly apparent out of the histories of the jews , that after their first and second captivities , they did store themselves with multitudes of copies of the sacred books , and that both publikely and privately ; that which , before they were dispersed , either was not so necessary to them , or else was not so apprehended by them : so long as the first temple was yet unrazed , we reade but of very few ( if any ) synagogues of the jews in other nations , out of the bounds and terrirores of iudea : but after by their long and wofull captivity , when their confidence in the protection of their law and their temple had , by their sad experience and wofull suffering , worn it self out of their mindes , their temple being utterly demolished , the best of them began to think that it was possible that even the law might fail : ( habbakuk ) and they now bethought themselves , of making use of the rationall means of the preservation of it ; in the mindes of men , and seeing there could not be any readier way thought upon then the erecting of synagogues , and writing many copies , these were the courses which they took , ( they had had experience of the inconvenience of having one only copy , in the losse of that copy , which being found again by hilkiah the priest , made king iosiah to rend his clothes , at the hearing of those things written in the law ) and accordingly we finde , before the coming of our saviour , many synagogues erected in forrain places , and the books of the law , and the prophets in every synagogue , reade every sabbath day ; now every dispersion encreased the number of synagogues and books . and besides the first captivity of the tribes carried into media by the assyrians , we shall finde them , even after they had licence from cyrus to return , continuing still abroad , and upon many new occasions again dispersed : those that reade over sacred histories and prophane , shall finde them seated in most of the eastern countries adjacent iudea , or not farre distant from thence : the macedonians invited them to alexandria , the cruelties of antiochus , the civill warres of the asmonaei , the armies of pompey , and lossius , drove many of them from their habitations : the cities of cyrene , of asia , macedonia , and lycaonia , the islands of cyprus and crete , and divers others , even rome it self , they were all of them furnished with temples and synagogues of the jews : now so it is that the books of all these did agree together amongst themselves , which they could not have done if any , and not all of them should have been corrupted ; and that all of them should either casually or by design be corrupted ( besides that no end can appear to encourage such a designe ) the thing it self makes it impossible . besides , had any such thing been , they must , to make a correspondence , have corrupted likewise the septuagint translation , which for almost three hundred years before our saviour was extant in egipt ; that i speak nothing of the chaldee paraphrase extant before the time of our blessed saviour : so then , as far as the nature of a morall subject will admit , we have shewed , as from the causes , that the scriptures of the old testament could not be corrupted . now as from the signes we have likewise powerfull arguments , that to our saviours time , they were uncorrupted , because our saviour never discovers any corruption of the text , which certainly he would not have spared , at such times as he taxes the scribes and pharisees of making the law of god of none effect , by their traditions . now , that the hebrew canon hath not been corrupted since our saviours time , we have this sign likewise , that never any of the ancient fathers have , in their greatest heat of zeal against the jews accused them of such corruption , though justin martyr complain of wronging the septuagints translation ; and certainly if they should have corrupted them upon design , either before or since , it would have been in all those places which conclude against them , for christ , ( the true messiah , that stumbling stone , upon which they stumbled and fell : ) but those do remain unaltered . the truth is , to them were committed the oracles of god , and they have , by the visible ordination of the providence of god , discovered so much care and diligence that way , as is not to be found to have been bestowed upon any other writings under heaven : witnesse the criticall notes of their massoreth , which gives an account of the numbers of of letters in every book almost , and almost , if not altogether , of every various lection . i conclude then that they have never been corrupted . sect. ix . that in our saviours time these bookes were true , and consequently were the word of god . but we , in our saviours time they were true , and the word of god , as appears by our saviours testimony , and the testimony of the apostles , who still referre to them as being of divine inspiration , as being the truth and word of god , their using the testimony , almost of every particular book , as anthenticall , their disputations founded upon their authority . particulars in this kinde are so many , and so plain , that without any more speaking i will conclude , that we are to receive the old testament upon the credit of the new ; and the new testament ( as i have formerly demonstrated ) upon greater reason far then any other writings in the world ; and consequently that we must receive the books of the old testament upon the same authority . we have already discovered some of those many reasons , whereupon we are to receive the books of the old testament and the new , under the credit and authority of the word of god . besides those whereupon i have insisted there are many more ; some of them taken from the quality of the writers , some from the manner of the writings , the former shewing that those men , from whom they proceeded , were not fit persons to devise such things , they being many if not most of them , simple and unlearned men ; the latter manifesting that such things are not , of their nature , obvious to be devised , because they transcend the wit and invention of man ; the majesty and simplicity of the stile , the concord and harmony , the end and scope , the power and efficacy , the antiquity ; besides the testimony of the spirit in the hearts of men . but the evidence of truth no way depending upon the multitude of arguments or reasons , and all of these being insisted on in some or other of those authours which are obvious , i shall at this time finish what remains , of that which at the first i propounded , which was to shew , that as there are many and important reasons , moving wise men to receive them , so there neither are nor can be any sufficient arguments on the contrary , to make men to refuse them . sect. x. that there is no reason to disbeleeve the scriptures . objections briefly proposed and answered : first generall objections against the whole . 't is true indeed , that many both of old and later times , have refused either all or severall parts of the holy canon , and it is not to be hoped or expected , that they should ever be generally received by all the world : there must be heresies , and amongst the rest there alwaies have been , and sure there ever will be antiscripturians : the greatest part of the world have ever lived according to sence and appetite ; and to prove that de facto it is denyed , is not to manifest that there is reason why it is so ; yet seeing there are of those disputing and theoreticall hereticks , as well as practicall , to conceal or dissemble the arguments , which are alleadged against the truth , it would be to betray the cause that we have undertaken , and give occasion for some jealousie , that their objections are unanswerable . to come then to an issue , some have rejected all , by reason of   impossibilities .       repugnances .       mutations .   parts , accusing them as sine nomine , authoris .       dubitati ,       ab intrinseco , matter those who refuse the whole scriptures , they are some of them atheists , others professe themselves christians , and yet doe deny the authority of the written word , pretending to private and secret illuminations , as the last rule of their actions : the design of my discourse being against the former , i shall only intimate the frenzy of the later . they pretend , that that , which we call the written word , is not the word of god , because 1. the word of god is god himselfe . 2. christ is the word of god . 3. the letter kils . 4. the word of god is spirit and life . these are the arguments which , by some enthusiasts , are used against the written letter . and for answer to them , we may only observe , how , by arguing against the authority of the scriptures , these men do tacitely assert it ; for taking their arguments out of it , and proceeding no further , either by reason or revelation , to the discovery of their antecedents , but barely resting in the recitall of those words which are there written , they do resolve all the power and force of their argument into the authority of those very writings which they would impugne , and consequently they do at once deny and grant , the authority of the scripture ; which is to deserue the epithete , which is given them , of fanaticall enthusiasts . that the word of god is god himself ( taking the word of god for the immanent act of the diuine understanding ) is indeed a truth attainable by other principles , by those i mean from whence the absolute simplicity of the divine nature is attainable . but that christ is the eternall word of the father , and that there is such a spirit and life , as the argument doth imply , and that there is a divine and mysticall meaning of that letter of the word , they either owe their faith unto that word , or else they have not done very charitably in concealing those waies whereby they come to know it , and very improvidently in giving occasion for us to beleeve , that their pretences of illumination are but pretences . now for that other party , who doe reject the scriptures ( the whole bulk of them ) their arguments are these , i. because they deliver things impossible , and consequently incredible , and so they are not to be beleeved . 2. because they deliver things repugnant , and contradictory to one another . 3. because the books of the old testament are doubtfull , by reason of the differences of the text and margent . and the books of the new testament are likewise uncertain , by reason of the various readings of severall copies . 1. those things which the atheisticall partie use to object , against the authority of the scripture as impossible and incredible , they are the miracles performed by moses and the prophets , by christ and his apostles , but if we shall attentively consider them , we shall finde , that they doe include in them no contradiction , nor any absolute impossibility of the performance ; the utmost that can be justly concluded from them , is , that they transcend the ordinary course of the dispensation of that providence , which orders the world , and administers the laws of the government thereof . but , upon the hearing or reading of extraordinary events , presently , ( though they have been sufficiently attested ) to disbeleeve them , upon conceit of reason to the contrary , discovers palpably the want of the exercise of that reason , whereto they so much pretend : for a man to deny , such matters of fact as he is not able to comprehend the reason of , must either suppose the party , to know the causes of all appearances in nature , or conclude him guilty of childish , and ridiculous incredulity . we have before demonstrated the omniscience , and the omnipotence of the divinity ; and that being , as hath been actually proved , clearly and evidently demonstrable , for the contemptible wit , and reasoning of man to prescribe limits , and bounds to that power and knowledge , is no lesse , then to own the acknowledgement of a contradiction , by professing that , to be limited and finite , which the naturall principles of our understandings , will force us to acknowledge of necessity to be immense and infinite . it cannot be thought a thing impossible , that god should either raise the dead , or command the sunne to stand still in gibea , by him that considers , what it is to be the originall of life , or to have created the universe with the word of his eternall power , the things which are impossible with men , they are possible with god : and consequently we having before concluded the vanity and madnesse of atheism , shall need to say no more , to evince the frivolous weaknesse of this argument , from the impossibilities . 2. as for those repugnances and contradictions , which some men vainly please themselves , imagining they have found them in the scripture , if they be well examined , they will be proved to be but so many instances of the weaknesse , or inadvertancy of the objectors those which have been made against the old testament , have long agoe been found by rabbi moses ben maimoni not to have taken in all those conditions , which have been by philosophers discovered to be required to make up a perfect contradiction , that is , that contrary assertions be made of the same thing at the same time , according to the same part , or motion , or apprehension : and the same hath been lately performed by manasseh ben israel , in his conciliator for the old testament . it hath likewise , for the new ; been long since performed by many of the fathers , and of late by diverse of all professions , papists , protestants and their severall subdivisions . the matters of doctrine are easily reconciled by distinguishing the notions of severall terms , so for example , as faith is said by paul to justifie , and works by jame . , by distinguishing of justification ; and the matters of history are reconciled by attending to times , and places , persons , and forms of speech . thus are the differences cleared , which are about the genealogies of our saviour , delivered by saint matthew and saint luke . the truth is , there could never any considerable difference , either in matter of doctrine or history , be urged against the scriptures ; yet if some slight and inconsiderable circumstances should seem to us so to differ that we could not reconcile them , it ought rather to confirme our beleef , then any way to shake it ; seeing it is the custome of those who designe to impose upon mens beleef , so to contrive all circumstances as they may be sure to have no difference discovered . such is , in truth , the agreement and harmony of all these authors , so distant in time , in place , in institution , as is not to be found in any other authours in the world , though of the same sect , either in philosophy , law , physick , or any other faculty ; nor yet in any one man with himself ; as might be manifested , if either this time or place required it . and so instead of an objection to shake us , we have found an argument to confirm us . 3. the third argument or objection against the whole books of scripture is taken from the keri and chetib of the old testament ; and from the various readings of the new ; from those they conclude them to be doubtfull , from these corrupted . now the former of these is answered by the jewish rr isaac jacob of old , elias levita of later times , who do deny the consequence of that argument , and make it manifest that those were added for signification of some mystery , and not because the text was doubtfull : and for proof of their assertion they prove , that the books of haggai , zachary , malachy , daniel and ezra , had those marginall notes added to them by their authours , who all were members of the synagoga magna , and made the consignation of the jewish canon : these could not be doubtfull of the sense of their own writings ; and consequently from those marginall notes , the doubtfulnesse of the old testament can no way justly be concluded . as touching the various readings of some places of the new testament , we cannot deny but that through the failings of some scribes , there are found in the most ancient copies of those books some differences of letters , or some few syllables , or words ; but this we deny , that those are sufficient , from whence to conclude the books not to be credited ; for upon the same reason it will be concluded that no book in the world is to be credited , unlesse they can be manifested to be exempted from the slips and failings of transcribers . nay , the consideration of those various readings , are very strong arguments that the substance of the writings are incorrupted , and that they were never changed upon design , seeing the differences that are do no way inferre any difference , either in the doctrine or history of the testament : it was of the favour and mercy of god to preserve to his church those various readings , that by comparing them together , and likewise with the rest of the holy scriptures , both the true sence and the true reading of them might at once be manifested . sect. xi . objections against particular parts , briefly proposed and answered . now objections , against particular books of either testament , will be found likewise inconsiderable : 't is true that many of them have been either doubted of or rejected by some men , but those who have pertinaciously refused them , have done it rather out of the interest of their passions and corrupt affections , then out of judgement . briefly , ecclesiastes hath been rejected by some as written by solomon in his dotage , placing felicity in sences . but the first of these can no way be proved ; nay , the contrary appears by the whole tenour of it well considered ; and the latter is evidently confuted by the conclusion , fear cod , &c. for god shall bring , &c. the canticles have been taken for a love-song , compiled in a complement to pharaohs daughter ; but it had been but a slender complement to tell her , that her eyes were like fish-pools , and her nose like the tower of lebanon that looketh toward damascus . the prophecy of daniel hath been charged by porphyrius , to have been a history written after the things were done , written in the time of antiochus , and imposed upon the world under the credit of the name of daniel : but , beside the testimony of our saviour , it appears out of history , that that prophecy was shewed to alexander the great , in his advance towards jerusalem , 150. years before antiochus . new testament . hebrews was rejected by the latine ; church because the authour was unknown , and because of some passages especially seeming to favour the novatian herefie . i answer . 1. it is not the name of an authour which gives credit to his writings , but that character of his person which is drawn from his abilities and integrity . now these were never doubted of in that authour . 2. those passages are very well to be understood otherwise , then in favour of the novatians . 3. it was ever received in the greek church , and recited amongst the canonicall books by the councels of nice , laodicea , and carthage . 4. if we are to beleeve , the western church had grounds to doubt of the credit of it , at such time as it did not admit it , we may as well beleeve , that that church had reasons which satisfied them of the authority of it , at such time as they did receive it . the epistles of saint james , 2d of st peter , the second and third of st john , jude , revelations , have all of them been doubted of , for some time ; by some parties whether or no they were indeed written by those authours , under whose names they are now received : but though they were some time doubted by some , they were alwaies received by others ; and those churches which did refuse them , so long as they were unsatisfied , are to be supposed to have been satisfied when they did receive them ; and so we ought to give as great , if not greater cedit to them , then to such others as had not been questioned ; inasmuch as that which hath been deliberated , and debated , and then decided , is to be credited , as well as that which silently hath passed on unquestioned . and now i have with brevity ( as i suppose ) congruous to such an essay as i intended , made evident the last assertion which i undertook , that to disbeleeve , either the whole body of scripture , or any part of it , there is no reason ; or not any sufficient reason . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} notes, typically marginal, from the original text notes for div a67569e-1420 eternity . necessity . simplicity independency . incorporeality . immensity . unity . omnipotence . omniscience . yehovah summa totalis or, all in all, and, the same for euer: or, an addition to mirum in modum. / by the first author, iohn dauies. davies, john, 1565?-1618. 1607 approx. 142 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a19906 stc 6337 estc s109347 99844997 99844997 9866 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a19906) transcribed from: (early english books online ; image set 9866) images scanned from microfilm: (early english books, 1475-1640 ; 1170:10) yehovah summa totalis or, all in all, and, the same for euer: or, an addition to mirum in modum. / by the first author, iohn dauies. davies, john, 1565?-1618. davies, john, 1565?-1618. mirum in modum. [76] p. printed by william iaggard in barbican, london : 1607. in verse. dedication signed: iohn davies of hereford. title page in red and black, the first word in xylographic hebrew characters. signatures: a-i⁴ k² . with a final leaf of verse. running title reads: summa totalis. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -poetry -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 john latta sampled and proofread 2003-02 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion יהוה summa totalis or , all in all , and , the same for euer : or , an addition to mirum in modum . by the first author , iohn dauies . those lines vvhich all , or none perceiue aright haue neither iudgement , art , wit , life , or spright . london printed by william iaggard dwelling in barbican . 1607. to the right honourable mine approued good lord and master , thomas lord elsmere , lord chancellor of england : and to his right noble lady , and wife alice , countesse of derby , my good lady and mistresse , be all felicitie , consisting in the sight of the obiectiue beatitude . the time , my duty , and your deere desert , ( deseruedly right noble ) do conspire , to make me consecrate [ besides my heart ] this image to you , forg'd with heauenly fire ! the a backe-parts of his forme , who form'd this all , ( characterd by the hand of louing feare ) are shaddovv'd here : but ( ah ) they are too small to shevv their greatnesse , vvhich ne're b compast vvere ! but , though that greatnesse be past c quantity , and goodnes doth all quality exceed , yet i , this forme of formelesse deity , drewe by the squire , and compasse of our creed : then ( vvith your greater gvifts ) accept this small ; yet ( being right ) it 's more then all in all ! your honors in all duety , most bounden ; iohn dauies of here ford . summa totalis . my soule , sad soule , now sommon al thy povvres to seeke out misteries past finding out ! but first , inuoke the heau'ns to stream their showres of diuine graces on thee , to disrout the clouds of darknesse , which ingirt thy * towres , and that vncompast * round thou go'st about ! if trauelling by night we pray for day , now must we going [ blind ] a wailesse way . o thou great kindler of diuine desire , ( deere light of * lights , without which all is hel ) before me * go , with flames of heau'nly fire , by which i may my compasse keepe so wel that on these groundlesse , boundlesse seas that swell to ouerwhelme me , i may safely go , the * wonders of those deepes abroad to tel : calme fancies stormes , and let my course be slow : for hast therein may speed mine ouerthrow . erect my thoughts , direct my iudgement so that neither , either do misgo , or tire ; and let my numbers with that fury flow which thou alone in wisedome , set'st on fire ; make all my measures meet in truth intire : that is in thee ( sole * truth : ) for out of thee are nought but errors rockes , and vices mire , to wracke al those that trauel truth to see without thy compasse , wherein compasse me . first , forthy name ! ( sith it al thoughts transcends , much more all words ) here , at my setting out , ( sith thy word onely thy name comprehends ) i le balke it , as a gulph of deepest * doubt ! therefore a further way i le go about to seeke thy nature : so , thy name to finde ; and , as i go i le send forth care my scout , to see my passage cleare before , behind , wherein my muse must glide to know thy kind . then , at thy properties i will begin , ( now blesse my course ; for , i am laūcht * from land ) which are ( as they eternally haue beene ) of thy meere essence : where they do not stand as accidents in substance : for , thy hand thrusts from thy substance , accidents , and all that seeke to bring thy boundlesse pow'r in band : for , thou art free , and holdest that in thrall ( how euer great ) that seeks to make thee small . thy porperties , and attributes are * one : for , all is proper , that attributes ought to thee , if free from imperfection , hate , anger , and the like , in vs are nought ; but in thee good , and iust , and as they ought thou can'st loue ardently , and neuer dote ! and hate extreamely , without hatefull * thought ! but , they in vs can neuer scape the note of both , when both those passions are aflote . thou giu'st thy selfe those titles in thy stile : and not so much to stoup to vs thereby . ( to make vs know thee , by ourselues , the while ) but , for they are in thee most really ; yet , not [ as in vs ] ill , and diuersly : in vs they qualities , and vertues be ; but in thee they are most essentially ! many in vs , but onely one in thee ; sith with thy simple essence they agree , thou art omnipotent , iust , gratious , wise ; yet not as they are diuerse , but as one : for these be thine essentiall properties , which in thee meete in perfect vnion to make thee simply great , and good alone ! then from thee , great good , now i le turn my speach vnto mine equals in creation ; sith folly feares to wisedomes sp'rit to preach myselfe , and others , teach me then , to teach . then , euen christians , let an abiect one ( with your allowance ) spend his powrelesse might in ernest search of this trin-vnion , as farre as of himselfe he giues me sight , either by natures , or diuiner light , whereby i see his actions fixt are still vnto his properties , which act aright : for through loue he doth loue , & wil through vvill : and , so he doth , what he doth else fulfill . which properties are two fold : some there be eu'ry way proper to his nature blest : as his omnipotence , vbiquitie , eternity , sole wisedome , and the rest : with these nor men , nor angels can be drest . others in part , and by comparison ; as wisedome , iustice , mercy , may inuest man , his viue image , ( brother of his sonne ) but , not ( as in them ) in perfection ! for , sith they are substantially in god ( and not , as in man , casually they be ) they must be odly eu'n , sith eu'nly odd is he , in whom they are no trinity , though so he be in strictest vnity : but being of him , wholy infinite , they must be one by their infinity : for , were they many , they were definite ; and for the waight of his worth too too light . who is a natvre supernaturall ! so say diuines , so sayes phylosophy : which call god , nature , naturizing all that was , or is , or shal , in nature , be : the creature then , is so of him that he is not his nature ; nor , may he be stil'd nature her selfe : though as she is a she shee 's but a creature , now with sinne defil'd , yet makes she all for * god ; and man 's hir child . so , nature made , the maker made to make all things beneath his seat , for him alone : not that he after toyle need rest to take ; nor can he toile , though still in action , yet acteth by subordination . to natvre , nature 's then , subordinate ; that made , to that without creation : the first , makes by the last ( in loue or hate ) what is in naturall , or monstrous state . in which respect some wicked * ones there were affirm'd two natures in the diety : that 's good , and bad ; sith so it seemes t' appeare in things created * vniuersally : but vnto god they did great iniury to multiply his nature , being one ; and so make gods by such plurality : then in that nature , purely good alone , to put in ill , doth put him from his throne . though to him often , hate ascribed be , yet that in him , is simply , good , and iust , for , hee thereby impugns impiety : and , in his wrath , he doth ( what iustice must ) scowre , ill from good ; sith euill , good doth rust : yet , he to wrath still goes with * leaden feet , sith his wrathes hands are yron that bray to dust : but he , in mercy , flies the meeke to meet , on feet that winged are to make them fleet . when he * proclaim'd his stiles magnificence to * him , to whom he gaue his lawes for vs , he vs'd more words in a number , more in sence to note his mercy , then his iustice ; thus his mercy , ore his wrath 's victorious : but yet his iustice to extenuate to graund his grace is sacrilegious : both are most great , and good ; and most do hate comparisons vnequall , breeding bate . for , as a perfect circle doth containe full as much length , as bredth ; & depth as height : so , in * him all things equall do remaine by his infinity , and boundlesse might , that in themselues do keepe on compasse right ! then , all in god , is god ; sith he is all : one , and the same : that is , all infinite ; and , of himselfe super-substanciall being all one cause of all in generall ! but , with truthes warrant we may this auouch , that sith * grace did his iustice satisfie ( for his elect ) it is contracted much ; nay tane away ; at least made temporary : yet both doe meet in one infinity in the saluation of each chosen-one : for , iust he deemes it ( and most righteously ) to saue th'vniust , made most iustin his sonne , who is the summe of all perfection ! then , heere is place , great place , for hope , and feare ; but more for hope , then feare : and yet the lacke of feare , through hope , doth make vs oft appeare as vniust iudges , that do iustice racke while they for it ( by it ) go quite to wracke . to hope , and not hate sinne , most fearefull is ; as feare is when no hope , no sinne doth backe : " but when loue feares to sinne , hop 's nere amisse : then , kind are hope , and feare , when thus they kisse . then , as the right vse of this knowledge hy [ the knowledge of the highest excellence ! ] is sweet , and safe : so , the abuse doth lie wide open to the spoiles of foule offence ; which doth his iustice most of all incense : the vse is ; not to know him as he is ; but , him to loue , and serue with reuerence : th' abuse is ; making his iust propertis vnequall ; while we liue , and hope amisse . for lesse'ning of his iustice , we presume vpon his mercy most vniustly ; whence come all the shapes of sin our soules assume , worse then th' effects of too much diffidence : for , sinnes presumptious , iustice most incense . to mind great mercy , when great feares affright is meet , if meet be [ likewise ] penitence ; but , when we weene such mercy is our right , to mind great iustice then , doth mend our plight . to hope , and liue well , fearelesse , still we may ; to hope , and liue ill 's , worse then mortall feare ; for , it , to death , our soules doth soon'st betray : " then hope we well , when well our selues we beare ; but , when we fall , let feare with hope vs reare . to know if we be worthy hate or loue , doth not still easily to vs appeare : then still to know , it doth vs still behoue lowly to moue to * loue , hate to remoue . for , some haue made their nests * the starres among that soon'st haue downe bin ding'd to lowest deepes : and othersome , from lying but in * dung , aboue the heauens are heau'd : for , low he creepes ( strange paradox ) that soonest climbe those steepes ! when we do creepe ( though high we climbe withall ) vve seldome slide ; for , care our footing keepes : but when we stand on tip-toe , on a ball , ( though sliding still ) we * finally must fall . but heere my muse , repose thee with apollo , that now is fallen asleepe in tethis bed ; that as he doth , so thou thy worke maist follow ; then sleepe with him , while angels hold thy head , and heauenly visions may therein be bred : go soft and faire ; thus much at once is much , in wayes that mists , and brambles ouerspred , vvhere hast makes waste : for , briers intangle such that there would post , and make their souls to gruch . now rouze thee muse , preuent apollos rising , and ruminate on that which thou hast seen : thy waie is old , then shun new waies deuising : for all deuises from this way haue beene , the waies to wracke , though nere so gaudy greene : and though it be obscure as it is steepe , ( and thou in it maist soone be ouerseene ) yet snaile-like ) cling to it , and climbing creep , but fall not off it ; for , the fal is deepe . this soueraigne natvre , ( nature stil'd is he vvhen that first person oft is vnderstood that is the fountaine of the trinity ) the substance cannot share of his godhood but to his sonne , and to their spirit , his brood : nor can he to his sonne , as he is man , his essence giue , in truth or likely hood : for he that is eternall neuer can his beeing giue to that which once began . nor yet can he beget another sonne of his owne substance : for , if so he could he should be mutable by generation ; and so could diety no longer holde : for , that nere changeth as the other should . or , could two spirits come from the sire ' and sonne as they are god , then god were manifold ; but he is meerely , singly-simply one , one trinity in perfect vnion . and if he could himselfe to ought impart but them ; in part , or whole it needs must be : in part he cannot : for , he hath no part ; and much lesse wholy : for , he then should see his creature wholly god aswell as he : and were our soules ( that he made to his forme ) part of his forme , it sinnes as wel as we ; but sinne he cannot , nor himselfe deforme to share himselfe to * man , a sinfull worme . and though we are his a generation , and are partakers of his * nature to : yet , are we not so of that only one. as of his substance ; so , to make him two : but , we are borne of him when * well we do : that 's of his grace , by his vniting sp'rite : and , when our soules that spirit is come into , he makes vs act his motions with delight : and so are said to haue one nature right . but where some say , god , is man , really ; and man is god : thence falsely gathering that the whole essence of the diety is grow'n to man , though it from god did spring , as if the personall-vnion wrought the thing : but , though that god , and man one person be , yet they to either no confusion bring ; but are so bound , as they are euer free from all confusion in their vnity . mans body hath a soule ; both , make one man ; yet each in each doth not themselues suffuse : his soule 's immortall , ( though it once began ) his bodie 's mortall ; which the soule doth vse ; and , in the seu'rall parts doth life infuse : so , man , and god , one compound person make ; and yet their compound doth not them confuse : for , neither ●eithers essence doth pertake , yet eithers essence neithers can forsake . for , though , the persons of the god-head are distinguish't , it must not diuided be : so , doth it with that man-gods natures fare ; which we diuide not , for diuersity , but them distinguish , for their vnity ! diuision argues imperfection ; but , true distinction still , the contrary ; sith it discernes what 's proper to each one ; and so preuenteth all confusion . then god , as man , was synlesse passionate : and , man , as god , no passion can effect : god , suffered in the flesh , in wretched state ; but man , as god , is free from such effect : for , in omnipotence is no defect ! true miracles raisd hythe godheads fame ; the manhoods , iniuries did quite dyiect : god died in flesh ; as god , reuiu'd the same ; thus , neithers forme transformeth eithers frame . and , of the whole compound , that 's said , and ment , that 's said of any one ; for , the man-christ is perfect god ; and so omnipotent ; and perfect man ; so , lower then the high'st : yet happy thou , that on the low'st reliest : for , if the compound cannot parted be thou diestin god ( who ere thou art ) that diest in christ , the man : sith god , and man is he but , altogether , god in high'st degree . if so , then so he must be euery where ; he is , and is not so : but sith this straine may straine my wit , i will the same forbeare , while greater clarkes about it beat their braine : for life , or deaths life-blood , lies in this vaine . from questions of this kind , ( sith questionlesse they endles seeme ) i willingly refraine , and seeke a pow'r expresseles to expresse , that is , to shew what god i do professe . but some may say i cannot that effect , vnlesse i shew what god my iesus is : i grant no lesse , confessing my defect ; nay , willingly confesse much more then this i am vnworthy the least grace of his : yet by his pow'r , my silly strength i le straine to shew , as he is god , his properties ; and though they bee too high to be too plaine , i hope i le touch with truth , though try with paine . plato ( surnam'd deuine , for his deepe sight ) ( though seeing by nature in diuinity ) put god into the world ( though most vnright ) but as the soule thereof , and yet his eie espied withall a higher diety ; which he the first mind stil'd , or this souls sire , but heer 's no vnity in trinity , her 's truth in part , but not faiths truth intire , then this truth is not squar'd by platoes squire . he thought that as mans soule his body swaid , so , god , the world : but , heere he truth deformes : and , by her test , appeares too much alaid : for , our soules rule our bodies as their formes ; but god , as th'acting cause , the same performes : how euer true ; an vniuersall * soule may sway the vniuerse ; yet he informes that soule with skill , who all in all doth rule , else order faire , would be disorder foule . then , hee 's the god of order , ordering all that doth order keepe in all this all : and yet , most simple is in euery thing ; for , nothing spirituall , or corporall into his substance infinite , can fall ! he is a spirit so spirituall , that he ( of purpose ) doth himselfe iehouah call : the letters of which word all spirituall be , sith from our spirit , or breath alone they flee . no spirits are mixed ; then , much lesse their sire : our soules are simple , though by synne impure : for , were they mixt , they should againe retire to their first compound ; so , could not endure immortally ; and so were faith vnsure . and nought can mix , or make it selfe : for , then it is , before it is , in act , or pow'r : which cannot be in neither : and agen no time , or place were for it , where , or when : for , place was made in time , and * time was made by motion of the heau'n ( the cheefest place ) and nought doth moue ( as reason doth perswade ) that moues not by a greater pow'r , and grace : which [ without blending doth all enterlace : ] yet there was place e're time , where er'e it were ; for , god was somewhere , who doth both embrace : but , if place compast him , it should appeare more then most infinite which nought can beare . then was he no where ? no , somewhere he was ; that is , himselfe within , that 's place without : so , kept , eternally , his owne compasse : where he * ( with time ) brought time , & place about ; whereof the eye of reason cannot doubt : for , past a boundlesse compasse what can go though it wer strong , as strength , as courage stout ) no , not omnipotence ( and he is so : ) can , past it selfe , the least appearance sho . and , were he mixt , eternall were he not : for , ere he could be ming'd , he was vnmixt : if so it be ; then , time hath him begot : for , as he is , he was not euer ( fixt ) sith time must needs his compound come * betwixt : but he ( prime cause , effecting all effects ! ) from all eternity was thus confixt ; three persons , and one god [ without affects ] bee'ng a pure act , that mixture still reiects ! mixion , vnites things mixible , by change ; or intermingling of their substances : things mixible , are they , which , though they range , are yet contain'd in eithers essences ; suff'ring of other in their passages : ( as th' elements each one , by other , do ) and , may be seuer'd through their diffrences ; then , were it so with god , it might vndoe that vndeuided one , and make him two : for , if his substance were deuisible a body it were : for , so is eu'ry such : but were it so , then t' wer not possible , but place should hold it , were it ne're so much ; sith nature there , of force , the same must couch : for , then t 'had magnitude , and quantity , whose vtt'most bounds place should , containing , if so , it could not haue immensity ; ( touch and , if not that , it cannot diety . sith god is then so simply infinite , filling each * place incomprehensibly , what need saints feare , by death , their spirits flight sith in the spheare of his vbiquity they needs must fall to rest eternally : in him ▪ in whom , before , they liu'd by grace ; to him , in whom , they shall liue gloriously : beeing center to the soules he doth embrace , and of the highest rest , thelowest base ? seeing then hee 's pure , and purely eu'ry where , we him , as much as in vs lies , defile when we do sinne ; sith in him we do steere and haue our beeing , ( though we sinne the while , and so in greatest goodnesse are too vile : ) yet sinne distracts vs , from his grace , at least ; did not that grace againe vs reconcile : so , grace being wrong'd , the iniury doth wrest to humble vs ; so , makes our worst , our best ! he is in all alike essentially , or else he could not eu'ry where remaine : but not in all alike effectually : for , then the good should nought by goodnes gain , more then the ill , by ill : so , grace were vaine : but , where so e're he absent is , by grace , he present is by iustice , and by paine : so , he is present still , in euery place ; then , blessed they that do him best imbrace . but , to returne to his simplicity to answere one obiection which some make who say , that he must needs compounded be sith that his beeing , * essence doth pertake ; then composition he cannot forsake : beeing , and essence they distinguish , then , as well they may : for , fowly they mistake which weene them one ( though they be brethren ) whose diff'rence reasons eye doth clearely ken : for , that which actually is , is said to bee , be it a substance , or an accident : but , that 's an essence which is really that which it is , in its kind remanent ; as by our humane nature's euident : in soule , and body man is said to bee ; but , in his nature is his essence pent : but yet , this compound neuer can agree ( though nere so subtle ) with simplicity . and though that this , and that do seeme to show a mixture in the things wherein they are , yet in this simple essence t is not so ; though this and that same person , stil be there : for , al three persons but one substance share . if so ; then , though the persons diuers be , their essence is as pure , as it is rare : as in the sunne a beame wee likewise see ; yet both make but one light essentially . yet sunne and beame are diuerse ; sith they do in their subsisting differ really : for , both subsist ; then both must needs be two ; yet differ nothing but respectiuely , as do the persons of the trinity : then by subsisting , in a diuerse kind , the persons differ in the diety ; which three in-beeings in one single mind one simple substance doth together bind ! now , sets the sunne that lights our pen to write ; then , with him , muse , set downe thy weary pen : and in the sunne , * that lights thee to indite , more wonders marke , till th' other rise agen ; and then with care divulge the same to men. these steepes haue made thy trauell hard to day : that thou mayst hold out , thy flight fauour then : for , nought they do , that more do then they may , then wit must rest , when wisedome bids it stay . now heaue'ns bright eye ( awake by vespers sheene ) peepes through the purple windowes of the east , while night doth sinke beneath the earth vnseene ; fearing with lightnes to be sore opprest ; then vp my wakefull muse to worke for rest. thou shalt not soundly sleepe till thou hast view'd thy iournies end ; wherein who ends are blest : then , let thy course be zealously pursu'd to find the rest of true beatitude . which is eternall ; and alone is so : without beginning , and can haue none end : which hath nor first nor last : for , that doth grow from first to last ; so rise , and then descend : but this doth no such motion comprehend : for , that 's eternall , that not onely is , but still is such ; and doth not paire or mend : then , must he needs be * first , and last by this , because eternall is that state of his . our mynd alone , confusedly conceiues th' unbounded compasse of eternity : it 's past conceit , sith notion none it giues ; being as free from mutability , as from beginning , end , or quantity ! it euer was : that was , e're time had roome to stirre it selfe , by heau'ns propulsity : to which there is nought past , nor ought to come , but all is present in her boundlesse wombe ! our soules , and angels are eternall too ; but , their eternity with time was made : as were the places where reside they do ; which both beginning and succession had ; so , seeme to vanish , though they cannot fade : but , these * created were eternities ; which time , from time , to time stil forwards ladd and , though eternall , yet were otherwise : but gods was euer , is , and neuer dies ! he is the author of eternity : then , was before it , else it could not be : he was before that made , eternally : so , is eternall in the highest degree : yet not the author of his owne is he : his owne eternity and he are one ; ( sith that 's himselfe , that is his property ; ) so , could not be his owne creation : and so ( vnmade ) eternal is alone . angels and soules , though they eternall be ; yet either may , by nature , haue an end , that of an act consist , and potency ; which compound doth to disolution tend ; did it not on gods simple povvre depend . the compound is the cause that so it may ; " for nought is rent , without a cause it rend ; but there can be no cause of his decay who is the chiefest cause , and his owne stay. and by that stay , vn constant man he staies from a relapse to nothing , which he was : yet falling finally , he still decaies but nere determines : for , he still doth passe from ought , to nought ; yet nought is ne'rethelasse : for , ( as was said ) man is eternall made ; though heere he flourisheth and fades like grasse ; yet shall he rise againe ; and neuer fade , to ioy , or wo , as he is good or bad. what! shall he liue in wo eternally if heere he liue , and die in gracelesse state ; so , for a short bad life , for euer die : or , liue in death , life still t'excruciate ? this seemes all mercy quite to ruinate : for , all neede grace ; sith seuen times sins the best ere once the sunne his round perambulate ; but seuenty seauen times do the worst , at least , then , if grace faile , none die to liue in rest . if for an hundred yeares offending here [ for , that 's the longest date of our liues lease ] millions of ages we were plagued there with paines past paine , yet that , in time , should cease and we for that , in mercy haue release : so , iustice might with mercy sympathize ; but , for a short time of our crimes increase euer to liue , in death that neuer dyes , ah! this makes iustice seeme to tyrranize ! but stay fraile flesh , and bloud , here truthes reply : thou speak'st thus much as prompted by the fiend ; but truth this iustice well may iustifie : for , had'st thou liu'd stil , stil thou would'st haue syn'd ; and , to thy passions euermore beene pynn'd : then sith thou sinn'st in thine eternity it 's iust thou should'st in gods , in hell be inn'd : for , he the will , for deede takes commonly , as well when it wills ▪ well , as wickedly . and , synne's gain'st goodnesse most-most infinite are made most infinite , in ill , thereby ! then , no proportion hold paines definite to scourge the ill that hath infinity ; which must be punish't in eternity . then o! what life ought mortall men to lead that leads to endlesse blisse , or misery ? then liue w'in hell , for heau'n ( as did our * head ) not liue in heau'n , for hell , when we be dead . o how it ought to make flesh freeze with feare , or flame in all deuotion of the sp'rite , sith the word ever euer doth appeare so bottomlesse ! in length so infinite ! euer in vtter darkenesse ! neuer light ! ah! this is it , that 's able to dissolue both soule , and body with eternall fright ! and yet to sinne some euer do resolue ; and , ever , neuer in their thoughts reuolue . euer to dye , and neuer to be dead ; euer to bee , and neuer be at rest ; euer in fire , yet neuer minished which ( ever ) patience neuer can digest : sith it 's most bad when it is at the best ! if euer we did thinke aright of this , this fire would neuer cease to moue , at least . and if we be not mou'd with endlesse blisse : such paines will moue aright , or most * amisse . then fleshly wisedome no let can be more to let this motion stay a spirit vnstaid : for , that egeriaes doctrine deemes this lore , and thinkes all holy fraud which truth hath said ; that lawes may so the better be obaid . this wisedomes eyes are dull , yet sharply see to go past truth for errours greater ayde : " for , like old eyes , at hand they blinded be ; " but farre off falsely graunds each quantity . after this wisedome comes presumption ; after presumption , blindnesse of the mind : and after all these foule affection ; then custome comes insensibly behind , and makes these ils vnfelt , with craft vnkind : so , haue the lewd no feeling of offence , their pow'r of feeling custome so doth bind : thus fleshly wisedome is the roote from whence spring greatest synnes , withall impenitenee ! these thrust out reason of her signiorie ( the braines ) where erst she sate in siluer throne ; ruling with scepter of pure iuory ; that is ; commaunding nought but right alone : for , right is cleare from all corruption . vpon which scepters top an eagle's fixt to note that reason , bee'ng her wings vpon , transcends the spheares , to see the * world vnmixt , with eyes that see the subtill'st parts betwixt . if reason then , retaine her pow'r , and place shee doth aright informe the intellect ; vvhich counsels well the will in eu'ry case , that it commaunds the members , with effect , to do as she , by reason , doth direct . so , wild affections truely tamed be : for , by the raigne of reason they are checkt , then , the minds kingdome is as fast , as free , being a vvorld of all felicity . yet when all vice is brought in vertues bounds , [ ah! see how man is here still millitant ! ] hydra-like ] hath strēgth from her own wounds , so , growing an vnconquered combatant , doth make the soule , with endlesse strife , to pant : vnlesse she seares prides euer-springing heads with the hot iron of the law , to dant , her haughty hart ( which with that sharpnesse bleeds ) for , she is conquer'd by her owne misdeeds . thus , when we haue subdued eu'ry synne the conquest doth beget * sinne , to subdew : so , lose we more , by how much more we wyn ; to gaine which losse , we must the fight renew ; or else lose all that should to vs acrue : for , not a moment may we cease to fight , lest mortall sinne , to death , should vs pursue : sith hydra-headed synne gets greatest might when we haue brought her to the weakest plight . shee 's strongest to destroy , when we suppose , we haue destroy'd her by our hardynesse : so , worst we fall , by her worst ouerthrowes ; because we glory in our great successe ; so , make it not so much , or nothing lesse . o synne , [ damn'd nothing ) that dost all things dam'n which thou dost touch ) where lies thy mightinesse ? if in thy head , our * head hath bruz'd the same ; yet liu'st thou in his spight who thee or'came . if maugre him thou liu'st , that 's lord of might , [ whose onely frowne can hell it selfe confound ] how shall we , froth of frailty , foyle thee quite who art more whole , the more we thee do wound ; and mak'st vs sore , by making thee vnsound ! o help vs weaklings , lord of hoasts , to fight , else we to nothing must be captiue-bound : for , nothing ( synne ) doth nothing day and night . but make vs worse then nothing by her spight . the fount of goodnesse , goodnesse makes to flow from out the worst of ils , which we fulfill : for , he thereby makes vs our selues to know ; and humbles vs , in goodnesse , by that ill ; so , thereby betters both our works , and will : but , the curst * cause of all impiety out of our best , the worst extracteth still ; vvho drawes high'st pride , from low'st humilitie ; so , drawes most ill , from ills most contrary . thus , from the high'st intire eternity , our muse hath stoopt vnto the low'st ills ; thereby to show their inequality ; yet each is such , as fils , yea , ouerfils , the soule with weale , or wo : so , saues , or spils . but , phoebus horses now their swift careere haue staid , for this day , on the highest hils ; and fal'n to rest beneath our hemyspheare ; therefore , with them , tir'd muse , thy toile forbeare . lo how apollos pegasses prepare to rend the ring-hedge of our horizon : be ready muse , sith they so ready are to flee with them in such proportion , that both may moue by heau'nly motion : and yet their mouer moues not , but doth rest in restful-restlesse perfect action ; by which the worst still fals out for the best for him , and them that by him still are blest . he changeth not that truely euer is ; sith what is truely , cannot changed be : for , what is sometimes that , and sometimes this is mixt of simples which do disagree ; but he is simply selfe simplicîty : then , that is not , that is not simply so ; sith , in an instant , it from is doth flee : and as the restlesse seas do ebbe and flow : so , that twixt was and is , doth come and go . but , hee 's ne're mou'd ; and so can neuer change : for what should moue him in whom all do moue ? he fils each place , then can he neuer range : and so is fixt , all time and place aboue ; so , still * i am he doth himselfe approue . i am ; that is : which is , that which he is : euer the same ; as firme in hate , as loue : who could not be immortall but for this : " for , who doth change , dies throgh that change of his . each essence changeable , is said to die to what it was , when it is otherwise : so may mans soule , in immortality , be said to dy when it from vertue flies ; and liue aright when it to vices dies : so , may immortall spirits augelicall dy through such change , and tumble from the skies as some haue done ; and so [ no doubt ] may all but that a pow'r still fixt preuents their fall . for , what may sin , may die : and die they must that sin , if grace do not their death preuent : if any creature cannot be vniust , that iustice is not * his , it is but lent ; onely the lender's iust , of his owne bent : who , by no change can possibly offend ; and much lesse dy : for , hee 's still permanent the fount of grace , and life ; on whom depend al changes , sith hee 's changelesse without end ! but , if he might be chang'd , it needs must be by actiue pow'r of some himselfe without ; or , by himselfe , through passiue potency , but , nought can euer bring this change about : for , nought's more strong , then pow'r most absolute nor , can a simple act be passiue ; so , it puts the question clearely out of doubt that neither can another agent , no nor he himselfe , himselfe change too and fro . for , that is chang'd , that not remaines the same : but hee 's the same he was , and euer is ; and that stil is , that neuer alters frame : but such , alone , is that firme state of his , that changeth all , yet changeth not by this ! hee 's glories sunne , whose * shade is constant sight ; then can no shade of change eclipse his blisse , in whom's no darknes ; for , he blinds the sight of bright-ey'd angels , with his glory bright . though he assum'd our shape ; ( so seem'd to change sith what he is , he was not ) yet , the same he was , he is : and , though the case be strange , yet is it true in nature ; though his name be * doubl'd , by his confixt double frame . he came to take our nature to his owne ; yet ours into his nature neuer came : but , ours from his , by eithers acts , is knowne : then , by , that change , no changling is he growne . that hypostaticall rare vnion which pers'nally vnites both god and man , is two in nature , though in person , one : for , god his nature neuer alter can ; and once begin , that neuer once began : it is against gods nature man to be ; sith one's eternall , th' others life a span : yet man is god , by god ; and , god is he that 's man , for man ; but , both keepe their degree ! for , that 's not chang'd that keepes itselfe intire from ought that may with it vnited be : and , though thereat mans reason may admire ; yet * onely wisedome doth it , which doth see how two in one , vnchang'd , may well agree : as erst we said mans soule , and body did ; which truely differ in true vnïty : & , thogh they change their states , their kinds forbid that they should change their kinds in either hid . so , did the word remaine that which it was , and truely that assum'd which it was not : but yet , no change thereby was brought to passe more then they change , that haue new garments got in name or nature , though they change their lot : and to descend , and ascend , come , and go , and now become more cold , and then more hot , these words are tropes [ for , that word doth not that by our owne , his * actions we may know . so ] when he drawes neere vs , we are drawne by him , while still he stands : for , as the magnes drawes without bee'ng mou'd , the iron to his brim ; or , as the iett , vnstirr'd , attracteth strawes : so , god , vnmoued , doth our motion cause . they that are shipt , in saillng from the shore , do thinke they moue not , maugre eolls flawes , but that the land moues , which stands as before , so god moues not : but we * do euermore . nor yet , by locall motion are we brought to god , when , to himselfe he vs doth bring ; because without his compasse there is nought : for , all that is , is compast in that ring ; this motion then , is not by altering the place , but person of the altered ; yet , that not altred , but by gouerning , the wil'de affections , erst vngouerned ; so , moues this vnmou'd motion , motioned ! thus , when god seemes to change , by changing vs , the change is not in him , but vs alone ; so then , though reth'ricke saith hee 's various , yet saith dîuinity , hee 's euer one ; and , holds vp all things by * his vnion : he , in the chaos , on the waters mou'd , but that was but by * preseruation ; which by his word alone , he did vnmou'd , as by his word may pregnantly be prou'd . then , sith hee 's euer changlesse , as hee 's good we wormes , most mutable ( in spight of change ) may euer stand in him that euer stood , by faith , and hope , and loue ; and , neuer range , but when , through him , we go to places * strange . and though , by nature , mutable we be , yet may his grace from vs , that state estrange . and match vs to immutability , in the bride-chamber of felicity . hee 's true of promise , sith he cannot change ; then , why should sorrowing-synners feare to dye ? sith earths familiars are to heau'n strange ; then , heau'n we cannot haue , while here we lye : and he that 's free from all vncertainty hath ( in his euer-neuer-failing word ) giu'n vs , by deede , ( with his bloud seald ) an hie and heau'nly mantion , which he doth affoord to all whose wills do with his will accord . the euer-liuing god , sole lord of life he was , and is , from all eternity : if he be such a husband , shall his wife or any member of her , feare to dye , in him , with whom is immortally ? hee 's life it selfe ; then , of himselfe , he moues , and , all his members moues immediatly to rest in him , the rest from him he shoues ; so , all moue by him which he hates , or loues . thus all that moue haue life : for , lif 's the cause and motion the effect : for , we enstile a flowing fount , a liuely spring , because it is in motion : and , that dead the while it standeth still , as do some waters vile . siluer selfe-mouing , we call siluer-quick ; but , coine , though currant , we from life exile ; because , of it 's owne kind , it still doth stick where it is set , without some chance it nick . yet though they liue , that moue , they liue as dead ( much like quick-siluer ; dead , although it moues ) that not as members moue of him their head that moues to grace , and glory whom he loues : so , in them , his owne motions he approues : which doth inferre no motions liuely be that , from this marke , synne all at pleasure roues : for , such moue still through mutability ; and , that still moueth to mortality . for , motion , in the creatures , moues to nought ; and , nought is nothing but the rest of ill : but where ill rests , that 's to confusion brought that so is mou'd ; and , so it resteth still : vvhich rest , that mou'd with all disease doth fill : for , that is restlesse rest , that ill doth rest ; and ill that rests , that rests with euill will ; but , ill 's that will by which the mind is prest by motion ill , to rest in state vnblest . creatures moue not themselues : for , mou'd they be by the first-mouer ( mouing first of all ) then by the end he moues them mediatly , which moues the agent to be actuall : then , nature , and the orbes-celestiall with th' hoast , that still , vnweary , walkes those rounds do moue them too , till they to rest do fall : and rest they do , whē time their course confounds : so , motion resteth in confusions bounds . yet all must rest in him , from whom they came : and hee 's the soule of order , ordering confusion , to the glory of his name ; so , he confusions doth to order bring ; and , order keeps in each confused thing : within their center diuerse lines are one though out , they may be millions , in the ring : and , in the center , by conuersion , they meete againe in perfect vnion ! yet good , and bad , in him , are not all one , though out of him be neither good , or bad ; but , both , in him , so make an vnion as those which syn hath mar'd , and he hath made : yet out of him [ meere one ) they cannot gadde . but yet the vvorst he loathes , and loues the best ; sith one grieues him , the other makes him glad : and so , though both are said in him to rest , yet rest they restlesse that do him molest . as when , with good , bad humours are in vs in one vnited , working diuersly , we to the bad are euer troublous [ because they vex vs with their malady ) by reauing of their rest where they do lyes so , though we be not of gods nature pure , yet good , and bad , in him haue vnity ; but he the bad molests , sith they procure , his spirits griefe , which he cannot endure . thus , still he liues all one ; and , in him still all are but one ; though many still they be ; all are his worke ; whose work is but his will ; which wil is good : and good ( in their degree ] he made his workes , which he did , * blessing , see . themselues they mar'd , because themselues they subiect to death , by vnmade perfidy : [ made so they from ought , to nought , do growing fade , sith nought , that ought doth , marring , ouerlade . this god that liues then , yea , for euer liues , is yesterday , to day , and ere the same : which constancy of state a diff'rence giues betwixt the pagan gods , which he did frame , to be but halfe gods ; that is , gods in name . the neerer then , to this true god we draw the more his sonnes-beames feede our vitall flame , which , frozen in our dregs , that frost doth thaw ; and , make vs hot with loue , and cold with awe . thus , no lesse good is he , he then is great vvhich are past qualitie , and quantitie ; both bee'ng much more then more then most com for , so they must by his immensitie , pleat : vvhich is the cause of his vbiquity : for , nought but greatnesse simply infinite can fill , and ouerfill all , really ; that is , aswell in essence as in might ; sith either are alike indefinite . and , say'ng he fils all ( who is all in all ) i meane not onely all his hands haue wrought , as heau'n , earth , hell ; in part , or generall ; and , all they hold ; but all that may be thought ( if thought may reach it ) that haue further raught , either in deed , or possibility : for , he that in his compasse all hath brought , not onely fils that vninersity ; but , ouerfils farre more capacity . the creatures finite are , sith they may be drawne to a generall or speciall head , by eithers forme , or their diuersity ; but , no predicament ere compassed his largenesse , that is still vnlimitted ! the heathen sages ( led by natures light ) held the first cavse could not be measured , sith it , in greatnesse , was most infinite , but what it was , they could not tell aright . so , hee 's each where in essence , and in pow'r , sith all is one in him , the onely one : like as the soule though in the head [ her tovvre ] she cheefely sits : yet , is she in that throne and euery member , totally alone ! then , in each part her povv'r with her appeares t' inspire those organs vvhich she plaies vpon ; yet , from the filthie pipes no filth she beares , nor vveares she euer , as the organ vveares . so , in a sort , [ but farre more excellent ! ] is god , in his vvhole essence , povv'r , and all , in all that is in this all resident , and ouer all , that all in generall , vvithout bee'ng toucht vvith matter corporall : though so me grope for him , hee 's not tangible , bee'ng a sprit most simply spirituall : vvhich to the soule alone is sensible , but of the sence incomprehensible . and , things are said to bee , that be in pow'r in any thing wherein their pow'r hath port : our caesars so , are chiefely in the towre which cesar built , as in their cheefest fort : but god is all in all , in other sort : for in his substance , totally intire , hee is in al that 's liuing , or amort , bee 't great or small , earth , water , aire , or fire , or what els is , or can haue beeing hier ! looke what our bodies , by our sences know our soules , but by one pow'r , perceiue the same : which sowed in our vnderstanding , growes more purely there , then in out bodies frame , [ although our intellect may bee too blame ] for , it doth purge the obiects of the sence ; and , make that vpright , which the sense made lame : eu'n so , in god things haue more excellence then in our dul , and base intelligence . thus , is his pow'r where ere his essence is ; vvhich pow'r is two-fold , as some doctors teach : that 's absolute , and actuall , by this he doth what ere he will within his reach ; then , doth he all , sith it past all doth stretch ! by his pow'r absolute he can fulfill vvhat may be done , without his natures breach : and so his pow'r extends beyond his will , vvhich could saue all : yet , some it saues to spill . that which he doth is no lesse definite then it is certaine : but , what he can do is as vncertaine as it 's infinite : for , he can make more heau'ns , and fill them too ; but , that he will not so his word vndo : who by his actuall powre can nought fulfill but what his cleare fore-sight did reach vnto : but , his pow'r absolute ( beyond his will ) is able to do all , that is not ill ! then , if his will and povv'r vnequall be how shall we equall make his properties ? here is a cloud , through which i cannot see with humane reasons most vnequall eyes ; which make such equals , inequalities : but , light me lord of light , the truth to view which in this mistery ecclipsed lies ; and let me in thy paths this truth pursue till it i find : for , all thy waies be true . thy will , and povv'r are equall ( as thou art ) both alike absolute , in their true kinds : yet hast thou bound them both , by heau'nly art , to will , and do no more then * wisedome finds within her bounds , which both the other binds : there they are equall , sith that each extends to wisedome vtmost compasse ; and , that winds about all workes that haue all holy ends : and so , thy will , and povv'r are equall friends ! and , where thy povv'r doth ouer-reach thy will there onely wisedome wils it should do so : that 's in some cases , by her bounded stil ; that 's when thy will doth let thy creatures know what thy povv'r could , did not thy will say * no. but , thou canst make thy will to match thy might [ if so thou would'st ] but wisedome cryeth ho in thy wils motion , it to stay aright ; and so thy will , and povv'r haue equall height . now , downe the daies eye goes , though yet it lookes all firy redde , as chaft with nights approach : for , lîght could neuer vgly darknes brook , no more then bright renovvne can black reproch ; then halla heere , my muse with phoebus coach : this day too much thou hast bestow'd thy winges ; too much thou dost on secrets darke encroch ; fly high ; yet not too nigh * too lofty things , which nought comes nere for clouds and glitterings . now , mantle muse , sith now thou straite must tow'r : for lo , the modest east doth blush for shame that shameles night on it should haue such pow'r to lie'with it , till phoebus sees the same , and partes them with a farre more blushing flame : by which our hemisphere inhabiters may see to toile in ernest , or in game : then , vp betimes , aboue the pale-fac'st stars , ( fear'd with that flame ) to find their * gouerners . which is that blessed essence , ( three , in one ) blessed i well may call it : for , the same is truely blessed ( past comparison ) for , what blisse can the highest wisedome name , but is most * perfect in his formelesse frame ! al that delights the soule , or ioyes the sense , or , makes selfe-loue refinde , in him to flame ; yea , all that can excell selfe-excellence , is truely in his all-svfficience ! ist't health of body which thou dost desire ? he is the fount of al salubritie ! i st ' strength , or vallor ? hee is both intire ! i st ' fairenes ? then hee s selfe-formosity : to see whose face is high'st felicity : i' st pleasures ? they , as in their center , in him rest ! or glory i st ? him , angels glorifie ! i st riches ? more then all is his , at least : for , he hath more then can be all exprest ! kings of the earth , seeme blessed in their crovvnes ; yet , they but onely seeme , but are not so : sith they sit reeling in their fastest thrones , that eu'ry moment , threats their ouerthrow ; ( we which makes them sit on thorns , through pierc'd with and , though all mortall knees to them do bow th' adore their chairs , not them ; though to , and fro both reeling stand , till both are falne too low ; and then those bowers none of * both will know : for , men [ like paphflagonean partriges ) beare in their single breast a double heart : vvith one of which , they seeme gods images ; but , with the other play the deuils part ; vvho , to all shapes , for ill , themselues conuert : these are the things , [ the things i them do call , sith , for such artists , i want tearmes of art ) that crouching stand by kings till kings do fal ; then fly these swallowes lest they fall withall . vvhat blessednesse is then in regall state , that , as accurst , such cursed things attend ? and , nought more subiect to the shocke of fate ; nor , sooner brought , vntimely to an end : for , oft they bow to them , that make them bend . but , this eternall most almighty king , ( that 's king of kings ] on whom they all depend , is truely blest ; sith there 's no altering , of his state , povv'r , life , blisse , or any thing ! then , sith this vnborne king , that all vp-beares . is onely blessed ; how accurst are those that fall from him , to rest on prince , or peeres who still are fair'st for foulest ouerthrowes : " but , carrion still , is best belou'd of crowes : " and , where it is , the eagles do resort : kites ( i would say ) like eagles in their nose and clawes ; to smel & scratch for budge of court ; and so , in others spoyle , make euer sport . these , false to god , can ne're be true to men : if false to him , that is as good , as great , how can they trusty be to nothing , then ? for , kings are ( worse then nothing ) vermins meat : then , what are they compar'd with worth compleat ? these light court-locusts here , and there , do skippe ( like fleas ) to suck bloud ; so , make men their meat ( like cannibals ; ) for , if they on the hip haue frend , or foe , that standard they will rip . there is no trust in men : for , men , to men are but meere wolues , that one another rends : nay , worse , much worse , the * best are now & then : " for man to man , in fury , are but fiends ; who oft in vertue viciously contends . then , none are blest , without they well do know they are accursed , till their blessed ends : the end makes all ; because the end doth show vnto the blest , gods euer-blessed brow ! the act of seeing god , is * blessednesse ; for , we cannot be blest till him we see : which act is ours , not his ; yet , neuerthelesse his guift it is : but yet , he cannot be our act , though it with him ( pure act ! ) agree : for , ours is but th' effect of him , the cause ; so then , it caused is ; so is not he : who draweth still ; yet , but the willing drawes : yet makes vs willing by his graces lawes ! so , all we haue , if good , he doth effect : for , what we haue , that is not his , is ill : which still we giue him , though he it reiect ; yet , for that guift against , giues , by his vvill , our greatest good ; so , good hee 's to vs still ! with goodnesse thus , he doth our il ore'come : yet we , orecome with ill , it still fulfil ; but though that wrong incurs his righteous doome , yet , when we straie , his mercy brings vs home ! how far that mercy reacheth erst we toucht , then needelesse were it eft to handle it : as * pow'rfull as him selfe we it auoucht ; and hee 's omnipotent : then , if it fit his pow'r , it is at least most infinit ! which attribute of his omnipotence ( that most is mentioned in holy-vvrit ) is the firm'st pillar of our confidence , sith it to grace hath euer referrence . almightinesse includeth whatso'ere that is most absolutlie good , or great : then it 's the prop , that all , in all , doth beare , more then most actiue in each glorious feate ; which , by still actiue good , doth ill defeate ; though it seem'd passiue when in flesh t' was show'n , yet in that flesh that passion had her seate : god 's a pure act [ which ne're was passiue know'n ] who made that flesh hee tooke ; and held his * owne ! he is most perfect ; but , he were not so if he were passiue ; which , imperfect is : then is he simply actiue ? simply ? no : actiue , nor passiue so , is he , or his ; sith his strict purenesse will not carry this. * his action then , his essence is , alone ; which is his pow'r , grace , wisedome , iustice , blisse , and what be sides he is , sith hee 's but one , vvhich brookes no shade of composition . but yet , the sonne is said to haue receiu'd all that he hath , or is of him , his sire : if he his essence then , of him receiu'd , his povv'r he must : for , both are most intire : then , must his povv'r be passiue , as its cleire : but , so to saie , is foulest heresie for , like as without heate , can be no fire ; eu'n so , without a sonne , no sire can be . thus , sire , and sonne are equall in degree : for , both are one selfe substance ; so , are one : the sire is , of himselfe , omnipotent : then so , sith one in substance , is the sonne ; vvho with the sir'es alike magnificent : for , both eternall are in their extent ! the sonne is of the father , most intire ; [ as heate is of the fire ; both which are pent in but one substance of , but onely fir● : ) so , equall's their degree , and their * desire . the sonne , not onely of himselfe , is such , but , by himselfe he is , what ere he is : eternall generation still doth touch the vtt'most * reach of his sires properties : he is begotten still : but yet , by this his generation's not deficient : for , as the sunne still gets those beames of his yet perfect are as that from which they went : so , god , begotten's , all sufficient ! then , this begetting power hath the sire beyond the sonne ; sith that 's his property : and personall properties ( though god's intire ) cannot be common to the diety , least that confusion follow instantly : yet , this powres want , in this almighty sonne , is farre off from the least infirmity : but , it doth strengthen that relation that truely shewes gods threefold vnion ! then , take away the pers'nall properties , and take away the persons : so , we shall be godlesse quite : for , god's none otherwise then three in persons : and , one god in all : so , pers'nall povvers cannot be mutuall : in nature , not in order , then they be omnipotent , alike , in generall : so , is all povv'r , that doth with povvre agree , alike , and not alike , in their degree ! the sire , of his owne substance , gets the sonne : then , must the sonne haue self-same diety : because that substance is so strictly one , that , by it 's povv'r it cannot parted be : though most almighty in the * lowst degree . this shewes the sires compleat omnipotence ; that stil begets a sonne as great as he : which sonne is but the sires intelligence , making another one omnivalence . the sonn 's yet , said to be lesse then the sire not in true substance ; but sith hee receiues of his owne essence , what it doth require , which the first person to the second giues : geu'n and receau'd * when each himselfe perceaues : so that that povv'r which in the first doth woone , shorts not the seconds , which the same conceaues ; but , as the sire it holds , and not the sonne , it is the sires , not * gods : for , god is one. thus , personall properties are still distinct as are the persons by those properties : then , with the last the first must be extinct : for they can ne're be parted ; otherwise each might be each ; and so , disorder rise . and , that the sire cannot begotten be it 's no defect of povv'r which in him lies ; nor that the sonne gets not as well as he , t is not povvres want , but orders regency . their spirit ( no more then they ) povv'r wanteth not : though he proceedes , which is his property : and , though he'gets not ; nor is he begot ; yet , holds he , with them equall diety : and , what he works , they work * in sep'rably : and yet , three seuerall functions to them three themselues assigne , their workes to varifie ; the sire creates : the sonne redeemes , and he that is the holy spirit doth sanctifie . for , as the sire is of himselfe , he acts as of him selfe ; yet by the other two ; none working by him , through their strait contract : the sonne , as of his sire , doth of him do ; yet , by their equall spirit , he worketh too . the father workes by him , he by that sp'rit ; which sp'rit , as he proceedeth from them , so he works from both , with euer-equall might ; thus , these respects their workes in one , vnite ! then in respect of ther pow'r , wisedome , will , their workes are one , as they are one in three : but , in respect their persons differ still their workes , ( in sort of doing ) diuers be ; but their * externall deeds ne're disagree : for , by their common essence they are done ; that 's in their vnity , not trinity : the sire creates , as god , so doth the sonne , and so their sp'rit , without distinction ! the father doth redeeme ; yet , by the sonne : they sanctifie ; yet , by their holy sp'rit : so though their workes in vnity be done , yet due distinctions do their workes vnite , which make their workes to be most exquisite . to eat much honie hath no svveet effect : and who too neere doth search pow'r infinite shall be [ with glory ouerwhelmed ] checkt . then hold rash muse , * retire ere thou be wreckt . this wondrous trinity in vnity , is vnderstood to bee ; but how , ô here is such a gulph of deepest mistery as none ( without bee'ng quit orewhelm'd with fear can looke therein to tell the secrets there ! for , what beseeming that good-evrie thing can we immagin , ( though we angels were ) that is as farre past all immagining as we are short of paceing with his wing . vve erre in nought with danger more extreame , nor , in ought labour with more hard assay : yet , nought we know with more harts ioy then them but , in their search , if once we lose our vvay , vve may be lost , and vtterly decay : it 's deadly dang'rous then , for them to looke [ through vvaies more sullen then the foe of day ] without faiths lanthorn , truths most blessed book ; vvhich none ere left , but straight the way forsooke : for , iustice sonne was sent by grace his sire , the gospell to promulgate , from his brest : his councels to * disclose , our doubts to cliere : then if we go to seeke this beeing blest vvithout these helpes , we strayeng , neuer rest : but now , the eye of heau'n begins to close ; sith rest it would , being wearie , in the west : then , wearie muse , with it , thy selfe repose , and wake with it , and go still as it goes . now , o're the earstern mountaines headles height we see that eye ( by which our eies do see ) to peepe , as it would steale on theeuish night , which from that eyes-sight , like a theefe , doth flee , least by the same it should surprized be : then , is it time ( my muse ) thy wings to stretch ( sith they are short , too short , the worse for thee ) for , this daies iournie hath a mightie reach , and manie a compasse thou therein much fetch . thou shouldst be pow'rfull in thy winges [ too weake ] sith thou flee'st after pow'r omnipotent : which may with labor , both thy pinions breake : and spend thy strongest sp'rits ere they are spent : then , recollect them to pursue thy intent . this powr's almightie , endlesse , infinite , still most vnknown , yet , still most eminent : which none but one can hold by wrong , or right ; for , if two had it , it were definite . of this , no * creature can be capable : for , it can but receiue what it can hold : and it can hold no more then it is able : for , if a bucket in the sea we should let downe , at once , t'exhaust it , if we could , yet that therein ingulph'd , could take no more then meerely but so much as fill it would ; which in respect of that flouds boundlesse store , is , as no drop at all , the bucket bore . this pow'r is euermore accompanied with two consociates , that still glad , or griue ; which grace , and iustice are entitled : yet more that pow'r , by * grace with some doth striue then doth , at other some , his iustice driue . vvhich pow'r , by either , is not euer like : ( though in it selfe , it still alike doth thriue ) for , sometimes more , ( aswell in proud , as meeke ) then other some , they do * or stroke , or strike . and in the guifts of high'st beneficence this well appears , which in themselues are pure : but yet , in vs not so : for , much offence they giue the giuer , by their state impure ; and such they be , sith it 's not in our pow'r so to receiue them , as they simple be ; but as we can : and , we can but immure , those sp'rituall guifts with fleshes sluttery : thus finite ne're can hold infinitie . then , to be god , and be omnipotent is both in substance , one thing really : yet is that pow'r ( though ne're so preualent ) not able gods to make ; moue locally ; deny himselfe ; change , be vniust , or lye : and many more such * like he cannot do ; sith in his pow'r , is none infirmitie : for , if he could do these ; then , were he two ; both good , and bad ; and , either finite too . nor , is it ( as some dreame ) that by his might he can do all a impossibilities sith nought's impossible ( bee 't wrong , or right as they suppose ) to pow'r without comprise ; so , in his will [ they say ) his goodnesse lies . as if he would , he could do passing ill , but , that he will not : fond thought ! most vnwise ! can perfect goodnesse , perfect ill fulfill ? if so it can , it 's most imperfect still . his pow'r ( i grant ) hath force it selfe t' extend to endlesse things , for number , infinite : though in his changelesse will now all haue end : so , cannot ( for his will ) do all he might ; nor , cannot ( for * pow'r ) doo ought vnright . nor yet , doth he his freedome lose hereby , that , to his will , doth so himselfe vnite ; sith still his will , and he hold vnity , then , bee'ng but one haue onelyest liberty ! nor , can he make that that which is , is not : for , then he nought should make ; which cannot bee : for , nought can ne're be made , much lesse be'got ; sith it 's lesse then priuation in degree ; though he of nought made all things perfectly : yet , could he cause that christ is not , and is , then could he cause nought men should instifie ; which were repugnant to that * truth of his , that flat affirmes , christ cheefely worketh this. his povv'r to two things he hath fastned then , that is to nature still , for orders sake : and to his word , for his words sake to men ; that so they might his vvord the rather take ; vvho can aswell himselfe , as it forsake : yet , natvres bounds his pow'r doth oft trāscend , vvhen it works miracles , men good to make : but , past his vvord it neuer can extend : sith it is that , which neuer can haue end . so then , he can do whatsoere he will ; but yet he will not do what ere he can : for he could melt the heau'ns the earth to spill : but will not , nor destroy the * righteous man , though all the vvorld a deluge ouer ran . he will not do so sith he will not so : the reason of his will , his will doth scan : but , he that would the same yet further kno , looke in his vvord , but no step further go . he can do nought but what is good , and iust ; and though that all he doth be simply so , yet doth it not ensue , that needs he must do what he doth ; and , likewise do no mo lest he his grace and iustice should forgo : no : if he would do more , or otherwise ; all should be good , and iust which he should do : for , hee 's the * fount of googdnes , whence doth pow'r infinite , all good to exercise ! ( rise but , some affirme that he can do no mo , but what he did foresee he should performe . by his pow'r actuall the same is so : but his pow'r absolute can that reforme ; and make much more , in much more better forme : so , though he , through his purpose , did foresee vvhat he would do ; yet did himselfe informe that he could do much more , then now can be because his purpose is as fast , as free . but he saw all , he made , was perfect * good : then could they not , by nature , better be : he must haue chang'd their essence , with their mood , if he had made them better in degree ; sith , in their kinds , he them did perfect see : no pow'r can multiply a numbers store but it must change the number really : so man , as he was made his fall before , vvas good : if better ; then , a man no more . vve meane , as he was good essentially : for , * accidentally , no doubt , he might haue bin complish't much more perfectly , vvith neither will , nor povv'r to do vnright : and , haue continued in that perfect plight : yet , as immortall saints are men no more then we : so we , though made more exquisite , should be but men ( as we were made before ) for , fooles are men aswell as * isidore . but o! had he so pleas'd t' haue made man staid , man had beene staidly-blest , till his remoue : for , hence , at last , he should haue beene conuai'd to stay for euer motion farre aboue ; but how remou'd , god knowes ; i cannot proue , assumpted , some * suppose ; but , howsoe're , it should haue bin as best should man behoue : the way could not haue bin throgh death or fear : for , sinne made them , els they had bin no * where . but , why he made man to his constant forme , yet , made him changeable ; so , most vnlike : and why his sonne endur'd his anger 's storme sith so man chan'gd ; i am heerein to seeke ; but sure i am for it hee him did strike . could he resolue before he gaue the vvound with his owne paines ( past paines ) to heale the sicke , when with more ease he might haue keptthem sound ? he did ; and what he doth hath perfect * ground . though he were god : yet suffe'rd he in flesh : such agonies , as made that flesh to sweat both blood and water : which came streaming fresh from all his parts , to coole his anger 's heat , as he was god : which is as hot as great ! nay , it was such , that , though true god he were , yet , that the cup might passe , he did intreat ; so much he did ensuing torments feare , which he came to sustaine ; yet , fear'd to beare ! his glory was the marke whereat did ayme the shame and torments which he did sustaine ! yet , why ? sith he all glory wel might claime as his owne right , without so strange a straine as to endure for glory shamefull paine : but o! the depth of al profundity his iudgements ! ô who can attaine to know his councels , ful of mistery ! not one , not god , as man ; then much lesse i ! it was his suffrance , and it was his * will , that man , made stailesse , so should fall , and rise : so he permitted , not desired ill ; or , if he ill desir'd , t' was good precise : for ill he cannot will , that 's onely wise ▪ damnation's ill but in respect of vs : but , in regard of him , quite otherwise ! then , if he will'd it , it were righteous , which makes ( as well as grace ) him glorious ! mans free-vvill was the cause of all the ill beneath the sunne ; which god did well fore-see : yet , sith mans dignity requir'd free-vvil , no man without it , could his essence be ; much lesse , with gods forme could his form agree : for , by his free-vvil , and intelligence he is the image of the diety : and hauing ouer * all preheminence , t was fit he should command his will , and sence . and though the diuine vvisedome did foresee he would abuse free-vvil , to his decay ; yet , with that vvisedome , it doth well agree , to let him on his owne supporters stay ; to stand vpright , or downeright fall away : that so gods grace , and iustice might appeare , which due revvards and punishments bewray : both which ( as vselesse ] quite extinguisht were , if man from his foule fall , had stil bin cleare . he knevv that , through temptation , man would sinne , yet , made him apt in foulest sinne to slide ; sith he fore-saw the good that ill within made for his greater glory ; sith he dide , that man then dead , might still in life abide deeming it better ill should still consist , that he through it might more be glorifi'de by doing highest good , for euill high'st , then that there should no ill at all exist . yet he gaue man not onely freest will , but , with it , reason and intelligence ; to choose the good , and to reiect the ill , sith , he had heard * t' would wound his conscience , and diuine instice mightily incense : so , had he meanes the force of ill to foile , had he but vs'd them with ful confidence ; but willingly he fel before the broile : so , freely did [ though charg'd to fight ) recoile . yet , was he framed so , that if he had on god relide , as he both might and should , he had o'recome in fight ; but , being mad with diulish pride ; fell as the deuill would : sith willingly of god , he loost his hold . that man might see , god could not be distrest for want of him , or what performe he could , he made him free , to serue whom he likt best , so , sinne he seru'd , at his freewils request . but yet , the good which we by sinne receaue , doth farre surmount the ill that comes from thence if god , the vvorld of ill should quite beraue there were no tost to try our sapience ; so , might want reason , and intelligence : but , we haue both to know the good from bad ; so , know we god , and our soules safe defence ; then sith , by ill , we are so well bestad , we cannot greeue for * ill , but must be glad ! for , were there no temptation , then , no fight : and if no fight ; no victory could bee : no victory ; no palmes , nor * vertues white : no crosse ; no crovvne of immortality ; and thus from il comes good abundantly : for , by the conquest of it , we are crown'd vvith glorie , in secure felicity : so , from great ills , more goods to vs redoun'd , as oft most sicknesse maketh vs most sound ! ill ( like a mole vpon the worlds faire cheeke ) doth stil set forth that fairenes much the more : she were to seeke much good were ill to seeke : for , good by ill increaseth strength , and store ; at least in our conceit , and vertucs lore . " there 's nought so euill that is good for nought : [ god giuing vs a salue for ev'ry sore ) the good are humbled by their * euil'st thought : so , to the good , al 's good that ill hath wrought ! then , better say some things cannot be done then that he cannot do them : for , he can do al that can be done ; whose povv'r is one vvith his owne essence infinite ; and than he can do more then can be thought by man. if he could , sin could feare , could weare , could dy ; these coulds are sicke ; no paraclesian can cure them of their great infirmity : for , to be able , so 's debility ; and not so able , highest potency ! so can his povv'r , his wil nor straine , nor bow , how ere it seemes to do it to our sence : nor , can it do it , truely , but in show ; if truely vve could see the cause from whence that shew proceeds by our intelligence : for , he is reall ; and , doth hate to seeme : sith it doth strongly argue impotence ; but when he seemes to mis do , we misdeeme , that still , his workes of iustice , disesteeme . nor , chang'd he state , when he , in firy tongues , descended on his darlings : for , that show to vs , as men , not him , as god , belongs ; who cannot see him otherwise then so : but , he , in forme confined , cannot go : for if he were confin'd , he were no where ; sith , by the same , he should his state forgo : but , he to vs , doth often so appeare ( his state vnchang'd ) as our weake state may beare . nor chang'd he mind when as his will reueal'd he altred ; as he did for * niniuy ; because he chang'd not then his will conceal'd ; which was to saue it , through his clemency : vvho knew they would repent , er'e they should die . and , touching a him , for whom the sunne went back to crosse his will , erst show'n apparantly , his secret vvill , did that reuealed , wrack , that one might firmely liue , by th' others lack . heere am i clouded with a mistery , that makes my muses eyes quite lose their fight : o heau'nly vvisedome , sonne of verity , disolue this cloud , and lend those eyes thy light , to find this truth , which is obscured quite : for , onely goodnesse can no * euill will ; yet , ill it wills : but turnes that wronge , to right : but , how he should a wronge a right fulfill here lies the maze , my muse amazing still ! yet , by the clew of his directing word w' are led to say , he suffers ill to bee with right good will ; to make ill more abhord when it is parraleld with piety ; yet , wils , what he permits , vnwillingly : for , ill he wils not , that good thence shouldspring , which to his will , and word were contrary and yet , against his will can be no * thing : so , wils a crosse , in crosse considering . yet contradictions , in one kind of sense , he cannot [ though he most almighty be ] cause to exist : for , that were violence , to nature , truth , and his owne equity ; which in great pow'r , were great infirmity : but , sith the rule of goodnesse , is his will , ill , is not ill , that he wils willingly ; because his vvill to good conuerteth ill : so , ill is good if he performe it stil. he did commaund * him , who did hope , past hope , to kill his onely sonne ; which was not ill : because that euill hath no euill scope that is confin'd by his exact good will : " the iudge that doomes death iustly , doth not kill : shimey curst dauid by the like commaund ; and yet the same he iustly did fulfill : for , in the bidders will no ill can stand , sith by it right is rul'd , with vpright hand . in synne two things we chiefely must respect , the act it selfe ; and its deformity : the act ( though it be euill in effect ) yet , hath a beeing ; so , is good thereby ; for goodnes , beings made most righteously : but , as it is deform'd , t is a defect : so , not of god ( free from deficiency ) who is an act ; and works , without neglect , all beings being , be they low , or hye , so , though we lie in him , he doth not lye . for , as one managing a courser lame doth put him too 't , to vse those limbs of his , that he doth stirre , his rider works the same ; but , that he lamely stirs , his fault it is ; that through his lamenesse stirreth still amisse : so : that we doo ; of god the cause is still ; but , that we doo ill ; we , too blame for this : then , not for dooing , but , for dooing ill , we are condemn'd , as steedes that stumble will. we are condemn'd , and * iustly so we are ; sith synn's the high contempt of his good will : synne is the cause effecting all our care ; and with confusion all the world doth fill , which is the ill , producing eu'ry ill : all breake-backe crosses , which we vndergo , are cast vpon vs , by this euill still : in summe , it makes this vvorld a sea of wo , vvherein we , fincking , swim ; tost to , and fro . vvhen i behold a towne ( erst fairely built ] which time ( dissmantling ) doth in heapes confuse , thus say i to my selfe ; here , men haue dvvelt ; and , vvhere men dvvell , there syn to raigne doth vse ; and vvhere syn raignes * confusion still ensues ! thus , from beginning to the end , i fall of this rude chaos , ( whereon moues my muse ) and all the way i see sinne ruin'd all ; " so synn's the soule of ills in generall . the plague ( which late our mother-citty * scour'd and erst the kingdome made halfe * desolate ! ( the heav'ns ( through aire contagious ) on it pour'd for odious syns , which them exasperate , for which they oft dissolue the crownes of state likewise the delvge ( that did rince this rovnd ) came , ( sith foule synne did it contaminate ) to make it cleane , and so to keepe it sound , else filthy synne that ball would cleane confound . then , ô how blest are they that dye to sinne , and liue to neuer dying rightousnesse ! they , in this sea of misery , begin to enter in the hau'n of happinesse ; though ouerwhelm'd the while withall distresse : for , in a calme we fall to frolike it ; or sleepe secure in pleasures idlenesse : vvhich doth peruent the wil , corrupt the wit vntill our stearne be torne , and keele be split . vvith * thornes he hedgeth in his minions vvay , that if they tread awry , they prick their feet : so , thus hedg'd in , they cannot go astray ; or , if they do , their feet with thornes do meet , that make thē strait go right , through sharp regreet . but , with the reprobate it is not so : their waies are wide , & faire , and smoth , and b sweet : so that , in all lose liberty , they go through vvorlds of pleasure , to a world of vvo. thus , is this povv'r diuine , to grace connext for those that are to glory preordain'd ! yet , by that povv'r , and * grace they stil are vext , for , want of pow'r , and grace to haue refrain'd some synne which they perhaps haue intertain'd , but touching the remorceles reprobate this povv'r to iustice euermore is chain'd : yea often gifts of grace , through secret hate , do fat them vp for death in frolicke state . now , on this povv'r of his almightines hangs that greate * question in religion for which so many [ with rare hardines ) their liuelihoods , and liues haue erst forgon : " but though mens faiths be diuers : truth 's but one. to vrge his pow'r , our faith to strengthen still , in that wherein his will is simply show'n we iustly may : else , do we passing ill , to presse his pow'r against his holy will. hence may we take incoragement to giue ( with open hand ) to those that are in neede : for supernaturally he can releeue those that fast oft , the hungry soule to feed , sith they are rarely constant in their creed ! but now ( alas ) this free beneuolence is shunned as a superstitious deede : to offer [ as some weene ) the poore our pence we make an idoll of their indigence . yet , nought's more sure then that that members dead that hath no feeling of his fellowes paine : so , if this fellow-feeling once be fled from those that faith professe , their faith is vaine : and they in death insencibly remain ; a faithfull heart , doth make an open hand ; and , in all harts , an open hand doth raigne : for , they by reasons rule should most command that ( like god ) most releeue , on sea and land. riches ( like thornes ) laid on the open hand do it no hurt ; but , gript hard , wouud it deepe : so , while a man his riches can command he may command the world , and safely sleepe : for , all men bound to him , to him will stand ; and from all wants , and woes him safely keepe : but , they whose hands are clos'd by auarice , ly open to all hate , and * preiudice . from this almighty povv'r , in deep'st distresse , we fetch our anchor ( hope ) our selues to stay ; where safe we lie ( though plung'd in wretchednes ] for , well we wot , we neuer can decay while , neuer-falling povv'r our sterne doth sway : and , sith it 's mighty , most in clemency ( if wilfully we do not fall away ] we are secur'st in greatest iobardy , sith on that povv'r alone we then rely . all that god promiseth he hath a will ( a willing will ) to make * good euery way : and , what his wil is willing to fulfill , his povv'r performes ; and so his will doth sway almighty povv'r ; which freely , doth obay : then , none can feare his promises can faile that his omnipotency well doth waigh , sith as he wils that povv'r doth still preuaile ; then , crosse we both , when we in crosses quaile . it that , of nothing ( onely with a word ] made this huge twy-form'd fabrick which we see , can all assure ; that is by it assu'rd : for , what it wils , it can ; what ere it be ! who doubts hereof denies the diety . then , as we would not athiests be in fact , we must ( like god ] to all his likes , be free : for though our sanctity doth seeme exact , if nought we giue , nought is our * holiest act. for , to beleeue alone , god died for man , and not to liue as we , in god , should dy , our faith is thus , but an historian ; liuing to truth , and dead in verity ; for , faith liues not , if dead in charity : vvho speake like god , and yet like deuils do , speake truth to their damnation ; for , his eye that sees their vvords , and deeds are euer two doth doom them by their words , and damne them too . whose povv'r doth muzzle a lions , deepes b deuide , make forceles c fire , from scath to saue his d frends ; and , none that euer on the same relide had worse then heav'nly , if vntimely ends : for it , in death , from death his saints defends ! it , from the dust of the obscurest graue , doth raise to glory what on it depends : and from the deepnesse of the swelling waue , doth lift to heau'n all those it wils to saue . in summe , sith nothing is impossible that good is , to his all-performing povv'r we should ( with hope and frailties * spectacle which that sea-damming monster did deuou'r ) depend thereon ; and so , in death be sure . but now the greatest taper in the sky doth , like a candle in the socket dure ; which seemes as it were at the point to die , then die a while ( dul'd muse ) for company . now [ in the the resurrection of his light that late lay buried in the ocean lake ] arise dead muse , resume thy wonted spright , and once againe , with him , thy iourny take through heau'n , to find him out , that all did make : yet knowes he more then he did ere * create : for all created was when as he spake with time ; whose tearme had no eternall state : but , he knowes more then time can circulate . he knowes those things that are not , nor shal be ; and cals that which is not , as though it were : for , in him selfe , he more then all doth see ; and , thogh they be not , there , he knows them there : that is , he knowes them though they ne're apeare ; for , sith his knowledge and himselfe are one , he knowes well what he can , though will do nere : so , that may in his knowledg bee alone , that neuer shal bee by creation ! this knowes he simply by his intellect , as that which here shal be but in his might : but , that which he doth purpose to effect is euermore existing in his sight : for , all is present to his vvisedoms sp'rite ! and though of that that which is not , nor shal be can be no notion ; so , no knowledge right , yet , creatures onely know in that degree ; but god knowes ( notionlesse ] essentially . those things haue euer an vn being beeing which in his vnderstanding onely bee : and neuer obiect made to his all seeing , but them he intellectually doth see , as though they were , yet are but virtually : as pictures are in painters fantasies ; although they neuer make them actually : só , without notion ( sith all in him lies ) these are in him , as thinges he could deuise . so then we must obserue a difference betweene the knowledge of what once shall be , and that which shall not : for , as t' wer , by sence god sees the first , the last he doth not see but as they are in possibility . yet some may vrge , what truth can be of those that ner'e shall be ? yes , they , with truth agree that truely are in gods pow'r to disclose : so , in that pow'r , with truth , they still repose . for , sith his knowledge is indefinite to things indefinite it must extend : and sith his pow'r can make things infinite . he needs must know them , sith he knowes the end . of all that on his endlesse pow'r depend : but all that is or euer shall be made is finite ; then , his knowledge must transcend their highest reach ; as reason doth perswade : for , it is infinite , and cannot fade . one is an vnity , which can extend to numbers infinite [ if multiplide ) for , eu'ry number doth thereon depend : then , if that vnity did know how wide it could extend , it knew the rest beside . man , in conceit , can multiply this one to numbers infinite : for , such abide still subiect to increase , by vnion : then , god must know past limitation . he knowes distinctly , and in generall : for , knowledge indistint imperfect is : he counts the * starres , & by their names them call ; numbers our * haires , & knows when one we misse : then , must his knowledge be distinct by this. he in their causes sees contingent things yet nought's contingent to that sight of his : for , he that all in all to being brings must hatch them ere they be , beneath his wings . in him that did * betray the lord of light it was contingent ; sith in him it was to do , or not to do that damn'd dispight : but , god did in himselfe [ as in a glasse ] past time , see it , in time , should come to passe . then , in the second and contingent cause , contingently he knowes : but , if it has relation to his preordaining lawes , necessity it on the action drawes ! then must he needes knows ill aswell as good : but , ill is nothing , but a meere defect ; which hath no notion , by a likelihood , so nought can know the same in true effect ; and nought to know , gods knowledge doth reiect . then ill is know'n by good ( as death by life ) though by no notion it can sence direct : for though ill nothing be , t is still at strife with goodnesse : so this knowledge still is rife . god knowes not euill by receiuing in a notion to his mind ; which knowes not so : for if he so should do , so should he sinne ; but sith he knowes himselfe , he ill doth know by his owne goodnesse : so , knowes ill , his foe . but if , by notions , he did ought perceiue , thē that perceiu'd , those * notions needs must show ; so , should he more then erst before conceiue and so might be deceiued , and deceiue . but his high knowledge is the cause of all : then , must it before all actually : his prouidence could not be generall if ought there were he knew not * specially : but , he knowes all from all eternity : then , must he needs know ill , that all doth mare , by his owne goodnesse , most essentially : but , if that ills do stretch themselues so farre to yeeld such knowledge , more then nought they are . this knowledge knows together what it knowes ; so doth it not augment much lesse decrease : himselfe ( the medium of his knowledge ) showes the state of things , at once ( not peece , by peece ; as men do know , their knowledge to increase : then is his knowledge firme , ●● as infinite , and can no more be chang'd , then it can cease : so , to his vndeceiueable fore-sight all haps on all * inveitably light . if so ; it seemes this knowledge doth impose on all mens acts a meere necessity : not so ; for his fore-sight doth not dispose the wils of men , nor lets their liberty ; but what they do , they do most willingly : though second causes , by their natures course , make vs to do some things vnwillingly ; yet , gods fore-sight doth not those causes force : no more then ours makes great loads lame an horse . so , gods fore-knowledge may two waies be wai'd : first , as he did foresee what ere should be ; last , as his fore-sight in his will is staid : and so his fore-sight is his wils decree ; which must be acted of necessity : so , al things , of necessity , are such ; though they be such perhaps condicionally : for god doth moue them but by natures touch so , moues them as they will , lest she should gruch . two causes in the world his pow'r hath set to cause ( as second causes ) all effects : the first are certaine , and effects beget as certaine : as the fire with heate affects , the sunne giues light : and so of other sects : the later causes are indefinite , and their products vncertainly respects : those are contingent , and extend their might vnto mens wills , and actions , wrong , or right . now , though gods fore-sight , ioyned with his wil , be such , as by no pow'r can changed be ; yet we thereby are not enforc'd to ill , but meerely do it of our owne decree , as mou'd by nature , to iniquity : yet can we not do other then we do , if it we waigh as god did it foresee : and so , foreseeing , iustly willd it too : for , what he doth , he iustly may * vndo ! say we fore-knew the nature of a frend would credit vs in all that we should say should our fore-knowledge so his nature bend as it were bound ; and so must needs obay , it hauing liberty itselfe to sway ? not so : no more doth gods * foreknowledge force mens wills against their nature any way : but still their wils by nature haue their course , yet nought their wils from gods will can deuorce . for , as we freely in a ship do walke , and yet our walking hinders not her way ; but , holds her course ( welstir'd ] and le ts doth balke till she arriues where shee 's designd to stay , by him whose goodes she safely doth convay : so , in the surest ship of gods decree wherein we saile , ( and cannot fall away ] though our will crosse the course , yet cannot we that course auert , but needs must with it flee . and , as one hauing fastned a boat vnto a rocke , hales at the rope to draw the rocke to him ; yet , so himselfe doth float vnto the rocke ( vnmou'd ) by natures law : so , we being fast to that which god foresaw do striue to pull his * purpose to our will ; yet are we driv'n therby ( as by a flaw ) vnto his purpose , which is * stedfast still : so though we seeke our wils , we his fulfill ! but though man workes , as of necessity , according vnto gods most staide deeree , yet workes he at his natures liberty ; and so he workes as being bond and free ; both which gods wisedome could not but fore-see : so then he might mans nature haue restrain'd from working ill , but then it bound should be : for though mans workes to gods decree are chain'd yet workes he by his nature vnconstraind . then , though he knows from al eternity what we would do ; that caused not our deede : but what he wil'd impos'd necessity vpon our workes ( who works as he decreed ] which works , his practicke knowledge do succeed his will and knowledge then is cause of all at once : for , all at once from them proceed : sith in him nought we first , and last must call but , he is all one cause in generall . then in this fearefull sea which we be in we must beware two rocks : that is to wit , we must make god no cause of any sin : which we do if we say he * willeth it : for , as its ill , he doth it but permit . the other is , when that withour his will and his fore-knowledge we do ill admit : for , so we do his perfect knowledge spill ; as in the other make his goodnesse ill . our soule doth moue our body , being lame , and yet our soule is whole in euery limbe : then god is not for our misdeeds to blame , though he workes all in all as pleaseth him : vvho makes the sinfull in their sinnes to swim vntill they sinke to hell : so , punnisheth much sinne , by sinne : for , he their eyes doth dim , that they should not perceiue the snares of death , vntill they fall those mortall snares beneath . he moues aright the most peruersest will ; but , by that crooked will it waxeth wrong : as good meat put into a stomacke ill turnes to bad humors , with disease among : so , good , to god ; and ils to men belong . he worketh all in all : or good , or bad : either , as either are , or weake , or strong : and so we are or ill or well bestad , as our demerits him do greeue , or glad . then , wicked actions , as they actions are , ( and not as they are wicked ] god doth will : for , they are beeings ; but we must beware ( sith ere our fall we well could them fulfill ) we make him not the author of their * ill : for , he may willingly stil suffer sin , though to his wil it he repugnant still ; which suffring , by indulgence , seekes to win the lost sheepe , though astray the more it ryn . then , willing suffrance , needs must be his vvil : so then in god two ouert vvils we proue : the greater , and the lesse ; yet neither il ; although the lesse to suffer ill doth loue , which yet the greater euer doth reproue : he , by the greater , would we should dowel ; and , if by ill , the lesse we more approue , against the greater then we do rebell , by doing his wil that doth not so excell . he suffers vs to sin , when by his grace , he might restraine vs from transgression : so , willingly doth wil it , in this case , as t is an act , to show his goodnes on ; either by iustice , or remission : the lesser good is th' obiect of his vvill aswell as that good past comparison , but this doth saue ; and that doth often spill , yet glory gaines when he doth each fulfill . so , though his will be one , yea , simply one , yet , is he said to will both good , and ill : most properly he willeth good alone ; but , ill he wils as t' were against his will improperly ; against his nature stil. he willeth al that to himselfe pertaines vrg'd by his nature , not by force , or skil : but , his free-wil his creatures state maintaines ; whose good , or il in his free choise remaines . no man doth good or ill against his wil ; though some do il ( in sort ) vnwillingly : yet , in so doing , do their lusts fulfil ; therefore the vvilexcludes necessity , sith it , by nature , hath free liberty . then none are damned but for wilful sin ; nor , saued but for willing piety : so , the vvil's free , as it hath euer bin , from al constraint , saue sin the same within . then , reprobates vniustly do complaine of being preordain'd for castawaies : for , though to perish , god did them ordaine ; yet die they not , but for their wicked vvaies ; and so the vniust iustly stil decaies : they freely sinne , by nature , which is free ; then god , sinnes wages , euer iustly paies : so , sinne steps in betwixt his iust decree and th' excution , that he iust might be ! there 's no discourse nor motion in his will that he should now wil this , then that againe ; his will is euen with his knovvledge stil ; though it in order do behind remaine ; for , nought but god , gods substance can containe : then , from eternity , he wils their wrack on whom , by iustice , he doth glory gaine : yet dye they for their sinnes ( sith grace they lack ) so , god doth iudge , and neuer iustice rack ! his iudgments then , are all iust , strange , and deepe : for ( in a most vnutterable kind ) they that transgresse his will , his will do * keepe : for nought is simply done against his mind ; and all fals out , as he hath fore-disignde ! he suffers ill , and that most willingly ; but would not suffer it , did he not find his might can make ill , good almightly : so , ill he wils , to make it good thereby ! he , and his glory is the end of all ; and all that are , are meanes vnto that end ; for , as they are by him , in generall : so , are they for him ; and on him depend ! for him : that is , his glorie to defend . but yet , this end doth not so moue his will , as by the end ours moue , and to it tend : to seeke a * cause of his good will , is ill , more then his onely most good pleasure still ! then , no cause is there why he saueth some , but onely that good pleasure , which is free to saue , or spill his works , by vpright doome : sith through all freedome , all deaths vassals be ; then , some to saue , is freest clemency . and , as of all , he freely some ellects : so , by his eviternall sure decree ordaines them to the end , and the effects ; and , so his owne free guifts in them affects . then , in his will , remaines our vveale , or wo ; yet , still we pray his will may still be done : vvho by that act doth will our ouerthrow , by which he wils his owne dominion ; to which all povv'rs are in subiection ! then must we needs submit vs to his will , although it be to our confusion : ( sith that is good for him , though for vs ill ) and seeke , for life , his know'n-will to fulfill . but let no temprall torment , or anoy perswade vs , he is not our willing friend : for , as the persians punishments imploy vpon their nobles weeds , when they offend , that by that grace , they may their manners mend : so , god doth deale with those he loueth best , whose rods he on their corpes , & state doth spend , to saue their soules ; and , those he loueth least , he plagues , in soule , and lets their bodies rest . for , as an ouer-gorged stomack makes anaking head , by vapors that arise , so , too much vveale the staidest iudgement shakes ; and quite smoks out the vnderstandings eies : for , ouer-much makes fondlings of the vvise. then let all outward griefes be heapt on me , so inward comforts giue my wants supplies : for so , by iustice , god still makes me free from his iust vengance , in great clemency ! the higher we from earth vp-lifted be the lesser will all earthly things appeare ; and so the neerer we to heau'n do flee , the lesse we value things that earthly are ; but , cloggd with earth , that clogg is all our care . then ( with that heu'n-rapt * saint ) rapt muse , ascend that third aethereall heau'n-reuealing spheare ! yet , lo , quite spent , before our iournies end , vve must t' a lower full point * now descend . and , though we must confesse all helps we tooke that god , and men affoorded vs herein , out of mens vvritings , and gods blessed booke yet to our muse , it hath so waighty bin that now she ( fainting ) sincks , for feare to sinne : then , here an end , before an endlesse end , sith we may lose , if more we seeke to win : and what is done , we meekely do commend to mortall * saints ; to vse , refuse , or mend . finis . he that loueth purenesse of hart for the grace of his lippes , the king shall be his friend . prou. 13 , 11. good preachers , that liue ill [ like spittlemen ) are perfect in the way they neuer went : or like the flame that led gods children , it selfe not knowing what the matter ment : they be , like trumpets making others fight , themselues not striking stroke ; sith liuelesse things : like land-marks , worne to nought , beeing in the right : like well-directing ill-affected kings : like bels that others call where they come not : like soape , remaining blacke , and making white : like bowes , that to the marke the shafts haue shot , while they themselues stand bent , vnapt for flight : for , where their wordes and works are not agreed , there what they mend in word , they marre in deed , blessed be the mercifull : for they shall obtaine mercy . math. 5. 7. what wit hath man to leaue that wealth behind which he might carry hence when hence he goes ? what almes he giues aliue , he , dead , doth find ; but what he leaues behind him , he doth lose . to giue away then , is to beare away ; they most do hold , who haue the openest hands : to hold too hard makes much the lesse to stay : thogh stay there may more then the hand commands . the beggers belly is the batful'st ground that we can sow in : for , it multiplies our faith , and hope , and makes our loue abound ; and , what else grace , and nature deerely prize : so thus , may kings be richer in their graue then in their thrones ; thogh all the world they haue ! notes, typically marginal, from the original text notes for div a19906-e140 a exod , 33 , 23 b iob , 36 29 c psal , 86 , 8 notes for div a19906-e560 * head , and hart * god * iames , 1 , 7 , * psal , 5. 8 * psal , 107 23 24 , 25. 26 * god only is true , and eue ry man a lier * god can haue no proper name for his nature . * from god , to god. * gods properties , and attributes are one , and why ? * there is no passion in the deity . god is good , gratious , wise &c onely by his simple essence . gods actions are tyed vnto his properties . wisedome , iustice , &c. are substantially in god : but in man , accidentally . god is a supernaturall nature . * prou. 16 , 4 * maniches * angels wer not without iniquity . * ioel , 2 , 13 * exod. 34 , 6 , 7. * moses . a mercifull , gracious flo to anger , and abundant in goodnes and truth ; compared with not making the wicked innocent , & visiting of in iquity . simil. * god. * christ iesus the god of grace . * god is charity * obediah , 1 4. * psal , 113. 6 * dy reprobates . * man , is said to be man , in respect of his forme ; which is his soule . a acts , 17. 28 * 2. pet 1 , 4 * do vertuously . * god , is the soule of the world ; not fomally , but effectually . * heb , 1 , 2 * that which is made in time , is made before , and after some time : therefore the world was made neither before , nor after , but , euen with time . * the partes are euer before the whole in na ture , and order . * ierem , 23 , 24 obiect . * compounded of being and essence . ansvv * god. * alpha , and omega . reuel 1 , ● . * there is a created , and an vncreated eternity obiect . * christ our ghostly head * it wil cause true penitency , or desperation . * heauen . * pride . * christ. * the diuel , cause of mās fall . * exod. 3 14 * all are con cluded vnder sin , that god might haue mercy vppon all . * in him is no darknes . * god and man. * god onely wise . * rom , 1 , 20 * so are ▪ wee moued to & from god. * gen. 1 , 2 * heb. 1 , 3 * heauenly mantions . * gen 1 * god 's will , and power are equal : yet there are ma ny thinges in his power , which ar not in his vvil . * infinite wis dome , directs infinite power . * gods wil limits his vnlimitable power . * in respect of the reach of our capa city * in god is true & moste compleat felicity * edward & richard the second . * the best is a brier . * the obiectiue beatitude is the chiefe blessednesse . * diuine mer cy is as great as gods diuity . * his ovvne properties . * simple pure nesse wil brooke no mixtion . obiect : answ. * their will , and power are one . * equall in essence , take away gods proper ties , or persons , & take away his diety * that is , actu al , or ordinary power . * from all eternity * personall propertis are not common to the diety * their inter nall workes differ not but in manner of doing nota. * gods eternall workes are euer one , the internall diuers in māner of doing . prou , 15 , 27 * they fight with god that pry further into his secrets then hee woulde haue them a gods glory and goodnes is most inexplicable * as far forth as concernes our soules welfare * no creature is capable of omnipotence . simil : * manasses , nabuchadne zer , s. paule . * stroke is an action of much indulgence ; strike , of much anger . * as he cannot , eate , drink , grow , sleep , or any corporal action : for he is a most pure spirit , yet is there in him nothing but substance . a something 's impossible to be done by omnipotence * to do vnright ly is great infirmity . * the scriptures . god hath tyde his omnipotency to two thinges : to nature for orders sake , and to bis word for his promise sake . * noah a preacher of righteousnes * psal. 3a , 9 * gen. 1 , 12 * man might haue beene made more perfect accidentally but not essentially . * or any other philoso pher . * curiosity * by sin cam death and feare * infinit wise dome can do nothing with out like reason * gods will and suffrance are neare of kin * all creature * ●en , 2 , 17. * to greeue for siune , is a ioyful sorrow * reuel , 35. simil. * a yet we must not do euill , in any case , that good may come of it , but when vnwillingly it is committed , drawe good out of it . b it s better to say that impossibilities canot be don then that god cannot do them * god doth often change his open sentence , but ne uer his secret decree : for the sentence is euer condicionall . a ezechias * yet both vvils are one in effect : for , the iudgmēt against nyni ute vvas condicionall ( as are all gods threats ) if it did not repent . * god simply good , cannot vvill euill sim ply . * rom. 9 , 19 , in a diuerse consideration , god wil● diuersly . gods will is the rule of iustice. * abraham . 2 sam. 16 , 5 two thinges to be noted in synne . simil. * we are con de mned for violation of gods reuealed will. * all confusi on springs from sinne . * london . * therefore i will make thee sicke in smiting thee , & make thee desolate because of thy syns . micha . 6 , 13. * make anarchies of monarchies * hosea : 2 : 6 b eccles 12 * it is godes grace to punish his chil dren in the world , least they should be condem ned with the world. rom , 9 , 18 1. cor , 12 , 11 * reall presence . from gods power wee may take encouragement to be liberall to the poore simil : * prou , 11 , 24 * god is infi nite in truth heauen & earth * our praiers are turned in to sin , if wee haue not cha rity a dan , 6 , 16 b exod 14 25 c dan : 3 , 25 d iohn 15. 15 * ionas sol * god knows more then he euer did or wil make whatsoeuer god means to doe he seeth as on from all eternitye . * things which onely bee in gods vnderstāding or powr haue an vnbeeing beeing nota. the thinges which god knowes must be infinite like his know ledge . * psal. 147 , 4 * math : 10 , 30 luke 12 , 7 * iudas a god is a mirror wher in al thinges are seene . ill hath no notion to know it by . * whatsoeuer is ordinarily by the vnder standing perceiued is per ceiued by no tions . * gods prouidence wer imperfect if he knew not perticular things . * nothing is contingent with god. god hath set two second causes in the world , to pro duce all effects . * we are vndone by ill-doing . * gods fore knowledge foreeth not our wils simil. simil. * eph , 1 , 8 * god 's prescience cau seth not our actions * simply * god moues vs well , but being lame , in our affecti ōs , we moue ill simil * 1 , ioh , 4. 13 willing suffe ▪ rance is gods will * god doeth wil sin as it is an act where on to showe his diuine goodnesse ei ther by iustice or mercy * touchinga the intention no discourse or motion in the wil of god * the transgressors of gods reuealed will , keep his secret wil * a no cause of gods wil , but his meere good pleasure god , by one act of willing , wils his glory , & our confusion . simil. simil. * s. paule * will exceeds power heerein . * the church millitant . god acknowledged, or, the true interest of the nation and all that fear god opened in a sermon preached december the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by benjamin keach. keach, benjamin, 1640-1704. 1696 approx. 106 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a47528) transcribed from: (early english books online ; image set 59947) images scanned from microfilm: (early english books, 1641-1700 ; 213:11) god acknowledged, or, the true interest of the nation and all that fear god opened in a sermon preached december the 11th, 1695 : being the day appointed by the king for publick prayer and humiliation / by benjamin keach. keach, benjamin, 1640-1704. 41, [1] p. printed for william marshal ... and john marshal ..., london : 1696. errata: p. 41. advertisements: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -proverbs iii, 5 -sermons. god -sermons. 2005-04 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-07 andrew kuster sampled and proofread 2005-07 andrew kuster text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion god acknowledged : or the true interest of the nation , and all that fear god. opened in a sermon preached december the 11th , 1695. being the day appointed by the king , for publick prayer and humiliation . with some additions . by benjamin keach . psal. 65. 2. o thou that hearest prayer , to thee shall 〈…〉 come . psal. 46. 10. be still and know that i am god. london : printed for william 〈…〉 god acknowledged : or the the true interest of the nation , and all that fear god : opened in a sermon , &c. prov. iii. vi. in all thy ways acknowledge him , and he shall direct thy paths . wisdom in this chapter , particularly in the first verse , giveth to her son , most needful and necessary counsel ; which ought to be observed by all who would be truly wise , viz. my son forget not my law , but let thy heart keep all my commandments . by wisdom , in several places of this book of solomon , is meant jesus christ ; by law , here may comprehend christ's doctrine , his word and holy precepts . in the second verse , he lays down a precious motive , to stir up all understanding persons thus to do ; for length of days , and long life , and peace , shall they add unto thee : that is , length of good days , a joyful life and peace shall attend thee : in the third verse , he gives another holy precept , let not mercy and truth forsake thee ; bind them about thy neck , write them upon thine heart . by mercy and truth , is meant , that which ought to be in the heart of man ; and as these two are frequently joyned together , as they are in god , so they ought always to be in us ; not mercy without truth , but both together : mercy , denotes all that benignity , clemency , compassion and charity , and readiness to do good to others , according to the place or station where we are set , or are placed . truth , may comprehend that inward sincerity , faithfulness and uprightness of heart , which should be in us to god and man , according to the holy precepts of gods word , and rules of justice and righteousness ; and these should be written or engraven upon the fleshly tables of our hearts , and so they will be as a chain of gold about the neck , or a precious ointment to the soul. in the fourth verse , we have a blessed motive and encouragement to do this , so shalt thou find favour , and a good understanding in the sight of god and man : in a serious and constant exercise of religion , we shall meet with gods acceptance , and attain unto a solid and spiritual understanding , which will render us honourable among all good men. in the fifth verse , he subjoyns another indispensible duty , trust in the lord with all thine heart , and lean not to thine own understanding : he hereby shews , that we should wholly rely upon gods wisdom , strength , promises and providence , for help and relief in all our affairs and dangers ; and not to think we can by our wisdom ( let our understanding be never so great , acute and clear ) accomplish our designs , or manage our affairs . to which he adds the words of my text , viz in all thy ways acknowledge him , and he shall direct thy paths . in the text are two parts : 1. we have a duty enjoyned , in all thy ways acknowledge him. 2. a promise or motive annexed , and he shall direct thy paths . as to the explanation of the words , consider these things following : 1. the subject , on whom the precept or duty is enjoyned thou my son , or sons ; it may refer to one single person , or to any one man that would be wise , and succeed well in his affairs or enterprizes , in whatsoever he takes in hand ; or it may comprehend any wise and pious community of men , civil or ecclesiastical ; for that which is the duty and true interest of any one true son of wisdom , as so considered , is the duty of all in every place or station where they are set , whether in church or state. 2. observe the object , acknowledge him ; that is , the lord ; as repeated in the context , trust in the lord : so here , acknowledge him ; i. e. he that is your creator , your god and only counsellor . 3. consider the matter of the duty , or what the duty or precept is , in all thy ways acknowledge him , that is , know him , own him , acknowledge his being , his wisdom , his power , his soveraignty , and expect counsel and success from him . 4. the universality of the duty , in all thy ways acknowledg god , seek to him , consult with him , and that not only in one or two main cases , that are of the greatest moment , or in some difficult exigencies ; but in all thy ways , whatsoever thou attempt to do , for thy self , family , church or state , thou must acknowledge god ; cry to him , consult with him who sits upon the throne , who is the mighty counsellor , and everlasting father , and only potentate , and great ruler of the world. in all thy designs and undertakings , whether it be about the things of this life , or about matters and things that concern the life that is to come . secondly , you have the motive , and he shall ( or he will ) direct thy paths : he will give thee wisdom and counsel , and shew thee a right way , and bless thee , and give thee good success , in all those things thou settest thy hand to do , or in that work thou goest about , wherein his name and glory is concerned , and thy good . from the words thus opened , i shall only observe one proposition or point of doctrine . doct. that it is the indespensible duty of every man , or all men who are sons of wisdom , in every thing they enter upon or go about to do , to acknowledge god , which they must do , if they would prosper or meet with success . in speaking to this proposition , i shall endeavour ( god assisting ) to do these things following . 1. shew you what it is to acknowledgd god , or open the purport of that word more largly . 2. shew you in what ways more particularly we should acknowledg god. 3. shew you how or after what manner we should acknowledg the lord. 4. give you the reasons of the point . 5. make application of the whole . 1. to acknowledge god , is to own the being of god , or that god is , or that there is one eternal and infinite being : it was a great while before proud pharoah would do this , and pharoah said , who is the lord , that i should obey his voice , to let israel go ? i know not the lord ; i am the soveraign lord of egypt , and i own no other superiour here ; what lord hath authority and power over me , to command me ? but the lord was resolved to make him know him and acknowledge him before he had done with him , and therefore poured forth his plagues upon him , and at last overthrew him in the red sea : those who will not acknowledge god , and so grorifie his dreadful name , he will glorifie himself upon them at last in their destruction : and the egyptians shall know that i am the lord , when i stretch forth my hand upon egypt , and bring out the children of israel from among them . moreover it was a great while before . nebuchadnezzer would be brought to acknowledge the most high god , therefore was he driven from men , and made to dwell with the beasts of the field , and to eat grass as oxen , and his body was wet with the dew of heaven , till his hairs were grown like eagles feathers , and his nails like birds claws . though this is the least degree of knowing and of acknowledging god , yet many do not thus acknowledge him in their hearts : they acknowledge him with their lips , but by their vvorks deny him : the fool hath said in his heart there is no god. 2. to acknowledge god , is not only to acknowledge his being , his holy essence , or deity ; but also that he is the absolute soveraign of the whole world , and sole governour of all things in heaven and earth : i know the lord is great , and that our lord is above all gods. vvhatsoever the lord pleaseth , that did he in heaven and in earth , and in all deep places , v. 6. there is no bounds to his power , but his own will ; and what his soul desireth that doth he . god's government is purely arbitrary , and none but his ought to be so ; his will , his law ; yet is his government most righteous , because he can will nothing but what is just and good. our god is in the heavens he hath done whatsoever he pleaseth : he hath power over all both men and devils , over kingdoms and nations , to dispose and determine them , and all things in them , as seemeth good to him . who shall say to him , what dost thou ? he that made all things , or gave being to all , must needs have power over all , and be lord of all ; 't is he that maketh war , and commandeth peace ; that sets up , and pulleth down ; that kills and maketh alive : 't is the glory of god ; he hath such an unlimated and an uncontroulable power , seeing he is perfectly just and righteous , as his power is inconceivable , so his will is incorruptible : i the lord have spoken it , it shall come to pass , and i will do it , i will not go back . as if the lord should say , it is my will it should be done , and therefore it shall be done : his counsel shall stand , and he will do all his pleasure . and this brethren we should know ; and this it is to acknowledge god. but , 3. to acknowledge god , is to own and acknowledge that all things come to pass by his all-wise providence : according to his eternal decree ; either by his special commission , or by his permission ; to say all things come to pass by gods special commmission , is to make him the author of sin ; but this know assuredly , that god did determine , before time , that he would do such things , or permit or suffer such things to come to pass , and be done , or else it was impossible it should ever be done : all the motions of the creature , even the most violent , and to appearance , contingent motions of the creature , are under the direction , yea , under the dominion of god. all things brethren , move as they are influenced by his power , and directed by his wisdom . is there any evil in the city , and i the lord have not done it . afflictions do not rise out of the dust , job . 6. 5. what evil soever cometh upon kingdoms or nations , cities or families , or particular persons , 't is by god's wise providence : evil came down from the lord to the gates of jerusalem . mich. 1. 12. god did not only make the world , but he disposeth of all affairs and matters therein , as he pleaseth ; the government of the world is as much of god and his work , as the making of it ; there is in all occurrences or transactions of men , a wheel within the wheel , and this we ought to know and to acknowledge : this is to acknowledge god. 4. and from hence it followeth , that to acknowledge god , is to acknowledge his omnisciency : the eyes of the lord run too and fro , through the whole earth , to shew himself strong in behalf of them whose heart is upright towards him , 2 chron. 16. 9. if god had not a perfect knowledge of all things , how could he govern the world ? the text that i mentioned last , shews two things . 1. the perfect knowledge god hath of whatsoever is done throughout the whole earth . 2. his providence over all , even over the whole earth , in ordering and disposing of all things therein , and particularly his care of his own people ; his eyes behold , his eye-lids try the children of men , psal. 11. 4. the lord doth not only know all things and persons , but he hath a clear understanding of them : all things are naked and manifest to his eyes with whom we have to do . heb. 4. 13. the eye of god signifies the knowledge of god , he sees as well what is in man , as what is done by man ; he knows our thoughts a far off , before they are conceived , he knows what they will be ; there is nothing done , nor intended to be done , but it is known by the almighty ; his eyes are like a flaming fire , of a piercing and and penitrating nature : the eyes of the lord are every where , beholding the evil and the good , prov. 15. 3. man sees the face , the outside , but god searcheth and discerneth the heart ; the eyes of man may be deceived , but the eyes of god cannot ; christ 't is said , needed not that any should testifie of man , for he knew what was in man , joh. 2. 25. this shews that he is the eternal god , for , thou knoweth all things , ( saith peter ) thou knoweth that i love thee , 21. 17. god's sight of man , and of his ways are universal , and everlasting ; he saw all things with one single look from everlasting to everlasting ; he knows all things past , present , and to come : for his eyes are upon all the ways of man , and he seeth all his doings ; there is no darkness nor shadow of death where the workers of iniquity may hide themselves , job 35. 21 , 22 : and as god is a god of knowledge , so to acknowledge him , is to acknowledge his omniscience . 5. to acknowledge god , 't is to acknowledge and own his infinite wisdom ; or , that he is a most wise god : and as he made all things in wisdom , so he governs all things in wisdom also , no men have any true wisdom but what they receive ▪ from god : the in finiteness , the omniscience , the unchangeableness , and the simplicity of god , &c. are incommunicable attributes ; but the wisdom of god together with his holyness , justice , and mercy , are communicable , i. e. god doth give , or communicate holiness and wisdom , &c. unto angels and men : god indeed , is said to be only wise , because none hath wisdom of and from themselves but he , nor are any so wise as he ; his wisdom so far excells the wisdom of men and angels , that none are said to be wise but the lord only ; none are originally wise but god ; the wisdom of god is not a separable quality from him , ( or from his being , ) as the wisdom of man is ; many ( as one notes ) are men , but not wise men. 6. to acknowledge god , is to acknowledge his justice and holiness , judgment and justice are the habitation of his throne , psal. 97.2 . he can do no man any wrong , because he is justice and righteousness it self ; whatsoever god brings upon a nation , or people , or particular person , 't is right , or in righteousness . righteous art thou , o lord , when i plead with thee , jer. 12. 1. shall not the judge of all the earth do right ? gen. 18. 25. we may judge of his justice and righteousness , by considering of the nature of his law , that is just , holy , and good ; what is the law of god , but a written impression of his holy nature ; also the justice and righteousness of god is seen in his punishing the wicked for their sin ; but more especially , in punishing his own son when he came to stand in our stead and law-place , as our sponsor and blessed surety ; he spared not his own son , as an act of justice , when he undertakes to pay our debts , or satisfie divine justice for our offences . god will render unto every man according to the fruit of their doings : he will not lay upon man more than is right , job 34. 23. he hath punished us less than our iniquities deserve , ezra . 9. 13. 7. to acknowledge god , is to acknowledge his goodness , mercy , and faithfulness , his mercy endureth for ever ; there is none good but god , that is essentially good , perfectly good , and so there is none righteous but he ; he is a god ready to forgive , plenteous in mercy and goodness ; who is a god like unto thee pardoning iniquity , transgression and sin , mich. 7. there is in god not only pardoning goodness , but protecting preserving , redeeming , strengthning , and comforting goodness . god is infinitely and immutably good. 8. to acknowledge god , is to own and acknowledge him to be man's chief good , and that our only happiness lies in him , not in the creature , but in the creator ; not in having great portions of worldly goods , but in having a special interest and portion in god : many say who will shew us any good , psal. 4. 6. what was that good ? why , corn , oyl , and wine ; but what saith david , lord lift up the light of thy countenance upon us , thou hast put more joy into my heart , than the time when their corn and wine encreaseth , verse 7. 8. earthly things may be called our goods , but not our good ; they that never tasted , how good god is , never knew true good . that cannot be man's chief good , that cannot answer the necessities of his better part ; namely , his soul ; god is a soul good , a soul satisfying good , a soul inriching good ; the heathens laboured to find out what was the chief good ; and finding nothing in this world could satisfie the soul , neither riches , honours , pleasures , nor knowledge ; concluded , there was some superiour being , or an infinite god , that must be man's chiefest good : that cannot be our chief good , that cannot fill our desires , nor make us truly and everlastingly happy . men may in the fulness of all their sufficiency be in straits , and be miserable , who are possessed of never so great riches , honours , and earthly pleasures ; that which sickness and death may rob us of , cannot be our chiefest good. sirs we never rightly acknowledge god until we know by our own experience , and acknowledge him to be our chiefest and only happiness . 9. to acknowledge god , is to fear and reverence his dreadful name , and serve him as our god and only soveraign of our souls : if i be a master , where is my fear ? faith the lord of hosts , mal. 1. 6. the whole of man's duty is expressed sometimes by fearing of god ; said joseph , do thus , and live , for i fear god ; he acknowledgeth god this way , and himself to be his servant ; i fear god , i cannot , dare not sin ; how shall i do this great wickedness , and sin against god ? they that fear not god , are men of no religion : the fear of god is the beginning of wisdom . pray remember to acknowledge god , is to fear him , and dread to offend or displease him . 10. to acknowledge god , is to trust in him at all times , to make him our hope and help , to depend upon him for counsel and direction in all we go about , and submit our wills to his will , and patiently to take and endure whatsoever he lays upon us . to trust in god , is to have confidence in god , 't is to lean upon god , upon his wisdom , upon his conduct , on his strength , faithfulness ; and gracious promises , and not to depend upon our own wisdom ; see the verse before my text , trust in the lord , and lean not to thy own understanding , acknowledge him , that is , trust in him . to trust in god , is also to expect and hope from god , and to wait for counsel ; indeed , it is the character of a godly man to trust in god , as well as it is his wisdom and safety : we can ( as one observes ) never trust man too little , nor in god too much ; curssed be the man that trusteth in man , and maketh flesh his arm , jer. 17. 5. but blessed is the man that trusteth in the lord , and whose strength the lord is . 11. to acknowledge god , is to acknowledge jesus christ to be god ; not god by office , but god by nature , the only wise god , the eternal god , co-equal with the father , phil. 2. 6. who being in the form of god , thought it no robbery to be equal with god , though a distinct subsistence or person from the father ; yet one in essence subsisting in the form of god , imports not christ's appearance , in exerting of god's power , but his actual existence in the divine nature : to the only wise god our saviour be glory and majesty , dominion and power , jude 25. we are in him that is true ; even in his son jesus christ , this is the true god , and eternal life , joh. 5. 20. this it is to acknowledge god , viz. to own christ to be god ; ye believe in god , believe also in me , i. e. ye acknowledge the father is god , acknowledge the son also to be the same god ; it would be idolatry to give divine adoration to christ , if he was not the true eternal god : moreover , it would justifie the blasphemy of the jews , who charged him to be a deceiver , and a blasphemer ; who , because he was ( as they thought , ) no more than a meer man , made himself equal with god ; not to acknowledge christ to be god , is not truly and fully to acknowledge god , because christ is god ; we ought not only to acknowledge the being of god , but also his manner of being , or the three persons in the god-head . 12. to acknowledge god , is to acknowledge all the good things we receive to come from him , whether temporal or spiritual , even life and all the comforts of life , wisdom knowledge , riches , honours , friends , peace , health , relations , prosperity : and also 't is to acknowledge all afflictions , troubles , reproaches , trials , even all kind of adversity to cōme from god ; for whoveer may be the instruments , yet god is the only agent and orderer of them . 13. and lastly , to acknowledge god , is to love him above all ; and to seek unto him , in all we do , and to strive to promote his glory ; he that is our chief good should be our last end , our ultimate end : in all we do , we should aim at the glory of god , and to carry on ( with all uprightness ) his interest ( to the utmost power that is in us ) in the places and stations where we are set by him . thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy strength . so much as to the first thing proposed to be opened ; namely , what it is to acknowledge god. secondly , i shall shew you in what ways of ours more particularly we should acknowledge god ; or wherein we should acknowledge him . 1. in entring upon no civil nor religious action , without consulting with god , in and by his word ; we should put this question to our own hearts , viz. is the thing that i am a going to do good , is it warranted by the word of god , is it according to his will , will it tend to his glory , is it not only lawful , but is it also expedient , if the matter i am a going to do be not justified by the word of god , though my end may be good , yet the thing is evil ; may i do it and not offend god , or will it not hurt my brother , or cause him to stumble ? were such questions put by all men to their own hearts , it would prevent many evils in men's civil actions . also , when men enter upon any religious duty , they should consult the word of god , see whether the thing be warranted , hath god commanded me to do this thing , have i precept , or presedent to justifie me in doing of it ? brethren , we are not to consult , men , general counsels , nor ancient fathers , but the word of god ; 't is not custom here will carry the cause , though it be of some hundred of years standing ; if from the beginning it was not so , nor is it sufficient , though many learned men , nay , holy men , assert it to be a truth , if it be not written in god's word . where god hath no tongue to speak , we should have no ear to hear , nor hand to do ; but alas ! some men more consult their own carnal reason and interest , their own profits , their own passions than god's word and his glory ; many peruse their unwarrantable blind zeal , like paul , when a pharisee , who verily thought he ought to do many things against the name of jesus of nazareth , though it was to the making a fearful slaughter of christ's blessed members . 2. men should acknowledge god in all their purposes , or about what they think to do , or intend to do , before they put them into execution . man sometimes purpose ▪ and god disappoints : go to now , you that say to day or to morrow , we will go into such a city , and continue there a year , and buy and sell and get gain , whereas you know not what will be on the morrow . 3. men should , before they enter upon any action civil or religious , seek to god , by prayer , for vvisdom and direction ; and also for strength , aid , and assistance ; and they that do not this , do not as they ought , acknowledge god : and thus , i say , in a more general way , we should do ; though it be in the smallest matters , and in the doing of things that are lawful to be done ; if they would have success therein . but to descend to some few particular things and cases , about the doing , or entering upon the doing of which , we should seek to god ( and so in a right way acknowledge him . ) 1. when any young men , or any persons begin to set up for themselves , or to trade in the world ; they should acknowledge god , or seek to him for counsel and direction about that affair ; that they may succeed well therein , and receive a blessing from him ; for in vain do men rise up early and sit up late , unless god be sought unto , and is pleased to prosper them in their undertakings : how was jacob blessed as a shepheard ? which was his employment ; who in all he did , acknowledged god , and called upon him : riches got , and not by the almighty , or in a lawful way , will prove a curse to him that getteth the ▪ 't is a god provoking evil , to say in thine heart , my power , and the might of my hand , hath gotten me wealth ; but thou shalt remember the lord thy god , for it is he that giveth thee power to get wealth , deut. 8. 17 , 18. riches and honour , which are a blessing , and tendeth not to puff up a man or woman , cometh from god. 2. men and women , should acknowledge god in changing their condition ; this is a great thing , and the comfort of mens lives much consist in this matter : a prudent wife is from the lord , prov. 19. 14. but alass ! now a days , people in this matter , act like to the wicked men of the old world ; they take them wives of all which they choose gen. 6. 2. which is charged upon them as a great sin , and one cause of the destruction brought upon them by the flood ; how did sampson suffer by his dalilah , whom he chose , because he liked her well ? perhaps she was fair , but he consulted not with god : but , how well did abraham's servant succeed , in obtaining a wife for isaac , his master's son ? by seeking unto god and acknowledging him . you young men and women , that truly fear god , see you to it ; that you in the choice of yokefellows , acknowledge god ; consult his vvord , choose such that are godly , such that believe in christ , let his vvrod be your rule in this matter : be not unequally yoaked with unbelievers : your peace with god , and the comfort of your lives depend on this matter ; do not as the sons of god in the old world did , and as sampson did , viz. choose such as you like ; but such as god likes and approves of . 3. we should acknowledge god , in removing from one place to another , from one countrey to another , or from one habitation to another , or from one trade or employment to another : we should first seek the kingdom of god. will this remove make for the profit of my precious soul ? will it turn to the glory of god ? it should not be , what air , or what earthly profit may i find there , where i am going ? but is the gospel preached there , in the purity of it ? can i have communion with godly christians there ? or , will not my spiritual loss be more than my earthly gain ? so in the other case ; say , will not more snares attend that calling i am about to enter upon ? shall i not run my self into temptations by doing it ? doth not my present employment bring me in food and rayment , and ought not i therewith to be content ? i only mentino these few cases as to our paths , in respect of civil affairs : you may add any other way or work you go about . o! how doth it concern us to acknowledge god , for preservation and a blessing in all things ? even in taking journies by land , or voyages to sea , and when we go out in the morning , and return in the evening ; when we lie down , and when we rise up , or enter upon any religious work. 1. about our receiving , retaining or declining , of any one , or more principles of religion . vve should acknowledg god and consult with him , in and by his holy vvord ; we ought to examine and try the point or principle , we are about to receive or leave : is it according to what is written ? doth god's word confirm it to be a truth ? then receive it ; but cry to god for vvisdom and understanding in the case ; be fully perswaded in thy own conscience from the word of god about it : on the other hand , if thou upon searching , canst not find that doctrine or particular practice , thou hast received formerly , is agreeable to gods word ; or that 't is not in thy judgment proveable therefrom ; then after seeking unto god , thou oughtest to reject it ; though many good men , learned men , assert and maintain it to be truth ; thou art not to consult with men , nor acknowledge them to be thy rule , but god's vvord : to the law and testimony : search the scripture : gods word giveth understanding to the simple , psal. 19 9 , 10. that is a lamp to thy feet , and a light to thy paths , psal. 119. 105. men , no not ministers , shall be allowed to answer for thee at christs bar , about any error thou hast received and dost maintain ; every one must give an account to god for himself ; it will not be a good plea in that day , to say , lord , such an able minister held this principle , preach'd it , practiced it ; god may reveal some truth more clearly to an aquilla and a priscilla , than to an eloquent apollo , act. 18. 26. 2. thou art to acknowledge god , & seek to him , concerning what minister , or ministers , thou dost purpose to hear , and know their doctrine well , and their lives also ; see that they preach christ , that they preach the gospel clearly ; whose main design , is to exalt jesus christ and the free grace of god ; and particularly , that they are sound about the doctrine of free justification by the righteousness of christ , as it is imputed and received by faith alone , without any mixture of mans own inherent righteousness : o take heed ; this day is perilous ; there are many that are corrupters of gods vvord , and perverters of christs gospel ; thou mayst before thou art aware , be undone by dangerous heresies . 3. acknowledge god and seek to him , when thou art about to joyn thy self with some church , in point of communion ; examine their faith , their constitution , their discipline ; see they all hold weight with god's word . and if thou art tempted to leave a true church , because of some offence taken ; acknowledge god , seek to him , consult with the word of god , least it be from satan , a temptation , and arises from thy own evil heart ; say , shall i not be a covenant breaker , a disorderly person , and an evil example to others ? vvill it not offend god , or stumble my weak brother ? thus reason with thy self ; say , shall i consult with flesh and blood , and gratifie my corrupt part ? this may deter thee from it . 3. acknowledge god and seek to him , when thou comest to hear the word of god preached ; say , lord 't is thou must prepare my heart to meet with thee this day ; o open thou my understanding , incline my vvill , move upon my affections ; deliver me from drousiness , deadness , unbelief , & from all kind of pride & conceitedness , & from prejudice against the minister , or any truth that he may deliver , that i want light in . what i know not teach thou me . 't is not man can reach thy heart ; not the ministers voice , that can make thee hear and live ; but the voice of christ ; 't is god that can turn thee from darkness to light , & from the power of satan unto god : thou mayest reform thy way , or get some degree of reformation , by thy natural powers improved , by the word preached ; but 't is god alone must change thy heart ; a new heart must be created in thee by god's mighty and glorious creating-power , and his spirits operating influences ; it is god that commanded the light to shine out of darkness , that must shine into our hearts , to give us the light of the glory of god in the face of jesus christ , 2 cor. 4. 6. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us , verse 7. do not trust to thine own power , nor rebellious will , 't is god must make thee willing ; he must draw thee , move thee , before thou canst come to christ ; faith is not of our selves , 't is the gift of god , ephes. 2. 8. 9. 't is god must turn thee from thy evil way , and change those vicious habits that are in thee , and in all men naturally ; can the aethiopian change his skin , &c. turn thou me , and i shall be turned . o! thus acknowledge god , & cry to him who works all our works in us , and for us ; 't is not in him that willeth , nor in him that runneth , but of god that sheweth mercy , rom. 9. 17. did men thus acknowledge god , he would soon direct their path , and give success to them in their duties . ministers should also acknowledge god in their gifts and endowments ( what have they which they have not received ) and their own insufficiency . 5. we should acknowledge god , when we come to draw near to him in the holy supper of the lord ; it is he that must prepare our hearts , for this his sacred ordinance also ; the preparation of the heart in man , and the answer of the tongue are from the lord , prov. 16. 1. what heavenly comfort do we meet with , or have we met with at one time more than at another ? how lively are our spirits , and active our graces , when god vouchsafeth his divine influences , and quickens us in our duties ? did we muse , the fire might soon burn : 't is god must deliver us from vain thoughts , worldly thoughts , when we draw near to him , and stir up our affections , and raise our spirits ; therefore thus let us acknowledge him , that we may set under christ's shadow with delight , that his fruit may be sweet to our taste . but no more as to these more ordinary ways of ours , whether civil , or religious ; but to proceed to that which is the chief work of this day . we ought to acknowledge god in divers special cases . 1. as in choice of ministers , to watch over us , and take the care of our souls , we should acknowledge god who hath promised to give us pastors after his own heart , to feed us with knowledge and understanding , jer. 3. 15. 2. in choice of magistrates to rule us , or to represent us in national synods , and make civil laws ; we ought to acknowledge god , who hath promised to give judges as at the first , and counsellors as at the beginning . how good was jethros's counsel to moses , exod. 18 . 2● . moreover , thou shalt provide out of all the people , able men , such as fear god , men of truth , hateing covetousness ; and place such over them to be rulers , &c. did jethro speak this only , or hath not god spoken it also ; the god of israel said , the rock of israel spoke to me ; he that ruleth over men , must be just ruling in the fear of god , 2. sam. 23. 3. i am afraid many men do not in this case so consult with god , nor acknowledge him as they ought ; were such men always chose , what a happy people should we be , or would england be . but , 3. we should acknowledge god , and look to him , when difficult cases may be before a king , and his people ; in which the good and welfare of a whole nation is concerned ; nay , many nations ; and not only so , but also the good of god's israel , as now at this day : o how should we cry to god , who only is able to give counsel , and direct our worthy senators : by me kings reign , and princes decree judgment , ( saith our lord jesus ) prov. 8. 15. all great and good things that kings and princes do , is from god , and by the influences of jesus christ : god sits amongst the gods ; he can rule , and over-rule men's hearts at his pleasure , at such a time as this : ezra sought a right way , to do , which , he acknowledge god , he sought to him : we may bless god who put it into the hearts of the king and parliament , to seek god at this difficult time ; certainly the finger of god is in this matter : saith ezra , and i proclaimed a fast there at the river ahava , that we might afflict our selves before our god , and seek a right way for our selves , and for our little ones , and for all our substance , ezra 8. 21. for i was ashamed to require of the king a band of soldiers and horsemen , to help us against the enemy , because i said the hand of our god is upon all them that seek him for good , verse 22. this it appears is the right way , most pleasing to god , the only way to obtain the mercy we want , viz. to humble our selves , and seek to god ; this is that way god directeth us to take : call upon me in the day of trouble , and i will deliver you , and ye shall glorifie me , psal. 50. 14. 50. 't is the right way to obtain mercy , to exalt the eternal being , to magnifie god ; yea , and this is the right way according to the avowed principles of all true christians : i was ashamed , saith this good man , to ask a band of soldiers ; because our god hath promised his hand shall be with us for good ; that he was able and ready to help them that seek him , and put their trust in him : i might also note from hence , that we are allowed to cry to god , not only for our selves , and little ones ; but that god would bless and preserve our substance also . 4. another special occasion that calls upon us in an extraordinary 〈◊〉 knowledge god , and seek unto him , is in a time of great 〈◊〉 ; when god's people are in distress and great danger . thus did jacob , gen. 33. when he heard , how his enraged brother 〈◊〉 〈◊〉 coming out to meet him with 400 armed men , to cut him off , with his wives and children . how did he wrestle with god ? he 〈◊〉 and made supplication ; & also said , i will not let thee go , except thou bless me , gen. 32 26 and he said , what is thy name ? and he said , jacob ; and he said , thy name shall be called no more jacob , but israel ; for as a prince hast thou power with god and men , and hast prevailed , verse 27. all that thus wrestle with god , god accounts princes ; they are prevailers with god ; they overcome god in a spiritual manner , and prevail over men , nay , over devils , and all hellish lusts , and the powers of darkness . fsau shall not hurt thee , ( as if god should have said ) i will prevent thy present fear and danger : thus jacob at this time , when in great straits and afflictions , acknowledged god. this also did the children of israel in egypt , under their grievons bondage and misery : they cryed to the lord , and god heard their crys and their groans , exod. 2. 23. 24. and looked upon them , and had respect to them , verse 5. moreover , thus moses and poor israel acknowledged god , when they were pursued by bloody pharoah , and brought to the red sea : stand still , saith moses , and see the salvation of the lord ; have your hope in him , trust in him , acknowledge his power , in this time of your dismal danger : the egyptian , whom ye have seen to day , ye shall see them again no more for ever . let not your hearts fail , sink , nor stagger through unbelief ; but with faith and quiet minds look to god , and you shall ( as if moses should have said ) soon see an end of your cursed enemies . also thus did samuel with all israel , look to god , when the philistines came against them , they fasted on that day , and said , we have sinned against the lord , 1 sam. 2. 6. likewise thus did good king jehosaphat , when the children of moab and amon came against him , and against judah : jehosophat feared , and set himself to seek the lord , and proclaimed a fast throughout all judea , 2 chron. 20. 3. moreover , when nehemiah saw how the remnant of god's people that were left of the captivity , were in great afflictions , and the wall of jerusalem was also broken down , he acknowledged god , and cry'd to him , neh. 1. 3. o lord , i beseech thee let now thine far be attentive unto the prayer of thy servant ; and the prayers of thy servants , who desire to fear thy name , &c. verse 1● . thus also did esther and mordecai , seek to the lord , and acknowledge him ; when the poor jews were in danger of being all cut off in one day , they fasted , and prayed unto god. 5. we should acknowledge god , when we have any great work to do for his holy name , as was when we are about to reform , or labour after reformation in religion , or to throw down idolatry or superstition : thus did good king josias in the twelfth year of his reign , he began to seek after the god of david , and to purge judah and jerusalem from the high places and the groves , and carved images , &c. 2 chron. 34. 4. moreover , when ministers enter on their ministry , they should seek to god , acknowledge him , wholly design his glory , and depend upon his strength , for help , and success . 6. when great things are near at hand , or some mighty appearance of god for the glory of his name , and salvation of his church , and exaltation of sion , and downfall of their enemies , god should be sought unto , and be acknowledged by his own people : thus did daniel , dan. 9. 2. i daniel understood by books , the number of the years , whereof the word of the lord came to jeremiah the prophet , that he would accomplish seventy years in the desolations of jerusalem . and i set my face unto the lord god , to seek by prayer and supplications with fasting , and sackcloth , and ashes , verse 3. brethren , thus it is with us , we understand by books , i.e. by the book of daniel , the revelations of st. john , and by the writings of good men , that the number of the years of our spiritual captivity under mistical babylon , is near expired ; and that glorious things are near ; and therefore we should now in an extraordinary manner cry to god , and acknowledge his power , and wisdom , and faithfulness . o look up , the vision will ( suddenly ) speak . thirdly , how we should acknowledge god , or after what manner he found in this duty ? 1. in the sense of our sins , and sins of the lord's people , & of the whole nation ; yea , with a through sight & sense of sin , and with self abhorrence for the same : thus did samuel acknowledge god , and poured out water before the lord , at mizpah ; 1 sam. 7. 6. and thus did daniel , he confessed his sins , and the sins of the people ; vve have sinned , and have committed iniquity , and have done wickedly , and have rebelled even by departing from thy precepts , and from thy judgments , dan. 9. 5. neither have we hearkned unto the prophets which have spoken in thy name to our kings and princes , and our fathers , and to all the people . o what sins are we guilty of , and this vile nation guilty of , whom god hath been so good and gracious unto , and saved with an high hand , and deliver'd , when ( some time ago ) all was a going that is dear to us . 2. with all humility and brokenness of heart we should acknowledge , that whatsoever is come upon us , is in justice , and righteousness ; we must say with daniel , o lord , righteousness belongeth unto thee ; but unto us , confusion of faces , as at this day to the men of judah , and the inhabitants of jerusalem ; to all israel that are near and far off , &c. because of our trespasses : o lord , to us belongeth confusion , to our kings , and to our princes , and to our fathers , because we have sinned . how low should we lie every one of us , and labour to find out the plague of his own heart ; and to smite on our breasts , and say , what have i done ? we must say , it is of the lord's mercy we are not consumed ; that we are yet a people , and england a nation , not yet utterly forsaken of god ; in our acknowledging of god , we should humble our selves , and pray ; and not only so , but turn every one from his evil way ; so will god hear from heaven , and will forgive our sins , and heal our land , 2 chron. 7. 14. 3. we should acknowledge god with a sense of our weakness , ignorance , and short sightedness , and not trust to our own understanding : see the context , trust in the lord with all thine heart , and lean not to thine own understanding , prov. 3. 5. let not men think their wisdom is sufficient to act and accomplish those great designs that they take in hand ; because they are so acute , and have such clear natural parts , or acquired parts : let not the wise man glory in his wisdom ; nor the strong man glory in his strength . let not the learned man boast of his great learning , but let all know , true wisdom is from god ; 't is he must guide us in judgment ; brethren , 't is a good sign god will not leave us , in that he hath put it into the heart of our parliament ; to acknowledge god , and seek to him a right way : at this difficult hour , it argues that they see need to ask counsel of him , and would acknowledge him , from whom wisdom , to manage the great affairs of nations cometh , and would not lean to their own understanding : god is the great governour of the world. 4. we should acknowledge god in christ , come to him only , and look to him alone in a mediator ; if we do not wholly acknowledge him in the name of jesus christ , all we do will be in vain ; for out of christ he is a god of wrath and fury ; yea , a flaming and devouring fire ; but in christ , he is pacified and reconciled to all that so come to him ; samuel well knew this , and therefore he took a sucking lamb , and offered it for a burnt-offering , wholly unto the lord , 1 sam. 7. 9. this lamb no doubt tipified christ jesus , in and by whose sacrifice only , he forsaw god was appeased , and his justice satisfied , and the guilt of the sins of god's israel removed . christ is the only way to the father ; no man cometh to the father but by me , saith our blessed lord , john 14. 6. this brethren , and none but this , is the right way : sinners are only to draw near to god by christ ; this way is prepared for them , cast up for them ; this is that new and living way : and saints have no other way to come to god , nor to acknowledge god to be their god , but only in christ. o acknowledge god thus , god was in christ , reconciling the world to himself , 2 cor. 5. 19. god in christ is strong to save , strong to help , strong to deliver : christ is the power of god , and and the wisdom of god , 1 cor. 1. 18. the glory of his power , mercy , wisdom , justice , and goodness , are all united , and shine forth to save sinners in christ , and to save nations , who look to him , and acknowledg'd him in christ. almighty power was seen in creating of the world , and his power in conjunction with his justice was seen , in casting the angels that sinned , out of heaven , and man out of paradice ; and divine power , as it was joyned with divine mercy , shone forth , in saving and delivering israel at the red sea ; but in christ , the glory of his power , mercy and justice , and all other of his glorious attributes , are united together in sweet harmony , to save and help all that by christ come to him ; nothing can hinder our help and succour , if we acknowledge and come to him in jesus christ. we should acknowledge god manifested in the flesh , 1 tim. 3. 16. not only that christ is god , ( as i before hinted ) but the reason why he took unto him our nature , and what things he hath wrought out for us ; & how the glory of god shines forth in him . we never acknowledge god in the top glory of his wisdom , mercy , love , power , justice and goodness , unless we acknowledge him in christ ; nor can we know him any other way to be our god , nor come to him , nor expect any help , relief , pardon or peace , from him : we must acknwledge what christ is made of , god the father unto us , even wisdom and righteousness , sanctification , and redemption : he is our life , our light , our righteousness , our strength , our peace , our food , our guide , our king , to rule us , our priest , to attone for our sins , and to intercede for us , and our prophet to teach us . in him , god is our father , our friend , our portion ; in him , we may come to god with holy boldness ; all the promises of god are in him , yea , and in him , amen , to the glory of god the father . 5. we must acknowledge god by faith : god is never acknowledg'd in christ aright , but by faith ; we must believe , if we would be accepted , to believe in christ , or come to god by faith in christ , is the way to be justified , to be pardoned , and to obtain all things whatsoever we want . to believe , is to trust in god through christ , to relie upon god through jesus christ , to rest on god's power and mercy through christ , to receive him for all , as he is offered in the gospel , 't is to depend upon god's faithful promises : he that cometh to me , i will no wise cast out , john 6. 36. he is able to save to the uttermost , all that come to god by him ; seeing be ever liveth to make intercession for us , heb. 7. 25. o! remember that you acknowledge god by faith , in the death , resurrection , and intercession of jesus christ : we have an advocate with the father , jesus christ the righteous , 1 john 2. 1 , 2. whatsoever we ask in christ's name , in faith , that is agreeable to the will of god , we shall receive from him . 6. we should acknowledge god constantly ; always , from first to last ; not only when we stand in the greatest need , of him , when we are low , or poor , but also when we are high , rich , and in a prosperous condition ▪ hagar desired not riches , lest he should , when full , deny god , and say , who is the lord , prov. 30. 9. trust in the lord at all times , saith david : will the hypocrite always call upon god : no , no , in afflictions he may , and often doth , when god's chaistenings are upon him , then he will cry to him , and seek him ; but to call upon god , and acknowledge him , and seek his glory , and depend upon him , and look for success always in all things , at all times from god ; is only the character of a true christian. we can never be in so high a state , never arrive to such a degree of wisdom , or have riches in so great abundance ; but we have need to acknowledge god , and depend upon him ; no man living , but stands in need of god's help . and there is no man so low , so poor , so destitute , but god can raise him , help him , and relieve him : man's being , and well being , is only from god. 7. god is to be acknowledg'd in truth and uprightness of heart ; if we fail here , all our humiliations will be in vain ; hypocritical fasts are abominable to god ; is it because we have sinned , and god thereby hath been dishonoured ? or , is it not rather for corn , wine , and oyl , that we cry to god this day ? is it not for a deliverance from our miseries , rather than from our iniquities ? when you fasted and mourned , &c. did you ( saith the lord ) fast unto me ? zech. 7. 5. let all men see to this , for if we are not sincere , god looks upon our prayers with disdain : they have not cryed to me with their heart , when they howled on their beds , they assemble themselves for corn and wine , and they rebel against me , hos. 7. 14. they do it ( as if god should say ) for peace and plenty ; they have the world in their eye ; not my glory , but their own carnal interest , for they live still in their sins ; and rebel against me : let england , and the inhabitants of this city see to this , least they should be found in the like abomination this day , with israel of old . but to come to the reason of this doctrine . fourthly , vvhy we should in all our ways acknowledge god : first , because wisdom and counsel is from the lord ; none can act or do any thing for god , in a right way , and to a right end , or for their own good , unless helped and influenced by the almighty . there is a spirit in man , and the inspiration of the almighty giveth him understanding , job 32. 8. who is it that teacheth senators wisdom , but the lord : alas ! all mens meer natural wisdom , of which they sometimes boast , it is but foolishness ; when compared to that right spiritual wisdom , which he can give them : meer natural men , or men without the divine wisdom of god , are often influenced by the devil : satan is a great politition : go to , we will deal wisely , saith pharoah : ay , but that wisdom was from below , it was from the devil , and such wisdom god can soon confound ; man's wisdom is to take counsel of god , and seek to him ; the fear of god , is the beginning of wisdom . secondly , men ought to acknowledge god , because he doth require , and command them so to do : it is their duty to do it ; and their great sin that do not seek to him : brethren , what blessing can man expect to meet with in their undertakings , that asked not counsel of the lord : how were the people of israel blamed and punished , for doing some things without asking counsel of himt ? josh. 9. 14. but they asked not counsel at the mouth of god. it was about making peace with them that they were commanded to destroy , and not to make a covenant of peace with : god also pronounced a woe to his people , for their neglect herein ; woe to the rebellious children , saith the lord , that take counsel ▪ but not of me , &c. isa. 30. 1. that walkt to go down into egypt , and have not asked at my mouth ; to strengthen themselves in the strength of pharoah , verse 2. call upon me in the day of trouble , psal. 50. 14. prayer is owing to god for every thing , ( in prayer , &c. ) we should let our request be made known to the lord. thirdly , because god can give wisdom , to them that are esteemed simple , weak and ignorant men ; he can make the foolish , wise , and put his spirit upon them : what wisdom did he give to moses , who kept his father-in-law's sheep ? and what a famous judge and ruler did god make him to be ? it is true , he was trained up in the wisdom of egypt before , but that was foolishness with god. what wisdom did he give to david , who was but a shepherd , and to amos a herdsman : moreover , what wisdom did he give to the disciples of christ , who were some of them but fisher-men , and deemed unlearned and ignorant men ; god makes choice of the weak and base things of the world , to confound the mighty ; and of the foolish , to bring to naught the wisdom of the wise. fourthly , god ought to be acknowledged by all men , in all matters ; because 't is by his wise providence ( as you have heard ) that all things are governed , ordered , and disposed of , throughtout the whole earth ; not only the affairs of particular persons , but the concernments and affairs of nations and kingdoms much more . 1. in all civil affairs in respect of government , &c. all the counsels of the mighty are influenced by the lord : god judgeth amongst the gods ; the shields of the earth belong to the lord , psal. 47. 9. 't is by me kings reign , and princes decree judgment ; he sets up , and pulleth down at his pleasure . 2. all military actions of nations , are ordered by the almighty , war and peace are from him ; if he take peace from the earth , in vain do all counsellors and great statesmen meet , and consult about peace : hence god is called , the lord of hosts , and a man of vvar : or , the great general of armies . he hath opened his armoury , and has brought forth his vveapons of indignation . saith david , heteaches my hands to vvar , and my fingers to fight : he is a god of influence and authority ; he commands all , and none can stand before him ; at his command , frogs invade pharoah : from hence it appears , that a martial imployment is very honourable , viz. when the cause is good , when 't is for his glory , and for the honour and safety of a king , and people : god being called the lord of hosts ; the god of the armies of israel ; puts a lustre and dignity upon a general of an army engaged in a just cause . 3. in all ecclesiastical affairs , or matters respecting the church of god , he ought to be acknowledged ; nay , in this matter , before all things , we ought to seek unto him , who is in a peculiar sense stiled , the king of saint : , and god of israel . he that is the head of the church , is the absolute governour thereof ; the spiritual rights of his people , and the rule of men's consciences , is only under his power and influences ; and his laws only are the bond and limits of his government ; no altering , adding to , nor diminishing from his holy precepts : the power to rule the church , is christ's prerogative alone ; as he is god , it is essentially and absolutely in his hand ; and as mediator , this power is given to him by the father : all power is given to me in heaven , and in earth : go ye therefore teach all nations , mat. 28. 19 , 20. moreover , the peace and prosperity of god's church and people , as also all their trouble and adversity is from him . vvho gave jacob to the spoil , and israel to the robbers ? did not the lord against whom they had sinned ? whosoever are the instruments in either case , god is in a special manner the great agent in it , it was he that brought again the captivity of sion ; it was god that stirred up cyrus to proclaim liberty for the jews , to build their city and temple . and when he comes to build up sion , in these last days ; he will appear in his glory , and will undo all that have afflicted his people ; for they that touch them , touch the apple of his eye , let the french tyrant , pope and turk look to it ; their day is near ; for god will plead the controversie of sion , and come upon princes as upon mortar ; and as the potter treadeth the clay , isa. 41. 25. his sword is bathed in heaven , god will come with vengeance ; even god , with a recempence he will come and save you , isa. 35 ▪ 4 ▪ it will not be long before you will hear the voice of them that flee , and escap'd out of babylon , to declare in sion , the vengeance of the lord our god , the vengeance of his temple , jer. 50. 28. o! therefore let us look to him , acknowledge him , for these things are very near . again , as all affairs , both civil , military , and ecclesiastical , are in the hand of god ▪ and ordered by his wise counsel ; so are all creatures likewise . 1. the good angels are under his authority and influence , they all wait for his word , and obey his command , either to protect his own people , or execute his wrath upon their enemies . 2. the evil angels are also under his power ; satan is limited by him , he is in chains , god sets bounds to him , he can go no further than his chains will suffer him ; 't is not who he will , but who he may devour ; he could not touch job , nor any thing he had , till god gave him liberty ; the devils could not go into the herd of swine , till christ said , go . 3. all men also are subjected to his authority , & he can at his pleasure restrain the wrath of wicked men , or make it tend to his own praise : thou hast no power , except it be given thee of my father , saith christ to pilate . 4. all irrational creatures are at his command , he can stop the months of hungry lyons , so that they could do daniel no hurt : nay , and he can give david power to destroy both the lyon and the bear : the lord opened the mouth of the ass , to speak with man's voice , to rebuke the madness of the prophet . moreover , he caused two she bears to tare 42 children , for their reproaching of elisha ; and who was it but the lord , that sent the lyon to slay the young prophet , who transgressed against him . moreover , remarkable is the passage of his causing a raven to feed elisha when distressed . he hath also power over , and ruleth and disposeth of all inanimate creatures , the winds and sea obey him , and are at his command ; he can make the sun stand still , or go back , if he please ; 't is he that makes the grass to grow , the sun to shine , and the rain to fall ; 't is he that gives rain and fruitful seasons , and who sometimes sinites , and brings a blast and mildew upon the fruits the earth ; therefore all ought to acknowledge him . fifthly , we ought to acknowledge god , because , as all judgments and plagues are from him , so he can at his pleasure remove them . i form the light , and create darkness ; i make peace , and create evil ; i the lord do all these things , isa. 45. 7. and if he giveth quietness , who then can make trouble ; and when he hideth his face , who can behold him , whether it be done against a nation , or against a man only , job 34. 29. if god will give those nations quietness , where it is not , or continue it where it is ; there is no power on earth , or hell , can hinder , or prevent it : who can curse them that god will bless ? or , bless such that god doth curse ? there is no inchantment against jacob , neither is there any divination against israel , numb . 23. 23. but woe to that nation , or person , god hideth his face from ; for then he withdraws his gracious care and protection , and then he will not hear their prayers also , then he will not give them counsel ; nay , but will do more , he will leave them to their own counsel , as he did israel , psal. 81. 12. sixthly , we would acknowledge god in all things , because he can make use of unlikely ways , means , or persons to do his own work ; by the blowing of rams horns , he made the walls of jericho to fall down , josh. 7. 5. he spoiled pharaoh , and the egyptians , by an army of frogs , locusts , lice , flies , &c. what wonders did he do with 300 men ? god , as one observes , can strike a strait blow with a crooked stick ; 't is not for the worthiness of the instruments , that he doth work , but for his own glory . seventhly , because all success in our ways and undertakings are from god , rulers of nations , magistrates , and ministers , cannot do any thing unless god bless them , and his hand go along with them : i have planted , and apollo watered ; but it is god that giveth the increase , 1 cor. 3. 6. the plow-man plows in vain ; the trades-man buys and sells , and trades in vain ; the merchant and mariners venter to sea in vain ; the physician prescribes medicines in vain ; nay , magistrates rule in vain , and ministers preach in vain , and the people hear in vain ; if god denies success , or prospereth them not : in vain do men rise up early , and sit up late , and eat the bread of carefulness ; if god doth not bless the labour of their , hands ; behold , is it not of the lord of hosts , that the people shall labour in the very fire , and the people shall weary themselves for very vanity ? hab. 2. 13. 't is not the care of the husband-man to wait for the proper season to sow his seed , nor the industry of the trader , nor the skill of the physician , nor the wisdom and policy of the states-man , nor the learning of the gospel minister that will avail them , if god do not succeed them : many think by their skill , by their parts , by their policy , and by their learning , to do mighty things ; when , alas ! they see themselves suddenly blasted 〈◊〉 a secret way , by the hand of god , and all their devices brought to naught ; men of small parts and learning , god being with them , many times wonderfully prosper ; when men of great parts , learning , and wisdom , are confounded , because they acknowledge not the lord , nor seek to him ; by strength no man shall prevail : o! therefore , ye the sons of the mighty , acknowledge god , and lean not to your own understanding . eighthly , men should acknowledge the lord in all things they go about ; because they may be brought into such straits , and have such difficult cases before them , that they may see the work is too hard for them , or they may not know what to do ; their vvisdom may fail them , or men may be brought into such straits , as sometimes the sea men are , that they are at their wits end ; but god then can help the states-men how to project matters , and order their difficult cases ; and the seaman , when he crys to god , wants not help , god makes the storm a calm , and causes the proud waves to cease , and brings them out of all their troubles ; read psal. 107. at your leisure : men may want vvisdom , though they have great power ; or want power , though they have great vvisdom , or may want time , and a sit opportunity , tho' they have both vvisdom and power ; but god wants neither power , vvisdom , nor opportunity : therefore we should acknowledge him . ninthly , vve ought to acknowledge the lord in all our ways , because whatsoever he hath promised to do for his people , he positively says , he will nevertheless be sought unto , that he may do it for them : i the lord build the ruined places , and plant that that was desolate ; i the lord have spoken it , and i will do it : thus saith the lord god , i will yet for this be enquired of by the house of israel , to do it for them , &c. god will justifie us freely of his own grace , through the imputation of christ's righteousness ; but he will have us look to him , or believe in christ , that he may do it for us : moreover , he will give us the grace of faith , that we may believe in jesus christ ; but he will have us enquire of him ; we must pray to him , and attend on his word , that he may give that grace and power to us , to believe , &c. also god will pardon our sins , for his own name-sake , and not remember them any more ; but he will bring us to his feet , or humbly , with contrition of spirit , to cry to him , that we may receive that pardon : for , as a king may freely forgive a guilty rebel , yet he mirst come and confess his horrid treason , and beg pardon on his knees ; so god will cause the guilty sinner thus to do also : in like manner god will perform all his promises , and give counsel , direction , and wisdom to senators , and to ministers of justice , to godly magistrates and preachers of his word , &c. but he will be enquired of , and sought unto by them , that he may do it for them : and this he hath declared , and positively made known to be his will , and absolute pleasure ; therefore it would be high presumption , and pride , to expect these things of him , unless we comply with him in this matter . tenthly , all men ought to acknowledge god in all their ways ▪ because , not to look to god , seek to god , and acknowledge him , is brutish ; 't is to be worse than heathens and idolators ; for , they in straits and afflictions , or when they enter upon matters of moment , will cry to their gods ; they called on the name of baal from morning even until noon ; saying , o baal hear us ; but there was no voice : and elijah mocked them ▪ and said , cry aloud for he is a god , either he is a pursuing , or in a journey ; or , per adventure he steepeth , and must be awaked : moreover , the mariners that were with jonah in the ship , ( who were heathens ) in that storm they were in ; every man cryed unto his god , and seemed to be offended with jonah , that he did not cry to his god also : vvhat meanest thou , o sleeper , arise , and call upon thy god. the israelites usually asked counsel or god , by the ephod , the grecians , by their oracles ; but christians ought only to go to god by jesus christ , and ask counsel in his name . brethren , that god that brings a people , a nation , or particular person into trouble , ( and sometimes for great sins ) only knows how to bring them out of it ▪ such that eye not god in their trouble , never search into the cause of it ; and as they know not , consider not the cause of their disease , so they are as ignorant of the cure ; and from hence apply indirect medicines , not to acknowledge god , is to question the being of god : however , it argues , they do not depend upon him , that in their trouble do not seek unto him : shall heathens give greater glory to dumb idols , than christians give to the true and only god of heaven and earth . they that depend upon their own vvisdom , do in effect , deifie themselves ; for none hath a self-sufficiency in him , or is independant , but god alone : but , how like are some men to the swine , that greedily eat up the acorns that lie under the trees , but never look up to the tree from ▪ whence they come ; or like a dog , that seems angry , and sharles at the stone that is thrown at him , but never regards the hand of him that threw it , nor knows he the cause thereof . eleventhly , it followeth from hence therefore , that we ought in all our ways to acknowledge the lord ; because 't is hereby god is glorified : as not to acknowledge him , seek to him , and trust in him , doth detract from god , or lessen his glory ; nay , utterly rob him of that honour and glory that is due to him alone ; so hereby we give him that glory which is owing to him from his creatures : we by fearing him , shew that he is god , that he is our maker , our lord and only soveraign ; and by trusting in him alone , we acknowledge that he is our help , our strength , our hope , and that our dependance is upon him . he is great , and therefore to be feared ; he is faithful , therefore to be believed ; he is good , therefore to be beloved , and made the only object of our chiefest affection ; he is our only counsellor , and therefore we should look to him for direction , wisdom and counsel . twelfthly , we should seek to god , and acknowledge him , for all , and in all things , especially in a time of trouble ; bcause what deliverances , help or succour soever we receive , it is wholly to be ascribed to him ; but they that seek not to god for direction and success , will not look upon themselves obliged to praise god for all the mercy , help or deliverance received ; they will sacrifice to their own nets or drags , to their wisdom , policy , strength or care ; or to their own counsels , and so admire themselves . but the truth is , if men acknowledge not god , or neglecct to seek to him for the mercy they want , the mercy when received may prove a curse to them instead of a blessing : god gave israel food , but sent leanness to their souls . to these i might add , that gods counsel shall stand , he will do all his pleasure ; there is no counsel against him shall prosper ; he is the great disposer of all affairs of nations , &c. and if we comply not with his vvord , in acknowledging him , he may blast all our hopes ; there is no contending with the almighty ; they that subscribe not to his wise government , and exalt not him , he will at last cut them in pieces . in a word , 't is for our good ; 't is our interest to acknowledge god , as well as it tends to his glory . lastly , vve should acknowledge god in all our ways , because god can do vvonders in the way of his working for his people , when they seek to him : vvhat vvonders did he do of old ? his hand is not shortned that he cannot save : vvhen things are past help or remedy with men , 't is a fit opportunity for god to work : in the mount it shall be seen . he can restrain the passions of men , the waves of the sea , and the tumults of the people ; he changed esaus's heart to jacob ; he caused the egyptians to lend their jewels to the israelites ; he can cut off the spirits of princes , or strike them with a pannick fear , and cause them to fly when none pursues them : he raised up new troubles upon saul , and made him cease persuing of david , when he was in danger . god can soon infatuate the counsels of our enemies , isa. 44. 25. he frustrateth the tokens of the lyars , and maketh diviners mad , and turneth wisemen backward , and maketh their knowledge foolishness . he can make our enemies to act for our good ; he caused cyrus to proclaim liberty to build jerusalem , and god's own temple . and how did he turn the counsel of achitophel into foolishness , at the prayer of david . these things being considered , you may find there are reasons sufficient to shew , that it is our duty , in all our ways to acknowledge god ; but no more as to the doctrinal part. i shall now briefly endeavour to improve ( by way of application ) what hath been said . the application . from hence it appears , that it is a great and an abominable sin , not to acknowledge god in every thing we go about . 1. not to consult with god , is in effect to deny his special providence over us ; or that he orders all events that come to pass . the truth is , we here in england , of late , talk so much of fortune and of the fortunate ; that it seems as if we were in some heathen nation . i am sure no man can , or dares consult with god , or acknowledge him in any unlawful things , to gratifie their covetous appeties ; if they do , let them tremble . would they have god to patronize their wickedness ? brethren , we should never step one step , in doing any thing which we have cause to doubt is sinful ; or that which we cannot safely seek to god for a blessing upon . 2. not to acknowledge god , is a kind of atheism ; sure such do not sted fastly believe the being of god : for if there be a god that governs all affairs , why do they not seek to him , pray to him , trust in him as god. 3. or at least , not to acknowledge god in every undertaking , it argues unbelief ; and it doth cast contempt upon his wisdom , mercy , goodness , &c. slighting his soveraignty , care and providence over them . such shew their pride and folly with a witness , as if they were wise enough to manage their affairs themselves , without consulting with god , and seeking to him a right way . 4. god may for this great neglect , and evil , refuse to appear to help men in their necessities and great straits ; when matters are too difficult for them , god may let them fail in their counsels , and be confounded in their projects , to convince them they are but men ; and that without him they can do nothing . i am persuaded that god oftentimes ( upon this account ) infatuates the counsels of men ; ye shall conceive chaff , and shall bring forth stubble . though men may like achitophel give suitable counsel as cunning statesmen , yet god can obstruct or hinder such concerned to take it , or from closing with it ; but rather to take other counsel to their ruine , as absalem took the counsel of hushai , to his utter overthrow ; and this was all from god , the lord had appointed to defeat the good counsel of achitophel , to the intent that the lord might bring evil upon absalem . 5. it shews , that such think it is in vain to seek god , possibly they judge the almighty doth not concern himself about their matters ; they are too low , too mean matters for the great god to take notice of ; or else they conclude , he is unmindful of his own word and promises to them that seek him ; or otherwise , they shew they have no faith in his word , nor dependance upon god. but did they give credit to the holy scripture , all their folly herein would soon vanish ; for is it not said that an hair of our head , nor a sparrow falls to the ground without god ; he hath interressed himself in all our concerns , and if we seek him , he will be found , he never said to the seed of jacob , seek ye my face in vain . 6. it shews , that such men do not take notice of the operations of gods hand , nor observe what he hath done in times past ; nay perhaps before their own eyes , but a little before : shall a heathen , or men strangers to god , outdo such that are called christians . potiphar saw and was convinced , nay and did acknowledge that the lord was with joseph , and prospered all things his hand . 7. it robs god of that sacred homage and worship which is due to him from all his creatures , and so overthrows the foundation of all religion . for by acknowleding god in all we do , we shew we own that divine worship , fear and trust that is due to him ; but they who do it not , seem to disclaim or disown gods chiefest glory , viz. that divine adoration that belongs to him alone , and which appears not only to be his right from revelation , but from natural light ; for 't is a branch of natural religion , to acknowledge and trust in god , and to seek to him for all things we want , and to praise him for all things we have or do receive . he that is the only object of our divine worship , is he that governs all things , and from whom all good comes , and delivers us from whatsoever is evil or hurtful to us ▪ but they that do not acknowledge god , will neither pray to him for what they need , nor praise him for what they receive ; therefore it destroys all true trust in god , fear of god , and love to god , not to acknowledge him : and it shews such do in effect , deny god's governing the world , who acknowledge him not , or pray not to him . the lord looked down from heaven to see if there were any did understand or seek god. he takes notice who they be that acknowledge his authority over them ; or who understands this , and so fear him and calls upon him , and trust in him : but alas ! the wicked say , are not our tongues our own , and who is lord over us : they think their wisdom is from themselves , to contrive , to project ; and their tongues their own , to speak and utter what their hearts conceive ; and their hands their own , to effect what their hearts contrive , and their tongues express . quest. who are they that do not truly acknowledge god. answ. 1. such that never or but seldom think of god. david , speaking of the wicked , saith , god is not in all their thoughts : or in none of their thoughts , they think not of god. 2. such who never consult with god in his word , about what they undertake , that do not enquire , whether what they are about to do , be just and agreeable with the word and will of god ; nor seek for a blessing upon what they are about to do . 3. such who pray not to god , or least wise , do not pray in faith or believingly . 4. such that depend upon their own wisdom , or trust in their own strength , or rely upon an arm of flesh : some trust in horses and some in chariots . but what said david , i will not trust in my own bow , neither shall my sword save me : ashur shall not save us , we will not ride upon horses . 5. such who in all they do , do not chiefly seek the honour of god , the interest of god , and the welfair of his people ; but in their prayers , rather eye their own interest , their own peace , safety and profit , or their own glory : these do not truly acknowledge god. 6. such who do not acknowledge , that all the good things they receive , to come from god ; but ascribe it to their care , wisdom and industry , or secondary causes : as i heard of a wicked man , who had a plentiful crop of corn ; and a neighbour observing it , bid him praise god for it ; praise god , said he , praise my dung-cart ( or to that purpose ) such men be sure acknowledge not god. 7. remember , that such who do not live by faith on god's promises and providences through jesus christ , or do not come to god in christ , for all spiritual and temporal blessings , or that trust not in him at all times and for all things , but either mur●●er against god , or despair of his mercy in the lord jesus ; or whosoever do not give god the glory of his wisdom ▪ mercy , justice , power , love and faithfulness , as they shine forth in christ ; do not truly acknowledge god. exhortation . let me exhort you all ( these things being so ) to acknowledge god , whosoever you be , whether high or low , rich or poor , young or old ; the king on the throne must acknowledge god , as well as him that grinds at the mill : 't is both the duty of the prince and of the peasant : there are none so high , but he can bring down , nor none so low but he can raise up 2. pray to him in faith , for prayer is one way to acknowledge him . and as for motives . 1. consider , that prayer is the duty of all men : though god will not hear sinners ; yet peter put simon magus upon prayer , pray , that the thoughts of thine heart may be forgiven thee : this shew ; the need of grace , of faith , and a changed heart ; if wicked men pray not , they sin , yet their prayers cannot please god. 2. you know that god will hear a godly mans prayer , if he prays in faith , and for such things that are agreeable to his will , but let him come in christs name : ask and ye shall receive , that your joy may be full . 3. prayer hath obtained great blessings of god ; nay , it hath done wonderful things : i mean the prayer of faith and of faithful persons . it hath opend and shut heaven : elias was a man subject to like passions as we are , and he prayed earnestly , that it might not rain , and it rained not on the earth , by the space of three years and six months ; and he prayed again , and the heavens gave rain , and the earth brought forth . prayer hath quenched the violence of fire , and stopt the mouths of lyons : faith and prayer divided the red sea , that israel went through it on dry ground it hath put to flight the armies of aliens . 4. prayer is gods ordinance , 't is his way wherein we ought to meet him . 5. it hath his promises , his word that is setled in heaven ; his promise is as firm as heaven it self . 6. prayer honours god many ways . 1. hereby we acknowledge his omnisciency , that he knows us , and our wants and necessities . 2. prayer honours god , in that by prayer we acknowledge his omnipotence , that he is able to help us , let our condition be what it will : and in that he can confound our enemies . 3. in respect of our dependance upon god , for in prayer we acknowledge , we do not know what to do , but our eyes are up to him and our trust is in him . 4. in prayer we acknowledge his authority over us , and his love and faithfulness towards us : but brethren , know that it is the prayer of the new creature that prevaileth , that pleaseth and honoureth him ; 't is the voice of the new born spiritual babe , that is sweet to him ; yea 'ts the voice of his own spirit that he hears , and which brings honour to him : moreover know , that 't is through christs intercession only , that our prayers are heard : christ offers up all the prayers of his own people with his own incense , and when he offerred up their prayers with his incense , their were voices , lightnings and thunder . 1. joyn confession of sins with your supplications : o find out , every one of you , the plague of his own heart , and lie low at the foot of god ; confess your own sins , and the sins of the nation , and the sins of god's people , thus you have heard daniel did : brethren , to confession of sin , add also deep humiliation , this must be joyned with our prayers and confessions ; nay , and reformation of life also , every one must turn from his evil way . see 2 chron. 7. 14. if my people that are called by my name , shall humble themselves , and pray , and seek my face , and turn from their evil ways ; then will i hear from heaven , and will forgive their sins , and will be al their land : if we regard iniquity in our hearts , god will not hear our prayers : 't is true , a national humiliation and reformation , may prevent national judgments , as in the case of nineveb : o that we could see but such an humiliation ( as was among them ) among us in england , for the sins of this nation are grievous in the sight of god , being attended with such lamentable aggravations , we are a people of exceeding great mercies ; but o! the wickedness of these days : god is therefore angry with us ; the inhabitants of england may see their sins in their punishment : doth not god touch us in our trade and coyn ? is it not , because those two things have been , as it were , the idols of england , or of multitudes among us ? sirs , let us look higher than to secondary causes of these present distresses that are upon us ; and acknowledge god to be just in permitting these evils to come upon the land : if we cannot find out the cause of our distempers , how shall we find out a cure ? i am afraid least this pretended fast , should be but as a mock-fast , or a day of humiliation in shew only , and not in heart ; if we see all persons reforming their ways , we shall have ground to hope better things . if magistrates do their part , not only in making good laws against vice and prophaneness ; but in seeing those laws put into due execution ; and they themselves , and every man to turn from his evil ways , and from the violence that is in his hand ▪ then may gods wrath and anger cease ; but if not , his judgment will break forth upon us . brethren , god is a jealous god , and will not be mocked ; what men sow they shall reap . 't is said of niniveh , ' and god saw their works , that they turned from their evil way , and god repented of the evil , that he had said , that he would do unto them , and did it not . it was not their words , but their works that god looked at ; 't is not what we speak , but what we do that will prevail with the allmighty . 1. terror and wo to them that cast off all fear of god , and acknowledge him not , or do it not in truth and sincerity . thou casteth off fear , and restrainest prayer before god. some men look upon it vain and uproficable to pray to god , or to acknowledge him ; what profit is it that we have kept his ordinances , and have walked mournfully before the lord of hosts ? but what will these men do in the day of wrath ? judgments shall bow them and break them , if mercies will not melt them . 2. those that refuse to acknowledge god , or who follow not his direction , and walk not in his ways , nor hearken not to his voice , nor wait for his counsel , he will in wrath and judgment leave , and give them up to their own hearts lusts , and to walk in their own counsel , as he did israel of old ; my people would not bearken to my voice , and israel would have none of me ; so i gave them up to their own hearts lusts , and they walked in their own counsel . god may iustly withdraw all his directing influences from such , and blind their eyes , who , through pride , think they have wisdom enough to manage their own affairs , and direct their own paths . god's counsel is to men , to forsake their sinful ways , to embrace his son , or believe in christ , and trust in him alone , and rest on his word , and cry to him in their trouble ; but when they refuse to do this , he oftentimes utterly leaves them , and then they fall , and bring ruin on themselves and others , whose counsellers they pretend to be , or chosen to be . the truth is , while the nation continueth in its rebellion against god , and all prophaneness aboundeth to such a degree , as to this day it dothe , what can we expect but wrath and fearful judgments ? what signifies a few formal prayers , whilst men hold fast their sins ? are such laws made and executed , to check and restrain the cursed enormities of the ungodly ? that may tend as an effectual way to accomplish such a reformation that god calls for . alas , whilst every mans hand at sea and land is up against god , fighting against him ; can we expect he should appear to fight for us ? o what horrid pride , uncleanness , oaths and blasphemy , and all prophaneness do we see and hear of every day ? 't is a wonder the earth opens not its mouth to swallow them up at land ( as it did them at jemeca ; ) and that the sea doth not swallow up our ships ( and those in them ) they having such a wait and load in them ▪ sin is a heavy burthen , and our sins are so heavy , they are enough to sink ( as one observes ) seventeen kingdoms . moreover , what errors and detestable heresies do abound among us ? and also what divisions , discord and animosities are there among professors ? one set against another , little love and charity being now to be found in the earth : much preaching , but little practise : are not many professors as proud , covetous , carnal and loose as others . o where is the life and power of religion ? what can we look for whilst things are thus , but some fearful calamity and dissolution . but to proceed to a use of comfort and consolation , to such who do in uprightness acknowledge god. observe the motive , or encouragement , that is laid down in the later part of my text , and he shall direct thy paths . i cannot now speak to this part of the words , as i might , for want of time ; but certainly here is great ground of comfort to all godly christians , yea to all that rightly acknowledge god. for , 1. he will shew us the right way , that we might , saith ezra , seek a right way ; none but god can lead us into a right way ; every mans way may seem right in his own eyes ; but no mans way is right , but such as god teaches and directs . 2. let our straits and distresses be never so great , nay , beyond the wisdom of man to find out a remidy , yet god can soon direct us , and all that seek to him , in a way for present relief ; nothing is too hard for him to do , who is wonderful in counsel , and excellent in working . 3. god can direct and save a people , when all say , there is no hope ; when every man despareth of succour and relief , and are at their wits end as it were . god can lead , guide and direct us infallibly : he only gives certain and infallible counsel ; there are none can defeat his counsel ; no wisdom nor craftiness of men can stand before the wisdom of god. there is no wisdom nor understanding nor counsel against the lord : what encouragement is here to seek to god ? 4. as he can direct us , and none can withstand him ; or give us counsel , which none can overthrow ; so he can with ease , defeat all the counsels of his peoples enemies ; nay , can turn their crafty counsel to the advantage of his own people : he taketh the wise in their own craftiness , and the counsel of the froward is carryed head long : or as the prophet isaiah saith , the counsel of the wise shall be turned bac ward . omne consilium captatum in festinatione est stultitia . god can mingle a perverse spirit , and and make the princes of zoan to become fools . 5. when he is sought truly unto , he hath promised to direct a people or person that feareth him ; his special care is over such that trust in him : behold the eye of the lord is over them that fear him , upon them that hope in his mercy : mind my text , he shall direct thy paths ; the steps of a good man are ordered by the lord , and be delighteth in his ways . though the young lyons want and suffer hunger , yet they that fear god shall want no good thing : he will lead the blind , in ways they knew not , &c. though we are in our selves , blind and ignorant , yet if we acknowledge him , he will lead us , and will not leave us to the lusts of our enemies : brethren , we are still in god's hand and none can pluck us out ; my , and our times also are in his hand . 6. you that are godly , have interest in this mighty god ; he is your father , therefore he will teach and direct you ; his faithfulness and fatherly affections leadeth him thus to do . 7. do you also commit your selves to him and trust in him ; and will he , think you , ever fail such that so do : the poor committeth himself to thee : thou art the helper of the fatherless : if unfaithful man will not fail such that wholly trust in him ; will the faithful god not help and direct such that put all their trust in him ; though our sins be many , and our miseries and dangers many also , yet brethren , let us lye low before the lord , and humbly confess with the prophet our own insufficiency . o lord , i know that the way of man is not in himself , it is not in man that walketh to direct his steps . let us use all due means which god directeth us to , or be found in our duty , and leave the issue of all to god ; men not seeking constantly to god , nor relying on him , may be the cause they prosper not . but , let it go how it will with the land , or with the wicked therein ; yet saith the prophet , say to the righteouss , it shall go well with him . a dismal day must come and will come upon this land , and upon all nations of the earth ; we see already distress of nations and perplexities ; but these things are but the beginning of sorrows , but do you that fear god , look up , lift up your heads , for your redemption draws near . 8. god will bless , and give success to such that seek to him , that humbly and sincerely acknowledge him , yea in their civil affairs ; such shall find their endeavours crowned with a blessing ; and also in spiritual matters god will lead them : the meek will be guide in judgment , and the meek will he teach his ways : that is , the humble and lowly ones , that acknowledge god , and submit to his hand , and are willing and desirous to be lead , directed and governed by him in all their ways , in doing justice and judgment , who are not self ish or self-seeking persons , who lay not burthens on others to ease themselves ; but act in all righte ousness and equallity in what they do , in the station where they are set ; for as all the ways of god are mercy and truth , so should all the ways of men be , especially such that are rulers and magistrates , who are intrusted with the great concerns of a nation or people ; they ought to be men fearing god , men of truth , hating evil ; if not , god may justly leave them , and blast all their endeavours ; for they are the meek , the humble and righteous ones , that god will guide in judgment , and direct their paths . 9. know assuredly , that none teaches like god : what is man's teaching ? some glory in their phylosophical learning , but that only fills the head with knowledge ; it may make men criticks , but not christians : others boast of the teachings of natural reason , and will receive no principles of religion that is above this teacher ; and thereby , they cast contempt upon the gospel of jesus christ. all true knowledge flows from god's soveraign grace ; he guides and teaches whomsoever he pleaseth ; he can speak to the heart , nay , give a heart to understand , as well as instruction ; he can give a teachable frame , or a teachable spirit , as well as direct those whom he hath given such a frame , or heart , unto ; therefore it followeth , that to teach and direct our souls , is the effect of almighty power . be still and know that i am god. confess your weakness , your ignorance , and acknowledge my skill , my power ; as if god should say ▪ no man can come to me , except the father , which sent me , draw him : what is his drawing , but his teaching ; every one therefore that hath heard and learned of the father , cometh unto me ▪ men must be un-taught , or become ▪ fools , before they can be wise ; i mean , emptied of their own wisdom , and confess , they know nothing as they ought to know : christ's office and work , is to teach his people : he only hath the tongue of the learned ; therefore let all men learn of him , wait upon him ; acknowledge him , to be their only instructor and counsellor ; and say with david , thou shalt guide me with thy counsel , and afterward receive me to glory . and thus i shall end as i begun , in all thy ways acknowledge him , and he shall direct thy paths . finis . errata . page 6. line 41. for his will his law , read , his will is his law. p. 12. l. 31. for peruse r. persue . p. 13. l. 31. for chooser . chose . p. 21. l. 31. for acknowledged , r. acknowledge . p. 24. l. 7. for man r. men. p. 24. l. 10. for him● . r. him . p. 27. l. 22. for would r. should . books sold by william marinal at the bible in newgate-street , and john marshal at the bible in grace-church-street . 1. baptism discovered plainly and faithfully according to the word of god ; wherein is set forth the glorious pattern of our blessed lord jesus christ , the pattern of all true believers in his subjection to baptism ; together with examples of thousands who were baptized after they believed : by john norcot , late minister , the 3d edition ; corrected by william kiffin and richard claridge : with an apenddix by another hand . price bound 6d . you may also have it ready translated in welch , at the same price . 2. a treatise of baptism of believers : that of infants is examined by the scriptures ; with the history of both , according to antiquity ; making it appear , that infant baptism , was not practised for near 300 years after christ : with the fabulous traditions , and erronious grounds , upon which it was by the pope's cannon ( with gossips , chrysm , exorcism , baptizing of churches and bells and other popish rights ) founded : and that the famous waldensian and old brittain churches , with many others , have witnessed against it ; with the history of christianity amongst the antient brittains and waldensians : the 2d edition with large additions . price bound , 2s . 3. a treatise concerning covenant and baptism ; dialogue-wise : wherein is shewn , that believers only , are the spiritual seed of abraham ; fully discovered : by edward hutchinson , p. 2s . 4. mr. hercules collins , of believers baptism . price 4d . 5 there is now in the press , and will be suddenly published , a book entituled , light broke forth in wales , or , the english man's way to the antient brittains : being an answer to a book entituled , infant baptism from heaven ; printed in the welch tongue ; wrote by mr. james owen : in which , all his 12 arguments for infant baptism , are fully answered , both in english and welch : by benjamin keach . price bound in english in welch 2s . 6d . 6. the welch bible that was lately printed , is sold at a reasonable price . 7. you may likewise be supplyed with dr. crisp's works , and with several other authors , that have vindicated the doctrine of free grace : as , samuel crisp's , esq ( the son of dr. crisp ) christ made sin , &c. price 2s . 6. neonomianism unmask'd , or the antient gospel pleaded , &c. in answer to mr. williams's gospel truth . by dr. chauncy . and also esq edwards's , mr. lancaster's and mr. beverly's vindication of dr. crisps works . 8. the last sayings of j. bunyan , author of the pilgrims progress . notes, typically marginal, from the original text notes for div a47528-e130 the text opened . the doct. raised . what 't is to acknowledg god. exod. 5. 2. exod. 7. 5. dan. 4. 32. 33. psal. 53. the soveraignty of god to be owned . psa. 135. 5. job 23. 13. psal. 115. 3. gods providence over all . caryl the omnisciency of god. the wisdom of god must be acknowledged , caryl , god's justice . the goodness , mercy , and faithfulness of god must be acknowledged . god man's chiefest good . to fear god is to acknowledge him . to a knowledge god , when we trust in him . to acknowledge god , is to acknowledge ledge christ to be god. in all civil and religious actions god to be acknowledged . jam. 4. 13. 14. good counsel is from god. god to be be acknowledged , in changing our conditiòn . jer. 31. 23. exod. 14. 13. how we should acknowledge god. god must be acknowledged , in christ. god to be acknowledged in faith. god to be acknowledged always . god must be acknowledged sincerely . wisdom & counsel from god only . it 〈◊〉 mans duty to acknowledge god. god can give wisdom to the simple . god disposeth of all affairs . all judgments god can soon remove . god can make unlikely means or persons succesful . all success is from god. god can help in straits . god ' s promise is to them that seek to him . ezek. 36. 37. 1 king 18. 26. verse 27. jonah 1. 5. luke 19. 27. isa. 60. 1. isa. 44. 2 2 sam. 1 23. infer . 1. isa. 33. 11. 2 san. 17 7. to 140 gen. 39 ▪ 3. psal. 14. 2. psal. 44. 6. hos. 14. 3. acts 8. 2. 1 joh. 5. 1 15. joh. 16. 2 jam. 5. 18. exod. heb. 11 34. rev. 8. 3. dan. 9. 1 , 2 , 3 , 4. jonab 2. 1 job . 15. mal. 3. 1 isa. 28. 26 prov. 21. 30. job 5. 13. isa. 44. 25. psal. 37. 23. psal 10 14 jer. 10. 13 isa. 3. 10. psal. 25. 9. job 36. 22. john 6. 45 psal. 33. 24. a serious and pathetical contemplation of the mercies of god in several most devout and sublime thanksgivings for the same / published by the reverend doctor hicks at the request of a friend of the authors. traherne, thomas, d. 1674. 1699 approx. 203 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63049 wing t2021a estc r22798 12490691 ocm 12490691 62370 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63049) transcribed from: (early english books online ; image set 62370) images scanned from microfilm: (early english books, 1641-1700 ; 299:6) a serious and pathetical contemplation of the mercies of god in several most devout and sublime thanksgivings for the same / published by the reverend doctor hicks at the request of a friend of the authors. traherne, thomas, d. 1674. hickes, george, 1642-1715. [8], 144 [i.e. 148], [2] p. : ill. printed for samuel keble ..., london : 1699. first ed. cf. nuc pre-1956. attributed to thomas traherne. cf. nuc pre-1956. errata on p. [8]. advertisement on p. [1]-[2] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -mercy. god -poetry. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-06 allison liefer sampled and proofread 2002-06 allison liefer text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion o praise the lord of heaven : praise him in y e heigh●… praise him all ye angels of his : praise him all his host . psal. 148. 1. 2. kings of the earth , and all people : princes and all judges of the world ; young men & maidens , old men and children , praise the name of the lord ; for his name onely is excellent , and his praise above heaven , and earth . psal. 14.8 . 11. 12. lot every thing that hath breath praise y e lord , . ps. 150. ●… a serious and pathetical contemplation of the mercies of god , in several most devout and sublime thanksgivings for the same . published by the reverend doctor hicks , at the request of a friend of the authors . london ; printed for samuel heble , at the turksbead fleet street , over against fetser-laneend , 1699. a letter concerning this book from the publisher to the bookseller . mr. keble when i desired you to print these excellent papers , i told you they were recommended to me by a devout person , who was a great judge of books of devotion , having given the world one already , which had been well received in three impressions , and would in time furnish'd it with more . and when i promis'd you to write a preface 〈◊〉 them , i knew not of any other 〈◊〉 that designed to do it , but since 〈◊〉 have received one from the hand of 〈◊〉 worthy gentleman of the authors acquaintance , who had a desire to pay his respects to his pious friends memory in a preface to his noble remains . and indeed he had a much better title to write a preface before them , than a stranger , who can only tell how greatly the author of them wrote , but knew not how greatly he lived . i will therefore intreat you to accept of his preface for mine and to send me twenty copies of the book well bound , as soon as you can , and at as easy rates as you can afford them . i believe i shall have occasion for a greater number , for the book in every thing answers to its title , and as i have received great delight and benefit in reading of it : so i shall recommend it to persons of parts and pious inclinations , as i shall find opportunities . i wish all booksellers would employ the press so much for gods honour , and the publick good , as you do , for besides other peices which are written with great force and eloquence to chastise the vices of the age , you have printed many good books of devotion , which made me desire that you should print this . had the author 〈◊〉 to publish it , it would have come abroad with greater advantages ; for 〈◊〉 art some places , which seem to require the hand of the same architect who made them , to reform 〈◊〉 , but they are but few , and such as only need to be made a little more correct or plain , and we must not wonder that there are some uncorrect , and obscure passages in a book which is so sull of thoughts , and composed in numbers , or numerous periods , which tho of the freer sort , are not so easy for an author to express his thoughts in , as plain and unconfined prose . i wish you a very happy new year , and remain jan. 2d . 1698. your faithful friend and servant george hickes . to the reader . tho the unhappy decay of true piety , and the lmmoralities of the age we live in , may be a discouragement to the multiplying such books as this , yet on the other hand this degeneracy of manners , and too evident contempt of religion , makes it ( it may be ) the more necessary to endeavor to retreive the spirit of devotion , and the sacred fires of of primitive christianity . and since 't is hop'd this ensuing treatise may somewhat conduce to these noble ends : it is thought to be no unprofitable undertaking to commit it to the press , it being part of the remains of a very devout christian , who is long since removed to the regions of beatified spirits , to sing those praises and hallelujahs , in which he was very vigorously employ'd , whilst he dwelt amongst us ; and since somewhat of preface is become as it were a necessary part of every book , instead of any particular dedication ( which is commonly overstuft with flattery and complements ) i will only give thee some account of the author . to tell thee who he was , is i think , to no purpose : and therefore i will only tell theewhat he was , for that may possibly recommend these following thanksgivings , and meditations to thy use . he was a divine of the church of england , of a very comprehensive soul , and very accute parts , so fully bent upon that honourable function in which he was engaged ; and so wonderfully transported with the love of god to mankind , with the excellency of those divine laws which are prescribed to us , and with those inexpressible felicities to which we are entitled by being created in , and redeemed to , the divine image , that he dwelt continually amongst these thoughts , with great delight and satisfaction , spending most of his time when at home , in digesting his notions of these things into writing , and was so full of them when abroad , that those that would converse twith him , were forced to endure some discourse upon these subjects , whether they had any sense of religion , or not . and therefore to such he might be sometimes thought troublesome , but his company was very acceptable to all such as had any inclinations to vertue , and religion . and tho he had the misfortune to come abroad into the world , in the late disordered times when the foundations were cast down , and this excellent church laid in the dust , and dissolved into confusion and enthusiasme ; yet his soul was of a more refin'd allay , and his judgment in discerning of things more solid , and considerate then to be infected with that leaven , and therefore became much in love with the beautiful order and primitive devotions of this our excellent church . insomuch that i beleive , he never failed any one day either publickly or in his private closet , to make use of her publick offices , as one part of his devotion , unless some very unavoidable business interrupted him . he was a man of a cheerful and sprightly temper , free from any thing of the sourness or formality , by which some great pretenders to piety rather disparage and misrepresent true religion , than recommend it ; and therefore was very affable and pleasant in his conversation , ready to do all good offices to his friends , and charitable to the poor almost beyond his ability . but being removed out of the country to the service of the late lord keeper bridgman , as his chaplain , he died young , and got early to thoses blissful mansions , to which he at all times aspir'd . errata . the reader is desired to pardon divers mispointings , and to make these following cnrections . p. 3. l. 31. read sculptures . p. 7. l. 27. r. that thou mayest . p. 34. l. 16. r. while she is chiefly beautiful . p. 48. l. 2. r. snare . p. 71. l. 〈◊〉 〈◊〉 trampled . p. 76. l. 9. r. thy testimonies . p. 87. l. 9. r. know. p. 95. l. 30. r. in the tabernacle p. 115. l. 8. for to , r. by . p. 124. l. 〈◊〉 r. glory p. 129. l. 20. r. how can a serious and pathetical contemplation of the mercies of god , in several most devout and sublime thanksgivings for the same . thanksgivings for the body . bless the lord , o my soul : and all that is within me bless his holy name . bless the lord , o my soul : and forget not all his benefits . who forgiveth all thine iniquities : who 〈◊〉 all thy diseases : who redeemeth thy life from destruction . who crowneth thee with loving kindness and 〈◊〉 mercies . who satisfieth thy mouth with good things , so that thy youth is renewed as the eagles . o lord who art clothed with majesty , my desire is , to praise thee . with the holy angels and archangels to glorisie thee . and with all thy saints in the church triumphant . for the eternal brightness of thine insinite bounty , the freedom of thy love wherein thou excellest the beams of the sun to celebrate thee . i will praise thee , for i am fearfully and wonderfully made , marvellous are thy works ; and that my soul knoweth right well . my substance was not hid from thee when i was made in secret , and curiously wrought in the lowest parts of the earth thine eyes did see my substance yet being unperfect ; and in thy book all my members were written ; which in continuance were fashioned when as yet there was none of them . how precious are thy thoughts also unto me , o god! how great is the sum of them ! if i should count them , they are more in number than the sand : when i awake i am still with thee . blessed be thy holy name , o lord , my god! for ever blessed be thy holy name , for that i am made the work of thy hands , curiously wrought by thy divine wisdom , enriched by thy goodness , being more thine than i am mine own . o lord ! thou hast given me a body , wherein the glory of thy power shineth , wonderfully composed above the beasts , within distinguished into useful parts , beautified without with many ornaments . limbs rarely poised , and made for heaven : 〈◊〉 filled with celestial spirits : veins , wherein blood floweth , refreshing all my flesh , like rivers . sinews fraught with the mystery of wonderful strength , stability , feeling . o blessed be thy glorious name ! that thou hast made it , a treasury of wonders , fit for its several ages ; for dissections , for sculptutes in brass , for draughts in anatomy , for the contemplation of the sages . whose inward parts , * enshrined in thy libraries , are the amazement of the learned , are the admiration of kings and queens , are the joy of angels ; are the organs of my soul , are the wonder of cherubims . those blinder parts of resined earth , beneath my skin ; are sull of thy depths , for many thousand uses , for hidden operations , for unsearchable offices . but for the diviner treasures wherewith thou hast endowed my brains , mine eyes , my heart , mine ears , my tongue , my hands , o what praises are due unto thee , who hast made me a living inhabitant of the great world. and the centre of it ! a sphere of sense , and a mine of riches , which when bodies are dissected fly away . the spacious room which thou hast hidden in mine eye , the chambers for sounds which thou hast prepar'd in mineear , the receptacles for smells concealed in my 〈◊〉 ; the feeling of my hands , the taste of my tongue . but above all , o lord , the glory of speech , whereby thy servant is enabled with praise to celebrate thee . for all the beauties in heaven and earth , the melody of sounds , the sweet odours of thy dwelling place . the delectable pleasures that gratisie my sense , that gratify the feeling of mankind . the light of history , admitted by the ear. the light of heaven , brought in by the eye , the volubility and liberty of my hands and members . fitted by thee for all operations ; which the fancy can imagine , or soul desire : from the framing of a needle 's eye , to the building of a tower : from the squaring of trees , to the polishing of kings crowns . for all the mysteries , engines , instruments , wherewith the world is filled , which we are able to frame and use to thy glory . for all the trades , variety of operations , cities , temples , streets , bridges , mariners compass , admirable picture , sculpture , writing , printing , songs and musick ; wherewith the world is beautified and adorned . much more for the regent life , and power of perception , which rules within . that secret depth of sathomless consideration that receives the information of all our senses , that makes our centre equal to the heavens , and 〈◊〉 in it self the magnitude of the world ; the involved 〈◊〉 of 〈◊〉 common sense ; the 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 fancy ; the 〈◊〉 and 〈◊〉 of things that are past ; the 〈◊〉 of things to come ; thy 〈◊〉 be glorified for evermore . for all the art which thou hast hidden in this little piece of red clay . for the workmanship of thy hand , who didst thy self form man of the dust of the ground , and breath into his nostrils the breath of life . for the high exaltation whereby thou hast glorified every body , especially mine , as thou didst thy servant adam's in eden . thy works themselves speaking to me the same thing that was said unto him in the beginning , we are all thine . and why , o lord , wouldst thou so delight to magnify the dust 〈◊〉 from the ground ? from the dark obscurity of a silent grave thou raisest it , o lord ! herein indeed thou raisest the poor out of the dust , and 〈◊〉 the needy out of the dunghil , that thou mayst set him with princes ; even with the princes of thy people . but why would the lord take pleasure in creating an earthly body ? why at all in making a visible world ? couldst thou not have made us immortal souls , and seated us immediately in the throne of glory ? o lord , thou lover of righteousness , whose kingdom is everlasting ; who lovest to govern thy subjects by laws , and takest delight to distribute rewards and punishments according to right . thou hast hidden thy self by an infinite miracle , and made this world the chamber of thy presence ; the ground and theatre of thy righteous kingdom . that putting us at a distance a little from thee , thou mayst satisie the capacities of thy righteous nature . thou wast always sit to reign like a king , able to rule by the best of laws , to distribute the greatest rewards and punishments . that therefore thou might'st raise up objects for these , thou hast seated us at a little distance from thee , not 〈◊〉 respect of thy ubiquity , but degree of knowledge . in heaven thou 〈◊〉 ellest as a bridegroom with thy bride , a father with thy children , a king with kings , governours and peers , shewing and manifesting all thy glory . unto which thou wouldst have us first to come , as humble and obedient servants : that in us thou mightst see ingenuity , thanksgiving , fidelity , wisdom , love , even to an absent benefactor . there is the kingdom of eternal glory , beyond which can be no rewards , the highest of all being there attained . in which can be no trial , blessedness being seen with open face . beneath which it was necessary that we should be made : to the 〈◊〉 we might be governed in a righteous kingdom . but couldst thou not have remitted our knowledge , and established to thy self a righteous kingdom , without composing our bodies , or the world ? by the fall of some , we know , o lord , that the angels were tried , which are invisible spirits , needing not the world , nor clothed in bodies , nor endued with senses . for our bodies therefore , o lord , for our earthly bodies , hast thou made the world : which thou so lovest , that thou hast supremely magnified them by the works of thy hands : and made them lords of the whole creation . higher than the heavens , because served by them : more glorious than the sun , because it ministreth to them : greater in dignity than the material world. because the end of its creation . revived by the air , served by the seas , fed by the beasts , and fowls , and fishes , our pleasure . which fall as sacrifices to thy glory . being made to minister and attend upon us . o miracle of divine goodness ! o fire ! o flame of zeal , and love , and joy ! even for our earthly bodies , hast thou created all things . all things visible . all things material . all things sensible . animals , vegetables , minerals , bodies celestial , bodies terrestrial , the four elements , volatile spirits , trees , herbs , and flowers , the influences of heaven , clouds , vapors , wind , dew , rain , hail , and snow , light and darkness , night and day , the seasons of the year . springs , rivers , fountains , oceans , gold , silver , and precious stones . corn , wine , and oyl , the sun , moon , and stars , cities , nations , kingdoms . and the bodies of men , the greatest treasures of all , for each other . what then , o lord , hast thou intended for our souls , who givest to our bodies such glorious things ! every thing in thy kingdom , o lord , conspireth to mine exaltation . in every thing i see thy wisdom and goodness . and i praise the power by which i see it . my body is but the cabinet , or case of my soul : what then , o lord , shall the jewel be ! thou makest it the heir of all the profitable trades and occupations in the world. and the heavens and the earth more freely mine , more profitably , more gloriously , more comfortably than if no man were alive but i alone . yea though i am a sinner , thou lovest me more than if thou hadst given all things to me alone . the sons of men thou hast made my treasures , those lords , incarnate cherubims , angels of the world , the cream of all things , and the sons of god , hast thou given to me , and made them mine , for endless causes ever to be enjoyed . were i alone , briars and thorns would devour me ; wild beasts annoy me ; my guilt terrifie me ; the world it self be a desart to me ; the skies a dungeon , but mine ignorance more . the earth a wilderness ; all things desolate : and i in solitude , naked and hungry , blind and brutish , without house or harbour ; subject unto storms ; lying upon the ground ; feeding upon roots ; but more upon melancholy , because void of thee . therefore thou providest for me , and for me they build , and get and provide for me my bread , drink , clothes , bed , my houshold stuff , books , my houshold stuff , utensils , my houshold stuff , furniture . the use of meats , fire , fuel , &c. they teach unto me , provide for me . while i , o lord , exalted by thy hand , above the skies in glory seem to stand : the skies being made to serve me , as they do , while i thy glories in thy goodness view . to be in glory higher than the skies , is greater bliss , than 't is in place to rise above the stars : more blessed and divine , to live and see , than like the sun to shine . o what profoundness in my body lies , for whom the earth was made , the sea , the skies ! so greatly high our humane bodies are , that angels scarcely may with these compare . in all the heights of glory seated , they , above the sun in thine eternal day , are seen to shine ; with greater gifts adorn'd than gold with light , or flesh with life suborn'd suns are but servants ! skies beneath their feet ; the stars but stones ; moons but to serve them meet . beyond all heights above the world they reign , in thy great throne ordained to remain . all tropes are clouds ; truth doth it self excel , whatever heights , hyperboles can tell . o that i were as david , the sweet singer of israel ! in meeter psalms to set forth thy praises . thy raptures ravish me , and turn my soul all into melody . whose kingdom is so glorious , that nothing in it shall at all be unprofitable , mean , or idle . so constituted ! that every one's glory is benesicial unto all ; and every one magnified in his place by service . what is man , o lord , that thon art mindful of him ! or the son of man , that thou visitest him ! kings in all their glory minister to us , while we repose in peace and safety . priests and bishops serve at thine altar , guiding our bodies to eternal glory . physicians heal us . courts of judicature stand open for our preservation . the outgoings of the morning and evening rejoyce to do us service . the holy angels minister unto us . architects and masons build us temples . the sons of harmony fill thy . quires . where even our sensible bodies are entertained by thee with great magnificence ; and solaced with joys . jesus christ hath washed our feet . he ministred to us by dying for us . and now in our humane body , fitteth at thy right hand , in the throne of glory . as our head , for our sakes , being there adored by angels and cherubims . what is it lord that thou so esteemest us ! thou passed'st by the angels , pure spirits ; and didst send thy son to die for us that are made of both soul and body . are we drawn unto thee ? o why dost thou make us so thy treasures ? are eyes and hands such jewels unto thee ? what o lord , are tongues and sounds , and nostrils unto thee ? strange materials are visible bodies ! things strange even compared to thy nature , which is wholly spiritual . for our sakes do the angels enjoy the visible heavens . the sun and stars , thy terrestrial glories , and all thy wisdom in the ordinances of heaven . in the seasons of the year . wondering to see thee by another way , so highly exalting dust and ashes . thou makest us treasures and joys unto them ; objects of delight , and spiritual lamps , whereby they discern visible things . they see thy paradise among the sons of men . thy wine and oyl , thy gold and silver , by our eyes . they smell thy perfumes , and taste thy honey , milk , and butter , by our senses . thy angels have neither ears nor eyes , nor tongues nor hands , yet feel the delights of all the world , and hear the harmonies , not only which earth but heaven maketh . the melody of kingdoms , the joys of ages , are objects of their joy . they sing thy praises for our sakes ; while we upon earth are highly exalted by being made thy gifts , and blessings unto them : never their contempt ; more their amazement ; and did they not love us their envy hereafter , but now their joy. when our glory being understood , we shall shine as the sun in thy heavenly kingdom . from whence also we look for the saviour , the lord jesus christ. who shall change our vile body , that it may be fashioned like unto his glorious body ; according to the working whereby he is able to subdue all things to himself . then shall each limb a spring of joy be found , and ev'ry member with its glory crown'd : while all the senses , fill'd with all the good that ever ages in them understood , 〈◊〉 are : containing worlds of treasure , at one delight with all their joy and pleasure . from whence , like rivers , joy shall overflow , affect the soul , though in the body grow . return again , and make the body shine like jesus christ , while both in one combine , mysterious contracts are between the soul , which touch the spirits , and by those its bowl : the marrow , bowels , spirits , melt and move , dissolving ravish , teach them how to love . he that could bring the heavens thro the eye , and make the world within the fancy lie , by beams of light that closing meet in one , from all the parts of his celestial throne , far more than this in framing bliss can do , instame the body and the spirit too : can make the soul by sense to feel and see , and with her joy the senses wrap'd to be . yea while the flesh or body subject lies to those aflections which in souls arise ; all holy glories from the soul redound , and in the body by the soul abound , are felt within , and ravish ev'ry sense , with all the godheads glorious excellence : who found the way himself to dwell within , as if even flesh were nigh to him of kin . his goodness , wisdom , power , love divine , make , by the soul convey'd , the body shine . not like the sun ( that earthly darkness is ) but in the strengths and heights of all this bliss . for god designs thy body , for his sake , a temple of the deity to make . but now , o lord , how highly great have my transgressions been , who have abused this thy glorious creature , by surseiting and excess , by lust and wantonness , by drunkenness , by passion , by immoderate cares , excessive desires , and earthly fears ? yea , had i been guilty of none of those , had no lies and oaths polluted my tongue , no vain imaginations 〈◊〉 my heart , no stealing my hands , nor idle speeches profaned mine ears , yet have i been wholly estranged from thee , by the sinful courses of this world , by the delusions of vain conversation . being unsensible of these things , i have been blind and dead , profane and stupid , seared and ingrateful ; and for living beneath such a glorious estate , may justly be excluded thine everlasting kingdom . enable me to keep thy temple 〈◊〉 ! which thou hast prepared for thy self . turn away mine eyes from beholding vanity . enable me to wash my hands in innocency . that i may compass thme altar about , and list up my hands to thy holy oracle . put a watch over the door of my lips , that i speak not unadvisedly with my tongue . let my glory awake early in the morning , to bring praises unto thee . enter , o lord , the gates of my heart . bow down the heavens , o lord , and break open those everlasting doors , that the king of glory may enter in . let the ark of thy presence rest within me . let not sin reign in our mortal bodies , that we should obey it in the lusts thereof . neither let us yield our members as instruments of unrighteousness unto sin , but let us yield our selves to god , as those that are alive from the dead : and our members as instruments of righteousness to god. rom. 6. my beloved put in his hand by the hole of the door , and my bowels were moved for him . i rose up to open to my beloved , and my hands dropped with myrrh , and my singer with sweet smelling myrrh , upon the handles of the lock . o my beloved be not as a wayfaring man , that turneth aside to tarry but for a night . thou hast ravished mine heart with one of thine eyes . how fair is thy love my sister , my spouse ! how much better is thy love than wine ! and the smell of thine oyntments than all spices ! thy lips , o my spouse , drop as an hony comb : hony and milk are under thy tongue , and the small of thy garments is as the smell of leb . mon . or ever i was aware my soul made me like the chariots of aminadab . return o my love ! i would lead thee , and bring thee into my mothers house . i would kiss thee , yet should i not be despised . o let me live in thy bosom for ever . o infinite god , center of my soul , convert me powerfully unto thee , that in thee i may take rest , for thou didst make me for thee , and my heart 's unquiet till it be united to thee . and seeing , o eternal father , thou didst create me that i might love thee as a son , give me grace that i may love thee as my father . o only begotten son of god , redeemer of the world , seeing thou didst create and redeem me that i might obey and imitate thee , make me to obey and imitate thee in all thy imitable persection . o holy ghost , seeing thou didst create me to sanctify me , do it , o do it for thine own glory ; that i may acceptably praise and serve the holy and 〈◊〉 trinity in unity , and unity in trinity . amen . let all thy creatures bless thee o lord , and my soul praise and bless thee for them all . i give thee thanks for the being thou givest unto the heavens , sun , moon , stars and elements ; to beasts , plants , and all other bodies of the earth ; to the fowls of the air , the fishes of the sea. i give thee thanks for the beauty of colours , for the harmony of sounds , for the pleasantness of odours , for the sweetness of meats , for the warmth and softness of our raiment , and for all my five senses , and all the pores of my body , so curiously made as before recited , and for the preservation as well as use of all my limbs and senses , in keeping me from precipices , fraetures , and dislocations in my body , from a distracted , discomposed , confused , discontented spirit . above all , i praise thee for manifesting thy self unto me , whereby i am made capable to praise and magnify thy name for evermore . thanksgivings for the soul. i will sing of the mercies of the lord for ever : with my mouth will i make known thy faithfulness to all generations . and the heavens shall praise thy wonders o lord : thy faithfulness also in the congregation of the saints . the heavens shall praise thy wonders : but more the powers of my immortal soul. which thou hast made more excellent than the clouds , and greater than the heavens ! o lord i rejoyce , and am exceeding glad ; because of thy goodness , in creating the world. in giving brightness to the sun. in ruling the sea. in framing the limbs and members of my body . but much more abundantly , for the glory of my soul : which out of nothing thou hast builded , to be a temple unto god. a living temple of thine omnipresence . an understanding eye . a temple of eternity . a temple of thy wisdom , blessedness , and glory . o ye powers of mine immortal soul , bless ye the lord , praise him , and magnifie him for ever . he hath made you greater , more glorious , brighter , better than the heavens . a meeter dwelling place for his eternal godhead than the heaven of heavens . the heaven of heavens , and all the spaces above the heavens , are not able to contain him . being but dead and silent place , they feel not themselves . they know nothing . see no immensity nor wideness at all . but in thee , my soul , there is a perceptive power to comprehend the heavens . to feel thy self . to measure all the spaces beyond the heavens . to receive the deity of the eternal god , and those spaces , by him into thee . to feel and see the heaven of heavens , all things contained in them , and his presence in thee . nor canst thou only feel his omnipresence in thee , but adore his goodness , dread his power , reverence his majesty , see his wisdom , rejoyce in his bounty , conceive his eternity , praise his glory . which being things transcendent unto place , cannot by the heavens at all be apprehended . with reverence , o god , and dread mixed with joy , i come before thee . to consider thy glory in the perfection of my soul , the workmanship of the lord , in so great a creature . from east to west from earth to heaven , in the twinkllng of an eye my sight removeth , throughout all the spaces beyond the heavens : my thoughts in an instant like the holy angels . nor bounds nor limits doth my soul discern , but an infinite liberty beyond the world. mine understanding being present with whatsoever it knoweth . an infinite bulk excludeth all things . being void of life , is next to nothing . feeleth not it self , is a dead material , vain , useless . but i admire , o lord , thine infinite wisdom ; in advancing me to the similitude of thine eternal greatness . a greatness like thine hast thou given unto me . a living greatness : a soul within : that receiveth all things . a greatness spiritual . a greatness heavenly . a greatness divine . a greatness intelligent . a greatness profitable . blessed be the lord , whose understanding is insinite , for giving me a soul able to comprehend with all saints the length , and breadth , and depth , and heighth of the love of god , which passeth knowledge , that i might be filled with all the fullness of god. eph. 3. and if the fullness of god , then not only his immenuty beyond the heavens : but his fullness in the ages : his absent-presence in all generations . he whose greatness is the only useful greatness , hath made my soul the image of his own : whose wisdom and greatness both are one . a simple life ; an eternal sphere of infinite knowledge , in every centre : expanded every where , yet indivisible . the similitude of thine infiniteness i see printed in it : but that of thine eternity is supremely wonderful . in both i 〈◊〉 ! so strangely glonious hast thou made my soul : that even yesterday is present to mine inward eye , the days of my infancy , the days of my childhood , the days of my old age. we have an endless liberty . being able to see , walk , be present there , where neither the eagles eye , nor the lions thought can at all approach the deeds of our progenitors , their lives and persons ; thy ways among the ancients , the services of the sun in all generations , the sun of righteousness in his rising and eclipse ; the creation of the world , and the government of kingdoms , can we behold ; the day of judgment , the delights of ages , the sphere of time . nor will that contain us . an infinite liberty we find beyond them ; can walk in thine eternity , all at large ; in every moment see it wholly , know every where , that from everlasting to everlasting thou art god : whose everlasting glory is the treasure of my soul , and thine eternal continuance a permanent now ; with all its contents for ever enjoyed . what , o lord , hath thy hand created who ! how ! what is thy creature ! o my king , thou hast made me like thee , to measure heaven with a span , comprehend a thousand ages as one day , see an infinity before and after . thine infinity is abused by the ignorance of men : it restraineth nothing , but magnisieth all . thou hast made the world most wide and glorious in respect of its age , in respect of its immensity , in respect of its contents . to me nevertheless but the drop of a bucket , to me nevertheless but the dust of a ballance , to me nevertheless but a very little thing . and in compa rison of thee the omnipresent eternal god , my beloved god , a very nothing . unsatiable is my soul , because nothing can fill it . a living centre , wider than the heavens . an infinite abyss , so made by the perfection of thy presence , who art an insinite knowledge in ev'ry centre ; not corporeal , but simple life ; wonderfully sufficient in all its powers , for all objects material , immaterial . operations earthly , heavenly , temporal , eternal ; a work worthy of immortality ! to create an endless unsensible body , is not the way to celestial greatness . a body endless , though endued with sense , can see only visible things , taste the qualities in meat and drink , feel cross or tangible bodies , hear the harshness or melody of sounds , smell the things that have odours in them . but those things which neither sight , nor smell , nor taste , can discern , nor feeling try , nor ear apprehend , the cream and crown and flower of all , thoughts , counsels , kingdoms , ages , angels , cherubims , the souls of men , wisdom , holiness , dominion , soveraignty . honour , glory , goodness , blessedness , heroich love , yea god himself , come not within the sphere of sense : are all nulliries to such a creature . only souls , immortal souls , are denied nothing . all things are 〈◊〉 to the soul of man. all things open and nal ed to it . the understanding seeth their natures , their uses , their extents , their relations , their ends , their properties , their services , even all their excellencies . and thee my god is she able to behold , who dwellest in her , in all the spaces of thy great immensity ; to accompany thy goodness , and see whatsoever thy hand is doing . that in the joy of all , she might abide in communion with thee for ever , whose works are her treasures , whose ways her delights , whose joys thy counsels . she is fit indeed to be the bride of god! by this i see that thy hand hath made me the end of all things . i know thou hast pleased me in every being which i am able to behold , since thou hast made me thy image . there is not a sand in the utmost indies which i cannot apprehend ; nor a thought in any part of all eternity but i am fit to know . o the bounty of an eternal god! the swiftest thought , the smallest sand , are infinitely enriched by thy disposal of them . and every thing contained in the womb of eternity , made a gift transcendent to my soul , equally near to mine understanding , by thine infinite goodness , wisdom , power , expressed in them , fraught with treasure eternally to be seen , in heaven to be enjoyed . atheists , 〈◊〉 , divines , 〈◊〉 , all agree and consent to 〈◊〉 , that nature never gave to any thing a power in vain . to what end therefore am i endned with these eternal powers , the similitude of thy greatness in my soul ? infinity in my soul ? eternity in my soul ? is it not that i might live , in the simili tude of thy wisdom towards all thy creatures ? goodness towards all thy creatures ? holiness towards all thy creatures ? for to nothing that is without the reach of my comprehension can my thoughts extend . to nothing without the sphere of my knowledge , can i behave my self amiably , can i behave my self beautifully , can i behave my self wisely . to the intent therefore that being wise like thee , i might be just and good to all thy creatures , and be holy towards them in all my ways , and be holy towards them in all my thoughts , and be holy towards them in all my affections , hast thou made me thus in thy great similitude ; that being wise and holy towards thee and all things , as i ought to be , i might evermore be gloriously blessed , in thy diviner likeness : to which i am created . o my god! in the contemplation of my soul i see the truth of all religion , behold all the mysteries of blessedness , admire thy greatness , rejoyce in thy goodness , praise thy power , adore thy love , am ravished with thy wisdom , transported , pleased with the beauty of thy 〈◊〉 who hast made me 〈◊〉 best and greatest like thee , thine image , friend , son , bride , more than thy throne , thy 〈◊〉 treasure ! such wonderful power hast thou created in me , that i am able to do more than my soul durst once attempt to imagine . a greater power have i received of thee than that of creating worlds . could i create worlds , and not enjoy them , it would be to no purpose . could i create millions of worlds , and enjoy them all , i could only enjoy created things . in receiving a power , to enjoy all things , i am made able to enjoy even thee , who art infinitely greater ; thee in every thing , every thing in thee , my self in all things for evermore . i have received a power infinitely greater than that both of creating and enjoying worlds ; infinitely more blessed , infinitely more profitable , infinitely more divine , infinitely more glorious . o lord , i am contented with my being . i rejoyce in thine infinite bounty , and praise thy goodness . i see plainly that thy love is infinite . and having made me such a creature , i will put my trust in thee . could i have chosen what power soever i pleased i would have chosen this ; a power to please thee . a power to enjoy thee . in all the varieties of works and in all the varieties of creatures . compared unto these a power to divide the sea , turn mountains into gold , command the sun , trample upon divels , raise up the dead , with whatsoever all the fancy of man can imagine or desire , is very feebleness is unprofitable vanity , is foolish childishness . blessed be thy name , that thou hast given me power to praise thee ; a power not only to comprehend , the magnanitude , being , nature , order , place of things : bat to love their goodness , prize their value , delight in their beauty , rejoyce in the benefits which i receive from them . which is wholly to enjoy them . these things thou commandest my soul to do that i might be wise and holy ; yet givest me liberty to do what i please , not that thou art careless or indifferent what i chuse , but because thou wouldest make me blessed and glorious . an object of delight to thine eternal godhead , and like unto thee , the joy and blessing of all thy creatures : who by loving them freely as thou dost , delighting in their beauty , and prizing their goodness , shall my self be beautiful in all their eyes ; thine image , o lord ; to thee and them a peculiar treasure . the works thou commandest thou infinitely desirest ; and tellest us plainly , they are better than wine , more precious than fruits . more pleasant than spices . living waters even to thee our god , which satisfy the fire of thine eternal love , being desired of thee , because they are necessary to our happiness . [ my soul , o lord , doth magnify thee ; because out of nothing thou hast exalted thy servant , requiring that i should do the works which thy soul commandeth , and not another ; that the glory of such deeds might shine in me , and the pleasure of the goodness whereby i do them ; that being honoured in the eyes of angels and men , i might be enlarged by them , acknowledged , received into their bosoms , delighted in , embraced , crowned . ] thou makest thy bride all glorious within ; and her own works shall praise her in the gates , while chiefly she is beautiful to thee her god , shineth in thine image , reigneth in thy throne , most in thy bosom . they all delight to look upon her . and in every work thou requirest of her rivers of oyl and wine are hidden , yea living streams of divine affection , which thou more prizest then thousands of rams and tens of thousands of rivers of oyl , then worlds though millions , of gold and silver . the work of love is the soveraign delight of all the angels . the cream and crown of all operations , the cause efficient and the end of all things , the navil which conveys all the joys of heaven and earth , into the soul of man. the oyl wherewith we anoint , the gold wherewith we crown , thy holy angels , thy saints , thy son , our selves in them , and thee in all . a power in this have we received o lord , to please thee more and to enrich thy kingdom with greater treasure than if creating worlds we presented them at thy feet , at the feet of thy saints , of every angel. they all like thee more desire our good works , than crowns and scepters . which are holy treasures , in communion with thee , for ever to be enjoyed . by doing them our selves we are made thine image . that we should have the glory , of being crowned with the beauty , of our own works ; is not 〈◊〉 but more thy glory . infinitely more thy glory and joy , most holy lord ! how infinite is thy thirst , that we should perform the thing thou desirest ! o lord ! thou so loved'st us , that for our perfect glory , thou didst adventure into our hands a power of displeasing thee . which very confidence of thine ought more to oblige me , than all the things in heaven and earth , faithfully to love thee . but wo is me , i have sinned against thee . i have sinned , o lord , and put an object before thee which thou infinitely hatest . an ugly object , of infinite 〈◊〉 ; from which it is impossible thou should'st turn away thine eyes . and hadst thou not loved me with a greater love than all this , i must , like lucifer , have 〈◊〉 into the pit of eternal perdition . but thou hast redeemed me . and therefore with hallelujahs do i praise thy name . recourting the ancient glories which thou 〈◊〉 in my soul : and 〈◊〉 that infinitely more is left unsaid . o my god , sanctify me by thy spirit . make me a temple of the holy ghost , a willing person in the day of thy power . let my saviour's incarnation be my exaltation ; his death , my life , liberty , and glory ; his love , my strength , and the incentive of mine ; his resurrection , my release ; his ascension , my triumph ; his gospel , my joy ; the light of his countenance , ( and of thine in him ) my reviving , healing , comforting sun. in the day of thy grace , let me work for thy glory ; rejoyce in thy goodness ; and according to the wideness of mine understanding , the greatness of my soul , the liberty of my thoughts , walk at large in all the regions of heaven and earth , in all the regions of time and eternity ; living in thine image towards all thy creatures ; on angels wings , holy meditations . according to the transcendent presence of my spirit everywhere , let me see thy beauties , thy love to me , to all thy creatures . in the first creation , in the government of ages , in the day of judgment , in the work of redemption , in my conception and nativity , in all my deliverances , in the peace of my country , in noah's ark. with moses and david , let me behold thy ways , delight in thy mercies , be praising thee . o shew me the excellency of all thy works ! in the eternity that is before the world began , let me behold the beauty of thine everlasting counsels . and in the eternity which appeareth when the world is ended , let me see thy glory . o god of infinite majesty , now i confess that the knowledge i have of thee is admirable , by that which i discover in my self : for if in a thing so gross as is my body , there be a spirit so noble as is my soul , which giveth it being and life , governeth it , and in it and by it worketh such stupendious things ; how much more necessary is it that thou be in the midst of this extended world , who art that supream spirit , by whom we all are , live move , and have our being . since therefore thou art my being and my life , thou art my soul too , and i rejoice to have thee for my 〈◊〉 loving thee infinitely more than my stlf o that all did know thee , and love thee more than their life and their own soul , since thou art the true life and soul of all : to whom be glory , honour , and praise , for evermore . amen . thanksgivings for the glory of god's works . bless the lord ye his angels , that excel in strength : that do his commandments , hearkening to the voice of his word . bless the lord , all ye his hosts : ye ministers of his that do his pleasure . bless the lord all his works in all places of his dominion . bless the lord , o my soul. psal. 103. 21 , 22 , 23. o lord our god how excellent is thy name in all the earth , who hast set thy glory above the heavens ! psal. 8. 1. when i consider the heavens , the work of thy fingers , the moon and the stars which thou hast ordained : what is man that thou art mindful of him , or the son of man , that thou visitest him ! for thou 〈◊〉 made him a little lower than the angels , and hast crowned him with glory and honour . thou madest him to have dominion over the works of thy hands : thou hast put all things under his fect . all sheep and oxen , yea and the beasts of the field . the fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the seas . psal. 8. 3 , 4 , &c. o lord our god , how excellent is thy name in all the world ! thy works , o lord , are for ever to be remembred . the earth is full of thy riches . the earth is the lords , and the fullness thereof : the world and they that dwell therein . psal. 24. 1. the heavens are the lords , but the earth hath he given to the children of men . as we are visible bodies , conversing here beneath , he hath given us the earth . to his image as we are invisible and immortal souls , hath he given the heavens , and the heaven of heavens . the woods , and trees , and fields , and valleys , hast thou subjected to the government and work of our hands ; the heaven of heavens to our understand to see their glory , ings . admire their greatness , enjoy their delight , possess their treasures , rejoyce in their hosts , and 〈◊〉 thy 〈◊〉 . mines of gold , and veins of silver , the variety of precious stones , diversity of minerals , iron , brass , copper , lead , and tin , carbuncles , emeralds , pearls , diamonds : all these hast thou given to our bodies , subjected the same to the use of our hands ; that we might beautify the earth with crowns and scepters , regal thrones , palaces and temples , pillars , castles , cities , closets , jewels , rings , chains , ornaments , delectable things , which by the use of all men become the fruition of every holy and wise spectator . oyl and wine , perfumes and spices , wheat and rye , fruits and flowers , hast thou given to us to delight our senses . apples , citrons , limons , dates , and pomgranates , figs , raisins , grapes , and melons , plumbs , cherries , filberts , peaches , are all thy riches ; for which we praise and bless thy name . clouds and vapours glorify thee by serving us . springs and rivers praise thy name , being far more precious than gold and silver . the day is thine , the night also is thine : thou hast prepared the light and the sun. thou hast set all the borders of the earth : thou hast made summer and winter . he appointed the moon for seasons : the sun knoweth his going down . o lord , how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . these serve us in their glorious heights so perfectly ; that we cannot alter their course , because we cannot mend their operation . the fowls and fishes , beasts and creeping things , hast thou made ours ; by giving them excellencies meet to serve us ; strength , swifrness , fat , skin , hair , wool , flesh , sinews , veins , and senses ; by giving us understanding and bodies to subdue them ; by giving us a right and dominion over them . for all these , o lord , i bless and glorify thy holy name , and give thee thanks . so glorious are thy works that skies full of pearl , globes of gold , spheres of silver greater than the earth are dross and poverty in comparison of thy treasure . all which thou offerest me to partake of . the duty to which thou hast called me is greater than my wealth ; to contemplate thy glory , the excellency of thy wisdom , 〈◊〉 infinite goodness , the riches of thy love , to me thy unworthy servant exhibited in those their value , fulness , ministery , my right , interest , property , thy blessedness , mercy , favor , and in all these my wonderful exaltation with thee my god. blessed is the man whom thou chusest and causest to approach unto thee , that he may dwell in thy courts . he shall be satisfied with the goodness of thy house : even of thy holy temple . they also which dwell in the utmost parts are afraid of thy tokens thou makest the outgoings of the morning and evening to rejoyce . thon visitest the earth and waterest it , thou greatly enrichest it with the river of god which is full of water : thou preparest them corn , when thou hast so provided for it . thou waterest the ridges thereof abundantly , thou settlest the surrows thereof , thou makest it soft with showers , thou blessest the springing thereof . thou crownest the year with thy goodness : and thy paths drop fatness . they drop upon the pastures of the wilderness , and the little hills rejoyce on every side . the pastures are clothed with flocks : the valleys are covered over with corn : they shout for joy , they also sing . psal. 65. 8 , 9 , 10 , 11 , 12 , 13. these , o lord , being seen in thy sanctuary were davids joys . their publick beauty his personal delights . o that my heart were awake , o god , to see the glory of thy handy work. thy visible works are the joy of angels , the delight of cherubins , heavenly treasures . when thou hadst said the foundations of the earth , and accomplished the creation of the world : the morning stars sang together and all the sons of god shouted for joy. thy servant moses transported into 〈◊〉 and blessing joseph on the brink of glory , saw the beauties which angels admire , the perfection of thy visible treasures . blessed of the lord be his land ! for the precious things of heaven , and for the deep that coucheth beneath . and for the precious things brought forth by the sun ; and for the precions things put forth by the moon ; and for the chief things of the ancient mountains ; and for the precious things of the lasting hills . and for the precious things of the earth ; and the fullness thereof : and for the good will of him that dwelt in the bush. deut. 33. 13 , 14. &c. blessed be the glory of him who created all things , and upholdeth them daily by the word of his power . all these thy goodness giveth me : which i with moses and thy saints enjoy . had i none other , yet these alone are the angels songs . surrounded with these i live in eden . but thou hast reserved thy peculiar joys , and given me all other superadded treasure ; the actions on this theatre of thy glorious kingdom , the lives of thy saints , their souls , their tears , their praises . in eternal glory they are seen so perfect , that nothing can be added , nor taken from them for ever . eccl. 3. 14. and therefore is it that every creature which is in heaven , and on the earth , and under the earth , and such as are in the sea , &c. and all that are in them , shall we hear saying , blessing , honour , glory and power , be to him that sitteth upon the throne , and to the lamb for evermore , rev. 5. 13. to him that sitteth upon the throne , because he created them . to the lamb for evermore , because he purchased them for us . that we shall hear all creatures , in heaven and earth , so praising thee , plainly sheweth , that we shall understand their natures , see their beings , know their excellencies , take pleasure in them . because they are thy treasures given unto us . compleat , perfect , divine , blessed , innumerable , endless , angelical , heavenly , deep , fathomless , great , glorious , permanent , eternal , in hearing all that are in them praising thee , we shall behold their centres , know their uses , see every property , every excellence , every degree in every excellence , every end to which they are ordained , every person to whom they relate . in every one of which they glorify thee by exalting us ; serve us by glorifying thee ; by delighting all , are serviceable to each ; and glorify my soul by delighting all ; especially by the glory which they pay to thee , who delightest in them ; for the perfect good which they do to thy sons , both here and hereafter , in thy glorious kingdom . i admire the wisdom whereby thou enrichest all thy wonders . the sun is as a bridegroom coming forth of his chamber , and rejoyceth as a strong man to run his race . psal. 19. 5. his beams which enter and revive mine eyes , which beautify and quicken all the earth , do service unto me , as if no man were created but i alone . the moon and stars , dew and rain , hills and valleys , fields and meadows , in serving fishes , in serving fowls , and in serving beasts , serve all the sons of men , a new deep and richer way . and in serving them bless me thy servant . enrich me thy servant . serve me thy servant . what blindness then , o lord , possesseth all the sons of men ! that covet treasures in the midst of glory , see not thy riches , gape after honours , complain of poverty in the midst of wealth , turn thy glory into shame , love vanity , follow after leasing ; and while they have eyes , and see not the glories of thy kingdom ; ears , and hear not the voice of thy creatures ; hearts , and understand not the excellencies in them ; disquiet themselves in vain , to walk in a vain shew , heaping up riches , not knowing who shall gather them . psal. 39. 6. but they that will be rich fall into temptation and a nare and into many foolish and hurt ful lusts , that drown men in destruction and perdition . for the love of money is the root of all evil : which while some have coveted after , they have erred from the faith , and pierced themselves through with many sorrows , 1 tim. 6. 9 , 10. as adam by seeking knowledge in a foolish way lost all the treasures of wisdom and knowledge which were laid up for him . so do these in seeking riches . destruction and misery are in all their ways . ingratidude and wo : folly and complaining : ignorance , stupidity , sloth and poverty . thy glorious treasures they therefore despise because they have them . and will never learn to use them , till they lose the benefit and enjoyment of them . but i thy servant will sing aloud of thy mercy ! to make known to the sons of men thy a ighty acts : and the glorious majesty of thine excellent kingdom . psal. 145. 12. that the sons of men might be shining lights to me thy servant , and praise thy name for thy glory to which they see thee exalting thy creature . that i might enjoy the benefit of the holy scriptures and see the use of all thy creatures ; that i might see thy ways among all the nations , and rejoice with thee in thy judgments and mercies ; that with order and government , laws and customs , they might beautify the world , which else would be no more than a silent eden . that i might see the good of thy chosen , rejoice in the gladness of thy nation , and glory with thine inheritance : psal. 106. 5. that our feet may stand within thy gates , o jerusalem , whither the tribes go up , the tribes of the lord , to the testimony of israel , psal. 122. 4. were they created , were they enlarged , were they beautified , who are heirs with me of thine eternal kingdom . festivals and sabbaths , sacraments and solemn assemblies , bishops , priests , and deacons , emperors , kings , and princes , counsellors , physicians , senators , and captains , in all the beauty of their office and ministry , 〈◊〉 shine like stars in the firmament of thy kingdom : in the midst of whom thy servant liveth . o give me wisdom to see their splendor , to enjoy their influences . many , o lord my god , are thy wonderful works , which thou hast done ; and thy thoughts which are to us-ward . there is no man which reckoneth them up in order unto thee . when i would declare and speak of them , they are more than can be numbred . psal. 40. 5. when i leave the earth , and ascend to thy throne , to see thy glory above the heavens : there i am ravished with amazement and joy to see thy love , more great to thy servant than if thou hadst loved none besides . thou sun of righteousness ! life and glory ! who gav'st thy self wholly to every soul : how wonderful are the riches of thy manifold wisdom , giving all things to one , more than if they were given to him alone ! the rays of the sun , which shine in my eyes , i know to be mine . but those that fly to the utmost stars , that go to the mountains , shine upon the moon , are scattered and dispersed over all the heavens , seem to forsake me , and fly wholly to other places : yet beautify the world , and make me possessor of all its glories . they reflect again , and closing in mine eye , cause me to see even all thy glories : did that glorious orb of embodied light direct all his beams to me , i could not see him so perfectly as now . if uniting into one they scorch'd me not , a night of darkness would still surround me , the heavens and the earth would to me be lost , the beauty of all the creatures be buried in a grave , the world a dungeon , round about me . nor do those rays which seem to leave me illuminate alone . they digest gold , cherish minerals , animate the air , quicken trees , excite the influences of the very heavens , melt the waters , inspire living creatures , ripen fruits , perfect flowers , raise exhalations , cause the rivers begetting propagating enlivening all those creatures cherishing all those creatures preserving all those creatures that are the life and beauty of my habitation . thou hast created cherubims , thou hast created saints , thou hast created angels : like suns they shine , like stars they serve , like jewels they adorn , thy celestial kingdom . their beauty , love , melody , wisdom , order , goodness , ministry , power , their thrones joys and and crowns , praises , make them like thee , whose image they bear my supremest treasures . and me they serve as perfect joys , while i to them am made a glory . hadst thou loved me , and none besides , those glorious hosts had never been , of those my joys my soul had been bereaved ; more than thy self hast thou given me ; in giving me , beside thy self , those thine images . in every one of those , as the sun shineth both naked to mine eye again in a mirror hast thou given me thy self a second time . but o the vast ! the 〈◊〉 the unconceivably sufficient and endless powers of mine immortal soul ! that are able to enjoy thee wholly in thy self , wholly in thy son , wholly in each of all thine hosts ! in advancing whom to the highest thrones , thou hast employed thy goodness , thou hast employed thy wisdom , thou hast employed thy power , to enrich thy servant with the chief of beings , with living temples , with glorious hosts , with second selves , with inestimable mirrors , with fellow-members , with divinest treasures . in communion with whom , by all their knowledge and love enlarged , i shall ever see thy glorious self in the unsearchable excesses of eternal love , infinitely more than infinite in glory , for evermore . goodness , for evermore . wisdom , for evermore . blessedness , for evermore . hadst thou created none but me alone , and made me the temple of thine eternal godhead : in giving me thy self , thy bounty would be infinite . in raising such kings , to love and see me , who are each thine image , who are each thine friend , and who are each thine son , thy love is more , by giving me thy self . in each of them infinitely insinite . o lord , i am transported with the excesses of thy love ! by making them thy likeness , as thou gavest me thy self , thou givest me them , employing all thy wisdom , employing all thy goodness , employing all thy power , in making them thine image ; that in the likeness of thy glory , that in the likeness of thy love , and that in the likeness of thy blessedness , they might be to me what my god is ; each one a shining light , each one an exceeding joy , each one a fountain of living waters , each one a royal diadem , each one a crown of glory . thou hast given me thy self again and again in each of those , especially by making me to them what thou art , a lover of their happiness , a rejoycer in their joy , a delighter in their glory . thanksgivings for the blessedness of god's ways . to him that loved us , and washed us from our sins in his own blood : and hath made us kings and priests to god and his father : to him be glory and dominion for ever and ever . amen . rev. 1. 5 , 6. thou , lord art one and the same for ever love eternal . more , thy goodness infinite , thy bounty omnipresent , thy wisdom enriching every gift . making every creature , an endless treasure . making every thought and action , an endless treasure . only we are blind , and dead , and dull , and foolish ; only we apostate enemies careless wanderers , only we banishing our selves , only we accustomed only to narrow things . like runnagates we dwell in a dry land , and see not the mysteries of thy holy courts , the inward beauty of all thy creatures , because we loath the treasures of wisdom and knowledge . restore thine image , recall our minds , enable us in thy likeness to enjoy thy works , to see thy wonders , possess the worlds , delight in thy laws , feel our selves , admire thy riches . wean us , o lord , from vain treasures . little treasures . useless treasures . false treasures . dead treasures . unprofitable treasures . and elevate our souls to thee and thine . make us acquainted our thoughts paralel our affections present our imaginations busie , constant , familiar with great things . wide things . fathomless things . eternal things . thy bride , thy son , thy dominion over ages , the glory of thy kingdom , which includeth all , which endureth for ever . teach us thy ways upon earth , which are infinitely holy , which are infinitely sweet , which are infinitely glorious , which are infinitely delightful , which are infinitely beautiful . transforming all that look upon them : exalting those that are busie in them : concerning all : reaching unto all , to every soul in heaven and earth , from every region , from every age , and from every kingdom . o my lord thou art in every thing divine , wise , blessed , holy , heavenly , glorious : because in every thing thou overflowest 〈◊〉 to all : art infinite in goodness in all thy ways ; infinitly communicative of all thy goodness ; granting it wholly to all thine hosts ; in every thing wholly to every person , in every place , every way , for every end , by him in thy likeness wholly to be enjoy'd : whom thou constitutest likewise , and appointest to be heir of all that goodness communicated unto all ; recollecting the same , and causing it to rest in him alone . yea not to rest , but with greater joy , from him to overflow to all thine armies . let the same mind be in us , that was also in christ jesus ; phil. 2. who is gone before us to prepare a mansion in the beavens for us . 10. 14. teach us by wisdom , to enjoy all things , as he enjoyeth them goodness , to enjoy all things , as he enjoyeth them love , to enjoy all things , as he enjoyeth them in thy likeness , in communion with thee , as sons and heirs , as kings and priests , as brides and friends , as coheirs with christ , as partakers of the divine nature , to the praise of thy glory , to the joy of thy son , by the power of thy spirit , dwelling in us . let him who is the light of the world , be insinitly profitable unto us . the light of life to quicken our sence ; the light of love to enflame with goodness ; the light of knowledge to open our eyes . o the joy and treasure of our souls , jesus our saviour ! christ the anointed of the lord ; anointed for , and given to us . thou artthe purchaser of all our glory ! and thy fruition of it the great example , teaching us to enjoy it . how were thine affections , here upon earth , present with all families , present with all kingdoms , present with all ages ? of what esteem was every soul in all the world ? by being the image of thy fathers person ; thou art thy self the brightness of his glory : his son : the heir of all things . heb. 1. 〈◊〉 2 , 3. and the glory which he hath given thee thou hast give unto us . job . 17. 22. o let us all with open face , beholding as in a glass , the glory of the lord , be transformed into the same image ! from glory to glory , even as by the spirit of the lord : 2 cor. 13. 18. make us to understand the power which thou hast given us , to become the sons of god : teach us to use it . for now are we the sons of god , and it doth not yet appear what we shall be ; but we know when he doth appear , we shall be like him ; for we shall see him as he is . 1 jo. 3. 2. thy father needeth not the heavens or the earth , the seas , or stars , the clouds , or trees , or fields , or rivers , for us he made them , and enjoyeth them only by his 〈◊〉 goodness and love unto us . he needeth not cherubims , he needeth not angels , he needeth not men , being insinitely blessed , without beginning . his goodness enjoyeth them . only by this , he exalteth them to glory . his goodness enjoyeth them by making them blessed , and by the pleasure he taketh to see them sitting , like god himself , in the throne of heaven . his goodness only needeth them , and it is his glory , that his goodness needeth them . that god from all eternity should infinitely delight in exalting others ! create them out of nothing , make them his image by almighty power ; give himself to one by infinite love , communicate himself wholly to all his hosts by eternal wisdom . that having no use of them , but meerly to imploy his goodness advance them , and crown them , he should infinitely desire to see them blessed , this is his glory . whose goodness is his wisdom ; for by that doth he inherit all his works ; his blessedness also , for so good he is , that himself is crowned in every creature . himself enjoyeth the happiness of angels , infinitely delighteth in the blessedness of men ; and by the way of eminence , includeth all things . being therefore himself the object of delight , the exceeding joy , ps. 43. of all his creatures . his goodness is so great , that then he most enjoyeth himself when he is enjoyed . he loveth to be seen and delighted in ; to be the glory , joy , and treasure , of all his hosts . he loveth to be delighted in , because he delighteth to be the sun of every eye , the crown of every head , the jewel and the joy of every bosom . who , when he is the object of all our joy , the delight of angels , the ineffable , fathomless , eternal , object of all delight ; to all his creatures , to all his kingdoms , to all his ages , is then himself in eternal glory ; our author and our end , enjoying himself by that which is himself , his infinite goodness ; our joy and blessedness . o then why should not we ponder upon the goodness , of our author and our end ! and imitate the goodness . upon which we ponder ! since as he is our author , by doing all things for us ; so he is our end , by calling us to contemplate what he hath done : especially what he is . whose love is his blessedness . since as thou , o father , enjoyest all things , in creating us to glory ; thine eternal son enjoyth all things in redeeming them for us ; and us for them ; and by the joy that he taketh in seeing us attain the end of our redemption . yea since the holy ghost , by goodness , enjoyeth all things in his elect people : when having healed their rebellion , he , notwithstanding their wilfulness openeth their eyes , dwelleth in them , guideth their thoughts , enliveneth their hearts , giveth them power , and maketh them by his grace to enjoy god in all his works , ways , counsels , thoughts , and attributes . since goodness in the father since goodness in the son , and since goodness in the holy ghost , are wisdom , glory , are peace , and blessednes . why should not we , by goodness alone , be fraught with wisdom , glory , be fraught with peace : & blessedness ? and enjoy all things as god doth , by delighting in his blessedness ? in the blessedness of christ our lord , in the blessedness of god the h. ghost , in the blessedness of angels , and men : especially since the blessed of god and them is goodness indeed : the delight which they take in our happiness ! o goodness inessable ! who never more expressest thy goodness than by making creatures like thee , sovereign and supreme in goodness . restore us by thy son , and thy holy spirit ; by the merits of the one , by the working of the other , to the similitude of that goodness , whereby thou enjoyest thy self in all things . enable us to delight in thee , our god ; for loving us so gloriously : to delight in thy highness : in the blessedness of thy son ; in the godhead and blessedness of the h. ghost ; in the joy of angels , cherubims , that our selves , in thy likeness , [ and men ; may be the joy and blessedness of all thy hosts . thy blessedness , o lord , in all thy creatures ! the crown of thy works , the centre of thy beams , the temple of thy goodness , thy peculiar treasures ! for by this , o lord , shall we reign in glory . and now , most holy father , i crave strength eternally to perform my great desire , of glorifying , thee , praising , thee , blessing , thee , for all the riches of thine eternal love , in the redemption of the world , had i not seen the excellence of thy goodness in giving thy son , i should never have understood that thou givest us all things . had i not seen the excellence of thy love , in giving all things , in making them meet to be heavenly treasures , and giving us powers endless to enjoy them , i could scarcely have believed the giving of thy son. but now with joy i praise thy glorious name ; because having made me in the best of manners , which is in thine image , to enjoy all things . i know thou hast redeemed me by the death of thy son , and feel in my self a nature answerable to the greatness of his passion . and since i am redeemed by the death of thy son , know that i am made to inherit all things . rom. 8. 32. give me power therefore to overcome all opinions , of the world , ways , of the world , customs , of the world , censures , of the world , who err in thy kingdom from the way of blessedness . since thou hast promised , he that overcometh , shall inherit all things ; and i will be his god , and he shall be my son. rev. 21. 7. in jesus christ , let me sit down with thee in the heavenly places . glory with thine inheritance ; enjoy thy people thy peculiar treasure ; prize thy love unto mankind ; delight in the beauty of thy celestial bride ; see thy joys ; and take pleasure in them in all ages : because jesus christ enjoyeth them all . he bought them with a price ; let me delight in his happiness above mine own . let his happiness be to me not only mine , but more than mine ten thousand fold . here upon earth let it be my joy that he dwelleth in heaven , the angels and cherubims sing his glory : all power in heaven and earth is put into his hands : he shall come in the clouds of heaven , and in all the glory of his fathers angels , and shall judge the quick and the dead . he shall enjoy his bride , the church triumphant for evermore . thee in them , them in thee . all these let me o lord enjoy in him , here on earth ; above in heaven : let the miraculous excellency of his eternal love open the gate of wonder , to me : liberty , to me : difficulty , to me : the gate of glory , the gate of triumph , the gate of invincible peace , the gate of unchangeable goodness , the gate of beauty and delight ; by teaching me to love as he loveth , the souls of men , of the worst of men , more than my self , tho the more i love the less i be loved , tho they hate me , tho they persecute me , tho they kill me , let my love be immortal , let my love be sovereign , let my love be divine , let my love be invincible , the master point of art in christian religion , which my saviour taught on the cross , from the chair of his profession , let me learn , o lord , with zeal and joy . the love of souls , triumphed over the love of his own life . his hands and feet , his heart and head , were all opened , even to the last drop of blood , for us enemies , for us rebels , for us felons . let his o lord be the rule of mine , who valueth a soul above the world . dying for my soul , thou shewedst that my soul was dearer to thee then thine own life . o my lord , make me like thee ! a son of god , in my love to sinners . thy self , worth many worlds , thou gavest for sinners : and whatsoever love i bear to thee , thou hast by deed enrolled , and set it over unto others . what glorious treasures shall i possess , when all these are so esteemed ? nevertheless , o lord , let my love be genuine , divine and free. and for the delight i take , to rescue and to save them , to exalt and crown them , let me pour out my self , my spirit , soul and blood , my time , labour , health , estate , life and all . o'tis heavenly , divine , angelical ! the glorious victory over all the world is love continuing beyond unkindness ; fill my love with the zeal of thine like thine , o lord , i desire it should be ; a flame of thirsting industry , out living hatred ; over all unkindness , over all ingratitude , over all perversness , an eternal triumph ; ever lively ; always conversant in the highest altitude : o my god do not deny me . forgive my former flatness , forgive my former intermissien , forgive my former deadness : let me love every person as jesus christ : meet his love , and thine , o lord , in every person . it is my desire , lord , that my love to men should be so strong , that i may love jesus christ for loving them . enlarge my soul to the love of cities , counties , kingdoms ; throughly settled in the love of christ. the virtue that shineth brightest in his example ; and standeth highest in his commendation . o learn me this , and the whole is learned . learn me this , the divine art , and the life of god! desire , heroic courage , long suffering , compassion , forwardness , activity , everlasting and most lively diligence , grant unto me in calling souls . so will i sing and praise thy name , being one with thee , to everlasting . o what great things dost thou permit a worm to ask of thee ! grant it for his sake who became a curss , for me ! sin , for me ! awaken sinners . give us to understand the infinite fervor and zeal of thy love ! who having prepared for us heaven and earth , angels and men , thy self and all things , redeemed us by the blood of thine eternal son ; called us by thy prophets , martyrs , and apostles ; desired to seat us in eternal glory ; and left us to our selves only for this , that we may satisfie thy will , in imitating thee voluntarily and freely , with the best of actions , dost infinitly delight to see us blessed , and enjoy thy self when we , o god , are by thee enjoyed . give us to remember how that love of thine is the fountain of thy patience , and long suffering towards us ; to see it daily , how it burneth for us ; how unchangeably thou delightest to communicate thy goodness , to glorifie thy bounty , to distribute thy treasures , to reposire thy blessedness , in our souls ? how infinitely thou lovest to to see thy similitude in our natures , to enjoy thy self as given unto us , to admire thy workmanship in our glory , to feel in us thine eternal blessedness . behold thy creatures whom thou so lovest , crowned with glory and honor . ps. 8. 4. in the throne of heaven . rev. 30. 20. and since nothing can hinder us but sordid baseness , in contemning thy treasures , let our acknowledgment of thy goodness , and love of it , burn day and night , like unto thine : that being strengthened with might by thy holy spirit in our inward man , christ may dwell in our hearts by faith ; that we being rooted and grounded in love. may be able to comprehend with all saints , what is the breadth , and length , and depth , and heigth . and to know the love of christ which passeth knowledge ; that we may be silled with with all the fulness of god. now to him that is able to do exceeding abundantly above all that we ask or think , according to the power that worketh in us : unto him be glory in the church by christ jesus , throughout all ages , world without end . amen . ephes. 3. 20. 21. a key to the gate . of wonder . nothing being more wonderful than an invincible lover triumphant over injuries . of liberty being entred therein , we walk at large with unlimited freedom in gods commandments . of difficulty . because nothing at first is more contrary to nature . but gods example hath made it easie . of glory . the glory of christ is his love of sinners . whom , whosoever imitateth , in the universality of it , he is a son of god. of triumph . death , hell , unkindness temptationt rampled under foot , of invincible peace . nothing can offend them ; of 〈◊〉 goodness . nothing can discourage them : of beauty and delight they are amiable in the eye of god and angels , and ravished with security in the heights of triumph . thanksgivings for the blessedness of his laws . give unto the lord , o ye mighty , give unto the lord glory and strength . give unto the lord the glory due unto his name : worship the lord in the beauty of holiness . ps. 29. 1 , 2. o that my ways were directed to keep thy statutes . ps 119. 5. i will praise thee with uprightness of heart , when i shall have learned thy righteous judgments . ps. 119. 7. i will delight my self in thy statutes ; i will not forget thy word . ps. 119. 16. thy testimonies , o god , are my delight , and my counsellors . ps. 119. 24. o my god! teach thy servant to walk upon earth in thy similitude . open mine eyes that i may behold wonderous things out of thy law. ps. 119. 18. thy laws o god , are greater tokens of thy love to me than heaven and earth : in them i see the mirrour of the mind , in them i see the beauty of the love , in them i see my crown of glory . o how hast thou magnified me thy servant , in thine 〈◊〉 〈◊〉 o lord , thou tenderest my happiness as the apple of thine eye ; commanding all others to love me as they love themselves . thou makest my person sacred in the world ; hedgest in my safety , by thy holy laws ; wilt have no man to approach me , but with love and reverence ; my life , my honor , my estate and goods , my soul , my body , my dear relations , and dearest friends , my ease , my peace , my joy , thy laws those bulwarks of my repose and pleasure , so wholly dignisie and exalt thy servant , as if they had been made for me alone . should thy goodness design to make a creature the greatest imaginable , the highest above the cherubim , the most glorious among the angels , thy son , thy friend , thy bride , thine image ; what greater laws , in favour of it , could thy wasdom provide , than that upon pain of eternal 〈◊〉 , all angels , cherubim , and men , should love that creature , as they love themselves ? what can he withhold , that 〈◊〉 as himself ? with that love , thou hast given me persons , honors , riches , houses , arts , hearts , abilities their beauty , strength , authority , vineyards , fields , gold and silver , and which is more than all , hast compassed me about with all the powers in heaven and earth , angels and men , for my preservation ; yea , for my delight , enlargement , honor , glory . nor can any thing but the intervening rebellion of men , eclipse or hinder thine eternal bounty . thou hast made me to live in the temple of their soul ; to reign with thee in the throne of their minds ; encompassed , not with skies , but blessed affections . i thank thee , o lord , and praise thy name , for all the consolation of thy holy laws ! as , if i alone , were the only person for whom all things were made : they are all commanded , angels , and men , to love and take care of me ; all other things to minister unto me ; all to magnisie , please , and delight me , while i see thy goodness laying all the obligations in heaven and earth , upon angels and men , to be kind to me ; and crowning their obedience with the same rewards where with thou rewardest their love to thee . it is impossible they should proceed from any other than the infinite ocean of eternal love. i bless thee more for commanding me to love all others , than for commanding them to love me ; in this , o my god , thy laws are not only the hedge of my repose , and steps unto my throne , but the light of mine eyes , and the crown of my glory : the physick of my soul , and rules of my transformation , to the image of thy blessedness . thy laws are a light to my feet , and a lamp to my 〈◊〉 . ps. 119. 105. the sun is a glorious light , whose beams are most welcom , whose beams are most necessary , whose beams are most useful , to me and all the sons of men ; but thy laws surpass the light of the sun , as much as that of a gloe-worm ; being the light of glory , teaching us to live on earth in heaven . o how i love thy law ! it is my meditation all the day . thou , through thy commandments , hast made me wiser than my enemies ; for they are ever with me . i have more understanding than all my teachers ; for my testimonies are my meditation . i understand more than the ancients , because i keep thy precepts . ps. 119. 97 , &c. and i must confess , o lord , to the honor of thy great name , that thy laws in commanding others to love me , have made all things mine that commend their love . their oyl and wine . their jewels , palaces , gold and silver , heaven and earth , yea all the things that magnifie them , are mine , o lord ; because the ornaments of those persons whom thy laws command to love me as themselves . thy laws are my purveyors , and in shewing me the sincerity of thine eternal love , the right of my joys ; all things in heaven and earth , they 〈◊〉 to be mine , even thee , my god , the fountain of them all the soveraignty and authority , whereby thou makest laws , they shew to be mine , and ravish me both here and in heaven for ever . but in commanding me to love angels and men , they teach me to live in the similitude of god , and are the inward health and beauty of my soul , marrow , wine and oyl , within ! they teach me to live in the similitude of thy glory , shew me thine inward goodness , make me a joy and blessing unto all . thine inward goodness is among all thy treasures , thy best delight ; while i possess that , i am made the tabret and the song of thy chosen people , the jewel of thy saints , joy of the cherubim , the crown of glory , and a royal diadem , to thy holy angels , to thee , my god , a peculiar treasure . i marvel at the divinity of thine eternal wisdom , who environest me with glory , in the midst of all fruitions , making me a joy to all others , while they are so to me . there is an end of all perfection , but thy commandments is exceeding broad . ps. 119. 96. the world which thou hast made , is the city of our god , the streets are ages , and every soul a temple in it ; in which thou , o my god , rakest delight to dwell : thy laws are the statutes , enjoyning my affections to all the citizens , the inhabitants of the world. so glorious are thy laws they are the canons of thy bounty , the rule of life , the enlargement of my soul , my peace and liberty . i will run the ways of thy commandments when thou saith enlarge my heart . ps. 119. 32. o lord , they be the best of laws , command the best of all possible works , lead us to the highest of all possible ( rewards , teach us to live in the similitude of god , advance us to thy throne , guide us in the paths of blessedness , make us the sovereign end of all things , more than the sole , final and comprehensive ; teaching us to love thee more than our selves . derive into our bosom , all the treasures of god. angels , and men ; make all the enjoyments of kingdoms ours , teach us to enjoy all thy works and holy ways , in the best of manners , in the fulness of their service to angels and men ; direct us to the end for which we were created , are answerable to the nature and powers of our souls ; shew that thou lovest us infinitely , since thou hast given us all things , among those , in those , by those thyself ; are laws sit for the bride of god , articles of marriage between us and thee , the copy of thy bosom , the commentaries of heaven and earth . teaching us how they are all to be enjoyed ordinances of thy house , for the sons of god consonant to thy nature , suitable to thy works , the very laws which angels keep in heaven requiring duties that are the works of glory , fixing us to thee , making us to live , here , in heaven . even thou , o lord , by goodness , inheritest thy self and all things . is it not my joy ? is it not a part of the beatifical vision ? to see how perfectly thy goodness loveth us ? how it enjoyeth all things for our sakes ! o god , i love thy goodness ; delight in thy nature ; rejoyce in this , that thou takest perfect pleasure , in glorifying thy wisdom and power , infinitely so to exalt us . who will not delight in being beloved of thee ? yet that is all which thy laws require , when we are commanded to love thee ; to love thy goodness ; to rejoyce in thy favour ; to prize thy loving kindness according to the value and glory of it . who being infinite love , love unto us , exaltest thy sovereignty , exaltest thy wisdom , exaltest thy power , in all places of thy dominion , to magnifie thy sons , to adorn thy bride , to enrich thy servants . thy laws , o god , are the perfect laws of right reason , nature speaks them , eternity rewards them , reason asserts them , wisdom suggests them , interest and self love doth prompt them , thy benefits oblige us to them . the beauty of holiness is exceeding wonderful , in one act , all gratitude , obedience , together . goodness , blessedness , together . wisdom , glory , together . to prize all things according to their value , being the perfect work of right reason , the fulfilling of all laws , the answer of all obligations , the payment of all gratitude , the way to all rewards , the fruition of them , whereby we are in one thy servants , sons , thy bride , image , objects of delight to almighty god , the joy of angels , the beautiful possessors of heaven and earth , advanced to thy throne , crowned with thy glory . by prizing we receive all thy treasure , by feeling we enjoy it , by valuing we feel it ; by enjoying it we glorisie thee , acknowledge thy goodness , admire thy power , fullfil the work for which we were made , satisfie thy design , accomplish the end of the whole creation . therefore i love thy commandments above gold , yea , above fine gold. i esteem all thy precepts concerning all things to be right , and i hate every false way . how marvellous is thy loving kindness , o lord ! how great is thy goodness whichthou hast laid up for them that fear thee ! which thouhast wrought for them that put their trust in thee , before the sons of men ! having laid infinite obligations upon us , thou commandest us to be happy , and with infinite rewards recompencest those that keep thy commandments . how excellent are thy laws to me in particular ? they require all angels , cherubim and men , to delight in and promote my happiness : they command kings , emperours , to take care of and love me ; wise men , apostles , to take care of and love me ; patriarchs prophets , to take care of and love me ; saints , and martyrs , to take care of and love me ; among cherubim and angels . command them to love and delight in all those whom i love ; and whom , as my friends and brethren , i love to see beloved , delighted in , and honored . command me those duties which make me a sovereign , a supreme blessing , a delight , an inestimable joy , to the whole world. require me to do no other things than those only whereby i enjoy my supreme happiness . make me a delight to god himself , who rejoyceth to see me enjoy his happiness . command cherubim , angels , and men , to do me those services , every one of which is more sweet , more profitable , more amiable . more delightful , more satisfactory , than seas of amber , mountains of pearls , thousands of gold and silver , [ which works are to love each other , to praise god , to behold his works , to enjoy his blessedness , ] ordaining them each to live perpetually in the similitude of his holy life , which is an endless sphere of beautiful delights prepared for the enjoyment of me his servant . o my god! thy laws are so convenient for every soul , as if they were prepared for him alone ; so perfectly promote the happiness of all , as if nothing were regarded but the publick peace of the whole world they banish all things evil from the earth , anger , malice , injustice , oppression , covetousness , ambition , cruelty , pride , disorder , war , those bitter roots of gall and wormwood , that would spoyl even heaven being there ; they introduce all things good and profitable to men ; order , humility , love , wisdom , knowledge , 〈◊〉 , justice , contentation , peace , security , joy , glory : establish the happiness of all the earth ; make all things conspire for each others felicity , create a benevolence in every soul , to all the world. make all the sons of men , in their actions , thoughts , and persons , like the holy angels , all a blessing to each other ; all like god the enricher of our happiness , the world a paradice , every one in it the heir of it ; they interpret and enrich the works of god , which by serving all , are serviceable to each ; while we , like god , above the sun , the stars , the skies , are a mutual joy , in all generations . and thee , ( which is the greatest benefit of all , ) being faithfully kept , they allure to dwell well pleased among us . o make me to understand the way of thy precepts , so shall i talk of thy wondrous works , disguised duties , real joys . having prepared for us such inestimable treasures , nature it self requires us to see the beauty that is in them , to love their goodness , to rejoyce in their glory . thy laws are exceeding righteous , because they require what right requires . infinitely righteous , and strangely so , because they command what reason wills , what wisdom it self , & nature urges . thy goodness , by commanding us to live happily having shut up in one , all perfections , it is right , o lord , that we should understand thy love , be sensible of thy benefits we receive from thee , answer the obligations that lie upon us , live in thine image towards all thy creatures , prize every thing according to its value , satisfie the powers of our immortal souls by sixing them on their proper objects in a blessed manner , do that which leadeth us to bliss , accomplish the end for which we came into the world , be delights , like thee , to thine eternal majesty . all these in one work do thy laws command . how sweet are thy words unto my taste ? yea , sweeter than honey to my mouth ! ps. 119. 103. i opened my mouth and panted , for i longed for thy commandments . ps. 119. 131. blessed art thou , o lord ! teach me thy statutes , ps 119. 12. they make us blessed by teaching our souls to imitate thee . at midnight will i rise up to give thanks unto thee , for thy righteous judgments , ps. 119. 62. i will delight in thy law , i will speak of thy testimony before kings i will meditare in thy statures . they satiate the powers of our immortal soul. ambition with the honor of all the angels , coveroushess with the riches of heaven and earth , love with the goodness of god & all things , make us fit for the throne of glory , by making us a joy to all angels , kingdoms , ages . o give me understanding , and i shall keep thy law ; yea i shall observe it with my whole heart . ps. 119. 34. o lord i beseech thee give me love unto thy laws , delight in thy laws , meditation on thy laws , right understanding of thy laws , and entire obedience unto thy laws . if my delight had not been in thy law , i had perished in my trouble . hallelujab . thanksgivings for the beauty of his providence . thy mercy , o lord , is in the heavens , and thy faithfulness reacheth unto the clouds . thy righteoushess is like the great mountains , thy judgments are a great deep : o lord , thou preservest man and beast . how excellent is thy loving kindness , o god therefor the children of men put their trust under the shadow of thy wings . they shall abundantly be satisfied with the fatness of thy house ; and thou shalt make them drink of the river of thy pleasures . for with thee is the fountain of life ; and and in thy light shall we see light. o continue thy loving kindness to them that kdow thee , and thy righteousness , to the upright in heart . let not the foot of pride come against me , and let not the hand of the wicked remove me . there are the workers of iniquity faln ; they are cast down , and shall not be able to arise . ps. 36. let us with all the saints in the church triumphant ; sing the song of moses the servant of god , and the song of the lamb , saying , great and marvelous are thy works , lord god almighty ; just and true are thy ways , thou king of saints . let their beauty ravish us , let their farness delight us , let their goodness enrich us , let their wisdom please us , let their abundance transport us . let them ever be such in our eyes , as they are in thine ; whose delights have been in the habitable parts of the earth , among the children of men. o lord , i delight in thee , for making my soul so wholly active , so prone to imployment , so apt to love , that it can never rest , nor cease from thinking . i praise thee with joy , for making it so wide , that it can measure ages . see thine eternity , and walk with thee in all thy ways . it must be busie : and it is happy for me . thou hast made it a life like thine , o god all activity , its rest is imployment , and its ease is business . teach me the best and fairest business . teach my soul to walk with thee , by thinking wisely upon all thy doings . let me never rust in 〈◊〉 or sloth , nor sleep in death , nor 〈◊〉 my self with vanity , nor 〈◊〉 my self thorow with needless fears or sorrows . we are always desolate , while our souls are idle , but when our thoughts are employed far and near upon then glorious objects , then are we encompassed with festivals of joy , solemnities and 〈◊〉 . blessed be thou , o lord , and for ever blessed be thy glorious name , for preparing for us , in all ages , perfect treasures . the works of thy righteovsness , are more pleasant to angels than apples of gold in pictures of silver . o lord , let me be in all my solitudes , as a jeweller among thy jewels , as a perfumer among thy odors , as a servant among thy treasures , as a son among thy servants , thine image and thine heir , among all thy works , in all kingdoms and nations . in the dead time of the night , in my greatest retirements , let all thy works be neer unto me ; all thy ways , thy wonders , thy revelations from heaven , thy mercies , thy judgments , my familiar joys . let them fill me with company when i am most alone , fill me with delights , surround me with beauty , turn my retirements into songs , my days into sabbaths , my darkness into day , or into a night of joy , as in the solemn assemblies . for enflaming my soul with the thirst of happiness ; for shewing me its objects , and the manner of enjoying them ; for causing me to prefer wisdom above hidden treasure ; and to search for her as for gold and silver , i bless and praise thy h. name . the desire satisfied , is a tree of life had i never thirsted , i should never 〈◊〉 valued , nor enjoy'd , wisdom . i know by experience , that she is better that rubies and all the things i can desire , are not to be compared with her ; she putteth on my head an ornament of grace ; a crown of glory she giveth to 〈◊〉 prov. 4 9. maketh me a possessor of all thy joys ; bringeth me to the store-house of thine everlasting riches , 〈◊〉 me in paradice , surroundeth me with flowers , yea with all the delights in the garden of god. may lillies compare with the souls of men ? perfumes with virtues ? gold with affections ? crowns with ages ? temples , cities , kingdoms , are in my ways ! coronations , triumphs , victories , surround my feet ! no ways strewed with lillies , pearls , and diamonds can equal these . i. these sweeter far lillies are , no roses may with these compare ! how these excel , no tongue can tell ! which he that well and truly knows , with praise and joy he goes . how great and happy 's he , that knows his ways , to be divine and heavenly joys ! to whom each city is more brave , than walls of pearl , and streets which gold doth pave : whose open eyes , behold the skies ; who loves their wealth and beauty more , than kings love golden ore. ii. who sees the heavenly antient ways , of god the lord , with joy and praise ; more than the skies , with open eyes , doth prize them all : yea more than gems and regal diadems . that more esteemeth mountains as they are , than if they gold and silver were : to whom the sun more pleasure brings , than crowns and thrones , and palaces , to kings . that knows his ways , to be the joys , and way of god. these things who knows , with joy and praise he goes . the souls of men , and holy angels , are my delights . how endless are thy treasuries , how wide thy mansions , how delectable my joys ! many millions of miles from hence the sun doth serve me ! the stars , many thousand leagues beyond the sun , the morning stars , and sons of god , abundantly beyond them all . nor is there any bounds of my habitarion . the inestimable presence of almighty god endlesly extendeth protracting my joys , and , with an eye from infinity , beholdeth my soul. the sun of righteousness is my perfect joy , mine understanding seeth him in the highest heavens ; in every moment i see eternity , conceived in its womb ; in every moment an infinity of joys . thy ways , o my god , are infinitely delicious , from the beginning until now ! blessed be thy name , whose infinite wisdom , blessed be thy name , whose infinite goodness , blessed be thy name , whose infinite power , are in every thing magnified , are in every thing perfectly exalted , towards all thy creatures . thy condescention in creating the heavens and the earth , is wholly wonderful ! thy bounty to adam , to me in him , most great and infinite ! blessed be thy name for the employment thou gavest him , more glorious than the world ; to see thy goodness , contemplate thy glory , rejoyce in thy love , be ravish'd with thy riches , sing thy praises , enjoy thy works , delight in thy highness , possess thy treasures , and much more blessed be thy h. name , for restoring me by the blood of jesus , to thy glorious works , to those blessed emploments . it is my joy , o lord , to see the perfection of thy love towards us in that estate . the glory of thy laws , the blessedness of thy works , the highness of thine image , the beauty of the life , that there was to be led in communion with thee . those intended joys are mine , o lord , in thee , my god , in jesus christ , in every saint , in every angel. but the glorious covenant , so graciously renewed ! o the floods , the seas , the oceans , of honey and butter contained in it ! so many thousand years since , my standing treasure . o reach me to esteem it , o reach me to reposite it in my family ; as that , which by its value , is made sacred , infinitely sacred , because infinitely blessed . how ought our first fathers to have esteemed that covenant ! to have laid it up for their childrens children , as the choicest treasure , the magna charta of heaven and earth , by which they held their blessedness ; the evidence of their nobility ; the antient instrument of their league with god ; their pledge & claim to eternal glory ; the sacred mystery of all their peace ! but they apostatized and provoked thy displeasure , sixteen hundred and fifty six years , till thou did'st send a flood that swept them away ; yet did'st thou give them the rite of sacrificing the lamb of god. to betoken his death , from the beginning of the world ; shewedft them thy glory ; and that of immortality by enochs translation : ( of which me also hast thou made the heir ! ) in the midst of judgments thou hadst mercy on noah , and saved'st us both in an ark by water . that ark is mine , thy goodness gave it me ; by preserving my being and felicity in it . it more serveth me there where it is , 〈◊〉 . than if all its materials were now in my in that act did'st thou reveal thy glory , as much as by the creation of the world itself ; reveal thy glory to me ; and , by many such , dispel the foggs of ignorance and 〈◊〉 , that else would have benighted , and drowned my soul. the rainbow is a seal , of thyrenewed covenant , for which , to day , i praise thy name . as for the wicked they revolted back from the life of god , but the holy sages brightly shined : whom thy goodness prepared , to be the light of the world , melchisedec , north , 〈◊〉 himself , in whom thy goodness blessed me thy servant , in whom thy goodness blessed and all nations . whom thy goodness chiefly blessed , by making a blessing . when the world would have extinguished knowledge , and have lost thy covenant , thou heldest the clew , and maintained'st my lot , and sufferedst not all to perish for ever . out of the loins of thy beloved , thy glory form'd a kingdom for thy self , govern'd by laws , made famous by miracles , 〈◊〉 by mercy 's , taught from heaven . 〈◊〉 the 〈◊〉 of witness , thou dwelledst among them . thy servant david , in most solemn 〈◊〉 , sang thy praises . thy glory appeared in solomon's temple , but more in his wisdom ; and the prosperity of thy people . thy prophers , in their order , ministred to us . the concealed beauty of thy ceremonies , is wholly mine . to me they exhibit in the best of hieroglyphicks , jesus christ . the glory of their ministery service , and expectation , for two thousand years , is my enjoyment . for my sake , and for thy promise sake , did thy goodness forbear , when their sins had provoked thee , to destroy them wholly . how did thy goodness in the time of distress , watch over them for good ! when like a spark in the sea , they were almost wholly extinguished , in the babilonish waves . how , lord , did'st thou work , in that night of darkness ! making thy glory , and the glory of love , more to appear then was 〈◊〉 welfare turning upon the hinge , our hope gasping for a little life , our glory brought to the pits brink . and beyond the possibility of human remedy , endangered in the extinction of that nution . how then did thy power shine ! in making nehemiah the kings cupbearer ; hester queen ; mordecai a prince ; the three children cold in the furnace ; daniel lord chief president of 127 provinces . zorobbabel and ezra especial favorites ; and in sending thy people home , without any ransom , that the influence of thy promise might surely descend ; and our saviour arise , out of davids loins , be born at bethlehem , crucified at jerusalem , according to the prophesies , that went before concerning him . blessed lord , i magnific thy holy name , for his incarnation ; for the joy of the angels that sang his praises ; for the star of his birth ; for the wise men's offerings that came from the east ; for the salutation of thy handmaid mary ; for the ravishing song of the blessed virgin ; for the rapture and inspiration of zacharias thy servant ; for the birth of john our saviours forerunner . o lord , who would have believed , that such a worm as i , should have had such treasures , in thy celestial kingdom ! in the land of jury , 3000 miles from hence so great a friend ! such a temple ! such a brest plate ! glittering with stones of endless price ! such ephod ! mytre ! altar ! court ! priest ! and sacrifices ! all to shew me my lord and saviour . by the shining light of nearer ages , by the universal consent of many nations , by the most powerful light of thy blessed gospel , see that remoter in the land of jury , more clearly to shine . the universal good which redounded to all , is poured upon me . the root being beautified by all its branches , the fountain enriched , and made famous by its streams ; their temple , sacrifices oracles , scriptures , ceremonies , monuments of antiquity miracles , transactions , hopes , have received credit , and magnificence ; by successes . by the lustre , authority and glory , by the conviction of ages , by the acknowledgment of sages , by the conversion of philosophers , by the of flourishing cities , empires , 〈◊〉 , and mighty states . all which enamel the book of god , and enrich it more for mine exaltation . the very trees and fruits , and fields , and flowers , that did service unto them , flourished for me ! and here i live , praising thy name ! for the silencing of oracles , and the flight of idolatry ; for demolishing the temple . when its service ended . for permitting the jews in severity to them , for permitting the jews in mercy to me , to kill my saviour . for breaking their covenant , casting them off , dispersing them throughly , punishing them with destruction , in revenge of the murder of jesus christ. now if the fall of them be the riches of the world , and the demolishing of them , the enriching of the gentiles , how much more their fulness ? rom. 11. 12. what shall the receiving of them be , but life from the dead ? rom. 11. 14. restore them , o lord ! that as we have obtained mercy through their unbelief , so they by our mercy ( and our faith prevailing ) may obtain mercy . the death of jesus , that universal benefit , spreads from a centre , through all the world , and is wholly the joy of all people . the patience of job was once obscure , which is now the publick right of mankind . the cross of christ exceeding vile , yet now in my closet , my perfect treasure . pregnant signes , what infinite depths may lie concealed , in the rude appearance of the smallest actions a world of joys hid in a manager , for me , for every one . his cross , a prospect of eternal glory , sheweth , that all things are treasures infinitely diffusive ; earthly occurrences , celestial joys . for the learning of the fathers , i glorisie thee ; more for the labors of the holy apostles , my crown and my joy : their persecutions are my glory ; their doctrine my foundations ; their sweat my dew ; their tears my pearl ; their blood my rubies . for giving of the holy ghost upon the day of pentecost , i supremely praise thee . o let me be filled with it ! that i may clearly see the powers of my soul ; that as a temple of thy presence , i may inherit all things ; that in the light of my knowledge , all ages may abide ; and i in them , walking with thee , in the light of glory . what shall i render to the lord for all his benefits toward me ? i will take the cup of salvation , and call upon the name of the lord. ps. 116. 12 , 13. with reverence i will learn the riches of our saviour , at the time of his ascention ; and see what a paradise the glory of his resurrection made the world. who , when he ascended up on high , led captivity captive , and gave gifts unto men . and he gave some apostles , some prophets , some evangelists , some pastors and teachers eph. 4. 8. and 11. o let me see into the deeper value of such glorious treasures ! nearer to our saviour , greater than the angels , images of god , labouring to death for our sakes . of all the benefits which they did to all , my bosom is the recipient , i the heir . how beautiful upon the mountains , are the feet of them that bring the glad tidings of good things . rom. 10. o blessed be thy glorious name , for the conversion of this island wherein i live : the day spring from on high , that visited us ; the light of the gospel ; the conversion of our kings ; the professed subjection of our lords and senators . our ministers , bishops , pastors , churches , sacraments , liturgy , sabbaths bibles , laws ecclesiastical , establishment of tythes , universities , colledges , liberal maintenance of our saviours clergy , christian schools , cathedrals and quires , where they sing his praises . that pillars are erected in our land to his name ; that his cross is exalted to the top of crowns ; seated on high ; on more than kingly palaces ; his temple in our borders ; that his gospel is owned and fully received ; his kingdom established by laws in our land , which might have been a wilderness , which might have been a golgotha , which might have been a very tophet , a blind corner of brutish americans ; and i a torn desolate confessor , or far worse , a negroe like them , in the horrid island . for all this i glorify thy name ; humbly confessing , and acknowledging with joy , thy mercy in this to have been greater towards us , than in delivering israel from the egyptian bondage : earnestly beseeching thee , to forgive the ingratitude and stupidity of thy people . open their eyes ; cause every one to see , that he is the heir and possessor of all thy joys . in their peace and prosperity , let me thy servant inherit peace : and in thy light , let me see light. make them more my treasures , by making them better , by making me wiser , increasing both our love . what hast thou done for me thy servant ? in giving me the beauty of the world , in giving me the land in which i live , in giving me the records of all ages , in giving me thy self in all for evermore . being done for thousands , for all , o lord , it is more my joy. i bless thy name for the perfection of thy goodness , so wholly communicable to many thousands , so endlesly communicated from all generations , coasts , and regions , to every soul. by enriching whom , thou magnifiest me ; because they are my friends , because they are my temples , because they are my treasures ; and i am theirs , delighted by my love in all their happiness . tho war should arise , in this will i be confident . one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the days of my life , to behold the beauty of the lord , and to enquire in his temple . ps. 27. 3 , 4. he hath chained ages & kingdoms together . nor can they without us , nor we without them , be made perfect . heb. 11. 40. the lord is king throughout all genrations , magnifying his eternal wisdom in making every true christian possessor of his joys : the multitude of possessors enrichers of enjoyment : every one the end of all his ways . me ! even me ! hath thy glory exalted in all these things : i am possessor , and they my treasures , i am delighted abundantly , by being possessed , that thou , o lord , art supreme possessor ; and , every one of thine , possessor in thy likeness ; pleaseth me supremely , pleaseth me wholy , furthereth my joys , addeth to them , maketh them infinite , yea , infinitely infinite , the very manner of enjoying . o lord ! let all the greatness whereby thou advancest thy servant , make me not more proud , but more humble : more obedient to the king , more diligent in my calling , more subservient to my spiritual fathers , pastors and teachers ; more meek to mine inferiours , more humble to all ; more compassionate on the ignorant ; more sensible of my sins ; more lowly to the poor , more charitable to the needy ; more loving to mine enemies ; more tender to the erroneous , thirsting their return ; more industrious in serving thee , in calling them , in saving all . teach me by wisdom to see the excellency of all thy doings ; and by goodness , to rejoyce in all thy mercys . to delight in the praises which they offer unto thee , and in the blessings which descend upon all thy creatures . o make my life here , upon earth , beautiful , o lord ! that my soul may be pleasing to thy saints and angels . to be well pleasing to whom , is an unspeakable delight ; because thy love is infinite to them . thanksgivings for the wisdom of his word . the lord looked down from heaven upon the children of men , to see if there were any that did understand and seek god. they are all gone aside , they are altogether become 〈◊〉 , there is none that doth good , no not one . ps. 14 2 , 3. they know not , neither will they understand ; they walk on in darkness : all the foundations of the earth are out of course . ps. 82. 〈◊〉 . o lord , thy word testisieth what my experience seeth , that the sons of men err in their hearts , from thy holy ways . the glory of thy kingdom they cannot see ; the blessedness of their estate none will regard ; nor behold the brightness of thine eternal treasures ; nor how near they are to thine eternal love. the glory of the earth , is stainedby sin oppressed with tares , spoiled with briars and cursed thorns . but more with the corruptions . blindness , of sinful men. errors , of sinful men. false opinions , of sinful men. wherein according to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience , they all walk in the lusts of the flesh , in the vanity of the mind , having the understanding darkned , being alienated from the life of god , through the ignorance that is in them . eph. 4. 17. 18. with one consent they wander up and down , to polluted streams , and will not refresh their soul , with living waters . the riches of thy bounty , which with infinite liberality , thou freely givest , they disregard . by that means turning the world into a 〈◊〉 wilderness , of owls and dragons , that thirst after happiness , they know not what ; seek it they know not where , find it no where . they seek it in gold , not in thee ; in silver , in apparel , in feasts , in houses . in any thing little , rare , false , counterseit , scarce , unknown ; but in the high estate , to which already they are by thee exalted , they find no pleasure . the freedom of thy love hideth it from their eyes . the truth and commonness of thy glorious works , they cannot see . the daily continuance and presence of thy riches maketh them despised . the greatness of thy wealth not understood thou preventest us , with the pure blessings of thy goodness , their endlesness , excellency , abundance , service , variety , 〈◊〉 . compasseth us about : yet blmdeth our eyes . they grope in darkness ; wander in the valley of the shadow of death ; are estranged from thy treasures ; err from thee ; hope for any end of their vain endeavours ; never attain any rest in their feigned riches ; escape imaginary wants , but still increase conceited poverties . o lord they have drown'd not only themselves , but the world also , in destruction and perdition . covered it with snares , with chains of darkness , woes and miseries , by their false opinions ; false opinions concerning happiness , till thy word came and shined among us ; that plainly sheweth the glory of the father , bringing us back to the true treasures ; causeth us to see that we are already exalted , and that it is not by seeking what we want , but by enjoying what we have , that we are truly blessed . thy word alone extricateth our souls from all their snares . our wants are none , thou hast wrought all things already for us . were a sun that shineth now to be created ; millions of gold would be thought too little . his beams more necessary , than the approach of angels , are now despised , being , by reason of their presence , not understood . they animate our blood , beautifie the world , give light to the day , warmth and spirits . without them no morning flowers , waters , springs could be , but all the world a cave of datkness , death and misery . which an angels presence cannot mend . thy laws , thy works , thy ways , thy revelation from heaven , the excellencies of our soul , the endowment of our body , thy tender love , thy truth and faithfulness , these are the riches thou hast prepared for the poor . for creatures cut out of dust and nothing , to these thy word reduced us again . that shining light infinitely more precious and heavenly than the sun , that holy fountain of living waters refresheth the soul even of thy holy angels . it self is a treasure worth innumerable millions of gold and silver . a book which thou hast sent to me from heaven , to detect the vanities of this wicked world , to guide my feet into the way of peace , to shew me the treasures of eternal happiness . to elevate my thoughts , purifie my heart , enlighten my eyes , refine my soul , direct my desires , quicken my affections , set my mind in frame , restore me to thine image , call me again to communion with thee , in all thy goods and treasures : o lord thou hast magnified thy word above all thy name . it sheweth me the greatest and highest things . bringeth my soul cut of prison , leadeth me in the paths of blessedness and glory , teacheth me to ponder upon the works of thy hands , and to meditate / upon thy laws day and night to speak of the might of thy terrible acts , to talk of thy doings . o my god every day will i bless thee and i will praise thy name for ever and ever , ps. 141. 2. all thy works shall praise thee , o lord , and thy saints shall bless the , ps. 145. 10. i will sing of judgment and mercy , to thee , o lord , will i sing , and talk of all thy wondrous works , ps. 145. 2. the sons of men hast thou given me , the heavens and the earth and all that is therein . thy manifold wonders , ancient miracles , laws , promises , h. oracles , and blessed revelations , in thine image to be enjoyed , thy self , and all things . the best of treasures , in the best of manners . i acknowledg thy gift , thy heavenly gift . and i adore the wisdom and glory of the way whereby thou givest me the h. bible , to deliver me from the darkness of the disordered vvorld , i needed o lord a book from heaven , i longed to receive it , and panted after it with my expectation , which above my hopes , was already sent , before i was born . a book inclosing the best of tidings , the wisest counsels , the newest revelations , heavenly discoveries , the profoundest depths , the highest wonders , the rarest miracles , the most glorious examples , the treasures of wisdom , the richest promises , the joys of god , divine affections , the greatest encouragements , halclujahs , raptures ; shewing us , how man is magnified , in covenant with god , lord of his works , his son and friend , ministred to by angels , admired by cherubims , made for heaven , called into the glory of almighty god , ordained for his throne , redeemed by his son , shal rise from the dead , be made immortal , overcome the world , be more than a conqueror , inherit all things . o jerusalem , jerusalem ! hadst thou known at least in this thy day , the things that concern thy peace ! but now they are hidden from thine eyes . had you seen , oh! ye sons of men , the high estate of your ample glory ; how would you have been ravished ? ye that are crowned with loving kindness , and tender mercies . beloved of god more than himself . ( doth he not love his son as himself ? ) tendered as his eye , exalted above angels , in all things magnified by his eternal love , as much as wisdom , goodness , power infinite could atcheive , by all his counsels , laws and works exalted as in the death of jesus christ. o my god i give thee praise , for giving me the bible in such a manner . in no doubtful narrow private way hast thou sent it to me , but in a way sublime , most high , rich , heavenly , in a way most large , profound , glorious , solemn , wonderful . in all ages hast thou been preparing it by all kind of miracles sealed it , by the ministry of patriarchs and prophets crowning it , by apostles publishing it , by tongues adorning it , by prophecie fulfilled , and yet to be fulfilled ( an evidence greater than all that can else be imagined ) confirming it , by successes exalting it , by the humble submission , distance , acknowledgment , reverence of kingdoms , fathers , sages , crowned emperours in the lands and ages , making it eminent : by the materials in it supremely enriching it , o my god hadst thou sent it to me by the ministry of angels it had not been capable of the glory that now is in it . nor had the manner of thy giving it been so celestial , divine and clear . hadst thou sent it to me alone , it had been infinitely less , less obliging , less effectual . had all the counsel of the h. cherubims conspired together , to have written a book , had they taken pens from the wings of seraphims , had they drawn the characters in gold and pearl , nor for beauty more excellent , nor for manner more gorgeous , nor for materials more rich , nor for any thing more heavenly , divine , blessed , could they have sent it to us . to me o lord , to me it cometh ! mine hast thou made , that glorious treasure : an infinitie of worth , a world of delight is included in it : an alsufficient ocean swims in its womb , for all occasions ; an endless mine of profitable variety , times elixar . the quintessence of ages , wisdoms treasury , the magazine of history , the incense , light and leaven of this earthly world. a collection of experiences , fraught with counsels , embassies of angels , judgments , mercies , commandments , denunciations , threatnings , promises , affections , mirrours , for all estates , prosperity , adversity , sickness , health , life , death , liberty , bondage , peace , war , riches , poverty , subjection dominion captivity , victorie , virginity , marriage , youth , old age , priesthood , laity , city , country , innocency , misery , grace , glory , affording presidents , for all these upon all occasions . advice encouragement , blessing . caution , blessing . o my god what endless streams of living waters flow down from so little and small a fountain , to revive the barrenness , of this languishing world ! here i behold the fate of kingdoms : their destinies , sores , remedies and cures consolations for the poor and broken hearted instructions for families , documents for the world , terrors to the evil , encouragements and delights for the good and blessed , the creation of heaven and earth , adam's paradise , the fall of man , the drowning of the world , the genealogie of nations , the confusion of lahguages , the computation of ages , abraham made the friend of god , and blessing to mankind , joseph's chastity , and charity , moses's miracles , the ceremonial law , that curious gospel in ancient hieroglyphicks , israel's victories , settlement , judges , samuel's government , david's melody , solomon's temple , proverbs , wisdom , riches , peace and kingdom ; all abundantly flowing to my bosom . elijab's zeal , manasseb's penitence , zedekiab's ! bondage , israels dispersion , 〈◊〉 captivity , god's long suffering , merciful restitution , our saviours birth , it s glorious circumstances . his life , tranfiguration , passion , parables , resurrection , ascention into heaven . our kingdom and priesthood purchased by him , made conformable to his example , the epistles of the apostles , those letters of love and eternal wisdom , the appearance of glory and heaven opened in the revelation , all these hath my god given me with ten thousand times greater profit and advantage than if he had given them to me alone . multitudes of publishers , nations of admirers , ages of adorers , increase my joys . had they come to me in a hidden , private , narrow , vvay i might sear some dream , or worse illusion . the amplitude of god in all his magnisicence had been too much straitened . concealed , taken away , to me denied , indeed abolished . but now i see him in all kingdoms glorifying his name , shewing his goodness to ma ny thousands , making me , making every one beside the heir of it all , i know him to be god , by the greatness of his love , the universality of his care , the bright / continuance of his eternal wisdom , and see his oracles exalted on the desks in many temples , countenanced by kings , ratified by parliaments , joyfully sounded from many thousand pulpits , had an angel brought me this glorious book , being not prepared the other way , o how poor desolate and miserable the world had been ! no revelations in other ages , no miracles , no ministry of patriarchs , prophets and apostles , no acclamations of joyful people , no delights of god in other kingdoms , yea , no companions should i have then enjoyed but in a wilderness of infidels , surrounded with rebels , through all persecutions , in a night of darkness , dearth of holiness , world of vices , reproaches , enemies , must i have entered into glory . blessed therefore be the lord my god for the fulness of his love. i rejoyce in the manner of thy revelation . it shews the depth and infinity of thy nature , the coming of cherubims had been but a toy , a feather in comparison ; by the ministry of thousands hath it been confirmed in all kingdoms enlarged , crowned , rooted , beautified . and for these causes by thy servant peter is so preferred , for we have not followed cunningly devised fables , when we made known unto you the coming and power of our lord jesus christ , but were eye witnesses of his majesty . for he received from god the father honour and glory , when there came such a voice to him from the excellent glory . this is my beloved son in whom i am well pleased . and this voice which came from heaven we heard when we were with him in the holy mount. we have also a more sure word of prophesie , whereunto ye do well that ye take heed as unto a light which shineth in a dark place , until the day dawn , and the day star arise in your hearts , 2 pet. 1. 16 , &c. a more sure word of prophesie , written in the volume of the book , preferred above the voice that came from the excellent glory , at the transfiguration of christ upon mount tabor . for these causes doth our saviour prefer moses and the prophets above the testimony of our rising from the dead . yea , ( which is wonderful ) above the power of his own words . and when the h. ghost was given , and spake in the apostles : notwithstanding all the miracles he gave them to atcheive . he submitted to the tryals of the h. scriptures , teach me o lord to magnify with joy , what thou hast magnified . open thou mine eyes that i may see the great things in that map of heaven . let it be a clew , a gale of air , a golden chain , coming from thy throne , raising me to glory . by them am i taught how here upon earth to walk with god ; which is the great mystery , the master point of skill in thine eternal kingdom . appendix to the former thanksgiving . and now o lord , how infinite indeed is every sin ! how infinite thy love ! how high the glory and blessedness of heaven ? how dreadful the fall of every sinner ! how bottomless and infinite , the abyss of misery ; how endless and unsearchable , the sphere of mercy ! o my god , since thou hast made me to be thy friend , having made me thy son in capacity , that i might make my self so in act , by rightly using the power which thou givest me , without which it is impossible but that thou shouldest be displeased with thy work ; since the only duty thou enjoynest me , is to live in thy image ; and to be like thee , to all thy creatures , to delight in thy goodness , and to enjoy thee in all thy works : since thou leavest me to my self , only for my happiness and perfect glory , and art willing to save me , in the best of all possible manners : and nothing less than the best , can agree with thy nature : i acknowledge that if fail in so fair a covenant , and refuse to please thee in such a duty : the natural result of it , is that i should be tormented for ever . i be seech thee to forgive me what is past ; according to the infinite greatness of thy tender mercies , to remember that i am a sinner , prone to evil : and to give me thy grace , with all holy care , watchfulness and diligence , to do that glorious work ( without intermission ) whereby thy happiness is enjoyed , thy spirit delighted , my soul saved , crowned in thy kingdom , advanced in thy bosom . thanksgivings for god's attributes . sing unto the lord a new song , and his praise from the ends of the earth ; ye that go down into the sea , and all that is therein : ye i sles and the inhabitants of the earth . let the wilderness and the cities lift up their voice , the villages that kedar doth inhabit : let the inhabitants of the rock sing ; let them shout from the top of the mountain : let them give glory to the lord , and declare his praise in the islands , isd , 42. 10 , 11 12. forhe hath made my soul in the image of himself , an understanding eye , that like an open day , shall at once be present in all places . though because he is invisible , by bodily eyes he cannot be seen , yet hath he manifested himself , his essence , wisdom , goodness , power , in all places of his dominion , to the understanding , in the fabrick of my body , nature of my soul , glory of the world , blessedness of his laws , soveraign providence , miracles and wonders . o lord i am satisfied with the fruit of thy lips , with the works of thy hands . and now i ascend to thine eternal glory , to see the treasure of thy divine essence , which thou hast hidden for us . since the beginning of the world men have not heard , nor perceived by the ear ; neithe hath the eye seen , o god besides , thee , what he hath prepared for him that waiteth for him . the fountain it self is sweeter than the streams . o lord my god thou art very great , thou art cloathed with majesty , who coverest thy self with light as with a garment , who stretchest out the heavens like a curtain , ps. 104 1 , 2. that greatness , majesty , light and glory hast thou made to be the enjoyment of every soul. thy soveraignity and dominion is the glory of my soul : thou hast made them 〈◊〉 by pleasing me perfectly , and advancing me 〈◊〉 them . o the beauty of thine infinite kingdom ! it is impossible thou shouldst ever be without the eternity of infinite wisdom . the fathomless treasury of unlimited goodness , shineth here more than the sun in the very heavens , the zenith and nadir , and the poles of power in all their altitudes . that infinite wisdom , goodness , power are wholly mine , in all their activities , atchievements , glories . made so by the infinite workings of infinite wisdom , goodness and power . in every soul supreme in thy kingdom , crowning mine . o my god who could have made every soul among innumerable millions , the end of all things ! every one king of all thy kingdom ! can every one be higher than all the rest : one mans exaltation here upon earth is the depression of another : but in thy kingdom every ones advancement the exaltation of all . every one highest . yea more than this , infinitely more than we can ask or think . more than supreme ! more than 〈◊〉 more than sole ! more than the end of all things , hast thou made every person living in thy kingdom . my soul is ravished , with the elevation of thy joys ! sing , o ye heavens , for the lord hath done 〈◊〉 ; shout ye lower parts of the earth ; break 〈◊〉 into singing o mountains , o forest , and every tree therein , isa. 44. 23. for the lord is wonderful in the midst of his saints . it is strength to my navil , and marrow to my bones , to consider the perfection of thy doings . h. h. h. lord god of hosts ! heaven and earth are full of the majesty of thy glory . all the supremest and grearest heights are easy to thee ; easy tobe seen through , easy ' to bee understood . impossibles , impossibles , overcome and attained , transport and amaze us , with delight and wonder . every one supreme ! every one solel every one soveraign ! if that be impossible , what is it , o lord , to be more than so . all the beauty of holiness in thy kingdom , is the sphear of my delight and pleasure for ever . to see thee magnified by all thine hosts , who art the fountain and author of all their glory ; is my perfect melody , joy and glory . thou hast made them mine , by making them to please me , to please me voluntarily and freely in their actions , by praising thee . thine infinity , thine eternity , the exquisite perfection of thine omnipresence , are all mine in all their operations . because thou lovest me , thou givest me thy self ; thine eternity by creating me ; for had that not been , i that was nothing , should have had no beginning ; thine omnipresence in upholding me : for without thee , i should return into nothing ; thine infinity by enlarging me : enabling me to consider the infinite spaces beyond the heavens ; where thy divine majesty more especially dwells . but in giving me to see the original of my being , to understand my foundation , and discern that by which i am enlarged , thou hast given me thine eternity , infinity and omnipresence in another manner ; as the object of mine eye , themes of my praise , causes of my joy , subjects of complacency , grounds yea crowns of glory . being infinitely present in every place , thou makest me perceptive , and i see thy giory being infinitely present in every place , thou art exquisitely so , and wholly there . o lord , i admire the perfection of thy presence , the incomprehensible excellency of thine omnipresence , wholly every where . i admire the effects , and glory of its attainments : for by it alone art thou infinitely communicative . thy wisdom it is , thy goodness it is , and and thine almighty power : it is one , o lord , with all thine attributes ! thine infinity resideth in every centre , therefore in my soul ; which were it not there , i could not behold . thine eternity and infinity are both the same , both are present in every moment ; therefore in me ; all the conceivable parts both of thine infinity and eternity , being equally near to mine understanding ; together with the infinite spaces beyond the heavens , because thine omnipresence is wholly every where . o the incredible things it attaineth ! thou light of jerusalem ! as thou makest the hemisphere to be wholly in its image , wholly present in every point , by the rays of light that from all parts of the heaven close in one , every where in one , as if no where besides , by which thou makest the world communicable to millions of eyes , such is the glory of thy exquisite presence , that it is at once wholly in millions of persons . wholly in them all , like the sun in a mirrour , in a thousand thousand mirrours , that maketh by its beams the heavens also to be present there , and me , like a mirrour , the entire 〈◊〉 of all thy glories most really , o lord are they all within me , because thou art really dwelling there . even thou my sun , who with all thy kingdom are dwelling there . thou in me , and they in thee , for evermore . how infinitely high ! how glorious ! how blessed ! how divine hast thoumade me ! god is love. o teach me the dignity , the depth , the mistery , the infinite excellency of that operation . so wholly lovely is thine eternal nature , it is imposiible to perceive , and not to love it . in making me to love and desire to be pleased , thy wisdom and power are wholly wonderful . how we see or feel thy presence we cannot tell : but how by it we shall inherit all things is easy to understand . but o the wonder of delight and glory ! 't is i , o lord , was an object of thy love from everlasting . thou intimately knewest me , and wast acquainted with me from all eternity . thy bosom is the temple , thy love the glory , thy knowledge , the best light ; wherein i can see and enjoy my self . in my self i am finite , but the infinity of thy glory maketh every thing infinite upon which thou lookest . from everlasting to everlasting thou art god. thou art our dwelling place in all generations . and all this hast thou done , o lord , for every soul , for every angel. that they might all like thee , be meet for my love , and delightful to me . thou o , my god , art so great and infinite a mystery , that eternity alone , is a sufficient light wherein to see thee . what , lord , could i require of thee , more than this , to give me thy self ! thou givest thy self , by employing all thy wisdom , all thy goodness , all thy power , in producing the best of all possible delights , for the satisfaction , and exaltation of every soul ; and in giving thy self in the best of manners ; without which thy love had not been infinite , nor yet thy self , nor i supreme , nor thou been given . thou givest thy self by living the best of all possible lives : which is by doing the best of all possible things . without which the perfection of pleasure would never be attained . from all eternity thou didst ever live the best of lives , without end or beginning . nor didst thou approach to it , nor canst thou remove from it . in all operations therefore at once , art thou ever infinite . to whom nothing can be added , out of whom nothing can be taken ; from everlasting to everlasting , including all things . in whom we live , and move , and have our being . by whom we see from everlasting to everlasting , in power here , actually in heaven ; because all thine eternity after a manner incomprehensible , dwelleth within . thine almighty power employes it self in causing me to see thine infinite eternity . beyond that no possibility of exaltation can be conceived : so one would think ! but infinite infinity hath no limitation . thine infinite eternity shall i wholly enjoy , being infinitely , more exalted , as the object of my delight , but more as the enlargement of all my glory , more as the eye that delighteth in me : more it is thine , than mine o lord. yea more , in men and angels . the fruition of thy self being infinite in me , but multiplyed infinitely in all thy creatures . in all thy saints , in all thy sons , shall i see thine eternity wholly enjoyed , thine omnipresence wholly in every bosom . to these , o lord , thy love is infinite : imparient of delay . it could never endure to be distant from them , not a moment could stand between thee and them ; so raging is the thirst of thine eternal love. immediately present from everlasting with them , yea , to those , o lord , that are yet unborn , in thee for ever , as ages in eternity , in thee for ever all kingdoms were , in thee they are for evermore . o thou who art a comsuming fire ! whose love is compared to everlasting burnings ; the delight which thou takest in our happiness was always satisfied ; the last of thy ends , from everlasting attained ; the first of thy thoughts immediately present , with all eternity . what infinite mystcries are these , o lord ! the vehemence of thy love is the almightiness of thy power : the delight which thou takest in communicating thy self is thine in finite goodness ; love is thy blessedness . the nature of these as well as of eternity , shews that once all things are with thee . before they arise thou art present ; for all live under thee , in whom there is no variableness , nor shadow of changing . o the wonderful excellency of thine eternal nature ! it is as a sphere , o lord , into which we were born , ; whose centre is everywhere , circumference no where . o the burning of thine eternal zeal ! the sounding of thy bowels ! from the utmost bounds of the everlasting hills thou surroundest us and fillest us on every side . who then can forbear to be ravished with love , to see thee so infinite in goodness ! and they , o my god , being , so delicious , 〈◊〉 an i chuse but love them as my self ! my jewels , my treasures , my second selves , my shining lights , my crowns , my temples , my lovers , my friends ! thy sons , o lord , thine images ! thy bride , beautified each one with thy glory ! but to see their persons being infinite joy , what is it , o lord , to be a peer among them ; embraced samiliarily , freely honoured , feasted at their table , magnified by their love ! all this enflaming my love to thee , making me to love thee ten thousand times more than i can possibly love my self : who art infinitely near , wholly to be embraced . how much glory will it be to me , to see thee , who infinitely lovest them , infinitely 〈◊〉 with all their glory , from everlasting enjoying all thy satisfaction , continuing to everlasting in all thy 〈◊〉 ? thou lovest them each more than themselves ; and art more than themselves delighted with their glory . shall i not then love thee more than my self ? as much as my self because thou hast given me my self ; infinitely more for giving me all things : the benefits i receive being the fuel of my love ? and what is the event or success of doing it ? even as farthers are exalted in their childrens honour , friends delighted in the prosperity of their friends , and brides more pleased in their husbands persons : as mothers are more tender in feeling the calamities or joys of their children , by vertue of the love which they bear unto them : so shall i be delighted in all thy glory , and be so much pleased , as if thou went only glorified for my sake . and all thy sons that glorify thee , shall be my treasures . o give me grace here upon earth to glorify thee ! to be tender of thine honour , and to delight in thy praises . since at all this expence thou magnifiest thy friend , and makest me so : o let me not debaso my self as low as hell : by stooping down to earthly principles ; but live like thee an understanding life ; and faithfully accomplish the work of love. o let the perfection of 〈◊〉 essence always ravish me . who could'st never need , because never be without all thy joys . let thy loving kindness continually be before mine eyes . with joy let me suffer the reproaches of thine enemies in defence of thy glory . let it be delicious to me to die in thy service , my joy that thou reignest blessed in heaven . no life pleases me but the similitude of god. no riches but thine , o lord. ( all are thine rightly understood . ) let nothing satisfy me but all eternity , and all within it . since men upon earth live in darkness ; and are infinitely beneath thy glorious ways , let me never be subject to their vain opinions , but ever mindful of thee my god. to walk in thy ways is to contemplate their glory , to imitate their goodness , to be sensible of their excellency . a thanksgiving and prayer for the nation . remember me , o lord , with the favour that thou bearest to thy people ; o visit me with thy salvation . that i may see the good of thy chosen , that i may rejoyce in the gladness of thy nation , that i may glory with thine inheritance . o lord my god , thou hast compassed me with mercies on every side . the fields and valleys , being truly seen , are inestimable treasures ; the beauty of the skies , a magnificent joy ; to him that was nothing , created but yesterday , taken from the dust , to day , half an hour since , this very moment . rivers , springs , trees , meadows , even dry land it self , clouds , air , light and rain , the sun and stars , are wonderful works , filling me with cheerfulness , made to serve us . i praise the , o lord , for the delights of eden . such are these ! among which , were i alone like adam ; being wise i could not be 〈◊〉 . but thou hast compassed me with innumerable treasures , pleasant for variety , of infinite value , surmounting the created world 10000. fold . the world is a case , containing jewels , a silent stage , a theatre for actions , made for innumerable ends . in all which thy fatherly wisdom hath shewn it self . but , o my god , empty cases , cabinets spoiled are dum shews . the jewels , o lord , and scenes and actions ; these are the treasures which most we prize , the delights we esteem , the crown of pleasure , for the sake of which cabinets were made , theatres erected , cases valued . o lord spare thy people ; spare thy people , o my god! those jewels in thy cabinet , those persons on thy stage , that fill the world with wonderful actions . make me a moses , to thee & them . nehemiah , to thee & them . ezra , david to thee & them . did mine interest speak , could my heart understand it , did i see the value of all my joys , rivers of tears running down mine eyes day and night , would not suffice for the slain of my people . o be not wrath very sore ! let mine interest enflame me , but thy goodness more . let wisdom speak that respecteth me ; but love cry out with groans unutterable ; for thy mercy and long suffering , unto this my people . o lord mine will be the loss , i the sufferer ; my bowels torn by those wars , my bosom the stage of those calamities . what ever love therefore thou bearest to thy servant , whom thou hast made a little lower than the angels , and crowned with glory and honour ; for thy servants sake , be thou gracious to thy people . visit me with the savour which thou bearest unto them : shew it , o lord , in their preservation . we have sinned with our fathers , we have committed iniquity , we have done wickedly . we understood not thy wonders , nor remembered the multitude of thy tender mercies : but provoked our god continually , both at land and sea. nevertheless he saved us for his own name sake , that he might make his mighty power to be known . that we might see the glory of his loving kindness ; and that the goodness of god might lead us to repentance . but we have been all day long a stiff necked and rebellious people . when thy hand is lifted up they will not see : in the land of uprightness we deal unjustly , and will not behold the majesty of the lord. we are infinitely seared , waxed fat and unsensible . and what shall we do in the end of it the ox knoweth his owner , and the ass his masters crib , but israel is a brutish people that will not consider . my god hath nourished and brought up children that have rebelled against him . ah! sinful nation : a people laden with in iquity , a seed of evil doers , children that are corrupters . they have forsaken the lord , they have provoked the holy one of israel to anger , they are gone away backward . why should ye be stricken any more ! ye will revolt more and more . o my god! ( i see it plainly ) neither mercies will melt us , nor judgment afright us : nothing soften , nothing astonish us , nothing cause us to turn unto thee . thy mercies we value not : under thy judgments are grown insensate . nothing less than the infinite multitude of thy tender mercies , are able to bear with us any longer . o my bowels are yet lockt up ! cannot ye be sensible of their incorrigibleness ? do what thou wilt in judgment or mercy , we are desperately bent to grow worse in wickedness ! o lord , i confess the worst that can be spoken of us . the worst that can be done have we atchieved . thy long suffering , o god , i importunately crave , unto this people : of absolute grace . o thou in whose hands are the hearts of kings , to turn them as the rivers of water , rule the heart of thy chosen servant , our royal sovereign , incline his will to walk in thy way , and make him thankful for evermore . that in his prosperity we may walk in peace , convert him wholly unto thee , o lord ! raise up zerubbabels and joshuahs , magistrates and priests , careful parents , of tender bowels and contrite hearts : that may endeavour the reformation of my peculiar people . leave a remnant always among us : and for our childrens sake that shall be born , throughout all generations . that these future off-springs , of peculiar treasures , whom thou infinitely esteemest , may augment thy kingdom . o lord if thou spare my life , and give it me for a prey wherever i go ; yet i shall be the sufferer in my peoples ruin . shall nettles grow up in our pleasant palaces , brambles in our treasuries , owls and 〈◊〉 dwell in our temples , briars and thorns in the rubbish of our stones ! o my lord , let me rather be blotted out of the book of the living , than be so bereaved , robbed of my children , spoiled of my glory . let them not lay waste the heritage of the lord : nor break down our temples with axes and hammers . tread not underfoot thy mighty men , in the midst of me , crush not my young men . carry not my virgins away captive o lord. they respect not the persons of priests or elders . let not the breath of our nostrils be taken in their pits ; nor our princes suffer the reproach of servants . nor our fathers be abused ; nor our bodies lie as dung upon the ground ; nor our wives be ravished ; nor our children slain in the top of every street . what are all the temples in the land , though they should remain ; what the cities walls and towers , but silent monuments of greater woe . if no man is inhabitant , or dwelling in them ? nests of snakes , owls and dragons , but no habitations of joy and melody , a salvage indian among rocks and mountains , would be as happy as i in those possessions . in the days of her affliction , all the pleasant things that my people had of old , would come into mind ; increase my melancholy , and shew me the filth of her skirts in those . what would their scarlets , ermines , purple , gold and pearl profit me in the day when they lie about me like idle ruins ! though all that is in the land were left , my people gone , the joy and life , the marrow , glory and crown , the lustre , beauty and delight , of all my delectable things is spoiled ! forgive , o lord , the ingrateful temper of my sinful people . heal o god the reprobate sence , wherewith we are perverted . open our eyes , that we may see thy treasures , admire while we have them , rejoyce in thy people , those celestial jewels , the riches of thy bounty , which thy love hath given us , nothing but the exceeding transcendent value of thy wonderful gifts , hideth from us . thy love is lost in its own splendor , hid in its greatness , drowned in that glory of thine excellent treasures . the reality of thy bounty blindeth us , the freedom of thy love 〈◊〉 thy bounty , the possession of thy wealth maketh us poor . but reprobate is the blindness whereby we contemn the gifts of god because they are common . shall nothing make us sensible of thy love , but the absence of it ! nothing teach us to prize thy mercies , but their removal from us ! o lord the children of my people , are thy peculiar treasures : make them mine , o god , even while i have them ! my lovely companions , like eve in eden ! so much my treasure , that all other wealth is without them , but dross and poverty . do they not adorn and beautifie the world ; and gratify my soul which hateth solitude ! thou , lord , hast made thy servant a sociable creature ; for which i praise thy name . a lover of company ; a delighter in equals ; replenish the inclination , which thy self hath implanted . and give me eyes to see the beauty of that life and comfort , wherewith those by their actions inspire the nations . their markets , tillage , courts of judicature , marriages , feasts and assemblies navies , armies , priests and sabbaths , trades and business , the voice of the bride-groom , musical instruments , the light of candles , and the grinding of mills , are comfortable , o lord , let them not cease . the riches of the land , are all the materials of my felicity , in their hands . they are my factors , substitutes and stewards ; second selves , who by trade and business , animate my wealth , which else would be dead and rust in my hands : but when i consider o lord , how they come into thy temples , fill thy courts , and sing thy praises , o how wonderful they then appear ! what stars , enflaming suns , enlarging seas of divine affection , confirming paterns , infusing influences , do i feel in them ! who are the shining light of all the land , ( to my very soul : ) wings and streams , carrying me unto thee , the sea of goodness , from whence they came . their rings and jewels beautify us in adorning them ! did i regard only the fabrick of their persons ; their speech , face and understanding . to see another , so infinitely exalted above all the creatures , a divine image more glorious than the world , a second self , created besides for me to enjoy , how should this transport me , o lord , and if one in my solitude would be such a treasure ? what , o lord , is the variety of their persons , dispositions , and actions ? blessed is the people that know the joyful sound , they shall walk , o lord , in the light of thy countenance . in thy name shall they rejoyce all the day , and in thy righteousness they shall be exalted . for thou art the glory of our strength , and in thy favour our horn shall be exalted . for the lord is our defence , and the holy one of israel our king. psal. take me not away from thy joyful sound , nor thy joyful sound from me , destroy not my people , for how then shall i walk in the light of thy countenance ? should i not rust , o lord , and grow dull and heavy ? though i believe in jesus , being taught it by their means , though i see him on the cross , adore him in the heavens , and shall always remember my friend in thy throne . need i not spurs , wings , enflamers ? o my god , how often should i die , were it not for these , thy glorious hosts ? yes , wo is me , how often do i die , and fail already , by intermitting the continual fruition of thy joys ? i was glad when they said vnto me , let us go into the house of the lord. but my people being removed , which are the ornaments of thy kingdom , the beautifiers of the land , the intelligence of temples , the tillers of the ground , the singers of thy praises , like david in the wilderness should i complain . as the hart panteth after the water brooks so panteth my soul after thee , o god. my soul thirsteth for god , for the living god , when shall i come and appear before god! my tears have been my meat day and night , while they continually say unto me , where is thy god. when i remember these things , i pour out my soul in me , for i had gone with the multitude , i went with them to the house of god , with the voice of joy and praise , with a multitude that kept holy day . why art thou cast down o my soul , why art thou disquieted in me ; hope in god , for i shall yet praise him for the help of his countenance . the help of thy countenance , and the light of it , o lord : the sweet combinations of private love particular friendships , carried in the bark of our nations welfare , will all be laid waste in its desolation . those amiable objects ; so full of beauty , and heavenly commerce ; in angels eyes ! each of whom is an incarnate cherubim , a member of jesus christ , a penitent transgressor . o what wonders do mine eyes behold ! there is more joy in heaven for the conversion of one sinner , than for ninety nine just persons that need no repentance . for every prodigal returning unto thee , there is another jubilee and feast in heaven . for this cause therefore return thou on high , and come and save us ! my goodness extendeth not to thee , but to the saints and to the excellent in the earth in whom is all my delight . bereave me not , o lord , of these delights , these kings daughters , holy sons , saints and angels , angels in the churches . the angels of the churches do thou also preserve . let me see their order , ministry and service . resist satan at their right hand . set a fair miter on their head . cleath them with garments ; and let thine angels stand by . o let them walk in thy ways , and keep thy charge , then shall they judge thy house and keep thy courts , and have places given them to walk among those that stand by . let me see , o lord , the grand mystery of thy spiritual building , the union of souls in the government of nations , the perfect closure of those living stones ; constituting a temple , one temple entire unto thee ; the two pillars of the earth strengthening each other ; religion rooting justice within , justice fencing religion without , and both making an arch of government immovable . these two pillars as steady as they are , will except ( they have an upholder ) cleave and bend . and the whole frame sink with them . therefore , o lord , do thou support him that beareth them up . thy spirit hath compared our princes to a nail driven into a wall , whereon are hanged all both the vessels of service , and instruments of musick , firm may this nail abide , and never stir , for if it should , all our cups would batter with the fall , the musick of our quire be marr'd . both church and country put into danger . let me see the the combination of our christian state , the glory , and beauty , and sweetness of it . pardon mine eyes that i see no better . make our sons and daughters like corner stones , polished after the similitude of a palace , a celestial blessing to heavenly eyes . thy people walking in the land of the living , in the light of prosperity , truth and. glory , beholding the beauty of gods works , and rejoycing in the happiness of each other , understanding the excellency of their souls and bodies , flourishing in villages , joyful cities , magnificent temples , pleasant streets , gates of strength , praising god in righteousness of life ; these are my joys , a sight worthy of the holy angels . make me not void of such , o lord , by our desolations . o continue them that i may excercise the the works of justice and mercy and charity among them ; may be , not as a beast in a desolate wilderness , spoiled of all occasions of vertue ; but a fruitful tree in the paradice of god , laden with more than apples of gold in pictures of silver , more precious than rubies , of greater contents than the skies themselves . were they for nothing , my treasures but only this , that i might excercise goodness and loving kindness among them , i would not o lord , for ten thousand worlds be 〈◊〉 of them . they are commanded all to love me as themselves though they refuse to do it , give me grace to love them more than my self . as moses did the israelites , david his jews ; jesus sinners : give me wide and publick affections ; so strong to each as if i loved him alone . make me a blessing to all the kingdom , a peculiar treasure ( after thy similitude ) to every soul. especially to those whom thou hast given me by love , make me a shining light : a golden candlestick , a temple of thy presence in the midst of them ; giving me power from day to day to praise thy wonders , to glorify thy name , to magnify the excellencies of thy loving , kindness in all their ears , and to publish thy righteousness in the great congregation . be thou gracious unto us . be a wall of fire round about us , and a glory in the midst of us . let thy blessedness , o god , and that of thy bride ( according to the wisdom wherewith thou hast made us ) be more than mine ten thousand fold . o my lord , where my voice saileth , let love be great , plead effectually , be accepted graciously . replenish my soul , more than i am able to ask or conceive . amen , amen . finis . some books of devotion ; printed for samuel keble at the turks-head in fleet-street . meditations upon living holily and dying happily , with suitable prayers at the end of each chapter . written in latin by daniel senertus a physitian . a weeks preparation towards a worthy receiving of the lords supper &c. the holy days , or the feasts and fasts , as they are observed in the church of england ( throughout the year ) explained : and the reason why they are yearly celebrated ; with cuts before each day . preparations to a holy life : or devotions for families and private persons ; also meditations , prayers , and rules , for the more pious observing the holy time of lent. by the author of the weeks preparation to the holy sacrament . the spiritual combat , or the christian pilgrim , translated from the french , revised and recommended by richard lucas d. d. contemplations on the love of god , &c. with a devout prayer suitable thereunto . the church of england mans private devotions being a collection of prayers , out of the common prayer book , for morning , noon and night , and other special occasions : by the author of the weeks preparation to the sacrament . death made comfortable , or the way to die well : by john kettlewel . a companion for the penitent and persecuted ; consisting of directions and devotions for persons troubled in mind : by john kettlewel . divine and moral discourses on divers subjects . the mourner comforted , or epistles consolatory ; writ by hugo grotius , perused and recommended to the world by john scot , d. d. notes, typically marginal, from the original text notes for div a63049-e770 * ps. 139. 16. o give me grace to understan its excellency . that doth not fill , but 〈◊〉 all things . receiveth , 〈◊〉 , discerneth , enjoyeth them . the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, and new earth, wherein dwels righteousnes. giving an alarm to silence all that preach or speak from hear-say, or imagination. by gerrard winstanley winstanley, gerrard, b. 1609. this text is an enriched version of the tcp digital transcription a66687 of text r219016 in the english short title catalog (wing w3049). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 253 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a66687 wing w3049 estc r219016 99830555 99830555 35008 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a66687) transcribed from: (early english books online ; image set 35008) images scanned from microfilm: (early english books, 1641-1700 ; 2068:20) the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, and new earth, wherein dwels righteousnes. giving an alarm to silence all that preach or speak from hear-say, or imagination. by gerrard winstanley winstanley, gerrard, b. 1609. [12], 120 p. printed for giles calvert, at the black spread-eagle at the west end of pauls, london : 1649. marginal notes. sig. a4 missigned a2. reproduction of the original in the bodleian library. eng levellers -early works to 1800. conduct of life -early works to 1800. god -righteousness -early works to 1800. a66687 r219016 (wing w3049). civilwar no the new law of righteousnes budding forth, in restoring the whole creation from the bondage of the curse. or a glimpse of the new heaven, an winstanley, gerrard 1649 47133 113 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-08 tcp assigned for keying and markup 2005-08 aptara keyed and coded from proquest page images 2005-11 andrew kuster sampled and proofread 2005-11 andrew kuster text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion the new law of righteousnes budding forth , in restoring the whole creation from the bondage of the curse . or a glimpse of the new heaven , and new earth , wherein dwels righteousnes . giving an alarm to silence all that preach or speak from hear-say , or imagination . by gerrard winstanley . out of the despised poor people , which are the stones and dust of the earth , man-kind , upon whom the children of the flesh treads , shall the blessing rise up , that shall restore all things . this is sion whom no man regards , in whom the father delights to dwell : this is sion out of whom we are to expect the deliverer to come , that shall turn ungodlinesse from jacob . you learned and great men of the earth , take notice of this , and remember you have been told . london , printed for giles calvert , at the black spread-eagle at the west end of pauls . 1649. to the twelve tribes of israel that are circumcised in heart , and scattered through all the nations of the earth . dear brethren , though you have been , and yet are the despised ones of the world , yet the blessing of the most high ( your king of righteousnesse ) is in you , and shall spread forth of you to fill the earth . you are the field wherein the treasure hath lien hide ; all the dark and cloudy dayes of the beasts time , times and dividing of time now expiring . though dark clouds of inward bondage , and outward persecution have over-spread you ; yet you are the firmament , in whom the son of righteousnesse will rise up , and from you will declare himself to the whole creation ; for you are sion whom no man regards , out of whom salvation shall come . that blessing ( which is the seed of abraham ) lies hid in you , that is and must be the alone saviour and joy of all men , from inward and outward bondage , and the restorer of the whole creation from the curse it groans under . he lies hid in you , he is hated , persecuted and despised in you , he is jacob in you , that is and hath been a servant to esau a long time ; but though this jacob be very low , yet his time is uow come , that he must rise , and he will rise up in you that are trod under foot like dust of the earth ; he will glorifie himself ●oth in you and from you , to the shame and downfall of e●au . the report of this blessed promised seed , shall go through the earth in this ministration of the spirit that is now rising up , as well as that ministration of the flesh and letter , that now begins to draw back , and his dominion , when he begins to rule the nations , shall reach from one end of heaven to the other ; the whole earth shall be filled with the knowledge of the lord , and of his dominion there shall be no end . this is the consolation of israel , it draws near to be made manifest , wait for it with patience . you whom i writ to are the seed of abraham , and the blessing of isaac and jacob ; but 〈◊〉 me tell you , not the seed of abraham after the flesh : for ishmael and esau , are not to share in this portion ; their portions was of the earth , and they have received t●em , and spent them already by their unrighteousnesse ; your portion is the lord himself which endures for ever . the powers of the flesh are to be made servants unto the promised seed ; and now comes the time that the elder sons , that are born after the flesh , shall serve the younger sons , in whom the blessing lies ; this is the fall of esau , and the rising of jacob , and shall be really done in the sight of the whole creation as the other was . you are the abrahamites in whom the blessing remaines , that lives not now in the type , but enjoyes the substance of circumcision ; for he is not a jew , that is one outward in the flesh ; but he is a jew , that is one inward , whose circumcision is of the heart : whether he be born of the nation of the jews extant in the world , or whether he be one born of other nations in whom the blessing remains ; it is abrahams promised seed that makes a jew ; and these are they of whom it is said , salvation is of the jews . what was that seed of abraham , that is called the blessing ? it is the law and power of righteousnesse , which made abraham to forsake his isaac , his dearest relations in the flesh , rather then he would refuse the way of his maker ; and herein abraham found peace : so that this king of righteousnesse , and this prince of peace that ruled in abraham , is the blessing of all nations , for this shall save his people from their sins , and free them from all distempers of the unrighteous flesh . this is the one spreading power that shall remove the curse , and restore all things from the bondage every thing groans under . this is called abrahams seed , because abraham sprang from him , as a tree grows from the seed , which gave the tree its being and its name : and the law of righteousnesse and peace , dwelling and ruling in any one is the seed of abraham , and the severall branches of men and women in whom that power rests , are children and of the family of abraham . for it was not the man of the flesh that was called abraham , but the law of righteousnesse and peace , that did rule and govern in that body , he was the abraham ; the flesh is honoured with such a name by him that dwelt therein ; the name of the flesh before this righteous power was manifest in it , was abram . as the humane body called christ , was not the anointing , but the spirit in that body , was the christ , or the spreading power of righteousnesse , which was to fill the earth with himself . that body was but a house or temple for the present work , which was to draw down moses law , and become the substance of his types , and lambs , and sacrifices ; for that body was the lamb , that did fulfill the righteous will , by his voluntary and free-will offering up of himself , without forcing . so then : this law of righteousnesse and peace , is abrahams seed ; nay that manifestation in that humane body , was abraham himself ; for abraham is known to the creation , by acting in or from that power that ruled the flesh . and every man or woman , born of jew or gentile , in whom this power rules and breaks forth , are the children of abraham , and the man abraham in whom the spirit dwelt in a lesse measure ; for he hath failings , was a type of the man christ jesus , in whom the law of righteousnesse and peace dwelt bodily , for there was no sin or unrighteousnesse in that body . therefore christ hath the honour above his brethren , to be called the spreading power , because he fils all with himself ; and because this power did appear to the creation first in abraham of all men we hear of , therefore every one that follows after him , and that are ruled by the same law , are called children of abraham , or children of that seed . but christ the anointing he hath the preheminence , for abraham sprang from him , and all abrahamits are but a tree or vine that did spring from that one seed : for indeed the spirit of life , lies in the bottom , which lifted up both abraham and his children , and is the one seed of righteousnesse and life , from which every one springs , what name soever any righteous body is called . now this seed doth promise himself to be the blessing of all nations , and the restorer of all things from bondage ; but the nations of the earth , since that report was made , never yet enjoyed the benefit of it ; for the curse hath still rested upon the creation , and hath been rather multiplied from year to year ; so that at this very day , those in whom the first fruits of restauration appears , do see darknesse , nay thick darknesse do cover man-kind : and the curse doth rest mightily in the fire , water , earth and air ; all places stinks with the abomination of the curse ; so that a man can go into no place , but he shall see the curse and enmity is that power that rules the creatures , that makes them jar one against another . likewise miserry breaks forth upon man-kind , from these four elements of which his body is made , and the curse rests within him , and the curse dwels round about him ; but abrahams seed , is and must be the blessing of all nations , and shall spread as far as the curse hat● spread , to take it off . and this seed ( dear brethren ) hath lien hid in you , all the time appointed , and now is breaking forth . and the nations shall know , that salvation or restauration rather , is of the jews , that king of righteousnesse and prince of peace , that removes the curse , and becomes himself the blessing , arises up in you , and from you , and fils , and will fill the earth , both man-kind , and the whole creation , fire , water , earth and air , for the blessing shall be every where . and though the seed of the flesh have cast you out for evil , and you have been the despised ones of the earth , and the children of the flesh refuses to buy and sell with you , yet now your glory is rising . and the ancient prophesie of zecharie shall be fulfilled , that ten men shall take hold of the skirt of him that is a jew , saying , let us go with you , for we have heard that god is with you . this new law of righteousnesse and peace , which is rising up , is david your king , which you have been seeking a long time , and now shall find him coming again the second time in the personall appearance of sons and daughters ; he will be a true davider indeed , between flesh and spirit , between bondage and libertie , between oppressours and the oppressed ; he is and will be the righteous judge ; he will lead your captivitie captive , and set you down in peace . he is now coming to raign , and the isles and nations of the earth shall all come in unto him ; he will rest every where , for this blessing will fill all places : all parts of the creation in whom the curse remains shall be shaken and moved , and the seed of the flesh shall find peace no where : he will throw down the mountaines of the flesh , fill up the low valleys of the spirit , he will make rough wayes smooth , and crooked wayes strait , he will make the earth fruitfull , and the winds and the weather seasonable ; he will throw all the powers of the earth at your feet , and himself will be your governour and teacher , and your habitations on earth shall be in peace , that so you that are the citie of the lord , new jerusalem , the place of his rest , may be the praise of the whole earth . if any one say : the glory of jerusalem is to be seen hereafter , after the ●ody is laid in the dust ; it matters not to me what they say , they speak their imagination , they know not what . i know that the glory of the lord shall be seen and known within the creation , and the blessing shall spread in all nations ; and jerusalem indeed which is abrahams children , sprituall israel gathered together , shall be the praise and glory of the whole earth ; and the restauration of all things is to be seen within the creation of fire , water , earth and air . and all bodies that are made of the compound of these four elements , are to be purged and delivered from the curse ; and all shall know that this almighty king of righteousnesse is our saviour , and besides hi●● there is none . the swords and counsels of flesh shall not be seen in this work , the arm of the lord onely shall bring these mighty things to passe , in this day of his power ; and the hearts of men shall tremble and fail them with fear to see the misery that is coming upon the world , for the glory and riches of men shall be brought low , and the lord alone shall be exalted . therefore all that i shall say is this ; though the world , even the seed of the flesh despise you , and call you by reprochfull names at their pleasure ; yet wait patiently upon your king , he is coming , he is rising , the son is up , and his glory will fill the earth . and when you see the doves flock to the windows ( not to your church-windows ) but to the teachings of the father , for his discoveries are the windows that lets the light of the father shine into the soul : and these are dreams , voices and revelations immediatly from the father himself , his own inward teaching , without which the soul is hungry , and flocks unto the inward discoveries and teaching of the father for satisfaction , forsaking all other in point of inward rest . when you see or hear of the risings up of israel , like the noise of mighty waters , carrying all before them , then rejoyce and say , your redemption draws near , and the reports from the lord are true : wait with a meek and quiet spirit for the consolation of israel , even the coming forth of the deliverer , that shall turn ungodlinesse from jacob . then shall jacob rejoyce , and israel shall be glad . so i rest january 26. 1648. a waiter for the consolation of israel jerrard winstanley . the new law of righteovsnes budding forth , to restore the whole creation from bondage of the curse . chap. i. there is nothing more sweet and satisfactory to a man , then this : to know and feel that spirituall power of righteousnesse to rule in him , which he cals god . for while the flesh through hasty and violent lusts , doth rebell against the spirit , it hath no true peace , but is still pulling misery upon himself . but when the created flesh is made subject to the law of righteousnesse , and walks uprightly in the creation , in the light of that spirit , then it lies down in rest . in other writings i have declared what i know , that almighty power & ever living spirit is , which rules and preserves the whole creation ; fire , water earth and air , and of every creature in these elements ; or that is made up of all these in a compound matter as all flesh is . and something i shall here add to the rest , which i only hold ●orth to my fellow creature , man ; not customarily to make a trade of it , for fleshly ends , but occasionally as the light is pleased to manifest himself in me ; that others from me , and i from them may be witnesses each to other , of our maker how he shines forth in his own light , through each other to the profit of the creation . in the beginning of time the whole creation lived in man , and man lived in his maker , the spirit of righteousnesse and peace , for every creature walked evenly with man , and delighted in man , and was ruled by him ; there was no opposition between him and the beast , sowls , fishes , or any creature in the earth : so that it is truely said , the whole creation was in man , one within , and walked even with him ; for no creature appeared to be a visible enemy to him : for every creature gave forth it self , either for pleasure or profit of man , who was lord of all : and man lived in his maker the spirit , and delighted in no other ; there was an evennes between man and all creatures , and an evennesse between man and his maker the lord , the spirit . but when man began to ●all out of his maker , and to leave his joy and rest which he had in the spirit of righteousnesse , and sought content from creatures and outward objects , then he lost his dominion , and the creature fell out of him , and became enemies and apposers of him , and then rise up mountaines , and valleys , and hils , and all unevennesse , both in mans heart , and in mans actions . and as the man is become selfish ; so are all the beasts and creatures become selfish ; and man and beast act like each other , by pushing with their horns of power , and devouring one another to preserve self . and truly as man might see all creatures lived at rest in him in the beginning , so he may see all creatures in him now , but in a rest-lesse condition , groaning under bondage , waiting for a restauration . the covetousnesse , the subtilty , the cruelty , the pride , the envy , the devouring power that is in the flesh of man are the very distempers that are in such and such beasts and fowls : so that while man is ruled by such powers , and declares no other actions but what is in the beast ; he indeed goes in the shape of a man , but properly he is a beast of such and such a ravenous principle . and this now is the curse , man is gone out of his maker , to live upon objects ; and the creatures are gone out of man , to seek delight in pushing and devouring one another , and the whole creation of fire , and water , earth and air ; and all bodies made of these are put out of order , through mans rejecting the spirit to live upon objects . but now the time is come , that the spirit will draw all things into man againe , to live and be at rest in him , as their governour , as their lord , and man and the creation shall become even againe , and so man returning to his maker , to rest in peace in none but him . the whole creation shall be governed , preserved & comforted by the one spirit , the king of righteousnesse , and all bondage , curse and tears shall be done away : and this is that i wait for , being assured it shall be accomplished , having received a taste . but as the state of the world is , in the generality , i am made to see , that in times past and times present , the branches of man-kind have acted like the beast or swine ; and though they have called one another , men and women , yet they have been but the shadows of men and women . as the moone is the shadow of the sun , in regard they have been led by the powers of the curse in flesh , which is the feminine part ; not by the power of the righteous spirit which is christ , the masculine power . but when they come to see the spirituall light that is in every ceature , and in that power and light do walk righteously towards other creatures , as well beasts as man-kinde , that the creation as much as in them lies one by one , may be upheld and preserved in its glory ; then they begin to appear and act like men ; and rise up from the low earth of a beastly and swinish nature , to acknowledge and honour their maker in the light of himself . experience shews us that every beast doth act in oppression and cruelty , towards such creatures , as he can master at advantage . and thus doth the flesh of man , which is the king of beast : for when the wisdome and power of the flesh raigns , which in deed is adam , that man that appeared first to rule the earth , man-kinde , and by his unrighteousnesse makes it a land of barrennesse : for this first adam is such a selfish power , that he seeks to compasse all the creatures of the earth into his own covetous hands , to make himself a lord , and all other his slaves . and though he gets lands , moneys , honours , government into his hands , yet he gives the king of righteousnesse , but a company of sawning words of love and obedience ; for he makes unrighteousnesse to dwell in heaven and earth , that is , in the whole creation , by his unrighteous government , and so he becomes the chief rebell , the serpent , the devil , the murderer , oppressing the creation , setting himself above all in tyranny : and this power is the curse which the whole creation groans under , waiting for a restoration by christ the king and law of rigteousnesse , who is the restorer of all things . and here first i shall declare what adam the first man is , who to me appears to be the wisdome and power of the flesh , carrying along the creation , man , to live upon creature objects , and to loath and despise the spirit that made all , and that dwels in all things according to the capacity of every single creature : and all that adam doth is to advance himself to be , the one power ; he gets riches and goverment into his hands , that he may lift up himself , and suppresse the universall liberty , which is christ . and if he preach , or pray , or performe any service relating to the spirit , it is for this end , that he may get peace thereby , and so seeks to honour flesh by procuring his own peace , by his own wit and pollicy if that would doe . so that this adam appears first in every man and woman ; but he sits down in the chair of magistracy , in some above others ; for though this climbing power of self-love be in all , yet it rises not to its height in all ; but every one that gets an authority into his hands , tyrannizes over others ; as many husbands , parents , masters , magistrates , that lives after the flesh , doe carry themselves like oppressing lords over such as are under them ; not knowing that their wives , children , servants , subjects are their fellow creatures , and hath an equall priviledge to share with them in the blessing of liberty . and this first adam is to be seen and known in a two-fold sense . first , he is the wisdome and power of the flesh in every man , who indeed is the beast , and he spreads himself within the creation , man , into divers branches ; as into ignorance of the creatour of all things , into covetousnesse after objects , into pride and envy , lifting up himself above others , and seeking revenge upon all that crosses his selfish honours ; and into hypocrisie , subtilty , lying imagination , self-love ; from whence proceeds all unrighteous outward acting . this is the first adam lying , ruling and dwelling within man-kinde . and this is he within every man and woman , which makes whole man-kinde , being a prisoner to him , to wonder after the beast , which is no other but self , or upon every thing whereupon self is s●amped . secondly , the first adam is the wisdome and power of flesh broke out and sate down in the chair of rule and dominion , in one part of man-kind over another . and this is the beginner of particular interest , buying and selling the earth from one particular hand to another , saying , this is mine , upholding this particular propriety by a law of government of his own making , and thereby restraining other fellow creatures from seeking nourishment from their mother earth . so that though a man was bred up in a land , yet he must not worke for himself where he would sit down . but from adam ; that is , for such a one that had bought part of the land , or came to it by inheritance of his deceased parents , and called it his own land : so that he that had no land , was to work for those for small wages , that called the land theirs ; and thereby some are lifted up into the chair of tyranny , and others trod under the foot-stool of misery , as if the earth were made for a few , no● for all men . for truly the common-people by their labours , from the first rise of adam , this particular imterest upheld by the fleshes law to this day , they have lifted up their land-lords and others to rule in tyranny and oppression over them . and let all men say what they will , so long as such are rulers as cals the land theirs , upholding this particular propriety of mine and thine ; the common-people shall never have their liberty , nor the land ever freed from troubles , oppressions and complainings ; by reason whereof the creatour of all things is continually provoked . o thou proud selfish governing adam , in this land called england ! know that the cries of the poor , whom thou laieth heavy oppressions upon , is hea●d . this is unrighteous adam , that dammed up the water springs of universall liberty , and brought the creation under the curse of bondage , sorrow and tears : but when the earth becomes a common treasury as it was in the beginning , and the king of righteousnesse comes to rule in every ones heart , then he kils the first adam ; for covetousnesse thereby is killed . a man shall have meat , and drinke and clothes by his labour in freedome , and what can be desired more in earth . pride and envy likewise is killed thereby , for every one shall look upon each other as equall in the creation ; every man indeed being a parfect creation of himself . and so this second adam christ , the restorer , stops or dammes up the runnings of those stinking waters of self-interest , and causes the waters of life and liberty to run plentifully , in , and through the creation , making the earth one store-house , and every man and woman to live in the law of righteousnesse and peace as members of one houshold . and in the next place i shall declare the mystery of the spirit in a two-fold way : first , he makes the creation , man-kinde , to see , loa●h and forsake this adam , this fleshly man ▪ this devil or power of darknesse that rules in the creatures , and leads them into waies that brings misery , pain and death , which is hell , a condition of uncomfortable darknesse of the curse . secondly , he makes man-kinde to see , to love and delight in the spirit reason , which is the law of righteousnesse , that made them , and s●tles them in peace ; when in the light and power thereof , they are made to forsake the flesh with all his wayes of bondage ; for truly when the flesh is made subject to reason , that light that inlightens every thing , then it hath peace and liberty , and is freed from those heart-aking pressures and sorrows , which the flesh puls upon himself by his violent , rash , unrighteous , and unreasonable actings . the almighty hath declared three methods in discovering this mystery in the compasse of six dayes , or 6000 years near hand expired ; in every one of which he draws man-kind higher and higher into himself , out of the power of the serpent or bondage . and when he alone is advanced , he draws all men after him , which is the finishing up of the mystery . the first method is this : he was pleased to call forth moses to be his servant , and in , by and through him , he reveals himself to lie under types , shadows , sacrifices ; that man-kind by them might be led to see his maker ; and this was the covenant of an outward testimony , which moses , a man that was mixed with flesh and spirit , was mediatour of . and this secondly did point out the apostolical testimony which was to be manifested in aftertimes ; and that was to acknowledge honour , and bear witnesse of the lamb jesus christ , that was the substance of moses . for the apostles declare themselves to be witnesses of christ , the great prophet , that moses said should come after him , to whom every man should hearken , and then leave the teachings of shadows , which they receive from him . therefore say they , we eat and drank in his presence , we heard him speak , and saw his miracles , and bear testimony to the world , that the rulers of the jews slew him , and that he was raised from the dead by the almighty power . and this single appearance of the man christ jesus ( for herein the righteous law dwelt bodily ) was a more spirituall declaration then the former . and this types out the third method of divine discovery , which indeed doth finish the mystery ; and herein the lord takes up all into himself , even into the spirit that governs the creation ; for he is in all , and acts through all . and all power of righteousnesse that appears in any subject is still but the lord , in such or such a discovery ; for as the man christ jesus swallowed up moses ; and so the spirit dwelt bodily in that lamb , which was spread abroad in the types ; and man-kind is to behold the law of righteousnesse , in none , but in that his wel-beloved son . even so that single body is a type : that the same spirit that filled every member of that one body , should in these last dayes be sent into whole man-kind , and every branch shall be a joint or member of the mysticall body , or severall spreadings forth of the vine , being all filled with the one spirit , christ the anointing , who fils all with himself , and so he becomes the alone king of righteousnesse and peace that rules in man . and the powers of the flesh which is the serpent or curse , shall be subdued under him , and man-kind shall be made onely subject to this one spirit , which shall dwell bodily in every one , as he dwelt bodily in the man christ jesus , who was the son of man . now as moses declared , that the lamb jesus christ should be that great prophet to whom every one should give ear , & delivered it in general termes , leaving the particular discoveries of his new doctrine to the lamb himself when he came ; and so did not go about to imagine matters that was above his circle ; and we see the doctrine of jesus christ , when he came , far exceeded the doctrine of moses ; the one being the substance of the other , and so mo●● spiritual makings forth then the other . even so , the man christ jesus , the great prophet , declared in general termes what should be in later times , leaving it to every son and daughter , to declare their particular experiences , when the spirit doth rise up in them , and manifests himself to them . for they that believe ( saith he ) out of their bellies shall flow rivers ( or plentifull discoveries ) of the water of life . therefore as moses gave way to christ ; for when christ appeared in flesh , moses administration began to be silent and drew back , and set jesus christ in the chair to be the great prophet that should be the teacher in types after him . and the ministration of these discoveries were to raign in the world , their appointed times . even so the lamb christ jesus , or that single body , gives way to the holy ghost , or spreading spirit ; if i go not away , the comforter cannot come to you ; for he that dwels bodily in me , is to spread himself in you , that as the father in me , and i in him are one : even so i in you , and you in me , may become one wit● the father . and the testimony of the apostles declares as much : though we have known christ after the flesh , ( in one single body ) yet now henceforth know we him no more so ; but we look after that mystery , which hath been kept secret from ages and generations past , which is christ in you , the hope of glory . and therefore i must tell you that yet live in dipping , in water and observation of gospel-forms and types ; you live yet under the ministration of jesus christ after the flesh , declaring the lamb christ to remain as yet in one single person . but know you , that as the ministration of moses gave way to this ; so this ministration is to give way to the inward teachings of christ , and the spreading of the spirit , in sons and daughters , which will more excellently declare the glory of the mystery . the man christ jesus himself , told the woman of samaria ; woman the time is coming that neither in jerusalem , nor in this mountain shall men worship the father , but they that worship him shall worship him in spirit and in truth , for the father seeks such to worship him . by these words , the son of man declares , that both outward forms , customs and types of moses worship under that ministration at jerusalem , likewise all forms and customs , and types of this ministration of himself , as the lamb held forth at a distance to be our mediatour , should all cease and give way to the spirituall worship of the father in the latter dayes ; or to the spreading of the divine power in men , the one law of righteousnesse , being the teacher of all . so that upon the rising up of christ in sons and daughters , which is his second comming , the ministration of christ in one single person is to be silent and draw back , and set the spreading power of righteousnesse and wisdom in the chair , of whose kingdom there shall be no end . so as all things were gone out from the spirit , and were gone astray and corrupted . the spirit in this great mystery of truth being manifested in flesh , burns up that drosse out of the creation , and draws in all things back again into himself , and declares himself to be the alone wisdom and power of righteousnesse , that rules , dwels , that governs and preserves both in and over the whole creation . and now the son delivers up the kingdom unto the father ; and he that is the spreading power , not one single person , become all in all in every person ; that is , the one king of righteousnesse in every one . here we may see what the dividing of time is , which is the last period in which the beast is to reign● for now every ministration pleads his priviledge , till the law of righteousnesse drown up all in himself . moses yet pleads a priviledge in the practice of the jews after the flesh . the son of man , or christ in one single person ple●ds a priviledge , and not onely the true ministration of the son of man according to the apostles declaration ; but likewise many false forms , customs and observations of divine worship are raised up , through a wrong understanding of those scriptures , all plead a priviledge . and lastly , the ministration of the spirit , forsaking all types and ●ormes , worshipping the father in the substance of truth . this now pleads his priviledge , as his due right by course . so that you see here is the dividing of time . but this last ministration is the sufferer for the present , as being denied his right by the former , that ought to give way . and as the worshippers in moses ministration , envied and killed such as worshipped the son of man , the lamb : so now , those that worship christ at a distance in their severall congregations and forms , and are most zealous therein , are in these dayes the most bitterest enemies to the ministration of christ in spirit and in truth . but when this ministration of the spirit spreads himself , he will make the greatest separation that ever was . for though israels separation out of egypt amazed the world , and the separation of gathered congregations out of parish churches ( so called ) did trouble the earth , though it is no more but going out of one form into another , not into the unitie of the one spirit . yet this ministration of the spirit now rising up by right of inheritance , will take peace from the world much more : for he hath begun , and he will and shall go on , to gather the scattered of isreal together , out of all aegytian bondages , and self-seeking oppressing government , and out of all forms and customes of the beast , to worship the father in spirit and truth , being made to be all of one heart and one minde : and this shall more and more appear , as the earth grows up to be a common treasury for all . therefore let me tell you , that all your enmity will not uphold your ●orms , your imprisoning , and reviving , and making law to suppresse such as ●●e contrary to you , will never work your will , but pull miseries and shame upon your selves ; as the zealous scribes and pharisees did in killing of christ the sonne of man : therefore be patient , look up for teaching in this dividing of time , when the law of righteousnesse arises up ; and makes himself more manifest , he will reconcile all , make every one to be of one heart and one minde ; and no other power must be the restorer , but this king of righteousnesse and peace : for this is he that makes men doe as they would be done unto , and then envie and bitternes dies . now search the scriptnres , you that stand up to be teachers , that say i deny the scriptures , and let them judge me , whether i deny them or no ; but one thing you shall finde to your shame , that those scriptures of the prophets and apostles , which you seeme to preserve with such love and zealous tendernesse , shall cast the first stone at you , to stone you out of your pulpits ; for you doe not professe those scriptures in love to them , but in zealous covetousnesse to uphold your trade . for now when christ begins to arise up in sons and daughters , whereby the scriptures are honoured and proved true prophecies , promises , visions , and revelations ; you deny their testimony , and cry out visions and revelations are ceased ; and so you will ever have people to be hearing you speak the declaration , because you live by it ; but if any receive the power from on high , you cry out upon it , it is self-conceit , errour and blasphemy : well , he is at worke that will discover your shame ; wickednes shall slay the wicked , though no mans hand be upon him . chap. ii. there are three more discoveries of christ , to make the mystery of the spirit shine in its excellency . as frst , the great world , wherein are variety of creatures , as sunne , moon , stars , earth , grasse , plants , cattle , fish , fowl , and man , the lord over the lower creatures , all sweetly conjoyned to preserve each other , is no other but christ spread forth in the creation ; and so upholding the creation by hi● own wisdome and power ; for he is the maker , the preserver and restoring spirit , therefore his name is called , i , and i am , the lord , and besides me there is no saviour ; but this is christ very remote ; for though he rule in the whole creation , yet no single creature could discern o● spie him out , he is in every one , and yet that single one knew him not . and therefore this one almighty power began to make forth himself in visible descriptions before the creature● causing every creature to hold forth the light and power that is in them , that so the mighty creatour may at length be known , in the clear sighted experience of one single creature , man , by seeing , hearing , tasting , smelling , feeling , this one power of righteousnesse , as he rests in the creation , that man may be the mouth that shall make a clear discovery of christ to others from the testimony that is in himself ; for hee is to see christ within himself , before hee can see him in other creatures . and therefore , secondly , the sripture in their severall declaration , types , prophecies , visions , voyces , revelations , actings of men , in patient doing and suffering in righteousnesse , is no other but christ in the letter , lying under the experimentall words of those pen-men , setting forth the one almighty , in his severall actings , and his severall conditions , wherein he hath appeared to the view of the whole creation ; but seen and known only , by the one creature , man , in whom hee is purposed to dwell bodily . but still here is a large distance between christ and the bulk of man kinde ; for though some few particular ones have seen him , and could declare him , yet others are ignorant of him : so that the universalitie of man-kinde may see these two discriptions of christ , that is in the creation , and in the scriptures , both without themselves . and when any attains to see christ in these outward discoveries , it is full of sweet delight , but this settles no true peace ; for that delight that is fetching in from things at a distance from us , may be lost againe , and return into its proper seat againe : as the pleasant beames is of the sun , which refreshes the outward man , may be lost , for when the clouds come between , the beames returne into the sun again , which is their proper seat , and men loseth , the refreshing , warmth and hear . and therefore , thirdly , christ or the spreading power of light , is drawing the knowledge of himself , as he lies in all things , into the clear experience of man , into whole man , yea , into every brench of man-kinde and he the sonne of righteousnesse will not only shine into , but fix hinself in every one . so that perfect man shall be no other but god manifest in flesh : for every manifestation of this power in any creature , shall be seen , known , rejoyced in , and be declared of by man . the light , and heat , and spirit of the sunne , shall be declared by the sonne of righteousnesse in man : the sweet compliance of love in one creature towards another ; as the clouds to wa●er the earth , the earth to send forth the fruits to preserve the living creatures , that feeds thereupon , shall be declared by that living power , love and righteousnesse , that is seated in man towards any creature . so that , though this one almighty power be spread in the whole creation , yet it will appear to have his chief residence in man , that in , by and through man , that one spirit may rule and govern the works of his own hands in righteousnesse . every declaration of christ in the scriptures , shal be seen and known in the clear experience of every sonne and daughter ( when this mystery is finished ) for christ , who indeed is the anointing , shall fill all , and all shall be the fulnesse of the anointing : so that whatsoever a condition a man is in , it is one or other condition that the childe jesus was in , growing upwards towards man-hood ; there is child hood , youth and old●age in the anointing . for the wisdome and power of truth , that was poured upon the head of the son of man , grows upwards towards perfection in sons and daughters : even as wee see any tree , corn or cattell , grows up in the eye of man by degrees ; for as these creatures doe not attaine to perfectson on a sudden ; neither doth the spirit of righteousnesse rise up on a sudden perfection , but by degrees and therefore , he that beleeves makes not hast ; the hastie flesh would have all content on a sudden , but the spirit is moderate and rises up patiently , its powerfull and quick , and yet slow ; its slow , but yet sure ; it will sit down in peace in a man , though it run thorow many thorns and briars first . yea , i say , whatsoever condition you are in christ or the anointing being in you , appears in that condition in you . if you be in a condition of poverty , so was christ the son of man , he had not whereon to lay his head . if you be hated for rigteousnesse sake , so was he , nay it is the anointing in you that is hated . if angry , proud and tyrant-ruling flesh seek to imprison you and kill you , so they dealt with him , and it is still the righteous man in you that is opposed . if you be made to joy in the father , the spirit of truth ; it is he within you that rejoyces in himself ; if you feel a waiting , meek spirit in you , it is still christ in you , who is meek and lowly . if you feel the power of love dwell within you , leading you to love enimies , and to do as you would be done unto , it is christ in you , who is the law of love and righteousnesse , and in every condition you are in , this law of the spirit meets with the powers of your own flesh f●etting and fighting against him : for envy , frowardnesse , self-love , covetousnesse are the power of darknesse in you , that fights against the spirit , that sweetly seeks the preservation and peace of all . but that opposing power in you is the devil , serpent and power of darknesse , which christ the power of light , rising up in you ; will destroy ; and so mortality shall be swallowed up of life . and christ will not sit down in peace , rejoycing in you , till he hath subdued all these inward and outward enemies under his feet , and himself become the alone king of righteousnesse in you ; for he is that mighty king , that shall be established upon the holy hill of sion ; that is , he shall be only king , unto whom every man & woman shal be made a subject ; this king shall raigne for ever and ever : and this is he you would call god ; but indeed the power of darknesse is the god that rules in most men and women , both professours and others : and they will subject to this their god of darknesse , till the power of light christ take him away . so that whatsoever estate a son or daughter is in , it is still but christ combating with his enemies , in that estate , drawing all into himself , and destroying all oppsing powers , that himself may remain to be the one alone almighty power , spread forth every where , and so doing the will of the father , brusing the sarpents head in you ; and that he himself , who is the divine , may grow up , flourish , remaine and bring ●orth aboundance of fruit in you , when your created flesh is purged from bondage , and made subject to him . but if christ and the father be all one power and wisdome , why do you make a distinction , as if they were two ? i answer , the father is the universall power , that hath spread himself in the whole globe ; the sonne is the same power drawn into , and appearing in one single person , making that person subject to the one spirit , and to know him that dwels every where . there is not a person or creature within the compasse of the globe , but he is a sonne of the of the father ; or the breakings forth of that power in one body ; now every small creature is the light of the fa●her , though it be a dark one ; but man living in the light of the father , is called the wel-beloved sonne , because that one power of rigteousnesse dwels bodily in him , and the whole creation is drawn up into that one centre , man . and now the lord a lone is exalted in this day of his power ; for now the serpent is cast out of heaven , a●l powers of darknesse are subdued , and the spirit remaines conquerour in man , yet in single man ; and so filling the living earth , man-kinde in all his branches with himself , the one spirit . this spreading power is the fathers house , in which there are many mansions , or dwelling places ; every crerture lives herein : for in and by him every one lives , and moves , and hath his being : this is to speak truth as it is in jesus . this is sion that is above , where the father dwels in his glory . sinai is the mountaine of flesh , that is to be burned with fire , that is , the spirit of righteousnesse is the fire , that will burn-up all unrighteous powers in the flesh . and to see this power of righteousnesse spreading himself every where , destroying death , and preserving the creation , is to see him you would call god , with open face ; and you can never see him plainly and nakedly , till you come thus to see him ; therefore you priests and zealous ptofessors , learne hereafter ro know what power it is you call god : for the word god , signifies a governour , and it may as well be attributed to the devil , as to the law of righteousnesse ; for assure your selves , if covetousnesse , pride and bitter envy doe rule you , as it is apparent this dark power rules most of you , then the devil is that god you worship ; and you are strangers and enemies to the spirit of truth that dwels every where , which you seem to call your god or ruler . chap. iii. and this is no new gospel , but the old one ; it is the same report that the pen-men of scriptures gave for the everlasting gospel , god with us , or god manifest in flesh . the father exalted above all , and in all ; for the prophets and apostles declare these two things . first , the spirit spreads himself abroad in sacrifices and types , as in moses time , and then takes all into himself againe ; the spirit manifest in ▪ one person , as in the son of man ; for all the writings of old and new testament , are all centered in christ , and are swallowed up into him : and this christ is not only confined to the lamb jesus anointed , but is the enlarging of the same anointing , in the particular persons of sonnes and daughters , in whom the same spirit of truth the comforter , is to be manifest in after times . and this power shall not only fill man-kinde , and be all in all therein , but all other creatures , of all kinde according to their severall degrees , shall be filled with this one spirit , anointing : as pauls testimony reports , that the whole creation of all kindes of creatures , in whom the curse is spread through mans unrighteousnesse , doth all groan and travell , waiting for the manifestation of the sonnes of god . when man-kinde shall be restored , and delivered from the curse , and all spirited with this one power , then other creatures shall be restored likewise , and freed from their burdens : as the earth , from thorns , and briars , and barrennesse ; the air and winds from unseasonable storms and distempers ; the cattle from bitternesse and rage one against another . and the law of righteousnesse and love shall be seated in the whole creatton , from the lowest to the highest creature . and this is the work of restoration . so that all the glory and content that man takes in other creatures of the earth , it is but a rejoycing in himself ; or that spirit that is within him being more and more filled with peace to see , feel , taste , smell and hear , the power of the whole creation , to have a sweet complyancy of love in him , and with him . for now all jarring , rashnesse , violent storms , barrennesse of the earth , corruption in fire and water , enmity in cattles , oppressing principles in one man over another , are all kept and swept away like locusts , by this strong east winde , the lord himself at his coming . and every creature in his kinde sings in righteousnesse , and man lives and rules in the strength of that law , by reason whereof all teares and are wiped away . and when this glory is finished , as it must be ; for it is begun to be made manifest , for the poor they doe receive the gospel : and it is yet hid from the learned ones , the teachers and the rulers of the world . then those writings are made good , that all enemies are subdued under the ●eet of the anointing , who is this spreading power of righteousnesse , and there is no opposite power remaining . for the power that shall now appear , is no other but the lord himself , dwelling every where : and the whole creation is his ga●den wherein he walks and delights himself , and now the kingdome is delivered up in●o the fathers hand , the one spirit that fils all , and is in all . and the distinction of dominion in one single person over all , shall cease ▪ and no distinction shall be owned , but king of righteousnesse , dwelling in every one , and in the whole body of the creation ▪ all being sweetly and quietly subject to him , and he sweetly and quietly ruling in them : and this shall be that city sion , of which glorious things are spoken . and now in this new heaven and new earth , he himself who is the king of righteousnesse doth dwel and rule ; and this is the excellency of the work ; when a man shall be made to see christ in other creatures , as well as in himself ; every one rejoycing each in other , and all rejoycing in their king . o ye hear say preachers , deceive not the poeple any longer , by telling them that this glory shal not be known and seen , til the body is laid in the dust . i tel you , this great mystery is begun to appear , and it must be seen by the material eyes of the flesh : and those five senses that is in man , shall partake of this glory . this is christ rising up and drawing al things into himself . this is the spirits entrance into the father ; which is heavenly glory which rises , and shal rise higher and higer in israel , he that hath part in the first resurrection , the second death , of the bodies laying down in the dust , shal have no power , to break their peace , or hinder their glory , but shall further the increase of it . but now that power of unrighteousnesse , that rules and fights in man kinde against this , shall be destroyed , subdued , and shall never be reconciled to , nor partake of this glory . my ●eaning is this , the power of pride , and the power of humility , shal never dwel quietly in one heart together . the power of love , tendernesse and righteousnesse , and the power of envy , hardnesse of heart , and covetous unrighteousnesse , shall never dwel quietly in one heart together . uncleannesse and chasticy shal not dwel in peace together : the son of the bond-woman , rebellious flesh , shal not be heir with the son of the free-woman , flesh made subject to the law of righteousnesse within himself . there is no quiet peace in a man , til the kingdome of darknesse be conquered , and the serpent be cast out and so the heart made a fit temple or house for the spirit to dwel bodily in . a man is not counted a man from the bulk of his body of flesh , but the power that dwels in that body of flesh , is the man , either the righteous man or the wicked : and if the wicked power rule in the body of the flesh , this is he that must be burned up , subdued , destroyed , and never enter into rest . this is christs enemy . but if the righteous power doe rule , or being weak , and so is kept under by the other dark power doth hunger and thirst after righteotsnesse , that he might be king . this power is to be redeemed from bondage , and set at libety , and sit down in rest and peace . this is christ rising out of the dust , and hee shall wholly be raised up to live and dwel in the father , and the father in him , and all opposite powers of bondage , that now afflicts , shal be trod under his feet . therefore now yon zealous preachers and professors in al forms , if you have eyes look within your selves , and see what power rules within the bodies of your flesh ; if you finde that the inward power is envy , rash anger , covetousnesse , self-honouring , secret pride , uncleannesse of flesh , close dissimulation , and the like ; know you , that that power is your self , your very self , a devil , the serpent , the subtil , and yet strong power of darknesse , that would fain be counted an angle of light . and though you be called by the name of such a man , or such a woman , yet you are but the father of lies , and of the power of bondage that must be destroyed and perish : and that humane flesh , that you dwell in , being part of the creation , shall be cleansed off you , by the spirit of burning , till it be freed from you , that are the curse , the bondage of it under whom it groans . and when you are cast out , who is the serpent , it shall be a temple for the father himself to dwell in , a garden wherein he himself will take delight . for it is thou , o thou wicked power that is the curse , i say , the thorns and briars that troubles the creation , and thou must be rooted out , and sorrow , and everlasting weeping shall be thy po●tion , for thou shalt never find the prince of peace . well , i know you that would be angels of light and are not , will count this which i speak madnesse , but you shall find these words true . for all powers that are opposite to the power of righteousnesse , must , and shall be d●stroyed , and the lord alone shall be exalted in this day of his power , and this power of righteousnesse shall be exalted in flesh , as well as over flesh . who was it that put the son of man to death ? was it the humane flesh ? or the power of darkness , that ruled in flesh ? surely that power of darknesse in the flesh did it ; and that cursed power , was the scribes and pharisees ; and so now that power of enmity , that rules in those bodies of yours , making your bodies of the flesh slaves to its lusts and will , is still the scribes and pharisees , or devil , that fights against christ , and would not suffer him to rise up in flesh ; but cals his power blasphemy , because he crosses you ; for if he rise flesh , you must fall in flesh ; if he be king , as he must be , you must be his foot stool . well , mind what power rules in you , whether it be a particular , confining , selfish power , which is the devil , the scribes and pharisees . or whether it be a universall spreading power , that delights in the liberty of the whole creation , which is christ in you . the particular selfish power , when it is either crossed or shamed , it grows mad and bitter spirited , and endeavours either to kill that body it dwels in , or some others that angers it . but the power of christ , the law of righteousnesse ruling within , is not moved to any such rashnesse , it is patient , meek and loving ; and doth act righteously both to his own body , and to others , though they be his enemies . chap. iv. and truly here lies the chiefest knowledge of a man , to know these two powers which strives for government in him , and to see and know them distinctly one from the other , that he may be able to say , this is the name and power of the flesh , and this is the name and power of the lord . for these two powers are the two adams in man-kind ; they are iacob and esau , striving who shall rule in the kingdom , the flesh first . or these are the son of the bond-woman , viz. the powers of the flesh , which is the serpent , devil , or power of darknesse . or the son of the free woman , which is christ , the wisdom and power of righteousnesse , ruling in flesh , and making it free from the others bondage . and here i shall declare , what i know the first adam or son of bondage is . and secondly , what the second adam , or son of the free-woman is ; both which powers i have seen and felt manifested in this body of my flesh . first , i shall shew , how the first adam in his time of rule , hath suppressed and kept under the second man , the anointing . and then secondly , how this second man in the time appointed of his rising , doth kill and crucifie the first adam daily , with all his lusts , and freeth me from that slavery . the first adam kils and crucifies christ in me , when i consent and make provision to satisfie my pride over humility , covetousnesse over contentednesse , envy over love , lust before chasticy , esteeming the power of an humble , loving and righteous spirit , towards the poorest creatute , but a low and contemptible thing , or the like . now christ is crucified in me , he rules not , he acts not in a lively power ; but the first man of the flesh he governs the kingdom , my body in unrighteousnesse . and christ lies buried in this earthly tabernacle , under those cursed powers in my enslaved body . but then secondly , when the fulnesse of time comes , that it is the fathers will , that christ the spirit of truth shal arise above the power of unrighteousnesse in me ; that is , humility arises above pride , love above envy , a meek and quiet spirit above hasty rash anger , chastity above unclean lusts , and light above darknesse . now the second adam christ , hath taken the kingdom my body , and rules in it ; he makes it a new heaven , and a new earth , wherein dwels righteousnesse . i shall explain these two adams a little more : first then , the first adam , or man of the flesh , branches himself forth into divers particulars , to fetch peace into himself , from objects without himself . as for example , covetousnesse is a branch of the flesh or first man , that seeks after creature enjoyment or riches ; to have peace from them . pride looks abroad for honour ; envy seeks the revenge of such as crosses his fleshy ends , by reproch , oppression , or murder . unclean lusts seeks to embrace strange flesh . imagination flies abroad , to devise wayes to satisfie the flesh in these desires : hypocrisie turns himself into divers shapes ; ye sometimes into an angel of light , a zealous professour to compasse these ends . and self-love ( which is ignorant of the universal power ) lies couching in the bottom , sending those six several powers of darknesse abroad to fetch in peace to delight self , that lies at home in the fleshy heart . and all these powers make up but one perfect body of sin and death , one devil , or one compleat power of darknesse ; or that whorish power , called the beast with seven heads . and it is called the beast , because all those seven discoveries are of the flesh ; and flesh is no other , but a beast ; and the wise flesh of man , is said to be the beast , the king of beasts , that was to raign fourty two mo●ths , or for a time , times , and dividing of time , and then he should be destroyed by the man of righteousnesse , christ . and truly upon every head there is ten horns , that is , there are many branchings forth of powers from every head to satisfie self ; which are kings indeed . and they are called ten horns every head , encountering against the five senses of the left hand man , and against the five senses of the right hand man of righteousnesse , and so fights against every particular spreading forth of christ so that these kings are not to be restrained to the kings of the nations ; though that is true , such powers are enemies to christ , and they must yield up their kingdoms unto him , and those that are angry against christ are to be destroyed . but these ten horns are kingly powers of the flesh , that rules within every man , leading him captive under the body of the power of darknesse ; for there is not the branching forth of evil in any kind to delight self , but it springs forth from one or other of those seven heads , all joyning to honour and advance the beast . the man of righteousnesse christ , he is the second adam , and he spreads himself as far as the other , to undermine him , and to take the kingdom ( that is , the created flesh , or the living earth man-kind ) out of that devils hand . for christ is the spreading power of righteousnesse ; and therefore he is called , the anointing , which was poured upon that humane body , called by the name iesus , the son of man , and dwelt bodily there for a time ; but afterward was to spread in sons and daughters , many bodies . as the oyl upon aarons head , ranne down to the skirts of his garments ; if any one find rest and peace in this precious alabaster , which is the wisdome and power of the spirit , he finds it not by looking upon him at a distance from him , but by seeing and feeling that power , ruling within the body of his flesh . as thus contentednesse in all straits or poverty , to live upon providence , is this second adam in thee , killing thy discontented covetousnesse . humility and meeknesse is the same anointing which kils pride and loftines . love to enemies ; yea , the law of love flowing forth to every creature , is christ in you , which kils envy and rash anger . chastitie in the flesh , kils uncleannesse ; wisdom that is pure and plain down right , kils a subtil over-reaching imagination . sincerity and singlenesse of heart ( the same anointing ) kils hypocrisie ; and love to others , doing as a man would be done unto ; and so respecting the publick preservation of all creatures , doth kill self-love . and all these seven branchings forth of the pure spirit , makes but one body christ , or one almighty power or mercie and justice , the holy breathing , or emanuel , god in us . and every one of these seven eyes , or seven attributes of the divine , branches themselves forth into several horns of power , to destroy the man of the flesh , and to deliver man-kind from his bondage . for let the first adam run out in what shape he will ; the second adam follows after to trip up his heels ; to subdue him , and to take the kingdom from him ; that so , when all enemies are subdued , the almighty power of righteousnesse , which is the father , may become all in all . and this now declares the meaning of that speech , that christ saves his people from their sins ; not only in pardoning evil actions , and removing the evil of sorrow from them , but principally to kill and subdue the powers of the flesh , and to make a man subject to the spirit ; and now a man is saved from his sins , and not till now . and this is to be made a new creature , in whom old corrupt lusts are passed away , and every power in him is a new power . now there is no man or woman needs go to rome , nor hell below ground , as some talke , to find the pope , devil , beast or power of darknesse ; neither to go up into heaven above the skies to find christ the word of life . for both these powers are to be felt within a man , fighting against each other . and in that soul wherein christ prevails , they know that this is truth , for they find peace hi the salvation that comes out of sion . chap. v. this first man is he , by whose disobedience many are made sinners , or by whom the whole creation is corrupred ; therefore you preachers , do not you tell the people any more , that a man called adam , that disobeyed about 6000 years ago , was the man that filled every man with sin and filth , by eating an apple . for assure your selves , this adam is within every man and woman ; and it is the first power that appears to act and rule in every man . it is the lord esau that stepped before iacob , and got the birth-right , by the law of equity was more properly iacobs . though iacob , who is the power and wisdom that made flesh did draw back , and gave way ▪ that the wisdom and power of flesh should possesse the kingdom , and rule first ; till esau , by delighting in unrighteous pleasures , lost both birth-right and blessing ; and left both in the hand of iacob the king , that rules in righteousnesse , that is to rise up next . the apple that the first man eats , is not a single fruit called an apple , or such like fruit ; but it is the objects of the creation ; which is the fruit that came out of the seed , which is the spirit himself that made all things : as riches , honours , pleasures , upon which the powers of the flesh feeds to delight himself . and this is the messe of pottage which he prefers before righteousnesse , or before righteous walking in the creation towards every creature , which is christ , that power that appears in the fulnesse of time to take the kingdom and rule next . therefore when a man fals , let him not blame a man that died 6000 years ago , but blame himself , even the powers of his own flesh , which lead him astray ; for this is adam that brings a man to misery , which is the man flesh , or the strong man within that keeps the house , till the man of righteousnesse arise and cast him out , who is the second adam . and this second man is he , by whose obedience many are made righteous ; that is , by the power of christ , man-kind is purged from its drosse ; and this second man , i say , which is the righteous power , doth cast the other man ( which is the unrighteous power ) out of the house , even the heart , and makes it a temple for himself to dwell in . now these two powers did the father ordain should have their course to rule in the earth man-kinde : and this is that day and night , the light and darknesse , winter and summer , heat and cold , moon and sun , that is typed out by the fabrick of the great world ; for within these two powers is the mystery of all divine workings wrapped up . the first power , that is of darknesse , or the chaos of confusion proves selfish and hurtfull to others , tearing its own and the orher mans children , especially to pieces , by cruelty , covetousnesse and oppression ; for he that is after the flesh , persecutes him that is born after the spirit . and in the fulnesse of time ; that is , when the first man hath filled the creation full of his filthinesse , and all places stinks with unrighteousnesse , as it doth at this day ; then it pleaseth the father , that his own wisdome and power should arise up next to rule in man-kind in rigteousnesse , and take the kingdome out of the others hand , and restore all things , and establish the creation in peace , and declare himself to be the alone saviour of the world , and to be the most excellent , nay the almighty power . the first man adam , is called , the son of god , a power that the almighty was pleased should be manifest ; but this is the son of disobedience , the son that goes astray , a son causing sorrow and shame , and so becomes the serpent , the devil , the power of darknesse , the beast , the whore , the father of lies , the murder of man-kind , and the bottomlesse pit , out of which all unrighteousnesse and misery rises up . but the second adam is called , his wel-beloved son ; the son of his delight , the son bringing honour and peace ; why ? because by him the opposing power is cast out , and the wisdome and power of righteousnesse , which is the lord , is that wisdom and power that rules in and over man-kind , and the flesh is made subject hereunto without grumbling ; and so all things becomes the lords . and this son or second adam is called , the lord , the king of righteousnesse , the prince of peace , the saviour , the mighty god , the restorer of all things , the salvation , the consolation of israel , the blessing of all nations of the earth , the power of light or reason . and thus we see the father hath ordained , that the powers of dark flesh should rule over him that made him for a time , and he who is the father of all things would be a servant , and that dark flesh should be the mystery of iniquity , or antichrist , that should oppose and exalt himself above all that is called god , till by the other greater power , the father himself arising up in the creation , he be taken out of the way . this teaches every son and daughter , to wait with patience and quietnesse of spirit under all temptations , till the fathers turn come , according to his own appointment to rule in flesh ; and then their sorrows shall be turned into joy , and their mourning into laughter : all tears shall be wiped away , and they shall be delivered from the bondage , and live in freedom and peace . these two powers , i say , are typed out by iacob and esau ; iacob put forth his arm first , and it is marked by the midwife , and then he draws if in again : then esau comes fully forth , and is called the elder brother . iacob is christ , the elect or chosen one , or the almighty power and wisdome , that first put forth his arm of strength in making man-kind ; but the powers of the flesh , which , is esau , or the rejected one , the reprobate , steps before ( by permission ) and gets the government of the kingdom , ( man-kind ) first ; and he is suffered to raign , till christ supplant him , and takes both birth-right and blessing from him . or rather takes possession of his own right and kingdom , man-kind ; for he appeared first , and so by the law of equity and reason , he is the elder brother ; though esau or the powers of the flesh got the dominion to rule in the creation , by a violence , which the wisdom and power of the spirit , suffered and ordained to be . this second man is the spirituall man , that judges all things according to the law of equity and reason , in moderation and love to all , he is not a talker , but an actour of righteousnesse . but the man of the flesh , which would be counted an angel of light , cannot judge any thing in righteousnesse ; for all his judgement and justice is selfish , and confined to particular ends , not to the publick safety and preservation ; he is a great preacher and talker of righteous things , but no actour of righteousnesse , or if he do , it is , very slowly , it is when iacob over-powers him , his judgement is hasty , unadvised rashnesse , at randome , hap hazard , right or wrong , he knows not . and sometime he is moderate , for by ends to himself ; and sometimes full of bitter censures to hurt others . chap. vi . the man of the flesh , judges it a righteous thing , that some men that are cloathed with the objects of the earth , and so called rich men , whether it be got by right or wrong , should be magistrates to rule over the poor ; and that the poor should be servants nay rather slaves to the rich . but the spiritual man , which is christ , doth judge according to the light of equity and reason , that al man-kinde ought to have a quiet substance and freedome , to live upon earth ; and that there shal be no bond-man nor begger in all his holy mountaine . man-kinde was made to live in the freedome of the spirit , not under the bondage of the flesh , though the lordly flesh hath got a power for a time , as i said before ; for every one was made to be a lord over the creation of the earth , cattle , fish , fowl , grasse , trees , not any one to be a bond-slave and a beggar under the creation of his own , kinde . that so every one living in freedome and love in the strength of the law of righteousnesse in him ; not under straits of poverty , nor bondage of tyranny one to another , might al rejoyce together in righteousnesse , and so glorifiie their maker ; for suerly this much dishnoured the maker of all men , that some men should be oppressing tyrants , imprisoning , whipping , hanging thier fellow creatures , men , for those very things which those very men themselves are giulty of ; let mens eyes be opened , and it appears clear enough , that the punishers have and doe break the law of equity and reason , more , or as much as those that are punished by them . none will be offended at this , but the children of lord esau , the first man flesh , which must perish for his unrighteous government , for thereby he hath lost himself , sold or passed over his birth-right and blessing unto iacob , the king of righteousnesse that is now rising up , to urle according to the pure law of equity and reason . and when this king raigns , the city that is , the heart of every one in whom truth dwels , wil rejoyce ; but while the man of unrighteosunesse raigns in and over man-kinde , truly every body wee see is filled with sorrow and complainings , and it is not without cause . as the powers and wisdome of the flesh hath filled the earth with injustice , oppression and complainings , by mowing the earth into the hands of a few covetous , unrighteous men , who assumes a lordship over others , declaring themselves thereby to be men of the basest spirits . even so , when the spreading power of wisdome and truth , fils the earth man-kinde , hee wil take off that bondage , and gives a universall liberty , and there shal be no more complainings against oppression , poverty , or injustice . when every son and daughter shall be made comfortable to that one body , of jesus the anointed , and the same power rules in them , as in him , every one according to their measure , the oppression , shall cease , and the rising up of this universal power , shal destroy and subdue the selfish power . but this is not done by the hands of a few , or by unrighteous men , that would pul the tyrannical government out of other mens hands , and keep it in their own heart , as we feel this to be a burden of our age . but it is done by the universall spreading of the divine power , which is christ in mankind making them all to act in one spirit , and in and after one law of reason and equity . and when this universall power of righteousnesse is spread in the earth , it shall destroy babylon the great city of fleshy confusion in one hour ; that is he will pull the kingdome and government of the world out of the hands of tyrannicall , unseasonable acting flesh , and give the lands and riches that covetous , unrighteous men hath hoarded up within their own selfish power , into the hands of spirituall israel ; that so there may be no complainings , no burdens , nor no poor in canaan , but that it may be a land flowing with milke and honey , plenty of all things , every one walking righteously in the creation one to another , according to the law of equity and reason , as it was in the beginning , and as babylon measured out to others , so that it shall be , measured to him again . and suerly as the scriptures threaten misery to rich men , bidding them howl and weep , for their gold and silver is cankered , and the rust thereof cries unto heaven for vengeance against them , and the like . suerly all those threatnings shal be materially fullfiled , for they shall be turned out of all , and their riches given to a people that wil bring forth better f●uit , and such as they have oppressed shall inherit the land . the rich man tels the poor , that they ofend reasons law , if they take forth the rich ; i am sure it is a breach in that law in the rich to have plenty by them , and yet wil see their fellow creatures men and women to starve for want ; reason requires that every man should live upon the increase of the earth comfortably , though covetousnesse ●ights against reasons law . the rich doth lock up the treasures of the earth , and hardens their hearts against the poor . the poor are those in whom the blessing lies , for they first receive the gospel , and their gifts of love and tendernesse one to preserve another , shall be the condemnation of the rich : and secondly , the inheritances of the rich shall be given to those poor , and there shall be no beggar in israel . and there is equity and reason in it , for the king of righteousnesse , did not make some men to be tyrants , and others to be slaves , at the beginning , for this burden riseth up afterwards , esau stepped into the birth-right before iacob , till the time come that he shall be taken away again . in the first enterance into the creation , every man had an equall freedom given him of his maker to till the earth , and to have dominion over the beasts of the field , the ●owls of heaven , and fish in the seas . but this freedom is broke to pieces by the power of covetousnesse , and pride , and self-love , not by the law of righteousnesse . and this freedom will not be restored , till the spreading power of righteousnesse and peace rise up in the earth , making all men and women to be of one heart , and one mind , which must come to passe , for that scripture was never fulfilled yet . the powers of flesh shall never partake of this priviledge , for he is the curse that must be removed ; selfish councellours , selfish governours , selfish souldiers , shall never be honoured in setling this restoration ; the lord himself will do this great work , without either sword or weapon ; weapons and swords shall destroy , and cut the powers of the earth asunder , but they shall never build up . for the law-giver in righteousnesse shall come out of sion , that shall turn covetous oppressing ungodliness from jacob . for surely the father will give as large a liberty to his children to inherit the earth , as he gives to the beast of the field ; though they break over hedges , and eat in any pasture , they do not imprison and hang one another , the earth is a common livelyhood for them , the restraint ariseth from selfish covetousnesse , and lordly proud flesh , that hath got the government , and saith , the spirit hath given it him . indeed thou hast it for a time , not by right of blessing , but by permission , that through thy unrighteousness thou maist fall and never rise again : and that righteous jacob may arise , who hath been thy servant , and never fall again ; and then the elder shall serve the younger . i do not speak that any particular men shall go and take their neighbours goods by violence , or robbery ( i abhor it ) as the condition of the men of the nations are ready to do in this fleshly setled government of the world , but every one is to wait , till the lord christ do spread himself in multiplicities of bodies , making them all of one heart and one mind , acting in the righteousnesse one to another . it must be one power in all , making all to give their consent to confirm this law of righteousnesse and reason . for when the work is made manifest , it shall be a universall power that shall rise up in the earth ( man-kind ) to pull the kingdom and outward government of the world out of the hands of the tenant esau , king-flesh ; and this shall be made manifest in all the nations of the earth ; for the kingdoms of this world shall become the kingdoms of the lord christ . and this universall power of a righteous law , shall be so plainly writ in every ones heart , that none shall desire to have more then another , or to be lord over other , or to lay claim to any thing as his ; this phrase of mine and thine shall be swallowed up in the law of righteous actions one to another , for they shall all live as brethren , every one doing as they would be done by ; and he that sees his brother in wants , and doth not help , shall smart for his iniquity , from the hand of the lord , the righteous judge that will fit upon the throne in every mans heart . there shall be no need of lawyers , prisons , or engines of pun●shment one over another , for all shall walk and act righteously in the creation , and there shall be no beggar , nor cause of complaining in all this holy mountain . therefere i say to all , wait , be patient in your present bondage , till our brethren be brought in likewise ; forsake the way of babylon , and commit your cause to him that judgeth righteously ; the work of freedom is in the hand of christ , and he is the righteous freedom ; he hath begun to spread himself , and he goes on mightily , and will go on . the poor receives the gospel daily ; christ is drawing all men after him , he is calling in the isles and nations of the world , to come to this great battell , even to deliver the oppressed , and ●o destroy the oppressour , to spoil him that spoiled , and yet was never spoiled himself ; and so to lead captivity captive , and let the prisoners of hope go free . chap. vii . when this universall law of equity rises up in every man and woman , then none shall lay claim to any creature , and say , this is mine , and that is yours , this is my work , that is yours ; but every one shall put to their hands to till the earth , and bring up cattle , and the blesting of the earth shall be common to all ; when a man hath need of any corn or cattle , take from the next store-house he meets with . there shall be no buying nor selling , no fairs nor markets , but the whole earth shall be a common treasury for every man , for the earth is the lords . and man-kind thus drawn up to live and act in the law of love , equity and onenesse , is but the great house wherein the lord himself dwels , and every particular one a severall mansion : and as one spirit of righteousnesse is common to all , so the earth and the blessings of the earth shall be common to all ; for now all is but the lord , and the lord is all in all . when a man hath meat , and drink , and cloathes , he hath enough , and all shall cheerfully put to their hands to make these things that are needfull , one helping another ; there shall be none lords over others , but every one shall be a lord of himself , subject to the law of righteousnesse , reason and equity , which shall dwell and rule in him , which is the lord ; for now the lord is one , and his name and power one , in all and among all . their rejoycings and glory shall be continually in eying and speaking of what breakings forth of love they receive from the father , singing sions songs one to another ; to the glory of him that sits upon the throne , for evermore . this universall freedom hath never filled the earth , though it hath been fore-told by most of the prophets . this is the glory of jerusalem , which never yet hath been the praise of the whole earth . and this will be no troublesome businesse , when covetousnesse , and the selfish power is killed and cast out of heaven , and every one is made willing to honour the king of righteousnesse in action , being all of one heart and one mind : truly we may well call this a new heaven , and a new earth , wherein dwells righteousnesse . and that prophesie will not generally be fulfilled till this time . if it be thus , then saith the scoffer , mens wives shall be common too ? or a man may have as many wives as he please ? i answer , the law of righteousnesse and reason saith no : for when man was made , he was made male and female , one man and one woman conjoyned together by the law of love , makes the creation of humane flesh perfect in that particular ; therefore a man shall forsake father and mother , and cleave only to his wife , for they twain are but one flesh . reason did not make one man and many women , or one woman and many men to joyn together , to make the creation perfect , but male and female in the singular number , this is enough to encrease seed . and he or she that requires more wives , or more husbands then one , walks contrary to the law of righteousnesse , and shall bear their shame : though this immoderate lust after strange flesh , rule in the bodies of men now , while the first adam is king , yet it shall not be so when the second man rises to raign , for then chastitie is one glory of the kingdom . but what if a man break that law of righteousnes , as many do under this fleshly government which is yet extant ? i answer , he shall then become servant to others , and be as a fool in israel ; the wrath of the lord shall be upon him , and lose the priviledge of sonship , till the law of righteousnesse in him become his king . and those that loses that priviledge , shall know they have lost a blessing . the proud , covetous and unrighteous men , ere many years wheel about , will tell the world by their lamentation and torment , what it is to lose the blessing of son-ship . the manifestation of a righteous heart shall be known , not by his words , but by his actions ; for this multitude of talk , and heaping up of words amongst professours shall die and cease , this way of preaching shall cease , and verbal worship shall cease , and they that do worship the father , shall worship him by walking righteously in the creation , in the strenghth of the law of love and equity one to another . and the time is now coming on , that men shall not talk of righteousnesse , but act righteousnesse . and they that in these times , will not observe this rule , to walk righteously in the creation , waiting quietly till christ come to restore all things , he shall have sorrows , troubles and discontents of heart within , vexing , grudging , rash passions , he shall have no true peace , but be filled with confusion , and be a slave to his lusts . the father now is rising up a people to himself out of the dust , that is , out of the lowest and despised sort of people , that are counted the dust of the earth , man-kind , that are trod under foot . in these , and from these shall the law of righteousnesse break ●orth first , for the poor they begin to receive the gospel , and plentifull discoveries of the fathers love flows from them , and the waters of the learned and great men of the world , begins to dry up like the brooks in summer . when this restoration breaks forth in righteous action , the curse then shall be removed from the creation , fire , water , earth and air . and christ the spreading forth of righteousnesse , shall be the onely saviour , that shall make jacob to rejoyce , and israel to be glad . there shall be no barrennesse in the earth or cattle , for they shall bring forth fruit abundantly . unseasonable storms of weather shall cease , for all the curse shall be removed from all , and every creature shall rejoyce in righteousnesse one in another throughout the whole creation . thomas dydimus , that is , the unbelief of your hearts cries out , when will these things be ? not in our time ? i cannot believe such things till i see them ? well , lay aside your doubtfull questioning , and let every one set himself to walk righteously in the law of love one towards another , and wait the lords time ; this work is to be done upon flesh , not by flesh . the lord will have none of your flesh wit , policy or strength to setle this work , for he alone will be honoured in this day of his power , it must be his own handy work , that must bring this restoration to passe , yea , and he will hasten this work , as speedily , as the midianites army was destroyed , and sodom and gomorrah burned , and as speedily , and as unlooked for , as plenty came into sama●ia ; mens unbelief cannot hinder this work of righteousnesse . the lord will do this work speedily , babylon shall fall in one hour , israel shall rise in one hour ; o when thi● righteous law shall rule in every one , there will be springings up of joy and peace , and the blessing of the lord shall rest every where . the whole earth we see is corrupt , and it cannot be purged by the hand of creatures , for all creatures lies under the curse , and groans to be delivered , and the more they strive , the more they entangle themselves in the mud ; therefore it must be the hand of the lord alone that must do it . none can remove the curse from fire , water , earth and air , but the almighty power himself . and this work is called , the restoration of all things ; for all things groan and travel in pain under bondage , waiting for this manifestation . and seeing every creature that is burdened waits for the coming in of the blessing , then surely no flesh can settle this work , for all flesh is corrupt ; this work shall not be done by sword , or weapon , or wit of the flesh , but by the power of the lord , killing covetousnesse , and making man-kind generally to be of one heart and one mind . but why hath not the lord done this all this time that is past ? i answer , covetous , wise arid lordly flesh would raign in the kingdom , man-kind first , and would be counted the onely power to govern the creation , in an excellent order . and the lord gave this dominion into his hand , bur withall told him , that if he governed the creation unrighteously , he and all the creation should die and fall under the curse . well , the powers of the flesh , lord esau was advanced , and hath ruled with such self-seeking ends , that he hath made all creatures weary of his government , and the whole earth to stink and to groan under the burden of it , longing to be delivered . for first , they that stand up to teach others , they teach for gain , and preach for hire , and fils people with division and confusion , through their pride and envy , and they do this by the authority of the governing power , by which they have ingrossed the earth into their hands . a man must not take a wife , but the priest must give her him . if he have a child , the priest must give the name . if any die , the priest must see it laid in the earth . if any man want knowledge or comfort , they teach him to go to the priest for it ; and what is the end of all this , but to get money : if a man labour in the earth to eat his bread , the priests must have the tenths of his encrease , or else some oppressing impropriatour , that shares the tithes between himself and the priest ; which law was brought in by the pope , and still upheld by such as call themselves , the christian protestants . all which is high treason and mighty dishonourable to christ the great prophet , whom they seem to shew love to ; here the earth stinks , because this hath been established by a compulsive binding power , whereby the creation is held under bondage : this is the fruit of imagination . secondly , for matter of buying and selling , the earth stinks with such unrighteousnesse , that for my part , though i was bred a tradesmen , yet it is so hard a thing to pick out a poor living , that a man shall sooner be cheated of his bread , then get bread by trading among men , if by plain dealing he put trust in any . and truly the whole earth of trading , is generally become the neat art of thieving and oppressing fellow-creatures , and so laies burdens , upon the creation , but when the earth becomes a common treasury this burden will be taken off . thirdly , for justices and officers of state , that should relieve people in their wrongs , and preserve peace , they multiply wrongs , and many , if not most times oppresses the poor , and lets the effending rich go free , by laying aside the letter of their laws , as the priests doth the scriptures ; and acts by subtil covetousnesse and smooth words to get money , or else ruling by their own wills , through envy to imprison and oppresse others , letting poor people lie in prison half a year many times , and never bring them to trial at all . and thus the people have been and are oppressed by false imprisonments and punishments ; not for the breach of any known law , but to satisfie the will of the justice , bailiffs or officer , against all reason and equity , as if the people made officers to be their aegyrtian task-masters : nay , let all men speak openly as they find , and i am sure they will say that the justices and most state officers , doth more oppresse , then deliver from oppression . and thus i see that the whole earth stinks , by the first adams corrupt government ; therefore it is the fulness of time , for jacob to arise , extream necessity cals for the great work of restoration , and when the restorer of the earth hath a little more manifested himself , he wi● make the earth a common treasury , and sweep away all the refuge of lies , and all oppressions , by making all people to be of one heart and one minde , and then the law of righteousnesse and peace , shal be the king that shal rule in every man , and over every man , who indeed is the lord himself , who is and wil be all , and in all . and now seeing there is nothing found but complainings and tears under his oppressions , it is the fulnesse or fittest time now for iacob to arise , & restore all things , who indeed is christ : and for david to raigne , who indeed is christ the great devider between flesh and spirit , & the great law-giver of peace and truth , for besides him there is no saviour ; he indeed is the blessing of all nations , and the joy of the whole earth . therefore tremble thou lord esau , thou proud and covetous flesh , thou art condemned to die , the sentence is begun to be put in execution , for the poor begins to receive the gospel ; thou shalt wast , decay and grow weaker and weaker , til thy place be no where found in earth , and christ the blessing of the creation , shal rise up and spread , and fil the earth , and all creatures shall rejoyce under his shadow . therefore you tribes of israel , that are now in sackcloth , every man with his hands upon his loins , like a woman in travel , stand stil and see the salvation of david your king ; this is called the time of iacobs trouble ; for indeed the spirit that is in you , is oppressed under the burden of cursed flesh , but he shall be delivered , the time of his resurrection is come , and his rising shal be your glory , his light shal desperse your darknesse , and cover the earth with the knowledge of himself , for the blessing shal be every where . iacobs troubles formerly was two-fold , first , his kindred and friends endeavoured to hinder him of his temporal lively-hood , and to make the earth to become a burden to him , by changing his cattell , and taking those earthly blessings from him , which the lord had given him . secondly , when iacob had a liberty to take wives , children , and cattell , and to goe live free of himself ; his kindred runs after him , and tels him , he had stolen away their gods ; and for that , begins a fresh to trouble him . and the same troubles are the portion of those in whom iacobs spirit rests . for , first , their kindred and neighbours endeavours to make them poor in the world , and to oppresse them with the burden of poverty and straits . secondly , now the father is drawing iacob out of babylon , and makes his children to forsake the forms and customs of the national worship , to worship the father in spirit and truth . now kindred and neighbours in the flesh cries our , o these men steals away our gods , and by reproaches , imprisonments or wrong dealing , seeks to oppresse and suppresse them . wel this is but stil the time of iacobs troubles , but he shall be delivered out . wel let the lordly flesh scoffe and laugh and cry , o when shal this be ! and say with the lord of samaria , it is impossible , for it is madnesse thus to speak ; wel , such may live to see it , but shal not enjoyne the blessing ; for when iacob arises , that is now very low , and be must rise , then esau shal be his servant , the elder shall serve the younger , and thy portion shal be wraped up in jacobs lap , for all is his . for now he father is raissing up a people to himself out of the dust , and of the stones , that is , poor despised people , that are trod upon like dust and stones , shal be now raised up , and be made the blessing of the earth , and the high mountaines shall be laid low , the lofty looks of men shal be pulled down , and the lord alone shall be exalted in this day of his power . chap. viii . as i was in a trance not long since , divers matters were present to my sight , which here must not be related . likewise i heard these words , worke together . eat bread together ; declare this all abroad . likewise i heard these words . whosoever it is that labours in the earth , for any person or persons , that lifts up themselves as lords & rulers over others , and that doth not look upon themselves equal to others in the creation , the hand of the lord shall be upon that labouror : i the lord have spoke it and i will do it ; declare this all abroad . after i was raised up , i was made to remember very fresh what i had seen and heard , & did declare al things to them that were with me , and i was filled with abundance of quiet peace and secret joy . and since that time those words have been like very fruitfull seed , that have brough forth increase in my heart , which i am much prest in spirit in declare all abroad . the poor people by their labours in this time of the first adams government , have made the buyers and sellers of land , or rich men , to become tytants and oppressours over them . but in the time of israels restoration , now begining , when the king of righteousnesse himself shall be governor in every man ; none then shall work for hire , neither shal any give hire , but every one 〈◊〉 work in love : one with , and for another ; and eat bread together , as being members of one houshold ; the creation in whom reason rules king in perfect glory . he that cals any part of the creation his own in particular , in this time of israels return from the mistery of aegyptian bondage , is a destroyer of the creation , a lifter up of the proud covetous flesh againe , a bringer in of the curse againe , and a mortal enemy , to the spirit . for upon israels returne from captivity , the lord himself wil burn up the curse , and restore the creation , fire , water , earth and air from that slavery , and make the earth to be a common treasury to them all ; for they are but one house of israel still , though twelve tribes ; and they have but one king , one law-giver one teacher amongst them all , even the lord himself , who is reason . the king of righteousnesse , they are all filled with one spirit , and they shall all live comfortably upon one earth ; and so the whole earth is the lords . and this is the inward and outward liberty , which the lord wil give to sion . and this work is begun , the foundation of this spiritual building is laid , and the spreading of this one spirit in every sonne and daughter , and the lifting up the earth to be a common treasury , wil make jerusalem a praise in the whole earth , and the glory of the earth indeed , and so the father of all things shall be honoured in the works of his own hands . no man shal have any more land , then he can labour himself , or have others to labour with him in love , working together , and eating bread together , as one of the tribes of families of israel , neither giving hire , not taking hire . he that is now a possessour of lands and riches , and cannot labour , if he say to others , you are may fellow creatures , and the lord is now making the earth common amongst us ; therefore take my land only let me eat bread with you , that man shall be , preserved by the lobours of others . but it any man have land , and neither can work nor wil work , but wil strive to rule as a tyrant , burdening the creation , the hand of the lord shall fal upon him , either to destruction or torment ; and if his life be given for a prey , he shall be made to work and eat his bread with the sweat of his own brows , not of others , til he know himself to be a member , not a lord over the creation ; and thus he shall be dealt with , that hath lost the benefit of sonship . all the punishment that any one shall receive for any unrighteous act , whereby he begins to bring the cause againe upon the creation , he sahll only be made a gibeonite to work in the earth , not in a prison , and the eyes of all shall be upon him ; and the greatset offence will be this ; for any to endeavour to raise up some few to rule over others , & so to set up particular interest againe , and to bring in buying and selling of land againe , the sore displeasure of the lord shall be such a peoples portion . israel is not to imprison or torment and by death or smaller punishments , but only to cause them to work and eat their own bread ▪ for he or they that inflicts any other punishment , upon fellow creatures , is an unrighteous actour in the creation , and shall himself be made a servant to all , till he by the spirit in him , is made to know himself to be equal to every man , not a lord over any , for all men looked upon in the bulk are but the creation , the living earth . this imprisoning , punishing and killing , which is the practice of the first adam , ye visible to the world , is the curse . and it is a mighty dishonour to our maker , that one part of the creation should destroy another , it was not so from the beginning , but it is an honour to our maker that every part of the creation should lend a mutual help of love in action to preserve the whole . but is not this the old rule , he that sheds man● bloud by man shall his bloud be shed ? i answer , it is true , but not as usually it is observed ; for first know , that the spirit is the man who hath determined to suffer himself to be killed , and lie dead in the streets or under the several forms of babylon government , three daies or times and a half . the serpent is he , or the wicked man that kils the man of righteousnesse , or sheds his bloud , for that space of time , which is indeed the wisdome and power of the flesh , killing the wisdom and power of the spirit , and ruling in the spirits , own house , the heart , for a time . therefore now it is declared , that the serpent or beastly power of flesh , that kils the spirit , shall himself be killed by the spirit , when the spirit begins to rise ; and i can tell you that the resurrection is begun , for all the great fightings is between flesh and spirit ; the seed of the woman shall bruise the serpents head . it is not for one creature called man to kill another , for this is abominable to the spirit , and it is the curse which hath made the creation to groan under bondage ; for if i kill you i am a murderrer , if a third come , and hang or kill me for murdering you , he is a murderer of me ; and so by the government of the first adam , murder hath been called justice when it is but the curse . besides none can call himself a man , till the man christ or spirit rule in him , for til then ; the greatest lord of all , is but a beast and one beast kils another ; for a man wil never kill a man ; therefore said the man christ jesus i came not to destroy but to save ; therefore such as kill are farr from being saints or children of christ , for they are the children of the serpent , whose delight and work is to kill the man-child ; but he that sheds this mans blouds , by the same man shall his bloud be shed , in the resurrection : therefore o thou proud flesh , that dares hang and kil thy fellow creatures , that is equall to thee in the creation , know this , that none hath the power of life and death , but the spirit , and al punishmens that are to be inflicted amongst creatures called men , are only such as to make the offender to know his maker , and to live in the community of the righteous law of love one with another . for talking of love is no love , it is acting of love in righteousnesse , which the spirit reason , our father delights in . and this is to relieve the oppressed , to let goe the prisoner , to open bags and barns that the earth may be a common treasury to preserve all without complainings ; for uhe earth was not made for a few to live at ease upon , and to kil such as did not observe the law of their own making , but it was made for all to live comfortably upon , and the power of life and death is reserved in the hand of the spirit , not in the hand of flesh : none ought to kil , but such as can make alive ; therefore let every one walk righteously in the creation , and trust the spirit for protection . he that makes a zealous profession of the spirit , as all professours doe , and yet doth not act this universall power of righteousnesse , in labouring the earth for a common treasury , is a meer self-lover , and he professes but himself , and is a complementing enemy to reason the king of righteousnesse : and if stil thou saist , it is the spirit , whom thou doest worship , then make it manifest to the world , what spirit this is that rules every where besids reason . and futher he that denies this community , denies the scriptures likewise , whether the preachers , prosessours , or rich men , that upholds this unrighteous power of particular propriety . therefore you dust of the earth , that are trod under foot , you poor people , that makes both schollars and rich men , your oppressours by your labours . take notice of your priviledge , the law of righteousnesse is now declared . if you labour the earth , and work for others that lives at ease , and follows the waies of the flesh by your labours , eating the bread which you get by the sweat of your brows , not their own : know this , that the hand of the lord shal break out upon every such hireling labourer , and you shal perish with the covetous rich men , that have held , and yet doth hold the creation under the bondage of the curse . this voice of the lord , work together and eat bread together , doth advance the law of reason and righteousnesse ; the rising of this is the fall of mistical babylon , the oppressing flesh : the living in the practice of this la●v of love , declares the scriptures of the prophets and apostles , to be a true declaration of the spirit , and no lie . he that denies the practice of this , lives in a continual denial of those scriptures . therefore your selfish tyth-taking preachers , and all others that preaches for hire , with all covetous professours , take notice that you are the judahs that betraid christ , and the pharisees that put him to death , and you stil persue the murder , by standing up to hinder christ from rising and coming in sons and daughters , his second time in flesh . i have now obeyed the command of the spirit that bid me declare this all abroad , i have declared it , and i wil declare it by word of mouth , i have now declared it by my pen . and when the lord doth shew unto me the place and manner , how he wil have us that are called common-people , to manure and work upon the common lands , i wil then go forth and declare it in my action , to eat my bread with the sweat of my brows , without either giving or taking hire , looking upon the land as freely mine as anothers ; i have now peace in the spirit , and i have an inward perswasion that the spirit of the poor , shal be drawn forth ere long , to act materially this law of righteousnesse . if man-kinde knew their liberty , which their creatour reason , hath given us ; none would be offended at this new law , that is to be writ in every mans heart , and acted by every mans hand . they that submit in love , and offers what they have freely to further this work , shal prosper and finde peace , for they honour our maker , by lifting up the creation in righteousnesse . they that wil not submit freely , the hand of the lord shal be as sure upon them as it was upon pharaoh , who is their type . o you great adams of the earth , that cals the earth yours , and looks upon others as servants and slaves to you , as if the earth were made only for you to live at ease and honour upon it , while others starved for want of bread at your feet , and under your oppressing government . behold the king the lord of hosts hath sent his servants , to bid you let israel goe free , that they may serve him together , in community off spirit , and in community of the earthly treasure . be not you more proud and hard hearted , then pharaoh your type , if you be , as it is like you wil , for the anti-type oft times is more powerfull then the type ; then assure your selves , plagues shal , multyply , and israel shal be pulled from under your burdens with a strong hand , and stretched out arm , and you , and all your company shal perish together . the lord hath spoke it , and he will doe it . all the men and women in england , are al children of this land , and the earth is the lords , not particular mens that claims a proper interest in it above others , which is the devils power . but be it so , that some wil say , this is my land , and cal such and such a parcel of land his own interest ; then saith the lord , let such an one labour that parcel of land by his own hands , none helping him : for whosoever shal help that man to labour his proper earth , as he cals it for wages , the hand of the lord shal be upon such labourers ; for they lift up flesh above the spirit , by their labours , and so hold the creation stil under bondage . therefore if the rich wil stil hold fast this propriety of mine and thine . let them labour their own land with their own hands . and let the common-people , that are the gatherings together of israel from under that bondage , and that say the earth is ours , not mine , let them labour together , and eat bread together upon the commons , mountains , and hils . for as the inclosures are called such a mans land , and such a mans land ; so the commons and heath , are called the common-peoples , and let the world see who labours the earth in righteousnesse , and those to whom the lord gives the blessing , let them be the people that shal inherit the earth . whether they that hold a civil propriety , saying , this is mine . which is selfish , devilish and destructive to the creation , or those that hold a common right , saying , the earth is ours , which lifts up the creation from bondage . was the earth made for to preserve a few covetous , proud men , to live at ease , and for them to bag and barn up the treasures of the earth from others , that they might beg or starve in a fruitful land , or was it made to preserve all her children , let reason , and the prophets and apostles writings be judge , the earth is the lords , it is not to be confined to particular interest . none can say , their right is taken from them ; for let the rich work alone by themselves , and let the poor work together by themselves ; the rich in their inclosures , saying , this is mnie ; the poor upon their commons , saying this is ours , the earth and fruits are common . and who can be offended at the poor for doing this ? none but covetous , proud , lazy , pamper'd flesh , that would have the poor stil to work for that devil ( particular interest ) to maintain his greatnesse that he may live at ease . what doe we get by our labour in the earth , but that we may eat bread and live together in love and community of righteousnesse , this shall be the blessing of israel . but as esau hath setled his kingdome , they that work , live in straits ; they that live idle surfet with fulnesse . and makes all places stink with unrighteous envious oppression . wel , when the lord cals forth israel to live in tents , which i believe wil be within a short time , he wil protect them ; this trumpet is stil sounding in me , work together , eat bread together , declare this all abroad . suerly the lord hath not revealed this in vain ; for i shal see the fruit of righteousnesse follow after it , which wil be the beginning of the great day of veangence to the oppessour , that hath held the earth under the bondage of civil propriety : ruling a tyrant over others : forcing the poor to work for hire : but in the day of restoration of israel is not to eat the bread of a hireling in no kind ; he is neither to give hire , nor take hire . did the light of reason make the earth for some men to ingrosse up into bags and barns , that others might be opprest with poverty ? did the light of reason make this law , that if one man have not such abundance of the earth as to give to others he borrowed of ; that he that did lend should imprison the other , and starve his body in a close room ? did the light of reason make this law , that some part of man-kinde should kil and hang another part of man-kinde , that could not walk in their steps ? surely reason was not the god chat made that law ; for this is to make one part of the creation alwaies to be quarrelling against another part ; which is mighty dishonour to our maker . but covetousnesse , that murdering god of the world , was that law-maker , and that is the god , or ruling power , which all men that claim a particular interest in the earth , do worship . for the earth is the lords ; that is , the spreading power of righteousnes , not the inheritance of covetous , proud flesh that dies . if any man can say that he makes corn or cattle , he may say , that is mine : but if the lord make these for the use of his creation , suerly then the earth was made by the lord , to be a common treasury for all , not a particular treasury for some . if any man can say , he can give life , then he hath power to take away life : but if the power of life and death be only in the hand of the lord ; then surely he is a murderer of the creation , that takes away the life of his fellow creature man , by any law whatsoever : for all laws that are made by any man to take away the life of man , is the upholder of the curse . but what if some steal or whore , or become idle , and wil not work , but live upon others labours , as rich men do , that cal the land theirs ? i answer ; if any manifest such a achanish or serpents power , as to endeavour to bring in the curse againe upon the creation , he shal not be imprisoned , hanged or killed ; for that is the worke of the midianites to kil one another ; to preserve themselves , and self-interest , but the punishment of such shal be this , he shal be set to work , and have land oppointed him to work upon , and none shal help him : he shal have a mark set upon him al this time , that every ones eie may be upon him , as upon a fool in israel : he shal be a servant to every one ; til such time as the spirit in him , make him know himself to be equal to others in the creation . if any do steal , what wil they do with it ? none shal buy or sel , and al the while that every one shal have meat , and drink , and cloaths , what need have they to steal ? their stealing shal get them nothing , but to lose the benefit of sonship ; and that is to be set alone , to eat his own bread , none having communion with him . for every one shal know the law , and every one , shal obey the law ; for it shal be writ in every ones heart ; and every one that is subject to reasons law , shal enjoy the benefit of sonship . and that is in respect of outward community , to work together , and eat bread together ; and by so doing , lift up the creation from the bondage of self interest , or particular propriety of mine and thine ; which is the devil and satan , even the god of this world , that hath blinded the eies of covetous , proud flesh , and hath bound them up in chains of darknesse . the universal spirit of righteousnesse hath been slain by covetous , proud flesh ; this 1649 years ago : but now that spirit begins to arise againe from the dead , and the same beast seeks to hinder his rising ; or else watches to kil the manchild after he is brought forth . covetous proud flesh wil kil a tyrant , but hold fast the same tyrannie and slaverie over others in his own hand ; he wil kil the traitor , but liks wel the treason , when he may be honoured or lifted up by it . look upon the mountaines and little hils of the earth , and see if these prickling thorns and briars , the bitter curse does , not grow there : truly tyrannie is tyrannie in one as wel as in another ; in a poor man lifted up by his valour , as in a rich man lifted up by his lands : and where tyrannie sits , he is an enemy to christ , the spreading spirit of righteousnesse : he wil use the bare name , christ , that he may the more secretly persecute , and kil his power . tyrannie is a subtile , proud and envious beast ; his nature is selfish , and ful of murder ; he promises fair things for the publique ; but all must be made to center within self , or self interest not the universal libertie . wel , to be short , let every one know , if they wait upon their maker they wil know , that the universal power of righteous communitie , as i have declared , is canaan , the land of rest and libertie , which flows with milk and honey , with abundance of joy and peace in our maker , and one in another . but the condition of the world , that upholds civill interests of mine and thine : is egypt the house of bondage ; and truly pharoahs task-masters are very many , both teachers and rulers . therefore thus said the voyce of the spirit in me , guiding my eie to the powers of the earth three times , let israel go free : let israel go free : let israel go free : work all together , eat bread altogether : whosoever labours the earth for any one , that wil be a burdning ruler over others , and does not look upon himself as equal to others in the creation , the hand of the lord shal be upon that labourer : i the lord have spoken it , and i wil doe it : declare this all abroad , israel shal neither give hire , nor take hire . surely this is both ful of reason and equity ; for the earth was not made for some , but for al to live comfortably upon the fruits of it : and there cannot be a universal libertie , til this universal communitie be established . all tears , occasioned through bondage , cannot be wiped away , til the earth become in use to all a common treasurie : and then jerusalem wil become a praise to the whole earth , and not til then . at this time the barren land shal be made fruitfull ; for the lord wil take off the curse : and if any grumble and say , the heaths and commons are barren , and the like , and so draw against the work : all that i say , let them go their way ; their portion is not here ; they live in the low flesh , not in the height of the spirit : and they know not the mysterie of the lord , who is now restoring israel from bondage , and fetching them out of all lands where they were scattered , into one place , where they shal live and feed together in peace . and then there shal be no more pricking briar in all the holy mountain , this shal be the glory of all , they shal lie down in rest : this is the branch ; this is israel ; this is christ spread in sons and daughters ; this is jerusalem the glory of the whole earth : where then will be the railing , persecuting priest , or the tyrant professour , that sucks after the blo●d and miserie of those , that wil not joyn 〈…〉 his forms ? but indeed as yet , as the state of the world is while the first adam yet sits in the chair , and corrupts the creation by his unrighteous wisdome and power ; i say at this time , the feirce wrath of the king of righteousnesse is threatned over this land called england , and indeed over all the whole earth , where particular interest bears rule , and enslaves the creation . and if covetous , proud flesh stil uphold this self-propriety , which is the curse and burden which the creation groans under : then o thou covetous earth , expect the multyplying of plagues , and the fulfilling of all threatning prophesies and visions for thy downfal in miserie . but if thou wouldst find mercie , then open thy barns and treasuries of the earth , which thou hast heaped together , and detains from the poor , thy fellow creatures : this is the only remedy to escape wrath : and the door of acceptance to mercie is yet open , if thou do this : the judge of truth and right waits yet upon thy comming into him . therefore , o thou first adam , take notice , that the lord hath set before thee life and death , now chuse whether thou wilt , for the time is near at hand that buying and selling of land shall cease , and every son of the land shal live of it . divide england into three parts , scarce one part is manured : so that here is land enough to maintain all her children , and many die for want , or live under a heavy burden of povertie all their daies : and this miserie the poor people have brought upon themselves , by lifting up particular interest , by their labours . there are yet three doors of hope for england to escape destroying plagues : first , let every one leave off running after others for knowledge and comfort , and wait upon the spirit reason , til he break forth out of the clouds of your heart , and manifest himself within you . this is to cast off the shadow of learning , and to reject covetous , subtile proud flesh that deceives all the world by their hearsay , and traditional preaching of words , letters and sillables , without the spirit : and to make choyce of the lord , the true teacher of every one in their own inward experience , the mysterie of the spirit , and the mystrie of babylon . secondly , let every one open his bags and barns , that al may feed upon the crops of the earth , that the burden of povertie may be removed : leave of this buying and selling of land , or of the fruits of the earth ; and as it was in the light of reason first made , so let it be in action , amongst all a common treasurie ; none inclosing or hedging in any part of earth , saying , this is mine ; which is rebellion and high treason against the king of righteousnesse : and let this word of the lord be acted amongst all ; work together , eat bread together . thirdly . leave off dominion and lordship one over another , for the whole bulk of man-kinde are but one living earth . leave off imprisoning , whiping and killing ; which are but the actings of the curse : and let those that hitherto have had no land and have been forced to rob and steal through povertie ; hearafter let them quietly enjoy land to work upon , that every one may enjoy the benefit of his creation , and eat his own bread with the sweat of his own brows : for surely this particular propriety of mine and thine , hath brought in all miserie upon people . for first , it hath occasioned people to steal one from another . secondly , it hath made laws to hang those that did steal : it tempts people to doe an evil action , and then kils them or doing of it : let all judge if this be not a great devil . well : if every one would speedily set about the doing of these three particulars i have mentioned , the creation would thereby be lift up out of bondage , and our maker would have the glory of the works of his own hands . they that offer themselves , and what treasure they have , freely , to further this work , shal find mercy , and the blessing of all nations shal be his comfortor : they that hinder this common interest of earthly community , and wil keep up the tyrannical government of old adam stil , the hand of the lord shal be upon that person , whosoever he be . thus saith the lord to all the great ones , that are cloathed with objects , and are lifted up flesh with honours in the government of the world : let israel go quietly out of your bondage that they may serve me ; if you wil not let him go , i wil not come with 10 plagues , as upon egyptian pharoah of old , but i wil multiply my plagues upon thee , thou stout-hearted pharoah , that makes shew of love to me , and yet all is but like jehu , to lift up thy self over the remnant in the land . adam is the commer in of bondage , and is the curse that hath taken hold of the creation : and he may wel be called a-dam , for indeed he does dam and stop up the streams of the waters of life and libertie . when slaverie began to creep in upon the creation , the spirit might wel cry out in lamentation , ah-dam , a-dam , which draws together ; a head of corrupted waters , of covetous , proud and imaginary flesh , to stop the streams of the waters of life and libertie . but saith the spirit our maker , the seed from whence the creation sprang , shall bruise that serpents head , and open the dam againe , and cause the waters of the spirit which is life and libertie to run free againe without any stoppage . this a-dam stops up the waters or life and libertie in a two-fold way . fir●● , he ties up the creation , man , in chains of darknesse within it self : for there is not a man and womon ●ound , since adam's rise ( but the man christ jesus , in whom the seed ruled in power ) but they were bound up in bondage to coveteousnesse , pride , imagination , and to all the powers of the flesh : so that the free running streams of the spirit of life were stopped , that they could not run ; which hath made every one cry , o wretched man that i am , who shal deliver me from this body of sin or death ? here you see that knowledge , libertie and comfort hath been stopped or dammed up within the c●eation , ma● . secondly , this a-dam , being the power of cove●ous , proud flesh , he sets up one part of the creation , man , to rule over another , and makes laws to kil and hang thal part of the creation , that wil not submit to the ruling part and so he is become a god , ruling in the spirits own house , not preserving the creation , but does set the creation together by the ears , to k●l it self , to the mighty dishonour of our maker : therefore when the people would have saul to rule them ; the spirit declared , that that outward ruling power was the curse ; and he set him up in his wrath to be a scourge , not a blessing . now whereas the creation , man , should live in equalitie one towards another ; this a-dam hath lifted up mountaines and hils of oppressing powers , and there by that , dammed and stopped up that universal communitie : therefore at the first rising up of this serpentine power to enslave the creation , he might wel be declared by way of lamenattion , a-dam adam . covetousnesse , or self-love ; is the dam ; the letter a : before , declares , that he is a preparer to miserie , and is delivered by way of lamentation , ah : or a-dam . dovetousnesse , or self-love , is the man of sin , that appears first . the imagination arising from that couetous power is the woman , or eve , which like the ivie , clings about the tree ; and so covetousnesse and imagination , does beget between them a supposed joy , pleasure and delight ; but it proves a lie . these two , covetousnesse and imagination , the man and the woman of sin , or a-dam , and his eve , or ivie , does beget fruit or children , like both father and mother ; as pride , and envy , hypocrisie , crueltie , and all unclean lusts pleasing the flesh . and now the dam-head is made up strong , to stop the streams of waters of life and universal libertie : but in the fulnesse of time , the spirit wil break down this dam-head againe , and cause the waters of the spirit of life to flow again plentifully . and herein you may see , how the publique preachers have cheated the whole world , by telling us of a single man , called adam , that kiled us al by eating a single fruit , called an apple . alas , this adam is the dam that hath stopped up the freedome of the spirit within and without ; so that while he rules , a man can have no community with the spirit within himself , nor community of love with fellow creatures , he does so puff them up with covetousnesse , and pride , and desire of lordly rule one over another . do but look into every mean and woman , and into al the actions of the world , and tel me whether that first adam be one single man , as the publique preachers tel you ; or is not more truly that covetous , proud and imginary power in flesh , that hath dammed and stopped up the way of the spirit of life , and universal libertie ; and so he is that father of lies , and satan , that holds the creation under bondage , til the son , which is the light in the creation , shine forth , and sets us at libertie : and if the son set you free , you are free indeed . this son is the second adam , which is a-dam indeed , that stops the streams of bondage from runing and sets the creation at libertie again . chap. ix . what i have spoken , i have not received from books , nor study , but freely i have received , and freely i have declared what i have received : and the declarations of the lord through his servant shal not be in vain , the beholding and feeling of the law of righteousnesse within me , fils my whole soul with precious peace , the favour of the sweet ointment ; and i know as this power of love spreads in al mens hearts , as it wil spread , for jacob must rise : then there shall be no begger , no tears , no complaining , no oppression : but the blessing of the lord shal fil the earth : then our swords shall be beaten into plow irons , add our spears into pruning hooks , and then shall the lord be known to be the salvation of israel , and the restoration of the whole creation . i● any man be offended here , let him know , i have obeyed my maker herein , and i have peace in him . when the man , jesus christ , was one earth , there was a sweet communitie of love between all the members of that humane body : for the spirit that was within , made every member a servant to the other , and so preserved the whole body in peace ; one member did not raign over another in tyra●nie . even so , when the humane body was laid in the earth , the spirit , which indeed is christ , came again the second time upon the apostles and brethren , while they were waiting for that promise at jerusalem . and as christ then began to spread himself in sons and daughters , which are members of his mystical body , they did not rule in slavery one over another ; neither did the rich suffer the poor to beg and starve , and imprison them as now they do : but the rich sold their possessions , and gave equality to the poor , and no man said , that any thing that he possessed was his own , for they had all things common . but this community was a vexation to esau , the covetous proud flesh , and he strove to suppresse this commnuity : and the lord he gives this beast a toleration to rule 42 months , or a time , times , and dividing of time ; and in that time to kil the two witnesses , that is , christ in one body , and christ in many bodies ; or christ in his first and second comming in flesh , which is justice and jugement ruling in man . i , but now the 42 months are expiring , we are under the half day of the beast , or the dividing of time , and christ , or the two witnesses , are arising and spreading himself again in the earth : and when he hath spread himself abroad amongst his sons and daughters , the members of his mystical body , then this community of love and righteousnesse , making all to use the blessings of the earth as a common treasurie amongst them , shal break forth again in his glory , and fil the earth , and shal be no more supprest : and none shal say , this is mine , but every one shal preserve each other in love . as christ does thus rise and spread , those that have riches , gold and silver , and the like , and are taken into the onenesse of this spirit , they shall come , and offer up their treasures willingly , not daring to keep it : that those that have nothing may have part , and enjoy the blessing of the earth with themselves , being all members of that one body , unto whom the kings of the east , called the wise men , offered gifts , gold frankinsense and myrrhe while he was the child jesus . but those that do not come in and offer what they have , willingly , to the work of the lord , they shal be stripped naked of all , and shal either be destroyed by the blagues that shal come upon the earth ; or at best if their lives be given them , they shal be servants , and not enjoy the benefit of sonship , til the spirit of the son rise up in them , and make them free . so that this work is not done by wars councels , or hands of men , for i abhor it ; though by those the government of esau shal be beaten down , and the enemy shal destroy one another . but the lord alone wil be the healer , the restorer , & the giver of the new law of righteousnes , by spreading himself every where and so drawing al things up into himself . and the declaration of this law of righteousnesse shal rise out of the dust , out of the poor people that are trod under foot : for , as the declaration of the son of man was first declared by fisher-men , & men that the learned , covetous scholars despised : so the declaration of the righteous law shal spring up from the poor , the base and despised ones , and fools of the world ; and humane learning , and such as love the oppression of exacting tyths , shal not be honoured in his businesse : for they that stand up to be publique teachers are iudas , that come to the magistrates , and covenants with them for the tenths of every mans encrease , and they wil hinder christ from rising , and betray him into their hands ; that so the covetous and proud flesh may rule in oppression over their fellow creature quietly . and assure your selves it wil appear , that the publique preachers , that stand up customarily to make a living by their teaching others , as they cal it : these are the curse , and the spreaders of that cu●se , and the hinderers of christ from rising ; and the bitter scribes and pharisees to suppresse christ where he rises , calling him a blasphemer . for the father wil have all men to look up to him for teaching , and to acknowledge no other teacher and ruler but himself : but these men wil have al people to look for knowledge to come through them ; and that none can have knowledge but such as are taught by such preachers as they : but covetousnesse after a temporal living , and secret pride sets them to work , and they shal be ashamed ; for the lord alone now shal be exalted , and he himself wil darw up al things into himself . and al this great chang , or seting up of this new law of righteousnesse , ruling in every one , and making every one to consent and act thus in love , is but the ●●lfilling of prophesies , and visions , and reports of the scriptures : let the record be searched , and let the publique preachers deny it if they can . wel : this wil be a great day of judgment ; the righteous judge wil sit upon the throne in every man and woman : and that saying of the prophet , that he saw every man with his hands upon his loyns , like a woman in travel , is now fulfilling ; every cevetous , unrighteous heart shal smart with sorrow and shal be ready to fail them to see the miserie that is comming upon the earth : this day of judgment wil be sharp and short , shortned for the elects sake . the man of the flesh , or king esau , wil struggle hard , before he give up the body of his army ; he wil put forth all the subtil wit , and opprss●ing unrighteousnesse that he hath , before he deliver up the kingdom to iacob : but truly , gaffer dragon , you had better yeild at first ; for the longer thou stand it out , the sorer shal thy torment be ; for down thou must , and christ must rise . do what thou wilt , speak what then wilt against christ the anointing , thou shalt come off a loser : threaten , reproach , imprison , whip , work hypocritically , oppresse , kil and stay , fawn and frown , do things out of fear , or do things out of heavy rashnesse , or out of a watchful moderation , as thou thinks , stil thou shalt lose ground ; for all thou doest , is to advance self , and thou must perish , the judgment is sealed , the things that are determined against thee , are comming upon thee . thou shalt find it shal not be as it hath been , while the forty two months where in being , thou prospered and encrease in strength . but now it is done , it is done , it is done , time shal be no more to thee ; for now the man of righteousnesse shal take the kingdom , and rule for ever and ever , and of his dominion shal be no end ; he hath made himself manifest , he is in the head of his army already , gathering in the isles and nations of the earth to himself . justice and judgment are his witnesses , and that standard , which he wil maintain , and wil tread al proud flesh under his feet , for the poor receives the gospel ; he hath opened the salt-mines already , the streams thereof runs apace , and begins to over-run the banks of rotten stinking oppressing injustice , they wil purge out corruption and bring the earth ( mankind ) into a pleasant savour . the windows of heaven are opening , and the light of the son of sighteousnes , sends forth of him self , delightful beams , and sweet discoveries of truth , that wil quite put out the covetous traditional blear-eyes ; but wil mightily refresh the single eyed nathaneels : light must put out darknesse ; the warm sun wil thaw the frost , and make the sap ●o bud out of every tender plant , that hath been hid within , and lain like dead trees all the dark cold cloudy daies of the beast that are past , and silence every imaginary speaker , and declare their hypocrisie , and deceit openly , now the tender grasse wil cover the earth , the spirit wil cover al places with the abundance of fruit , that flows from himself , young and old shal al honour the lord , and be taught of no other but him ; the wheat fields which is the best grain ( the fathers own people ) shal flourish abundantly ; the bean●ge of beastly ceremonies , forms , customs , abominable actings in unrighteousnesse shal cease , there shal be lesse talking , preaching and prating , and more righteous acting , the voice of mourning shall be heard no more , the birds shall sing merrily on every bough . o rejoyce , rejoyce , for the time , that the lord god omnipotent wil raign in al the earth is beginning , and he wil be servant to the dragon , beast , and man of the flesh no longer , but wil tread down that murdering power , and make him his footstool . this is the work of the lord , that wil stop the the mouths of all hearsay and imaginary preachers ; all mouths shall be silent , and not dare to speak , till the power of the lord within give words to the mouth to utter . and when men that are ful of wast words , are made to see , they speak they know not what ; when they shal see they speak other mens words ( like parots ) not their own , and sometimes they speak words from their imagination , which may be false as wel as true for ought they know , for they have had neither voice , vision , nor revelation to warrant their words , when they see this , then they shal be ashamed and confounded in themselves . for now lip service is to be judged to death , and every one shal be fetched in to worship the father in spirit and in truth , or else they shal perish ; for mens words shal grow fewer and fewer , their actions of righteousness one to another more and more , and there shal no love be esteemed of , but what is manifest in righteous actions . and this shal be the ruler that every one shal observe , to walk righteously in the creation , towards all creatures , according to the law of equity and reason ; and this law shal be writ in every ones heart ; and he that hath this law in his heart is marked for a son or daughter : they that have it not are marked for enemies and rebels to the father , and such a one is a cain . the kingdoms of the whole world must become the kingdoms of the lord christ ; and this the nations are angry at ; therefore count it no strang thing to see wars and rumours of wars , to see men that are put in trust to act for publike good , to prove fals , to see commotions of people every where like flouds of water stirred up , raedy to devour and overflow one another ; to see kings storm against the people ; to see rich men and gentry most violent against the poor , oppressing the and treading them like mire in the street , why is all this anger ? but because the man of the flesh is to die , his day of judgment is come , he must give up the kingdom and government of the earth ( man-kind ) into the hand of his neighbour that is more righteous then he , for jacob now must have the blessing , he is blessed , yea and shal be blessed , and esau shal become his servant ; the poor shal inherit the earth . chap. x. and here now is made plain , that the first shall be last , and the last first ; the powers of the flesh or adam in me , he appeared first , and trampled the man-child , the power of righteousnesse and peace under foot . i , but when the man-child begins to rise up to rule , the other fals and becomes the tail , the last , nay must be destroyed . two kings that claimes interest in one kingdom , can never live quietly together , light and darknesse will be fighting , till the one be conquered . and surely the man of righteousnesse , or that last man that appears , shal be the first , that shal be honoured , and become the preserving and restoring power the great law-giver , that shall rule in the new heaven and in the new earth in righteousnesse . of further , the first , that is , the worshipping of god in types , ceremonies , formes and customs , in set times and places , which are the invention of the first man , which doth slight and loath the way of inward righteousnesse ; for they that live in established forms , are filled with dislike , and willingly would ●either buy nor sell , with those whom the lord hath drawn up to live in him , they cannot indure the way of the spirit , let them say and professe what they wil ; for he that is strict in a formal customarily way of worship , knows not what it is to worship in spirit and truth , or to walk righteously in the creation , but is bitter spirited and merely selfish . and this power appears first in a man , and makes people very zealous professours of god and christ , in preaching , praying and hearing . but without knowledge , what god and christ is , and they know not what they do , nor the end wherefore they do so . and their teachers in the same forms , are blind guides , and poor hearts , both shall fall into the ditch , and be mired in their own inventions most pittifully . and when you come to see your selves stick in confusion , and disorder , and knowing that your teachers have deceived you . then you will remember these words , that the first must be last . moses though he was a good man , yet he was not to enter into the la●d of canaan , which types out this to me , that the first man of the flesh shall never enter into the fathers rest . then likewise you shall see , that your zeal , was but zeal without knowledge , and that heat in you , did but carry you along to advance self , not to advance the lord . and that covetousness was the lord , chief ruler in you , which being crossed grew impatient , and that impatiency you called , it , the zeal of the lord , when experience teacheth you silence , you will not be offended at these words , but ashamed of your self . and here likewise you may see , what it is to make a sermon ; for a sermon is a speech made from the man-seer , which is chaist within ; for this anointing sees the father in every thing . and therefore christ in that one body , the lamb , was called a great prophet or seer , now that man or woman that sees the spirit , within themselves , how he enlightens , how he kils the motions of the flesh , and makes the flesh subject to righteousnesse , and so can see light in his light ; this man or woman is able to make a sermon , because they can speak by experience of the light and power of christ within them , who is indeed the man seer . but now he that speaks from imagination , or from tradition ( and not from experience of what he sees ) cannot make a sermon , as the publike preachers generally do , and so he is a deceiver , or false christ , and false prophet , that runs before he be sent , put forward by secret pride and covetousnes , to get a temporal living . therfore let none speak so discontentedly against adam , the first man by creation , that they say lived on earth about 6000 years ago , as though he brought in the misery upon all ; for the scriptures seem to declare , that there were men in the world before that time . for when cain had killed his brother abel , which in one verse moses seems to say , was the third man in the world , yet in a few verses following , writing of cains punishment , declares cains own words , thou hast set a mark upon me , and every one that sees me , wil kil me : and yet by the story before , there were no more men in the world , but his father adam and he , now abel being dead . therefore certainly this adam , or first man that is spoken of , is he that is within , as i have spoke of , which kils or surpresses abel , who is the anointing ; i am sure i have sound him the cause of my misery , and i can lay the blame of no man , but my self . the first power that appears and draws my body into disobedience . and this is he that is the causer of all your sorrow and tears , he is adam within , it is your self , your very fleshly self , be angry at none but your self . the self is the first adam that fals from the spirit ; he is those branching powers in created flesh that leads you from your maker ; therfore blame not adam without you , but blame adam the first man within you ; he within hath disobeyed , and forsaken reasons law of righteousnesse . you are the man and woman that hath eaten the forbidden fruit , by delighting your self more in the objects of the creation , then in the spirit ; for the spirit is the seed , the creation is the fruit . as the apple is the fruit from the root of the apple-tree , so selfishnesse is the fruit of the fruit , it arises up ( not from the spirit ) but from the creation . and this is the serpent whose head must be briused , that so the great maker of all things , may delight in the worke of his own hands ; when all the branchings forth of selfishnesse is destroyed , and the creation made subject only to the will of the creatour . and this wil be the winding up of the great mystery spoken of , god manifest in the flesh ( nor selfishnesse manifested in flesh ) for this i say is the serpent whose head must be bruised . now if you delight more in the objects of the earth , to please selfe , then in the spirit that made all things , then you eat of the forbidden fruit , you take the apple , and become naked and ashamed , and is made afraid to own the spirit , least you despise fellow creatures . and likewise being ashamed and afraid of the law of righteousnesse , because it doth restifie of you , that your deeds are evil ; and so begets sorrow and trouble in your heart ; you presently run and hide your self from him amongst the creatures , & runs preaching , and praying , and sheltering your self in a congregation , as a member , and so doth sow the figge-leaves of your own observing forms , and customary invented righteousnesse together , to hide your soul from the face of displeasure , that you may not see your self ; for the sight of your self is your hell . whereas indeed you should flie to the law of righteousnesse , and act righteously within the creation , and so honour the spirit by owning of him , and wait upon him til he speak peace . for nothing , wil hide you from his presence : reasons law wil shine forth & torment your unrighteous self-seeking power , and bruise that serpents head , all his hidings wil not save himself , for you must come to the fire , and that drosse must be burned up , before a reconciliation can be wrought between him and his creation . adams innocency is the time of child-hood ; and there is a time in the entering in of the understanding age , wherein every branch of man-kinde is put to his choice , whether he wil follow the law of righteousnesse , according to the creation , to honour the spirit . or whether he wil delight self , in glorying in the objects of the earth unrighteously . now if he chuse to satisfie his lusts and his self-wil , and forsake reasons law , he shal fal downwards into bondage , and lie under the powers of darknesse , and live no higher then within the circle of dark flesh , that hath no peace within it self , but what he fetches from creatures without him . but if he chuse the way of righteousnesse , and follow the light of reasons law , then he shal partake of rest , peace and libertie of the spirit , as if there were no creature objects at all ; for he that hath peace within , uses the world as though he used it not , and hath content and joy , though he have no creature to have communion with . but seeing that the man of the flesh wil and must appear to rule in the kingdome of man-kinde first ; all men are gone astray , and all flesh have corrupted their waies , and the curse is spread abroad thorow the creation : and therefore the whole creation wait for a restoration , or for the rising up of christ the second man , the blessing , who must bruise the head of bondage , and reconcile al men to peace and liberty . and as the curse is seen and felt within , so the blessing of freedom and life , must rise up , and be seen and felt within . therefore let not your blind guides deceive you any longer ; doe not look beyond your selves to adam , a man that died 6000 years agoe , though they bid you ; but look upon adam within your-self , who hath wrought your woe . and for the time to come , wait upon the rising of the second adam , the law of righteousnesse within you , to deliver you from the bondage of the first power . and here you may see the deceit of imagination and fleshly wisdom and learning ; it teaches you to look altogether upon a history without you , of things that were done 6000 years agoe , and of things that were done 1649 years agoe , of the carriage of the scribes and pharisees then against the son of man . and so carrying you first to one age of the world , then to another age of the world , travelling sea and land to find rest ; and the more that human learning and his professours travels abroad , the further off from rest they are , for they meet with nothing but confusion and starits , and no true peace : and why ? because that which a man seeks for , whereby he might have peace , is within the heart , not without . the word of life , christ the restoring spirit , is to be found within you , even in your mouth , and in your heart : the kingdome of heaven ( which is ) christ is within you , and disobedient adam is within you ; for this is esau that strives with jacob in the womb of your heart to come forth first . and this let me tel you , and you shal find it true , goe read all the books in your universitie , that tels you what hath been formerly , and though you can make speeches of a day long from those readings yet you shall have no peace , but your hearts still shal be a barren wildernesse , and encrease in sorrow till your eyes return into your selves , and the spirit come from on high to make you read in your own book your heart . wherein you shall find the mystery of iniquity , the man of sinne , that first adam , that made you a sinner . and the mystery of godlinesse , the second adam christ , who , when he arises up therein , he makes you righteous and restores you again to life . and hence it is , that many a poor despised man and woman , that are counted blasphemers , by the understanding pharisees of our age , as the learned pharisees of old called christ , and people are afraid to buy and sell them , but casts out their names for evil ; yet these have more sweet peace , more true experience of the father , and walks more righteously in the creation , in spirit and truth , then those that cal themselves teachers and zealous professours . and why ? because these single hearted ones are made to look into themselves , wherein they can read the work of the whole creation , and see that history seated within themselves ; they can see the mystery of righteousnesse , and are acquainted every one according to his measure , with that spirit of truth that is to be the blessing of the whole earth , and that enlightens al that come into the world ; these are the dust and stones so the earth , that are trod under foot : but out of this sion whom no man regards , shal the deliverer come . but now those that are called preachers , and great professours that runs a hearing , seeks for knowledge abroad in sermons , in books and uuniversities , and buyes it for money , as simon magus would have done , and than delivers it out again for money , for a 100 l. or 200 l. a year . and those men that speak from an inward testimony of what they have seen and heard from the lord , are celled by these buyers and sellers , locusts , ●actions , blasphemers , and what not , as the language of pulpits runs , but the lord wil whip such traders out of his temple . and truly the whole world wanders after the beast , and though the people many of them , doe see that their prheachers are blinde guides , bitter spirited : proud and covetous , yet they are ashamed and afraid to disown them , o great bondage under the devils . and hence it is that they think they are wise and learned , and the only men sent of god to preach the gospel , til the power of righteousnesse come and declare before all the world , that they are enemies to the gospel , and knows him not , for the anointing is the glad tidings , which are manifest within the heart , not a distance from men . and so christ takes these wise and learned in their own crafty covetousnes and pride , and declares them to be very silly men , the most ignorant of all , blinde guides , painted sepulchers , prophets that run before they be sent , and the great fooles of the world , and troublers of ▪ israel , and the scribes and pharisees that stand up to hinder christ from rising , or to cast reproachfull dirt upon him , where he rises , as much as they can to keep him down , and hold him under as a servant still ; and this they will doe till they be swept away amongst the refuge of lies , as part of that treasure , for that must be your portion . nay let me tel you , that the poorest man , that sees his maker , and lives in the light , though he could never read a letter in the book , dares throw the glove to al the humane learning in the world , and declare the deceit of it , how it doth bewitch & delude man-kinde in spiritual things , yet it is that great dragon , that hath deceived all the world , for it draws men from knowing the spirit , to own bare letters , words and histories for spirit : the light and life of christ within the heart , discovers all darknesse , and delivers mankind from bondage ; and besides him there is no saviour . chap. xi . well , in the next place , i must declare to you , that all that which you call the history , and have doted upon it , and made it your idol , is all to be seen and felt witin you , before you cast oft true peace . adam and christ you have heard are both to be seen within the heart , cain and abel is to be seen within : abraham ( a power that prefers the honour of righteousnesse , before a beloved isaac ) is to be seen within meek spirited moses , that rules your bodies by an outward law of righteousnesse , is to be seen within you ; killing of sacrifices , and offering them up , is to be seen within you . israel , or one that is a wrestler is to be seen within you . and this is christ the elect one that fights against your lusts . the canaanites , amalekites , philistines , and all those armies of the nations , even troops of untighteous powers , one following another , are to be seen within you , making war with israel , christ within you . the land of canaan , the habitation of rest , is to be seen within you , travelling and drudging in the wildernesse , and then comming to rest upon the seventh day , is to be seen within you . judas , a treacherous self-loving and covetous spirit . the commanders of the jews ( the chief powers that are within the flesh ) first condemning , then killing , then buying christ , is to be seen within you . christ lieing in the grave , like a corn of wheat buried under the clods of the earth for a time , and christ rising up from the powers of your flesh , above that corruption and above those clouds , treading the curse under his feet , is to be seen within . the stone that lies at the mouth of the sepulcher , your unbelief , the removing of that stone , setting you at libertie , is to be seen withing you . heaven and hell , light and darknesse , sorrow and comforts is all to be seen within , the power of darknesse , and the power of light and life is to be seen within you . good angels ( which are divine discoveries or sparks of that glory ) and bad angels ( which are the powers of the flesh let loose out of the bottomlesse pit●selfishnesse , and so working its own miserie ) are to be seen within . for man-kind is that creation , in which the great creatour of all things wil declare and manifest himself ; therefore it was said , that god was in christ . that one anointed humane body , reconciling or drawing all things into himself , and so making peace . for while al things are out of that one power of righteousnesse , jarring and flashing against him ; there is no peace in the creation , but sorrow , tears and vexation ; but when all things are made to lie down quiet in him , and acknowledge him in all , and are subject to him , the alone king of righteousnesse , now there is rest and peace every where . therefore if you look for heaven , or for manifestation the fathers love in you in any place , but within your selves , you are deceived ; for what glory soever you shal be capable of to see with your eyes or hear with your ears , it is but the breakings forth of that glorious power that is seated within for the glory of the father is not without him , but it is all within himself , or rises up from within , & is manifested abroad ; the kings daughter is all glorious within : all that glory which declares heaven , is seen within that spirit , that rules within the creation man-kind . and further , if you look for any other hell or sorrows in any other place , then what shall be made manifest within the bottomlesse pit , your very fleshly self , you are deceived , and you shall find that when this bottomlesse pit is opened to your view , it will be a torment sufficient , for from hence , doth the curse spread , and all that misery you are or may be capable of , it is but the breakings forth of that stinking dunghill , that is seated within you , & is that power of darkness , that rules within the creation , your body . if the power of righteousnesse & peace take possession and rule in you , then you shall live in rest , and be free from hell and sorrow , death and bondage , if the lamb be the light of your heart , all tears shall be wiped away , and you shall be in peace . but if the selfish power rule your heart ; then as you live now upon uncertainties , in confusion and vexation : so this manifestation of hell , darknesse and sorrows , shall multiply within you ; and when your body goes to the earth , you multiply the curse upon the creation , and so you enter into the body of the serpent , that must be burned and consumed by the power of the lord . hell and the curse doth rule within c●eated flesh in every family of the earth , and will rule till the feed of abraham ( the blessing of the lord come ) and burn up that serpent , and deliver the creation from that burden . and let me tell you , that this seed , this blessing of the lord is rising up in every family that lives after the flesh ; whether parents , brethren or sisters , they do hate , grudge and persecute those in whom the blessing begins to rise up , and tramples upon them like dust ; but out of that dust of the earth ( man-kind ) shall the deliverer come that shall turn ungodlinesse from jacob . a few years now will discover more , and then that prophecy shall be materially fulfilled , then ten men shall take hold of him that is a jew , saying , we will go with you , for we have heard that god is with you , zech. 8. 23. the heart of man is the place wherein heaven and hell , for nature and kind are both to be seen , that is , when the law of righteousnesse rules , there is christ or the kingdom of heaven within , even the manifestations of the father appears in glory to the sweet rest and peace of that soul . but when the power of unrighteousnesse rules in the heart , which is the serpent , dragon or god of this world ; this is hell or kingdom of darknesse ; for first the man sees and feels himself in bondage to his lusts , and to the powers of his flesh . this is death , and the curse that he lies under . and then secondly , the man sees himself under bondage of sorrows and torment , and the increase of this sensiblenesse , is & will be an intolerable misery . as it is said , that the king of righteousnes takes delight in nothing , but what is within himself , and what proceeds out of himself : so the heaven of an enlivened heart is not a local place of glory at a distance from him , but the seeing and feeling the father within , dwelling and ruling there ; and to behold the glory of that power proceeding forth of himself , to which he is made subject , through which he walks righteously in the creation , and in which he rests in peace . even so , the souls that are lost and ashamed in their work , are not tormented by any terrour without them in any local place , but their hell or place of torment is within themselves , seeing and feeling themselves chained up in bondage , to fears , terrours : ●●rrows , afrightments , intolerable vexations , and powers of lust , and under all that cursed darknesse , ●●till the judgement of the great day . and what misery or torment doth or shall appear ●●●m outward objects , it is but the breakings forth of their own cursednesse , that creates misery to himself , and so goes forth to fetch in torment from without . for he that hath a troubled conscience , turns every thing into gall and worm-wood to terrifie himself , thinking every bush to be a devil to torment him , he saies , he sees fearfull shapes without ; but they arise from the anguish of his tormenting conscience within , for they be the shapes and apparitions of his own caused flesh that is presented to him , which comes not from any other but out of the bottomlesse pit , the serpents powr , but rules and dwels within him , and the sight of this is like the misery of tender flesh burning in the fire . let a man lie upon his sick bed , and to the view or others the chamber is quiet , yet he saith , he seeth devils , and flames , and misery , and torments . well , this is but the rising up of his own unrighteous heart , the flames of the bottomlesse it that appear to himself . for certainly unrighteous flesh is hell , the appearance or risings up of un●ighteous flesh to its own view , is the torments of hell , pride , lust , envy , covetousnesse , hypocrisie , self-love , and the like , being crossed by the spirit of light , are the particular devils that torment the soul in hell , or in that dark condition . or if so be a man be tormented by visible bodies of f●ry , and ugly shapes , as he apprehends , they be all the creatures of his own making , and rods which the flesh hath made to whip and punish himself withall ; for a man suffers by no other but by the work of his own hands . and as he hath acted envy , venome and poison in strange wayes of oppression , walking unrighteously in the creation : even so , when his soul comes to be judged , he shall apprehend snakes , scorpions , toads , devils in bodily shapes , and flames of fire and direfull noises , and pits of darknesse , which are creatures of his own making , or the shapes and fashion of those unrighteous turnings , and windings , and actings of his unrigh●eous soul , that now appear in their own colours to his own torment , and this is ●ell . for if the flesh be righteous within , there is nothing without can trouble it when the bodies of men are laid in the grave , we have a word , that he is either in heaven or hell : now the senses of the body are not sensible of either such . but now the power that ruled in that body righteously or unrighteously , is fully manifested to it felt , if the power of righteousnesse did rule . now it enters into the spirit , the great ocean of glory , the father himself : if the power of unrighteousnesse did rule , now it enters into the curse , & encreases the body of death , corruption and enmity , and becomes the bondage and burden of the creation , that ●●●st be purged out by fire . if there be a local place of hell , as the preachers say there is , besides this i speak of , time will make it manifest but as yet none ever came from the dead to tell men on earth , and till then , men ought to speak no more then they know ; whe● i speak , i speak from what i have in some measure seen within me , and as i have received from the lord in clear light within my self . but is not hell the execution of justice ? and is not god the authour of that wrath ? as 〈◊〉 is said , is there any evil in the citie , and the lord hath not done it ? i answer , this is warily to be understood , left we dishonour the lord , in making him the authour of the creatures misery , as one of late in his pulpit , an universitie man in my hearing did relate , and by his multitude of words , darkned knowledge mightily ; therefore i shall deliver what i have received concerning this . first know , that there is mention of three gods in the scriptures . 1. the magistrate , i said ye are gods . 2. the devil , the god of this world hath blinded your eyes . 3. the king of righteousnesse is called god , the lord god omnipotent reigns . now the magistracie is ruling power , called god , by their righteous government a kingdom may be kept in peace , but by their unrighteous government , they trouble every body , and the people may say , thou , o our god , hast destroyed us . secondly , the devil or the powers of the flesh in every man and woman is a ruling power , called god , that brings misery to every body , and corrupts the whole creation , fire , water , earth and air . 1. by drawing the creature into unreasonable wayes : which wayes and works . 2. becomes the creatures own tormentours , when by the light of the sun of righteousnesse , man is made to see himself ; for all mens sorrows are but the risings up of their own works against themselves . therefore people may say to the devil , or their unrighteous flesh . o thou , our god , thou hast destroyed 〈◊〉 , thou hast deceived us , o god , thou promisedst peace , and afterwards writest bitter things against us . our own works are our tormenting devils . then thirdly , the king of righteousnesse is the ruling power , called god ; but he is not the authour of the creatures misery , for his dealing with unrighteous flesh , is two-fold , which is the righteous justice and judgement of the king . first , he suffers man to take his own course and to act his own will , and to follow his own l●sts , letting him alone , and permitting him a time to do what he will , for wise , proud and covetous flesh thinks himself to be a god , or an angel of light , and that his wisdom and power is the onely power . and now if the righteous king should not give him this libertie , he would say he had wrong done him , therefore reason lets him have his will to act his principles , that when the time comes that he shall be made to see himself and his works , he may be left without excuse . this declares the almighty power of patience , love and meekness in the king towards his creature , that he can suffer himself to be a servant to that cursed power in the flesh to this end , that he may take that fleshly wisdom in his craft , destroy that curse , and save his creature , man , from that bondage ; that after that man hath had trial of his own wisdom and power of his flesh and finds it a devil , and that there is no blessing in it ; he may then come to lie down in the wisdom and power of the king of righteousnesse in rest and peace . secondly , in the solnesse of time ; that is , when all flesh hath corrupted his wayes ; then the king or sun of righteousnesse arises up , and lets man in his light to see himself to be a devil . the king layes no hand upon him , but lets him see himself ; and the mans own works become the devils that torment him . if a man have sore eyes , and look in the sun , his eyes smart ; now that smart comes not from the sun , but the venome of the eyes rises up & torments it self , when the sun cause it to see or feel it self . this declares the wisdom , power , justice and holinesse of the king , that when he rises he can make flesh to see it self , and needs do no more , but shine forth and burn in his brightnesse , by whom that curse or drosse in the flesh is consumed and cannot stand ; therefore if flesh were righteous it would stand before the righteous law ; but seeing it cannot stand , it appears unrighteous , to be a devil and no angel of light . and this method of the father brings glory to his own name , that he alone is the one almighty power and wisdom . this is justice in the righteous judge , and shews , him to be the pure law , and flesh kils and torments it self . i but when the waters drowned the world , and the fire burned sodom , this was a judgement more then letting flesh see his own unrighteousnesse . i answer , the overflowings of the water in that manner to drown , and the breakings forth of the fire in that manner to burn waste and consume , were the rising up of the curse that was in the water and fire , to destroy the unrighteous flesh of man , that caused it . for when the father made the creation , he made all elements to uphold one another in righteousnesse , and one creature to preserve another ; therefore it was all very good . but this rising up of creatures to destroy one another , is the curse ; which unrighteous man , that is , the lord of the creatures hath brought upon the creation . i but how comes the fire and water to break forth to destroy at some times more then another ? i answer , when the fulnesse of time comes , that earth begins to stink with the abominations of man , then the father arises up and shews himself within the creation of fire , water , earth and air . and the curse that is brought upon this by man cannot abide the presence of the lord , but rises up and runs together into a head to oppose the lord ; but indeed it destroyes man that was the cause of it . so that the risings up of waters , and the breakings forth of fire to waste and destroy , are but that curse , or the works of mans own hands , that rise up and run together to destroy their maker , and torment him that brought the curse sorth . while water and fire are useful , the blessing of the creation lies in them , and comes from them to preserve the creation for the glory of the maker . but when they break forth to waste and destroy , this is the curse , the burden of the creation , that breaks forth to destroy unrighteous man that caused it . and it doth break forth when the lord appears in the creation ; as i said , when the sun shines the venome in sore eyes rises up and smarts : so when righteous power begins to move in the fire , and upon the water , the curse that is in these elements arises up and disturbs the creation , to the destruction of man whose work it is . i but one man kils another by wars , and such like , is not this the wrath of god upon them ? i answer in the same manner as i did before ; for as the cursed flesh in one body torments it self , when he sees himself a devil . so multitudes of bodies of men , are still but one flesh , or one earth : and when the sun of righteousnesse begins to shine into this earth , the venimous parts rise up to kill and destroy light , but in the end the flesh destroyes it self . let the power of humility and righteousnesse appear to a proud , unrighteous , covetous man , and shew him his evil , as in these dayes it doth , he swels presently , and rises up to make war to maintain himself to be an angel of light ; and pride being dispersed into divers bodies , cannot yield one to another , to preserve one another , but rise up to destroy each other in the light of the sun : the sun shines , and the dunghill casts up his stinking smell : the lord he shines , and proud flesh kils one another ; flesh kils but it self . and truly i must tell you , that all these wars , and killing one another , are but the rising up of the curse : destroying armies of men , are but the curse , the burden which the creation groans under : for in the beginning , all was very good , and the creation at first was made to preserve it self ; and this rising up to destroy the creation , is the curse . and the spirit of the father , that dwels in any humane body that is killed , doth run into the ocean of life , and purifies the creation from the curse . but did not god send the chaldeans and sabeans to punish job ? yes , the god devil did ; but not the god or righteousnesse : for the devil desired a libertie to try iob , and the righteous power , reason , gave him leave ; onely told him , he should not touch his life ; and then the devil sends these enemies , and burns his house , and kils his children ; give but libertie to the curse , and he doth much mischief . who was it that the god devil did afflict ? not an enemy to the king of righteousnesse , but a body in whom he dwelt : yea , the father did but suffer himself to be persecuted by the devil , in that humane body iob : that at last , that power of darknesse , which is the accuser of the brethren , and the bondage of the creation , might be made manifest in the light of the sun , and so be cast out justly . now the end of all is this , that unrighteous flesh that thinks himself an angel of light , and the onely power , may be proved to be a devil , and so be cast out of the creation and perish : that jacob , the king of righteousnesse , the blessing of peace , might arise up and reign for ever in the creation , when all enemies are subdued under his feet . there is a time appointed of the righteous judge , that all flesh shall see it self in its own colours ; and when the flesh doth see it self in his own beastly shapes , he will appear so deformed , so piteous a confused chaos of miserie and shame , that the sight thereof shall be a great torment to himself . therefore take notice of this , you proud , envious , covetous , bitter-spirited , and unrighteous men and women ; this self-satisfying glory in which you live , and seem to have rest , shall become your hell-torment , when you are made to see your unrighteous , treacherous self , as you must when the judge sits upon the throne . you that are now ashamed to own the righteous spirit , and fear to offend men , lest they should either reproch you , or injure you : and so will do any thing , tho●gh unrighteous , to preserve the good words of devilish men ; you shall then see you are not men , not saints , but devils and cursed enemies , even the serpents power , that must be burned . chap. xii all these declare the half hours silence , that is to be in heaven ; for all mouths are to be stopped , by the power of reasons law shining within the heart : and this abundance of talk that is amongst people , by arguments , by disputes , by declaring expositions upon others word and writing , by long discourse , called preaching , shall all cease . some shal not be able to speak , they shal be struck silent wit shame , by seeing themselves in a losse , and in confusion : neither shal they dare to speak , til they know by experience within themselves what to speak ; but wait with a quiet silence upon the lord , til he break forth within their hearts , and give them words and power to speak . and this shal be a mark of a covetous , proud and close hypocrite , to be ful of words , preaching by arguments and expositions , putting a meaning upon other mens words and writings , telling stories by hear-say of what they have read and heard from men , as the fashion is now in publique work . for none shal dare to speak ( unlesse it be those that are sealed to destruction ) but what they understand in pure experience ; every one speaking his own words , not another mans , as the preachers do , to make a trade of it ; for he that speaks from tradition and imagination , and makes a trade of his preaching to others , to get a living by , is a child of the curse , and covetousnesse is his lord , men must leave off teaching one another , and the eies of all shal look upwards to the father , to be taught of him : and at this time , silence shal be a mans rest and libertie , it is the gathering time , the souls receiving time , it is the forerunner of pure language . none shal be offended at this , but the covetous and proud serpent ; and he wil vex and fret , if the people wil not heare him preach ; and think : he hath much wrong done him , if he be slighted . wel judas , thou must be slighted , thy preaching stinks before the father , and he wil draw his people out of thy confusion , and leave thee naked and bare , and thy shame shall be made manifest to the whole creation , for indeed thou art the curse . while a man is buying his head in studying what hath been done in moses time , in the prophets time , in the apostles , and in the son of mans time ▪ called jesus the anointed , and doth not wait to find light and power of righteousnesse to arise up within his heart . this man is a pireous , barren creature , though he have all the learning of arts and sciences under the sun ; for the knowledge of arts is but to speak methodically of what hath been ; and conjecture what shal be ; both which are uncertain to the speaker : but he that speaks from the original light within , can truly say , i know what i say and i know whom i worship . this silence shal be both particular in every son and daughter , and general in the practice of all before their eies ; and lo●king upwards and waiting for teaching from the great and only teacher , christ , the great prophet ; for truly the time is come , that all flesh shal be made silent , and leave off multiplying of words without knowledge before the lord , both in p●eaching and praying . and your preachers shal be all the objects of the creation through wich the father wil convey himself into you , and manifest himself before you : these shal be your outward preachers . and the same word of power speaking in , and to your hearts , causing your hearts to open to his voyce , shall be your teacher within : and that mouth that stands up to teach others , and doth not declare the lord in a pure language , shall bear his shame , who soever he be . none shall need to turn over books and writings ( for indeed all these shal cease too ) to get knowledge ; but every one shal be taken off from seeking knowledge from without , and with an humble , quiet heart , wait upon the lord , til he manifest himself ; for he is a great king , and worthy to be waited upon . his testimony within , fils the soul with joy and singing ; he gives first experience : and then power to speak forth those experiences , and hence you shal speak to the rejoycing one of another , and to the praise of him that declares his power in you ; he that speaks his thoughts , studies and imagination , and stands up to be a teacher of others , shal be judged for his unrighteousnesse , because he seeks to honour flesh , and does not honour the lord . behold the anointing that is to teach all things , is comming to create new heavens , and new earth , wherein righteousness dwels ; and there shal not be a vessel of humane earth , but it shal be filled with christ . if you were possible to have so many buckets as would contain the whole ocean , every one is filled with the ocean , and perfect . water is in all ; and being put all together , make up the perfect ocean , which filled them all . even so , christ , who is the spreading power , is now beginning , to fil every man and woman with himself ; he wil dwel and rule in every one , and the law of reason & equitie shal be christ in them ; every single body is a star shining forth of him , or rather a body in and out of whom he shines ; and he is the ocean of power that fils all . and so the words are true , the creation mankinde , shal be the fulnesse of him that fils all in all : this is the church , the great congregation , that when the mysterie is compleated , shal be the mystical body of christ all set at libertie from inward and outward straits and bondage : and this is called the holy breathing , that hath made all new by himself , and for himself . before this truth be believed in by mankinde , you shal see much troubles in the great world ; the first adam wil strive mightily before he loose his kingdom ; he can pretty quietly hear , that christ will role in sons and daughters that are scattered abroad . but to hear that the kingdoms of the world shal be christ's dominions likewise , and that the material earth shall be his possession , as well as the earth mankind ; o this cu●s adam to the heart ; all the world will storm and be angry , when this is made known . wars and rumours of wars will multiply ; father will be against son , and son against father , the love of many shall wax cold ; and zealous professours , that live without the spirit , shall become the most bitter enemies to christ , and prove very treacherous , self-seeking , self-loving , ful of subtil policy to waste and wear out every one that seeks to advance christ , by their bitternesse and oppression : but all in vain , for christ must rise , and the powers of the flesh must fall . chap. xiii . from what hath been hitherto spoken , if there were no experience to prove it , it appears , that the first adam or fleshly man , seeks life , peace and glory to himself , from creatures and things that are without him . as first , he seeks content and peace from wife , children , friends , riches , places of dominion over others , and from such like : but that peace that is built upon such hay and stubble-foundations , will fall and come to nothing . secondly , the fleshly man seeks content and peace from sermons , prayers , studies , books , church-fellowship , and from outward forms and customs in divine worship : but that peace that is built upon this foundation of gold , silver and pretious stones , will fall and come to nothing likewise . all creatures teats are to be dried up , that the soul can suck no refreshing milk from them , before the lord teach it knowledge . some there are , nay almost every one , wonders after the beast , or fleshly man ; they seek for new jerusalem , the city of sion , or heaven , to be above the skies , in a locall place , wherein there is all glory , and the beholding of all excellent beauty , like the seeing of a show or a mask before a man : and this not to be seen neither by the eies of the body till the body be dead : a strange conceit . but , poor creatures , you are deceived ; this expectation of glory without you , will vanish , you shall never see it ; this outward heaven is not the durable heaven ; this is a fancy which your false teachers put into your heads to please you with , while they pick your purses , and betray your christ into the hands of flesh , and hold jacob under to be a servant still to lord esau . wel , what a man sees or hears to day , may be gone to morrow ; all outward glory that is at a distance from the five senses , and taken in by a representation , is of a transient nature ; and so is the heaven that your preachers tell you of . but when the second adam rises up in the heart , he makes a man to see heaven within himself , and to judge all things that are below him : he makes many bodies to be the declarers of him , who is the one power of righteousnesse that rules therein : and this is heaven that will not fail us , endurable riches , treasures that shall not wax old , and where moth and rust cannot corrupt , nor thieves break through and steal : this christ is within you , your everlasting rest and glory . and as the man of the flesh fetches in comforts from without , seeking content in and from creatures , and creature-objects ; so he envies every one that crosses his desires ; crosse him in his pride , covetousnesse and uncleannesse , and he grows extream angry at every body ; tell him that his formall and customary preaching and praying , is but self-seeking , not setting up the lord , and he is filled with rage against those that tel him so . but he never looks within to check himself , he takes no remedy there at all , and lets those devils lie quiet within ; and if any be sent , i say , from the lord , to disturb those his lusts , he will disturb that messenger , if he can ; but he will cherish himself within : he thinks that whatsoever he doth is good , and that whatsoever crosses that power that is in his heart , doth crosse the lord . but truly it is no other but the serpents power , which must be destroyed ; he fetches in content from the creatures that are without him ; and his envy and discontent runs after things and creatures that are without , which crosses his fleshly desires . but now the man of righteousnesse , christ , when he rises up in the heart , he loves all that are without him ; and he envies none but the serpent within , which troubles the creation ; and so is quite different to the other . for as soon as christ is rose up in a man , the first thing he doth , he takes , revenge of the pride , lust , envy , covetousnesse , which ruled within the flesh , and casts that serpent and dragon out of heaven : that is , out of that part of the creation ; and makes a man to cry out upon himself , and to hate and abhor his cursed lusts , which lead him captive . he makes a man to look abroad with the eie of pitty and compassion to fellow-creatures ; but to look with the eie of hatred and loathing upon the serpent , his unclean lusts , desiring nothing so much as the death of the body of sin within . so that the law of righteousnesse may reigne in peace in his soul : o thou cursed envy , cursed rash anger , cursed uncleannesse : o cursed devil , cursed father of lies , that will not suffer christ to rise up and reign : o thou enemy of all rightousnesse , thou wicked one , thou curse , thou power of darknesse , thou fleshly power , thou shalt be destroyed and subdued under christ's feet , whom thou fightest against . the greatest combate is within a man , when the king sits upon the throne , judging unrighteous flesh , and bruising that serpents head , and though this be trouble and torment for a time to the creature , yet christ at last will sit down in him , who is prince of peace , and king of righteousnesse . the created flesh of man is the beast , the king of beasts ; the same principles as are in other creatures , are in humane flesh : the difference between man and other beasts , is this , the flesh of man is made an understanding soul , capable to know reason , and to walk in his light : other beasts cannot . now the wise flesh is meerly selfish , he seeks himself in every thing he doth , and would be a lord and ruler , not only over the beasts of the field , but over creatures of his own kind , whom his maker made equall to himself ; and so strives to fetch in all other creatures , to advance his content , though it be to the losse and misery of other men . this is the beast , lord esau , the wise and covetous , self-seeking flesh , that hath sold his birth-right and blessing to jacob , for the pleasure of unrighteousnesse a small time : and now he must be turned out , and deliver all up to jacob , and he is extreamly vext , and will not yield quier possession , but stand out stifly , till he be cast out , by the universall power of reasons law . now the rule and dominion of jacob doth not bring losse and misery to any ; his law is so established in love , that the whole creation finds peace under it , sorrow and tears , beggary and oppression shall be done away , and the blessing of the lord jacob shall fill the earth . so then we see , that the great battell of god almighty , is between thi selfish power , the beast and fleshy man ; and the universall power , christ , the man of righteousnesse ; for the flesh would be wiser then its maker : for though his maker would have the whole creation , and every creature to enjoy the benefit of their creation , and no live free from straits comfortably : yet the wise and converous flesh seeks to live free in honour and quiet in himself , & makes laws to imprison , kill and waste every one , that will not conforme to his selfish government . now the father wil destroy the beast in the open field by fair play , and hath given him all advantages as may be ; for he hath given the beast thedominion , and himself is a servant under his dominion , and will undermine the wise and covetous beast , by righteous sufferings , and action as a servant : and the father encounters with the beast or dragon , in a three-fold posture of war . as first , by the sacrifices under the law , the spirit thereby declared the destruction of the beast ; and the spirit lay hid under those types and shadows , fighting against the beast ; and the wise flesh in those daies sought against his maker ; this is a distance of cannon shot . secondly , in the prison of jesus christ , the lamb , the father fought against the beast : and killed him ; for the dragon was cast out of that heaven or creation , in whom the father dwelt bodily ; for that flesh was wholly made subject to the spitit ; this was at a closer distance closing in the front : but the wise flesh hath many strong holds , even the multitudes of men and women , which he fortifies against the spirit . and therefore in the third posture , which is now begun , the father encounters , and wil encounter with the beast every where : that is , with the wise but covetous , unrighteous flesh , in every son and daughter , and so bruise that serpents head in the whole body of his army . and before he hath done , he wil fire all the strong-holds of this murder , so that he shall not have a place to keep garrison in ; for the father will subdue the whole bulk of man-kind , and make all that living earth subject to him self , and all with holy breathing : this is the spreading of the anointing : this is the glory of the elect one ; glorious things are spoken of thee , o though city of god . this holy breathing is the kingdom of heaven within you , when he rules within you , and the kingdom of heaven without you likewise , when you see the same glory rule in others , in which you rejoyce : and this is the last encounter the father wil have with the dragon . this is the great day of judgment ( judging and condemning , and putting the serpent to death every where ) this is the day of christ power , in which he wil subdue all his enemies under his feet , & deliver up the kingdom to his father therefore marvel not to see the people turn from one way of worship to another ; for the father is driving this people through al the waies , and forms , and customs , and reformation , and governments of the beast , to weary them out in all ; that so they may find rest for the soles of their feet no where , in no outward form of worship ; til they come to lye down in him ( forsaking all forms ) to worship the father in spirit and trurh ; that is , to walk righteously in the creation . and this restlesnesse of people , running from one form and custome to another , meeting with confusion and curse every where , is no other but the dividing of time , the half day or image of the beast , which is the last period of his time : then faith the angel , it is done , time to the beast shal be no more . and while it is thus , poor creatures they are in bondage within , for they know not what to do ; the way to sion is not yet cleare , and they are filled with sighings and secret mournings , to see themselves in confussion and losses to stick in the mire , but cannot come out : this is inward slaverie , under which they lie . then , poor creatures , they are under an outward bondage , under the hand of tyrant flesh , that rules the kingdom , and that divises the several fleshy forms and waies of government , to which if any refuse to conform , then they must be imprisoned , reproached or tortured by punishments , in what kind or other , by the hands of fellow creatures , that are the oppressing task masters under the tyrant flesh ; so that weak spirits are kept under in awe , either by fear or shame : and thus iacob hath been very , low but he must rise . for the antichristian captivitie is expiring , many have attained to inward freedom already , they wait upon the lord for outward freedom , that the yoke may be taken off their backs : israel's captivitie in the 70 years in the bahylon was but a type of this antichristian slavery under l. esau , the powers of the flesh , that compasses mankind about with many straits & dangers , for acknowledging his maker . but as every thing hath his growth , his raign and end , so must this slavery have an end ; the proud and covetous hearts cry , what slavery is this ? we know not what he speaks : it is true you do not know ; but they who have lesse or more attained to the resurrection of the dead know what i say ; and shall rejoyce in the declaration of this power , waiting the lords leisure with a calm silence , til he hath gathered together our brethren that must partake of the blessing with us . chap. xiv . to see the divine power in the creation-objects is sweet ; but to see him ruling in the heart is sweeter : the first sight is at distance far off , as to see him in mear , drink , cloaths , friends , victories , riches , prosperity , to see him in the sun , moon , stars , clouds , grasse , trees , cattle , and all the earth , how he hath sweetly cause every one of these to give in assistance to preserve each other creature : or rather how he himself in these gives forth preservation and protection from one another , and so unites the whole creation together , by the unity of himself . or further , to see the divine power in prayer , in discourse , in communion of saints , in reading , in every sweet ; and refreshnigs that a man meets within all these , is the almightly comforter : but this is to behold that glory abroad , to see and meet him from home , to behold him in creatures without us : which sight and enjoyment is often , and may be totally lost and the soul left alone again , and so filled with mourning in his absence , o when shall i see my beloved , whom my soul loves . the spouse had seen christ in the manner aforesaid , but she had lost him again ; for if she had never seen him , she could not have called him her beloved , and mourn in his absence . let a man eat never so hearty a dinner , yet within a few hours he wil be empty again and ready to languish ; and thus all comforts that are taken in from any creature without us , may be , nay wil be , must be lost , that so a man may come to know the lord . but now to see the king sitting in his banqueting-houses , to see the law of righteousnesse and peace ruling and dwelling in the heart , and to be refreshed with tho●e sweet smelling spices , the discoveries of the fathers love within ; this is the word of god ; this is sweeter then the honey or the honey-comb , for this is to see him near at hand , even within the heart ruling and resting there . this is the kingdome of heaven within you ; this is the city of refuge that wil not sail a man ; this is the rock of defence and offence ; this the power that makes a man bold as a lion ; if a man be cast into any straits , his heart dies not like nabals the man of the flesh ; but he feels peace and content within , and so is at rest . let come what wil come , the man knows it is the wil of the father it shal be so , and he feels a quiet peace compasse his heart , so that he seeth and feeleth peace within ; and rejoyceth in the excellency of it , he seeth and feeleth love and patience within , and rejoyceth in the glory of that sweet ointment , that doth cast a delightful favour all his soul over . now though this man be in prison , be in straits , be forsaken of all his friends in the flesh , none wil buy nor sell with him , because they count him a man of strange opinions and blasphemies , call him an atheist , a sot , a papist , a blasphemer that hath forsaken god and goodnesse , because he wil neither preach nor pray , nor say grace when he sitteth down to meat , as the custome of professours are . yet this man is not alone , for his father is with him , the father lives in him , and he lives in the father . the father wil have his people , whom he draws up to worship him in spirit and truth , to be secret and silent ; to be flow of speech for a little season , yet quick-sighted and eagle-eyed , though they be silent , they are not sottish drones , they shall discern and judge others righteously , though others shall not discern and judge them , but by rash censure , which is not righteous . the righteous actions and patient silence , of those that are drawn up to wait upon the lord , shall be the greatest shame and condemnation to the ignorant professours , and talking people that ever broke out . the wise flesh that would be an angel of light , is full of towords , but dead to the law of righteousnesse , the saints must die to waste words , but he made alive to righteousnesse , walking uprightly in the creation , to the glory of the maker of all things ; hereby lord esau will be under-mined , and his house and kingdon wil fall about his ears . for though the man of the flesh be altogether for outward preaching , praying , observation of forms and customs , and knows not how to worship , if these be taken away : he hath no peace if these be gone . but now the man of righteousnesse sees death in all outward forms , if the inward power be wanting ; therfore his eye is stil inward , to see the law of righteousnesse ruling there , and guiding the body to be a profitable member in the creation . and this is the most excellent sight , to see the divine power in ones self , ruling , dwelling and living within ; which if it doe , that body wherein it dwels , shal be wholly subject in al his to that law of rightenesse . they that know what the power of love and the law of righteousnesse is , they know what i say , and can understand me ; but to others these reports sound strangely , and may draw words of reproach and slander from them ; but it matters not , they cannot hurt . they that live in the light , they see the lord abroad , and they see him at home , they see him in other creatures , and they see and feel him in their own hearts , in patient and quiet submitting , to what is his will ; so that there is a sweet agreement between the disposing hand of god without , and his power within . he that thus sees the lord , the antient of daies , the one almighty power , doth mightily honour him ; when nothing can be done abroad , either in adversity or prosparity , but the divine power that rules in the heart , consents , rejoices and grudges not . and now the lord is one , and his name or power one , every where . the sight of the king of glory within , lies not in the strength of memory , calling to mind what a man hath read and heard , being able by a humane capacity to joyn things together into a method ; & through the power of free utterance , to hold it forth before others , as the fashion of students are in their sermon work ; which a plough man that was never bread in their universities may do as much ; nay , they do more in kind ( as experience shews us ) then they that take tyshes to tell a story . but the sight of the king within , lies in the beholding of light arising up from an inward power of seeling experience , filling the soul with the glory of the law of righteousnesse , which doth not vanish like the taking in of words and comfort from the mouth of a hear say preacher , or strength of memory . but it continues like the sunne in the firmament shining forth , from that established power of the divine within , and the enlivened heart shall as soon be seperated from glorying in the law of righteousnesse that dwels in him ; then the heat and light of the sunne , can be seperated from the sunne . and truly let me tell you , that as a man finds abundance of sweet peace in his heart , when he is made to live in the kingdome of heaven : so the words hat this man speaks from this power within , are very profitable to others , & are good seed , wheresoever they are sown , they will spring up and bring forth fruit , for words spoken from the light of experience , have a two-fold operation upon the heart of the hearers . for first , if i lie under straits and bondage in my spirit , by reason of some inward and outward troubles , but especially by reason of the enthraldome to my own lusts that over powers me , so that i cannot do what i would . then the words of experience from the mouth of one that hath been in that condition , and is passed thorow it , sounds liberty and life to my weary soul ; i speak what i have felt in this particular . secondly , if i delight in any way of the flesh , as to seek peace in creatures abroad without me , or to seek satisfaction to my envy , self-will and lust ; and in the midst of this my folly i do occasionally hear the words of experience from some other , declaring such actions and motions to be the powers of the flesh and devil , and not of the spirit of righteousnesse . presently those words take peace from the earth ; that is , from proud flesh ; and fill the whole soul with anger , distemper , grudging , and torment . and this is another operation that pure language produces , which is a launcing of the dead flesh that the disease may be cured . for this wounding is nor to the mine of the creature , but it is a medicine sent from the lord to heal him ; to take away the evil peace from the flesh , that so the created part may lie down in rest , and be at peace in christ , which cannot be moved . for every comfort that is of the flesh shall be shaken and removed , but christ the one power of righteousnesse and peace , shall not be shaken nor moved , but stand firm for ever . and by this you may see the difference between the kingdom of the flesh and devil , which must be shaken to pieces and fall : and the kingdom of heaven or of god , that endures for ever , and is that rock due cannot be moved . chap. xv . what do you mean by the kingdom devil or flesh ? i answer , covetousnesse , the selfish power ruling in a man , is the kingdome of darknesse in that man : and as this power hath corrupted the creation ( mankind ) so it rules , or hath ruled in every single one more or lesse ; but is the curse . and every one that hath lain under the bondage of this selfish power , and is in any measure delivered , he can from that experience declare , what the power of darknesse is in whole mankind , as i have shewed how secretly and closely this selfish power branches himself forth in every one , till by the right of reasons law shining within , he is discovered and cast out . but what is it for a man to live in the kingdom of hell , devil or darknesse ? i answer , when a man takes delight in nothing , but in satisfying of the lusts of his own heart ; when the way of the flesh is pleasing , and the way of the spirit of righteousnesse is a burden to him ; when he glories in himself , and feeds with delight upon his covetousnesse , pride , envy , lust , self-will , and in every thing that pleaseth flesh . and if he can but overcome that power that checks or crosses his will , o then this man is in his kingdome , he rejoyecs and is very well pleased , but it is the kingdome of the flesh , that must be shaken and removed ; this is no other but the glorying in that which is a mans shame . what is the kingdom of heaven , or of christ ? answ. the law of righteousnesse and peace , ruling and dwelling in , mankind , is the kingdom of heaven , this is the universall power bearing rule , treading the flesh-power under his feet . what is it for a man to live in the kingdom of heaven ? ans. when mankind or any single person is so made subject to the king of righteousnesse , that all his delight is to walk according to that law towards every creature in the creation , through love to the fathers honour that made al . he glories in that law of righteousness , which he finds seated in his heart , & finds content no where else ; and when the spirit is honoured , this man is in his kingdom , he hath what he would have . while the kingdom of darknesse rules in a man , if he knows it not , his sin is the lesse , but when he comes to know the lusts of his flesh , and delight therein , in opposition to the righteous law which he sees some light in also ; this makes the man exceeding sinfull , for now he sins against the law of light shining in him , and causing him to see himself . even so when the divine power rules in a man , and he knows it nor , as it may be in some measure , this mans joy is but small ; for a man may act from the power of love and righteousnesse , and yet not see nor know the excellency of that power which guides ● him . but when a man is made to see and know the law of love and righteousnesse within him , and delights to act from that power of life and liberty , which he seeth and feeleth seated in him . now this man is carried on with much joy and sweet calmness , meeknesse and moderation , and is full of glory . this is the excellency of the work of christ , not onely to make flesh subject to rigeteousnesse , but to know himself made subject , & to rejoyce in the sweet enjoyment of that prince of peace , to make a man rejoyce , & to know the groun 〈◊〉 of his joy is unmovebale . what do you mean by divine , and divine power ? i anwer , the divine is the spreadinq power of righteousnesse , which is christ that filleth the whole creation with himself . and he is called a tree or a vine , because he doth not lie in one single person , but spreads himself in mankind , and every single body in whom he breaths , is but a bough or bud of the vine . so that look upon all together in whom christ is spread , and they make up but one vine , knit together by that one spirit , into one body ; whether they be poor or rich ; learned or unlearned ; and therefore those rich men that despise the poor ; and those learned university men that despise the unlearned , are pricks of the thorn-bush , not branches of the vine ; they be the curse that is now near to burning . and every single one alone in whom christ breaths , is but a parcel of the vine , in whom the divine power dwels and rests even as every branch of an apple-tree , is filled with the sap , which is the life of the whole tree . christ is said to be the divine , because he grows and flourishes in the time of light ; he is the sonne himself ; he is a vine or tree that grows by day in the heat of light , and so brings forth abundance of fruit to the glory of the father ; trees that grow in the heat of the sun bring sorth pleasant fruit . so those that are branches of this vine , that grows in the heat and life of one spirit the king of righteousnesse , bring forth abundance of the fruit of righteousnesse , according to the nature of the vine they grow from . therefore the saints are called , children of the day , not of the night ; for they speak what they know in experience , and what they have received feelingly from the lord ; and their actions and words are not at random , for they act righteousness within the creation , from the law of reason and righteousnesse , which they feel seated within . every one that doth act or speak from the light and power of the day-vine within himself , can give an account of his words and actions : but this is the glory , that adam , the man of the flesh hides himself from : this is the law of righteousnesse , which fleshly israel could not behold : this is the new covenant which our clergie is unacquainted with . now opposite to this divine , which is christ , there is a night-vine , which is the power of selfishnesse , or the bottom esse pit spread abroad in mankind ; and every man and woman that is guided by this selfish power of darknesse , are but branches of the night-vine . and this nigt-vine which i called lord esau , or fleshly man , hath filled the whole earth with darknesse ( under pretence of his learning and fleshly government ) so that he is a spread tree . but he is called by the spirit , the thorn-bush . the fruit that he brings forth is sour and bitter , and good for nothing but the dunghill ; for trees that grow alwayes in the shade or place of darknesse , where the heat and light of the sun doth not cooperate , brings forth unpleasant fruit . now this night-vine ( but rather thorn-bush ) is the branching forth of the wisdom and power of selfish flesh , every bud from it , is a sharp prickle : treacherous & covetous judas , is one branch from that root , and he hath risen up to a mighty great tree ; for every treacherous and covetous heart , is but the buddings forth of judas . so envious scribes & pharisees , are other branches from the same root , & these have risen up into mighty spreading trees ; for every one that is zealous without knowledge , making a profession of the spirit of righteousnesse , & yet grudging and ●aring the way of the spirit , are but the buddings forth of the scribes & pharisees , that killed christ after the flesh , and now is spread in every land and family , to hinder christ from rising , or else to suppresse and kill him againe if they could after he is risen up in sons and daughters . so covetous demas , proud simon mugus , froward nabal , unrighteous elimas , and such like , are all the buddings forth of the thorn-bush , and have covered the earth with their branches , to keep it in darknesse , and to hide the sun of righteousnesse from it . and all these are centred in the clergy , the universities are the standing ponds of stinking waters , that make those trees grow , the curse of ignorance , confusion and bondage spreads from hence all the nations over . the paying of tythes , the greatest sin of oppression , is upheld by them ; pride , covetousnesse , idlenesse , bitternesse of spirit , despising and treading all under-foot ; in whom the spirit of the lamb appears , is upheld by them ; these are the standing enemies against christ . their churches are the successours of the jews synagogues , and are houses of bondage , their universi●ies are successours of the scribes and pharisees houses of learning . and though they persecuted christ and the apostles , and would own none of their doctrines ; yet when they found that christs doctrines began to fill the earth , and to make the way of the law odious , and their trade began to fail . then did those houses of learning begin to take in and own the writings of the apostles , and to own that doctrine , prevailing with the magistracy through the deceit of their subtilety , to establish tythes in their hands still for their maintainance ( though christs doctrine threw down that oppression . ) and then from legall sacrificers , they became hearsay-preachers of the gospel , not from any testimony of light within themselves , but from the writings of the apostles , which they professe great love to , and keep charily , for their tythes sake ; and by the one they deceive the souls of people , for they preach the letter for the spirit , and by the other they pick their purses . and this is very manifest by their carriage ; for though those writings which they live by , were not writings that proceeded from any schollars , according to humane art , but from fishermen , shepherds , husband men , and the carpenters son , who spake and writ as the spirit gave them utterance , from an inward testimony . yet now these learned schollars have got the writings of these inferior men of the world so called , do now slight , despise and trample them under feet , pressing upon the powers of the earth , to make laws to hold them under bondage , and that lay-people , trades-men , and such as are not bred in schools , may have no liberty to speak or write of the spirit . and why so ? because out of these despised ones , doth the spirit rise up more and more to clearer light , making them to speak from experience ; and every fresh discovery of the father , shines more glorious then the old , till at last the creature is made to see the father face to face in his own light . but now the learned schollars having no inward testimony of their own to uphold their trade by a customary practice , they hold fast the old letter , getting their living by telling the people , the meanings of those trades-mens words and writings ; but alas , they mightily corrupt their meaning , by their multitude of false expositions and interpretations ; for no man knows the meaning of the spirit , but he that hath the spirit . and if the father send forth any of these tradesmen , to declare the testimony which is in them , as in these dayes he sends forth many . and these true labourers shall encrease , let the universitie men do the worst they can ; yet the schollars seek to suppresse them , calling them new-lights , factious , erroneou● , blasphemers , and the like . and why do they all this ? because the light of truth that springs up out of this earth , which the schollars tread under feet , will shine so clear , as it will put out the candle of those wicked learned deceivers . and therefore many of them that are more ingennous or subtile then the rest , seeing light arises much amongst the people , begin to comply with the people , and give people their liberty to speak as well as they , and denie the tithes upon this condition , the people will give them a free contribution , and own them as the chief preachers and prophets sent of god , and to look upon themselves as underlings to the schollars . and therefore stir up people to gather into congregations , and to make choice of one man to be their preacher , though they shall have a liberty to speak in the congregation as well as he . but , all this is but deceit of the flesh , to draw people under a new bondage , and to uphold the hearsay-preaching , that in time matters may be wheeled about again , to advance the schollars , and give them the supremacy in teaching . and what is the end of all this ; but onely to hinder christ the great prophet from rising , and whereas people should all look up to him for teaching , and acknowledge no other teacher and ruler but christ , the law of righteousnesse dwelling in every mans heart ; the schollars would have the people to look up to them for teaching ; and truly let me speak what i find , the more that you look upon them , or any men for teaching , the more you shall be wrapped up in confusion and bondage . and therefore the upshot of all your universities and publick preachers , and men-teachers , is onely to hinder christ from rising , and to keep jacob under , and make him a servant and a slave to the man of the flesh . so that all this do in the world about , hear-say preaching and setled forms of worship , is no other but the spreadings forth of the thorn-bush , the fleshly man , to hinder the worship of the father in spirit and truth : and all those strict and zealous . preachers and professours of other mens words and writings , and upholders of forms and customs , are no other but the scribes , pharisees and judas , that still pursue christ in enmity . and this is the reason , why man-kind are so ignorant , and cold-spirited , in the acknowledgment of the father ; because the night-vine , or blanches of the thorn-bush , are so mighty great and thick , that they hide the light and heat of the sun of righteousnesse from it . this is the man of sin , the mysterie of iniquity , that lets and must let , till he be taken out of the way : indeed this thorn-bush doth so prick , that none dares meddle with it , unlesse he be well cloathed with christ . this thorn-bush or night-vine grows in the cold time of the night , while the sun of righteousnesse is under the clouds ; and the fruit it brings forth is unpleasant , as pride , covetousnesse , envy , self-love , hypocrisie , confusion , bondage , and all the misery under the power of darknesse , to make lord esau a compleat tyrant ; and they that act from this vine , are called children of the night . now from hence it appears , what horrible proud men the clergie are , that call themselves divines ; or christ that grows in the light of the father , when alas their light is but a candle stoln from the apostles and prophets writings , it is not their own light , it is but hear-say in them . surely their pride and covetousnesse declares them to be the false christs and false prophers , and that they are branches of the thorn-bush , that are full of sharp pricks , in regard they endeavour to uphold a forced maintenance from the people , whether they will or no ; and force the people to be silent , to hear them preach hear-say : and not to gainsay or question what they say under pain of punishment , or being counted factious , or sowers of sedition . this is the bondage the people are under , by these publique preachers : first , they are filled with confusion , by their saying and unsaying , for they know not what they say , they darken knowledge by their words . secondly , they are like to be crushed in their estates , by the power of corrupt magistrates , if they oppose these preachers . doth not their shame almost appear to all men ? ●f it do not , it will do ere long ; assure yourselve , you priests , you must fall , and be turned out as ludas , simon magus , and the scribes and pharisees , that are the greatest enemies to christ , the spreading power of righteousnesse . the father doth not send hear-say men , to be labourers in his vineyard , but such as he first fils with the divine power , and then sends them to work in his vineyard : so that still it is but christ in them , that is , the one man that is sent of the father ; for the father sends none but his beloved son . who is the law of righteousnesse and peace , the spreading power . and you shall find , you proud and covetous priests ere long , that poor despised ones of the world , that have this law in their hearts , are the labourers than are sent forth ; and you that call your selves divines , and labourers , you are traitors and enemies to the spirit ; you have had warning enough , you are left without excuse ; you are the men whose mouths must be stopped ; not by the hand of tyrannicall , humane power , as you have stopped the mouths of others , i abhor it ; for the lord himself , whom you dishonour by your hypocrasie , will stop your mouth with shame and sorrow , when he makes you to see your selves to be devils , deceivers , scribes and pharisees simon magaus's , demas's , and judas's , that are traitors to the spirit . but if you say ? you do not assume the name of day-vines , but of divines , as you whrite your selves , you are as bad under this description , of divines , or diviners , are witches sorcerers , deceivers , as balaam was ; and as the maid that got her masters much gain by divination . suerly you are no other but witches and deceivers , for you hold forth letter for spirit , make people believe that your words of hear-say are the testimony and experience of the spirit within you ; and you pick their purses extremly by this divination and sorcerie . well , your word divinity darkens knowledge ; you talk of a body of divinity , and of anatomyzing divinity : o fine languague ! but when it comes to triall , it is but a husk without the kernall ; words without life ; the spirit is in the hearts of the people vvhom you despise and tread under foot : you go on selling vvords for money to the blind people whom you have deceived ; and the spirit is not in your service , for your publique service stinks before him ; your preaching , praying , and yours and the peoples joyning in your publique worship , is abomination to the lord : for you are the men and people that draw ●igh god vvith your lips ; but your hearts are removed : love and righteous acting within the creation , is not to be found in your hands . and therefore to conclude ; seeing the alone peace of the heart lies in seeing and feeling christ the divine povver , to arise up and rule vvithin ; and every foul is in confusion , bondage and sorrovv , till he have true light and feeling hereof , as i have declared my own experience . then suerly it commands all mouths to be silent , that speak f●om hear-say , and to wait for the resurrection of christ within ; for he that speaks from hear-say , and yet saith , thus saith the lord , he lies , and he dishonours the lord : and secondly , he wrongs the soul of the heater , by deceiving them , and so walks unprofitably in the creation , by making them believe , that his divination are words of knowledge spoke from a pure testimony . suerly if the lord himself did not become the teacher of his poor despised people , we should have been overspread with the egyptian darkness , as the universitie men are by whom the earth is corrupted , and overspread with thick darknesse . well , you have prophesies and promises in the writings of prophets and apostles , wait upon the lord till you see the fulfilling of them within your selves , or to your clear experience : and leave off your much talk about words and sillables for by this nultitude of waste discourse , people are blinded , that they neither mind the prophesies of scriptures , nor wait for their fulfilling . truly i can speak in expevience , that while i was a blind professour to a strict goer to church , as they call it , and a hearer of sermons , and never questioned what they spake , but believed as the learned clergy ( the church ) believed ; and still forgot what i heard ; though the words they spake were like a pleasant song to me , while i was hearing ; and this i know is the condition of all your publipue zealous professours , let them say what they will , for they live in cenfusion , ignorance and bondage to the fleshly man . while i was such a one , i say , i was counted by some of the priests , a good christian , and a godly man , though all that was in me , was but zealous ignorance : but since it pleased the father to reveal his son in me , and cause me to speak what i know from an inward light and power of life within . now both the same priests , and the professours , whom they have deceived ; my former acquaintance now begin to be afraid of me , and call me a blasphemer , and a man of errors , and look upon me as a man of a nother world ; for my own particular , my portion is fallen to me in a good ground ; i have the lord , i have enough . i look upon them with the eye of pitty and love , seeing them as yet to lie under those strong delusious , and powers of darknesse , which i my self did lie under , waiting upon the great restorer of all things , till he manifest himself in them , and then we shall become one againe , and never be divided . o my dear friends in the flesh , despise not this word i speak ; wait upon the lord for teaching ; you will never have rest in your souls , till he speak in you : run after men for teaching , follow your forms with strictnesse , as you know i have done , you shall still be at losse , and be more and more wrapped up in confusion and sorrow of heart : i speak what i have found . but when once your heart is made subject to christ , the law of righteousnesse , looking up to him for instruction , waiting with a meek and quiet spirit , till he appear in you : then you shall have peace , then you shall know the trurh , and the truth shall make you free ; then you shall know that i speake truth . well , i wil conclude , and leave this writing in the hand of the world ; some may be offended at it , if they be , i care not : some may have their joy fullfilled in seeing a conjuncture of experience between me and them : though my words may seem sharp to some , yet i do not write them out of any envy to any man , but out of love to all ; and so doing to my fellow creatures , as i would they should do to me ; walking ( in this particular , as my endeavour is in all other ) uprightly and righteously in the creation ; speaking the truth as it is in jesus ; that is , speaking my own words , what i see and feel in my own experience , from that light of christ within , and not by hear-say or imagination , whereby humane learning in matters of divine things , deceives all the world , and laps every man up in darknesse : so i rest . finis . notes, typically marginal, from the original text notes for div a66687e-1390 1 joh. 1. 3 , 4. rom , 8 , 13 epbes . 2. 2. psal. 36. 9. rev. 13. 4 rom. 8. 21 ●2 . act. 3. 22. eph. 4. 6. rom. 8. 22 23. 1 cor. 12. 13. act. 2. 17. jer. 31. 34 joh. 7. 38. luke ▪ 9 ▪ 33 36. joh. 16. 7. ●oh . 17. 21 2 cor. 16. col. 1. 27. joh. 14. luke 17. 21. joh. 6. 45 joh. 16 7 dan. 3. 44. 2 cor. 5. 19 1 cor. 5. 24 dan. 7. 25. ioh. 4. 23. acts 4. 32. isa : 60. 16 joh : 5 45. joe : 2. 15. i●h. 14. 17 col. 2. 9. ier. 31. 34. ioh. 8. 22. rom. 8. 22 eph. 1. 23. 1 joh. 2. 12 isa. 21. 13. isa. 53. 3. ioh. 14. ier. 2. 3. 5 , 6 ● thes. 2. 7 1 co. 15. 27 ephes. 1. 6. ioh. 16. 7. rom. 3. 22 psa. 110. 1 1 cor. 1● . 24. 1 cor. 12. 13. rev. 5. 13. mat. 12. 29. isa. 6. 10. 1 cor. 4 ▪ 4. jerem. 23. 6. isa. 65. 17. rev. 13. 1. revel. 12. 14. revel. 11. 18. 1 ioh 2. ●7 . luke 17. ●1 . rev. 5. 6. rom. 5. 19. isa. 43. 11. gal. 4. 29. rom. 8. 22 rev. 19. 2. 1 cor. 1. 24 phil. 2. 7. 2 thes. 2. 4 ▪ ephes. 1. 5. joh. 16. 20 rev. 21. 23. isa. 44. 1 , and chap. 42. 1. cor. 2. 15. gen. 1. 28. dan. 4. 17 phil. 3. 2● rev. 18. 8 ps. 105. 45 gen. 1. 28. rom. 8. 22 &c. revel. 11. 15. heb. 8. 10. act. 4. 32. jam. 2. 13 1 ioh. 3. 17 hos. 3. 18. rev 6. 11 act. 4. 32. eph. 4. 5 , 6 zech. 14. 9 rev. 12. 9 ier. 31. 34. joh. 4. 23. matth. 11. 25. 1 cor. 1. 27. zach. 3. 4 , &c. isa. 60. 22. joh 7. 38. gen. 18. 18. rom. 8. 21 &c. ier. 30. 6 ier. 23. 5. 6 act. 4. 32 ier. 35. 38 isa. 29. 20. 21. rom. 8. 21. iob. 6. 45. zech. 8. 3 isa. 62. 17 2 tes . 3. 10. gen. 3. 19. mat. 7. 12. rev. 11. 8 dan 7. 25 2 cor. 4. 4 gen. 3. 15 exe 20. 13 luk. 6. 56 rev. 12. 4. mat. 7. 12 act. 4. 32 heb. 2. 7 , 8 , &c. isa. 62. 8 , 9 isa. 62. 8. ier. 25. 47 38 2 cor. 4. 4. ex. 20. 13 act. 4. 32 rev. 12. 4 2 king. 20 16 zach. 8. 3. to 12. zach. 8. 11 , 13. hos. 2. 15. isa. 60 21 luke 24. 49. mat. 15. 14. act. 4. 32. 1. p. 5. 3. iudge . 5. 2. 9. amos. 6. 7. 2 mic 4. 3. luk. 24. 49 act. 4. 32. rev. 11. 2 9. rev. 12. 14. exo. 25. 2. ezra 7. 16 mat. 2. 11 ioh 8. 32 dan. 8. 25 mat. 23. 16 1 ioh. 2. 27 ioh. 6. 45. ioh. 10. 13 dan. 11 36 rev. 11. 2 mat. 5. 13. rev. 12. 9 &c. rev. 11. 15. 18. gen. 4. 5. rev. 13. 17. rom. 9. 31 ▪ 32. rom. 10. 2 deu. 34. 4 joh. 1 9. joh. 3. 11. gen. 4. 14 gen. 3. 15. gen. 18. 18. isa 32. 9. to 16. phil. 3. 10 ▪ 11. col. 1. 27. rev. 21. 23. rev. 8. 1. ●er . 31. 34. 1 loh . 2. 27 ▪ 2 cor. 12. 13. eph , 1. 23. ch. 4. 5. 6. ro. 8. 23. rev. 11. 15. 18. 1 cor. 3. 12 ro. 9. 31. isa. 28. 9. zach 4. 7 rev. 4. 2. gen. 18. 18. rev. 19. 19. psa. 40. 2. magnetismus magnus, or, metaphysical and divine contemplations on the magnet, or loadstone written by sir matthew hale. hale, matthew, sir, 1609-1676. 1695 approx. 209 kb of xml-encoded text transcribed from 87 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a44220) transcribed from: (early english books online ; image set 49446) images scanned from microfilm: (early english books, 1641-1700 ; 495:11) magnetismus magnus, or, metaphysical and divine contemplations on the magnet, or loadstone written by sir matthew hale. hale, matthew, sir, 1609-1676. [2], iv, [2], 159 p. printed for william shrowsbury ..., london : 1695. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . lat god -attributes. magnetism -early works to 1800. 2008-03 tcp assigned for keying and markup 2008-04 spi global keyed and coded from proquest page images 2008-05 judith siefring sampled and proofread 2008-05 judith siefring text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion magnetismus magnus : or , metaphysical and divine contemplations on the magnet , or , loadstone . written by sir matthew hale , knight , some time lord chief-justice of the king 's bench. london , printed for william shrowsbury , at the bible in duck-lane , 1695. the preface . the author of this hath written three tracts concerning the subject of the magnet , or magnetism ; whereof this is the last . the first is of the magnet it self , which he calls magnetismus magneticus ; the next is concerning other magnetisms observable in other natural bodies , which he calls magnetismus physicus : and the last is this , which he calls magnetismus magnus , for what reason it is plain in the book . he had received very early a special touch of the divine magnet ; and from his youth , had not only studied the holy scriptures , but had moreover very industriously studied the great book of nature , in all its particles ; and besides that , that large volume of providence , in the history and chronology of the actions and occurrences of mankind upon earth from the beginning ; and all this for the very same end , for which this little tract was written . he is well known to have been a most industrious man in his own profession of the law , and to have made himself a compleat master of it ; and yet notwithstanding i am very well satisfied , that the industry and time , which he imployed in these studies , was nothing less , if not much more , as i verily believe , than what he imployed in that laborious study and practice . hardly a day passed over his head , in the times of most pressing business in his profession , even the term and the circuits , wherein he did not rescue some portion of time , more or less for those studies , which he imploy'd in writing or in reading of some book or other , in order to this end . it was his diversion and recreation , if he had no company with him , after his labour and pains in his civil employment . the effect of all he hath left behind him in divers volumes in folio , besides many other small tracts . whereof this may serve for a specimen of his physical considerations ; or rather of the use and improvement which he makes of his physical observations ; which he here calls the best and noblest part of true philosophy ; and very truly : though i doubt not but we have some pretenders to philosophy , and to divinity too , who will be apt to censure him to have gone too far , and to have given too much advantage to enthusiasm in the latter part of this tract . and therefore i think fit to say something of that in this place . we have here his judgment and belief of a divine efflux upon the understandings and wills of men , and that even among the heathen , those so famed for wisdom , justice , piety , and knowledge , were illuminated and guided by a divine influence . and we have here also the ground of this his judgment : 1. observations in nature . 2. the sentiments of learned and understanding men , philosophers in all ages . 3. the authority of the sacred scriptures ; to which , he elsewhere adds his own experience . and whereas he had in some things changed his opinion , as he saw cause , from what it was in his younger time , this he received early , as appears by some of his first writings , and retain'd constantly to the last , as appears by his tr. of humility , which he wrote upon my motion not long before his last sickness . in his tr. of wisdom and the fear of god , after other particulars of the wisdom of the fear of god , he adds in the 10th . place : but besides all this , there is yet a secret , but a most certain truth , that highly improveth that wisdom , which the fear of the lord bringeth , and that is this , that those that truly fear god have a secret guidance from a higher wisdom , than what is barely humane , namely by the spirit of truth and wisdom , that doth really and truly , but secretly prevent and direct them . and let no man think that this is a piece of fanaticism . any man that sincerely and truly fears almighty god , relies upon him , calls upon him for his guidance and direction , hath it as really as the son hath the counsel and direction of his father : and though the voice be not audible , nor the direction always perceptible to sense , yet it is equally as real as if a man heard the voice saying , this is the way , walk in it . and this secret direction of almighty god , is principally seen in matters relating to the good of the soul : but it may also be found in the great and momentous concerns of this life , which a good man , that fears god and begs his direction , shall very often , if not at all times , find . and in his tr. of humility , speaking of this guidance and direction of almighty god , in relation to a double end ; 1. the salvation and happiness of the soul. 2. in all the walk and concern of this life : as to this latter he saith ; the air doth not more naturally yield to our attraction in respiration , or to insinuate it self into those spaces that are receptive of it , than the divine assistance , guidance , and beneficence , doth to the desires , exigencies , and wants of an humble soul , sensible of its own emptiness and deficiency , and imploring the direction , guidance , and blessing of the most wise and bountiful god. and then adds , i can call my own experience to witness , that even in the external actions , occurrences , and incidences of my whole life , i was never disappointed of the best guidance and direction , when in humility and sense of my own deficiency , and diffidence of my own ability to direct my self , or to grapple with the difficulties of my life , i have with humility and sincerity implored the secret direction and guidance of the divine wisdom and providence . this he speaks of the secret guidance by the spirit of truth , by illumination of the understanding and inclination of the will ; but there is another secret guidance by a providential disposal of occurrences , which he doth not here exclude , yet seems more especially to intend , when he afterward appeals to the experience of others . i have also observed as well from what he hath said upon several occasions , as from divers passages in his writings , that he had from his younger time , in all his life , not only a great respect to this secret guidance of the spirit of god , but also so great a sense of the malice , subtlety , and energy of the evil spirits , as made him very vigilant against them . and i doubt not but his constant and reverend attendance to that holy conduct , and his vigilance against the wiles and devices of those invisible enemies , were a principal means whereby he became so great and good a man as he was . the contents . the reason and order of this tract page 1 the magnetical manuduction unto the sovereign being in ordine causarum efficientium page 7 the evidence of the existence of the glorious god , from the supposition of a self-moving principle in nature page 13 the evidence of the existence of a deity from the excellent ordination of these powers to their several ends and uses page 30 the evidences of the wisdom , power , and goodness of god resulting from the consideration of the parts of the universe , and particularly of the magnetical parts . the first instance page 37 the wonderful wisdom and power of god appearing in the admirable and various motions of the magnet page 52 touching the reason and method of the ensuing discourse page 64 concerning divine magnetism page 68 concerning the several instances and means of the conversion of the soul to god page 74 concerning the natural means of the soul's conversion to almighty god page 77 concerning the reasonable or intellectual means of converting the soul to god page 83 touching the rational instances and motives of the conversion of the soul to god , upon the account of the works of nature and providence page 88 touching the second means of conversion of the soul to god , namely divine revelation page 101 touching the reasonableness of the christian religion , and the sutableness thereof to the reduction of the soul to its due state , position and happiness page 120 concerning the supernatural means of retaining the soul in its due respect and position to almighty god , and of the reduction thereof unto it page 131 the conclusion page 141 upon psal . 86.8 . neither are there any works like thy works 151 magnetismus magnus : or , metaphysical and divine contemplations upon the consideration of the magnet . chap. i. the reason and order of this tract . when i look into the writings of the ancient and some modern philosophers , that have written touching the works of nature , i find in them very many and excellent enquiries into causes and effects , and excellent natural discoveries touching them : and i need go no further for the evidence thereof , than the books of aristotle , de naturali auditu , de meteoris , de anima , de generatione & corruptione , de generatione animalium , de partibus animalium , and the rest of his physical discourses . but in most of their discourses , that which is short in them , is indeed the best , and truest , and noblest part of true philosophy , namely , the carrying up of the admirable works of nature , and their regiment , to the supreme cause of all things ; and the glorifying of that god that hath instituted , and still continues that law and order , which we call the law of nature , but is in truth no other than the wise institution of the supreme legislator , fitted to every being in their creation , in the greatest beauty and convenience , and to several excellent ends. the universe , and all the parts thereof , as they had their origination from god , so they are all of them full of admirable order and usefulness , and do all proclaim , as well as they can , the power , wisdom and goodness of their author . it is a goodly and glorious temple , which in every particular , and in the whole compagination of it , shews forth the excellence of the architect . but because all these works , though made with admirable order and wisdom , yet every integral thereof hath not understanding to consider their own or the world's beauty and order , nor actively to carry up the praise and glory of their being and beauty to their author , the glorious god hath placed in this goodly temple certain intelligent beings , angels and men , for these great uses . first , to behold the goodly frame of the world , and intellectively to consider it . secondly , to carry up these works of god to their proper cause and author . thirdly , to admire and magnifie the power , the wisdom and goodness of god in all his works . man therefore is indued not only with a sentient nature to behold the works of nature , but also with an intelligent , inquisitive , reasonable soul , to observe and consider them , and the admirable wisdom and order that appears in them , and to carry them up to their wise and bountiful author , and is placed in the temple of this lower world , as the priest of that part of the creation , for himself , and in the behalf of the rest of the creatures , to magnifie and glorifie the great creator , and to carry up to him their common tribute of praise and glory . and indeed , this is the best part , and truest use of all philosophy . and although a due attention unto the works of nature will readily prompt any considerate man to this part of philosophy , yet herein the excellency of the holy scriptures , and the true philosophy , that we may learn therein , exceeds all other philosophical discourses of the ancient philosophers : it carries up all the works , which we usually call works of nature , and their admirable order , laws and regiment , to the great creator and governor of them , and teacheth mankind their duty thereupon , and to present the glory and praise of the whole creation , and all the creatures therein , to the sovereign lord of all things . psal . 104.24 . o lord , how wonderful are thy works ! in wisdom hast thou made them all : the earth is full of thy riches . psal . 107. o that men would praise the lord for his goodness , and for his wonderful works to the children of men . psal . 111.2 . the works of the lord are great , sought out of all them that have pleasure therein . psal . 92.5 . o lord , how great are all thy works ! and thy thoughts are very deep . it is a true and wise saying of that excellent person , sir francis bacon , that though a little philosophy may make a man an atheist , yet a deep search into it , will bring a man to the acknowledgment and veneration of god. he therefore that rests in the bare search and prospect of the phaenomena of nature , without running of them up to the author and law-giver of nature , is not gone half way in true philosophy , nor hath attained that end , that ought principally to be minded in his natural enquiries . some of those that have gone before me in magnetical philosophy , as grandamicus , kircherus , and mr. ward , have left me an example of improving this little portion of natural philosophy into divine speculations : i shall therefore take the liberty to close my magnetical observation with something of the like nature , though i shall not go altogether in the same path that they have gone ; as will appear in the several succeeding chapters , and their contents . there is not the least rivulet , but if i follow it downward in its course , it will bring me either mediately or immediately to the ocean , as the term of its motion : and yet if i follow it upward , first to its apparent fountain , and then thorough those anfractus terrestres , that feed that fountain , it will bring me , by necessary consequence , to the ocean , as its original . eccles . 1.7 . all the rivers run into the sea , yet the sea is not full ; into the place from whence the rivers came , thither they return again . as all secondary beings are directed to the honour and glory of almighty god , and of his goodness , wisdom and power , as the chief end of their being ; so they all recognize him , as the original of their being . and therefore he that duly considers the least work in nature , as he shall find in it the footsteps and indications of an admirable wisdom and goodness ; so , if he follow it upward , and trace it through the various meanders of causes , he shall be constrain'd to fix and terminate the original of that being , and of that goodness and wisdom that is discovered in it , into the efficiency of the infinite , glorious and eternal god. every spire of grass , every the most inconsiderable molecula seminalis in nature , will teach us this lesson . and i shall therefore apply my self to this petty particle of nature , the magnet , and see whether , by the unwinding of this little bottom , i can arrrive at the same discoveries . and first i shall begin with the manuduction that this small clue lends me , to bring me to the acknowledgment of a deity , a deity of most admirable wisdom , power and goodness , as its cause . chap. ii. the magnetical manuduction unto the sovereign being in ordine causarum efficientium . when i take into my hand a small versorium , that turns its cuspis always to the north , where-ever i put it , and i have another of the like metal and make , that stands at whatsoever position i put it , i presently think with my self , that there is some cause which makes the difference in the motions of these versoria , that in matter and figure are entirely the same . and upon a further enquiry , i find the former was touched with the south pole of a magnet , which gave it this north verticity . i then enquire how the magnet came by this virtue , not only to convert it self to a polar position , but to infuse the same quality , though with a different termination , into the versorium , by its touch. and upon further search , i find that this magnet was taken out of the earth ; and by several other instances , i find , that the earth hath not only a polar direction of its own to the north and south , but is effective of the same in the magnet , and in some other bodies , that are receptive of such a virtue and disposition : and therefore i do without any great difficulty conclude , that the earth is surely a magnetical body , endued with a magnetical virtue , which gives it self a polar direction , and gives the like to my magnet . hitherto now i have made a fair progressive discovery of efficients : the versorium receives its magnetism from the magnet , and the magnet from the earth . but now , from whence hath this vast body of the earth acquired this magnetical vigour ? to say it hath it barely from the modification of its matter , as its figure , texture of parts , site , position , is utterly unsatisfactory to any man unprejudic'd by fancy . for , 1 st . virtue and power is a thing quite of another nature from matter : matter is a dull , unactive thing ; if it have motion , it must be put into motion by somewhat else , or it will everlastingly rest . 2 dly . again , since the motions of the particles of matter , when put into motion , must needs be tumultuous and various , it is impossible that they should produce such a regular , stable and fixed determinate direction in the earth it self , much less produce such regular , yet various , motions and inclinations in the magnet . it remains therefore , that either the earth hath this virtue primitively and simply from it self , or it must be impressed upon it by some other powerful effective agent . it is impossible that the earth should be primarily effective of its own magnetism , for these reasons . 1 st . it is apparent , that as the earth it self is determinated in its moles , and figure , and position ; so its magnetism is determined to these , and these directions , dispositions and inclinations . it must needs be , that whatsoever is determined in its existence or operations , must be determined by somewhat else than by it self . 2 dly . which is an inforcement of the former reason , that which can from it self communicate to it self an intrinsick virtue of this kind , what hinders , but that it may communicate to it self an intrinsick power of any other kind , and so in effect to be infinite in power ? for why should it rest in this or that particular modification , or extent of the power it gives it self ? and it will be all one as to this , whether we should suppose the earth , were it possible , to be eternal , or made up in some determinate portion of time : for whatsoever hath limits of its being or power , must have a cause of his being , that must give it its determination and limitation . if any thing that is finite and limited in extent , figure , virtue , vigour , though it were possible to be eternal , must yet be an eternal effect , and have an eternal cause , that must give it its bound and circumscription . and therefore aristotle , though he erroneously held the eternity of the world , in the same consistence as now it is , yet always concluded it to be but an effect of an efficient , though a necessary effect of an efficient necessarily productive of it . it remains therefore , that if the earth had this intrinsick virtue , vigour or magnetism , it must have it from some other efficient : its motions are indeed the effect of its vertue , but its virtue is the effect of something else . and if it had it from an efficient , 1 st . it had it from an intelligent efficient ; for it is a power or virtue ordinata ad finem , as we shall see hereafter ; and consequently , whatever being it was that gave the earth its intrinsick magnetism , it must be such an efficient or agent as acts ex intelligentia & intentione . though irrational agents are directed to an end , yet the prime agent is that which directs to that end. 2 dly . it must be an agent of a strange and admirable power and strength , that could dart such an activity or virtue into the vast body of the earth , of above twenty two thousand miles circumference . and if it be said , tho' we know not what that agent might be , that might impress this vigor magneticus upon the earth , yet it may be some natural agent , without having recourse to a deity , though we know not what this cause is : possibly it may be an effect of the sun ; possibly it may be some polar influence from the heavens ; possibly a kind of irradiation from the common axis of the universe ; possibly some magnetical points in the heaven , that may influence the earth with this magnetism . i answer ; though such things as these may be supposed , yet they are not proved ; and therefore we cannot easily assent to any of these suppositions , without proof : but still it must remain as an unshaken truth , that the earth is primum magneticum ; that its magnetism is implanted in it , as part of its nature , or formal being . but suppose there were any of these causes assign'd , or any other cause of its magnetism , though unknown to us , yet still the same enquiry will hold , what , or who gave that magnetical virtue to that cause ? and we must be forced to walk from one natural cause to another , till at last we must come to a supreme infinite efficient , that hath no limits or bound of his power , wisdom , or being , even the great , and infinite , and glorious god. i confess , this way of argumentation is applicable to any other effect or motion in nature , and concludes the necessary existence of a being absolutely perfect , as it doth in this instance of the magnet , and is no more peculiar to this effect in nature , than to any other : but yet it may be usefully , and with great evidence of reason and plainness , deduc'd from the consideration of the magnetism of the earth , though it exclude not the like improvement of any other appearance in nature to the same conclusion . chap. iii. the evidence of the existence of the glorious god , from the supposition of a self-moving principle in nature . that there are such beings in nature , that exert their motions and effects from an internal principle , we have sufficient evidence , which way soever we look in the world , and i shall further instance from the subject in hand . now , a being , that hath the principle of his actions and motion in himself , i suppose to be of two kinds . i. that being , which is absolutely independent , the original of all other beings and powers , infinite in essence and power , the great and glorious god , in the virtue of whose presence , influence and activity all other active powers have their being and operations , whose existence is not demonstrable à priori , or from his causes , ( for he is the soveraign primitive cause of all things , ) but is demonstrable by his effects , works and operations . and this is that which i am endeavouring to evince , even by this little portion of nature , which i have in hand . ii. again , there are other beings , that although they have the principal motions and operations within themselves , yet , 1 st . have it not from themselves , but either mediately or immediately from that great sovereign fountain of being and power above-mention'd . 2 dly . nor have it independently : for as in their original they have it from god , so they still have it dependently upon him. if the soveraign influence should not uncessantly be communicated to their beings and operations , both would cease . and consequently , although when they are once setled , they have the root of their motions and operations within themselves , so that no other created cause doth physically contribute to them ; yet the sovereign cause , and his influence , hath still a most intimate co-efficiency with them in all their motions and operations ; and such an efficiency , that is far greater and more intimate to them , than those self-moving principles themselves . for though these principles , as in relation to the effects these self-moving principles produce , habent se per modum primariorum efficientium ; yet , in relation to almighty god , habent se per modum instrumenti vel causae subordinatae . now , these self-moving intrinsick principles are not unfitly called essential virtues , or essential forms ; and in respect of their production , are of two kinds . first , such as were lodged primarily in some nature or body , without any traduction from any other created being : such were the virtutes essentiales , or forms , of the first animals ; such is also the magnetical form , or essential virtue of the earth , which could no otherwise be derived to it , but from the efficiency , ordination and institution of the sovereign creator and architect of the world. and this hath been the business of the former chapter . secondly , such forms , or essential virtues , as have their immediate origination by some other productive cause ; either by way of ordinary generation , as is done in the production of animals and vegetables ex semine ; or by way of irradiation , as fire produceth fire , or as the magnet is produced in the bowels of the earth . now , although these productions of essential virtues , forms , or self-moving principles , recognize another natural immediate efficient in their first production ; yet being once produced and perfected , they act , and move , and operate immediately from themselves , and independently upon the immediate cause of their production . the egg of a hen would be hatch'd into a chicken , and the form or essential virtue of this chicken would exert its own operations proper to its species , though the hen were dead . and i make as little doubt , that a magnet once fully perfected in the earth , would have its magnetical attraction , though we could suppose the earth it self annihilated , or its magnetism extinct . for though there could be no union of a vis , or forma magnetica , to a magnet , but by the irradiation of the earth ; yet when it is once perfected into a compleat magnetical nature , and the magnetical virtue once radicated in it , it would then act many of its motions independently , as in relation to the earth , from which it had its first production , though possibly some of its motions , which are relative to the earth , would be lost . now the due consideration of these essentiales virtutes , or forms that have in themselves a principle of their operations , are in their kind as effectual a demonstration of the existence of almighty god , as the series , and connexion , and dependence , and subordination of efficients , or efficient causes . and therefore in this place i shall not make use of that way of argumentation , namely , the necessary reduction of all powers or essential virtues , either mediately or immediately to their first efficient , which was the method of the former chapter ; but shall consider them barely as active self-moving vertues , or forms , or powers , and shall thereupon examine what evidence that naked consideration affords us of an existence of a sovereign and most perfect being . 1. in the pursuit of the effects and appearances of nature , when we come to a self-moving principle , we are come to the uttermost term and limits of our bare physical enquiry into the cause of any such motions and effects . when i see the index of a clock point to the hour of the day , i can trace that motion to the next wheel that moves it , and so to the next , and then to the rundle , that is moved by the spring , and then to the weight of lead , that from an inward self-moving principle moves downward , and there i am at a stand , i can carry my series of physical causes no farther ; for if i enquire why this weight moves downward , i get no higher but only to the ordination of the sovereign of the world that had impressed that intrinsick self-moving power into this as all other heavy bodies . and therefore aristotle , after he had established that principle that quicquid movet movetur ab alio , when he comes to the motion of heavy bodies , wherein he could find no other impulsive physical cause of their motion without them , but in their very own intrinsick nature , hath only this solution for it , quod movetur à generante . but this solution of his solves not the business , without recourse to the sovereign cause of all things ; for although the generans was that which convey'd the principle it self into the heavy body to move it self , yet when that principle is once settled , namely , a heavy body once constituted , it moves now independantly upon its generative immediate natural cause , which it may be is corrupted and dissolved , yet that active and self-moving principle exerts its motion from its own intrinsick nature . if it be said that the spring of the watch doth the like , and yet it is performed but mechanically ; for the spring of steel made strait at first , and then rolled up into a spiral consistence endeavouring its own restitution , gives as effectual and regular motion to the wheels , and so to the index , as the weight of lead doth . i answer , it is true , it doth so ; but yet it doth not avoid nor answer the instance 1. even that disposition of the spring requires an intelligent agent to bring it about and order it , and certainly no less is requir'd even to the impression of this motive power to a heavy body . 2. again , in that disposition of the spring , we can and must necessarily arrive to a natural cause of that motive principle of the spring , namely the conversion of that body into a consistence contrary to its nature , whereby it endeavours its restitution to its natural state , and so evolves it self , and by that evolution moves the string , and that the fusee , and that the wheel : but the motion of heavy bodies to the center hath not any assignable mechanical cause of its motion , but it s own intrinsick propension . 3. and this propension is not to be annexed unto it by any humane power , no , nor by any other assignable cause , but from the impression and signature of the supreme lawgiver , whose law and constitution , which we call nature , or the law of nature , has implanted in heavy bodies that habitude between them and the center of the earth to move thither . but this descensus gravium , is but one single motion : if we look upon the magnetical body of the earth , which is the primum magneticum , or that which is the natural issue of the earth , namely , the magnet , we shall see a greater variety of motions ; as that of direction , attraction , and other magnetical motions , and all these proceeding from a self-moving principle in these magnetical bodies ; and higher than that we cannot go in the assignation of natural causes . let any man living of the greatest perspicacity , use all the diligence imaginable , he shall never be able to assign any mechanical or other natural cause of these motions , but must fix only in an internal self-moving principle lodged in the magnet or earth it self , and all the reason he shall give , is only this , ita fert vis naturalis ipsius magnetis . and although it is true , the common hypothesis allows an actual motion to the earth , yet the composing of it self in its polar position arising immediately from its magnetical nature , and the production of magnetical virtues in magnets and other things , is not unfitly call'd a self-moving or at least a self-disposing or ordering principle . but yet this is much more evident in the perception , appetite and motions of the sentient nature , and yet still much more in the intellectual or rational nature . whither , or to what else , than to an internal self-moving principle can we attribute the sentient perception of animals , their instincts , their memory , their appetites ? and when we come to that admirable creature man , to what other immediate cause can we attribute those more admirable instances of intellection , ratiocination , freedom of will , than to an internal self-moving principle , that excites and exerts these admirable operations ? and if any one shall say , that these faculties and their operations are moved extrinsically by their objects . it is true , they are so ; but these are not physical movers , but only moral or objective movers ; the physical motions are still performed by that internal vis or virtus movens . when a child sees an apple , it is the apple that he sees , and either by the beautifulness thereof , or the former experience that he hath had of the like object , he remembers it is good and pleasant to the taste , he thereupon desires it , and then reacheth and moveth after it , and tastes it : it is indeed the apple that excites all these motions of sight , perception , memory , appetite , local motion ; but still the apple only moves objectively and morally , not physically ; but still the perception , memory , appetite , local motion is performed by the inward principle , that moves it physically and actively in and from it self . but yet further , there are certain motions that are exerted by inanimate things , and much more by things animate , that have not so much as an objective motion from without , but are wholly and entirely exerted from this inward principle , without any previous excitation , or any external document , custom or instruction ; such as are the motions of heavy bodies to the center of the earth , the magnetical directions and motions of the magnet , and especially the great magnet of the earth , the specifical vertues of vegetables , the admirable instincts of animals , which they obtain , and according to them , move and dispose themselves without any previous instruction or objective excitation , but barely and primitively from that implanted inclination , form , intrinsick principle , the very signature and character implanted in their very natures ; and we can carry their operations no higher in a series of physical causes than that internal self-moving principle . and if we attempt to carry them further , we must at last rest and fix in that sovereign most perfect being , the glorious god , that imprinted this active signature upon their natures , as i shall further in the next place evidence . therefore , 2. upon the consideration that there are these active self-moving principles in many , if not all beings , that we are acquainted with in the world , let us but now consider where we can fasten the origination of them , and what , or who it was that imprinted these admirable active characters at first upon things in nature . it is impossible they should have them from themselves , and their own activity : for , 1 st . that were to suppose them to be before they were . again , 2 dly . since it is apparent they are determined in their being and operations , it is necessary they should have a cause of such their determination , as i have shewed in the former chapter . 3 dly . again , since it is apparent there is an admirable variety of these self-moving principles specifically differing one from another , and yet all observing and containing themselves within their several specifical bounds and limits of their kinds and natures , it must needs follow that they have their several species , and are contained within them by a superiour disponent , and not from themselves ; otherwise what should hinder but that that which disposed its specifical power in the rank of a vegetable , should not as well dispose of it self into the rank of an animal , or humane principle ? for it were as well effective of the one as of the other , if it disposed it self , and probably would take up the most perfect form , or vis essentialis . it remains therefore that those forms or essentiales vires aut virtutes , were primitively and in their original are à disponente , from some superiour power , that at first imprinted this character upon them with great wisdom and goodness . therefore it remains that this vis or virtus thus specify'd and determined , hath its origination and determination from some other being . and if we shall suppose that this vis or virtus essentialis & specifica hath its origination from matter it self , and its various modifications , we are still besides the mark ; 1 st . because that vis or virtus essentialis is a distinct entity from matter , and though it resides in it , it is a differing entity from it . 2 dly , it is a nature or entity above the power of matter , and therefore the eductio formarum è potentia materia is an unconceptible hypothesis . if it were in the body of matter before , how came it thither ? if it were not there before , it is impossible that it should be educible out of it by the force of any bare natural agent : indeed the agent may modifie and dispose the matter , so as to be a convenient instrument for the vis or virtus that before resided in it , to act and exert its activity ; but it can never give it a being , but either it must find it there , or bring it thither ; for dull unactive matter , that seems to be purely passive , can never yield it . 3 dly , but suppose that the various modification of matter were sufficient , so as from thence that active principle , which we call the form or essential virtue , might emerge , yet still it leaves us in the dark without the supposition of such an agent of that admirable wisdom , knowledge and power , that could and did at first so dextrously modifie that matter , that it could produce those exquisite exertions of motions , propensions and appearances , so uniformly , regularly , and unerringly , as we see in vegetables , animals , and this little particle of nature , the magnet . let us search within the whole compass of nature . what man , or counsel of men can , or ever could effect it ? the dove of architas , and the clock of strasburgh are poor inconsiderable automata in comparison of a fly or a flea . but the truth is , it is neither the modification of matter , nor any other natural agent , that upon the score of its own strength , or the single activity of any natural agent , can alone produce this self-moving principle , which i call the vis essentialis , others call form. it is an entity of another nature from matter : and although the origination of matter it self , and the moulding of it into those admirable orders , positions , and goodly structures , which we daily behold in the great integrals of the universe , are evident indications of the power and wisdom of the great architect of the world ; yet these are not to be compared to most of those self-moving powers , that the god of nature hath disseminated , and sent abroad into these and most other of the particles of nature . and this vis or virtus , these principia motiva , i look upon as the most glorious and wonderful part of the creation : neither is it possible by any means to deduce their first original but from the divine power and efficiency . let all the men in the world put their heads , and their wits , and their skill , and their hands together , they can never originally imprint upon any matter the magnetical motions of a poor inconsiderable loadstone , much less those self-moving principles of a higher nature , as those of life , sense , or reason , which we daily behold in the vegetables , sentient and rational province . what a stir have the chymists made to make gold , though it have none of those self-moving principles in it that we see in a magnet , and yet how pitifully therein they delude themselves and others . but who ever could de novo frame a magnet with all its magnetical motions , unless it were by putting together some particles of the same stone , that had a prior magnetical virtue infus'd in them by nature , or by the earth , the primum magneticum ? and if any man shall tell me , that we need not go so high as almighty god in the production of natural automata ; for vegetables and animals daily propagate their kinds , which , when propagated , have within them their self-moving principles , which yet they had à generantibus ; and the magnet it self hath its production by the earth : i have prevented this objection in the beginning of this chapter , wherein i have taken notice , that some natural automata have their origination independent upon any other natural cause , as the magnetism of the earth , and the primogenial productions of animals and vegetables . others have their origination by propagation , &c. as magnets , and things produced ex semine : but in all those the illation of a sovereign cause of them is equally necessary in respect of the nature of the self-moving principles themselves , which in their primitive constitution require no less than the sovereign cause of all things : and in their mediate production still the producents are but his instruments , and are productive of them in the vigour of that law and institution that the god of nature hath given and established for them . all the communications of these vires or virtutes essentiales , either ex semine , or by propagation , as in vegetables and animals , or by contact or irradiation , as of fire or magnets , are but a continuation of the first primitive virtutes essentiales , that were at first lodged in the primitives or first individuals of their species by the immediate power of almighty god ; yea , the very vis productiva of them was but a part of that primitive essential virtue that was lodged by the finger of god in their primitive natures and first individuals . and therefore in all the successive specifical and essential vertues , and self-moving principles that now are , or ever have been in the world by seminal propagation , contact , or irradiation , we must have the same recourse to the supreme cause no less than in the first individuals or subjects in which they were at first lodged . chap. iv. the evidence of the existence of a deity from the excellent ordination of these powers to their several ends and uses . he that attentively considers all the works of nature , will find four kinds of adaptations in them . i. an adaptation of their organs to their several and respective essential powers , or faculties , or inclinations and motions . ii. an adaptation both of their organs and faculties to their own good , and usefulness of their being . iii. in many of them an adaptation not only to the convenience of their individuals , but to the preservation of their kinds or species . iv. an adaptation and accommodation of their organs , powers , and motions to other parts of the universe , and the common good of other parts of nature ; and the order , beauty , and use of all the rest . this a man might easily see in the whole compages and several parts of the universe , that occurs to our sense or observation ; in the heavenly bodies , in the elementary world , in the several provinces of the mineral , the vegetable , the animal , and the rational nature : the induction of particulars in each of these would make an immense volume : i will therefore confine my self to the subject in hand , namely , magnetical bodies . the earth hath a double magnetism , 1. one that is only such analogically , as it is the center of heavy bodies . 2. the other is really such , whereby it composeth it self to a polar direction . the former or analogical magnetism ; it is marvelous to see that their should be such an habitude and adaptation between heavy bodies and the earthly globe . 1 st . that all heavy bodies of what kind or nature soever within this verge of the elementary world , should move to the earth . 2 dly , that this motion should not be at random or obliquely , but regularly , uniformly , and perpendicularly to the center of the earth , and this from all parts of this inferiour world circumjacent to the earth . 3 dly , that this motion of heavy bodies to the center of the earth , should not be indifferently and equally from all parts of the same heavy body , but precisely the center of gravity of every heavy body should be the point , and make up that line of its motion ; so that if the line of its motion could be exactly observed , it would be a streight line terminated at the one extream with the center of the earth , and at the other extream with the center of gravity of the descending body . and consequently , 4 thly . that the heavy body hath not only a motion to the center , but its motion is directed in the shortest way towards its journey 's end , viz. by a streight perpendicular line , which it always observes in its natural course without any variation , unless accidentally impeded . and this course they constantly hold . and this mutual habitude between the center of the earth and the center of heavy bodies is fixed and settled in them with an unerring appetite and tendency , without any previous knowledge of the one or the other : the center of the heavy bodies knows not the center of the earth , yet thither it moves with a connatural inclination , and never errs in its journey . and certainly he that will but take the pains to think , shall find that this unobserved habitude admirably conduceth ; 1 st . to the good of the heavy bodies themselves ; 2 dly . to the maintaining of the due consistency of the parts of this lower world ; 3 dly . to the conservation of its figure , which is most suitable to its firmness and stability , and the use of the creatures in it ; 4 thly . to the inriching and fortifying of it by rain and other meteors ; 5 thly . to an infinite number of mechanical services for the necessary use of mankind , as building houses , navigation of ships , mutual commerce . and all this , and much more , results from this habitude and correspondence between the center of the earth and the center of heavy bodies in their motions , whether we entertain the common or the copernican hypothesis . 2. the real magnetism of the earth : by this it is always kept in the same polar position , which it can never vary from by any created force whatsoever . and by the advantage thereof , it becomes a fit and settled habitation for mankind ; it receives a constant and regular influx from the heavenly bodies ; the measures and discriminations of time are thereby settled , the seasons of the year fixed and orderly disposed , a sufficient part of habitable ground set out and accommodated for men and animals ; all which would be put into a confusion and disorder , if the earth should fluctuate from its polar position . come we again to consider this lesser earth , the terreaea , or filius terrae . it is admirable to observe how all his inclinations and motions are fitted for its own preservation , and for the common good of mankind : as for instance , 1 st . that it should so strongly incline to the earth , from which it had its magnetism , never resting till its axis is conformable to the axis of the earth , and joyning to it . 2 dly . that it should affect such a position to the earth , and other magnets , which though seemingly contradictory , yet most naturally maintains and preserves its magnetical virtue , viz. by obverting its dissimilar pole to the dissimilar pole of another magnet or magnetical body . 3 dly . that it should with all imaginable industry flye and avoid that position with another magnet , that would hurt and injure its magnetical virtue , namely , the similar face flyes the similar . 4 thly . that it should with an appetite little less than sensient reach after these magnetical effluxes from the earth or other bodies , that may feed and preserve its magnetical virtue , as in its attraction upon iron , and motions of declination . 5 thly . that , whereas the habitude of other heavy bodies is by a direct line from the center of its gravity to the center of the earth , this hath a habitude to the axis and poles of the earth , from whence it hath the most convenient access and supply of magnetical virtue . 6 thly . that it should have an orbe of its virtue both directive and attractive , thereby the more effectually to supply its magnetism and magnetical virtue at a distance , and without any immediate contact . and all this , and many more accommodations to its self and its own preservation it hath by a connatural implanted inclination and vertue . and , which adds to the wonder ; 1 st . that though these admirable instincts and inclinations have as great an analogy almost as is possible to an animate nature , yet we cannot find any other footsteeps of sensation or sensible perception in it more than what the bare inclinations themselves exhibit . 2 dly . and , which is yet more wonderful , that whereas animals and vegetables have organs accommodated to their powers , this exerts all these motions meerly by the strength and vigour of its innate virtue , without any organs , that we can perceive , fitted to these motions : it sucks and attracts without any mouth ; moves without feet or hand ; knows its friend and enemy without eyes to see , or nostrils to smell it . the habitudes and respects , that weighty bodies bear to the common center of the earth , and that magnetical bodies bear to the axis of the earth , cannot possibly arise from any natural or physical virtue , that is either in the center of the earth simply as such , to attract heavy bodies , or in the axis of the earth simply as such , to conform the motions of magnetical bodies to it . for the center of the earth is but a mathematical point , and the axis of the earth but a mathematical line , and therefore simply as such , are wholly void of any activity , power or agency . but it is that most intelligent , infinitely wise , powerful and beneficent being , that hath institued and settled those admirable powers , habitudes and respects in those integrals of the universe , whereby that admirable order is kept between the several parts thereof , for the beauty of the world , the mutual good of all its parts , the due compagination of them each to other , and for the glory of the great architect and lord of the universe . chap. v. the evidences of the wisdom , power , and goodness of god resulting from the consideration of the parts of the universe , and particularly of the magnetical parts . the first instance . as the due contemplation of the works of nature , and particularly of this in hand , carries us necessarily to the acknowledgment of a supreme cause , and the existence of that most perfect being , which we call god : so the like observation will give us some strictures of the nature of that most sovereign being , namely , his wisdom , goodness and power . it is a vast and goodly portion of the universe that is every day objected to our sight and view , and yet in all probability even that which we daily see and view , is but a small portion of the vast continent of the universe . the ancient and modern astronomers have calculated the number of those stars and asterisms that are ordinarily seen , yet if a man doth but consider with himself what an immense number of stars do at some times appear in clear nights , over what do ordinarily appear ; if a man doth consider what multitudes of stars are discovered by telescopes , as in the milky-way , the pleiades , and other asterisms , which without such helps , are not discoverable to our sight ; if a man considers that possibly those stars , which seem of the least magnitude , may yet have that appearance , in respect of their vast distance from us ; and possibly there may be such which are not conspicuous to our sight in respect of their distance , which may yet be greater and more in number than those that by reason of their greater vicinity to us are ordinarily seen : i say he that considers these things , may have reason to think that maxima pars eorum quae videmus , est minima pars eorum quae non videmus . but again , let us consider those parts of the universe which we see , the sun , the moon , the planets , the visible stars , &c. yet god knows we see but a little part of that we see . we know not their natures , their furnitures , their motions , their ends , their uses ; how many complicated ends and uses there may be and are of their motions , influxes and dispositions . there is not a star in heaven but may have thousands of uses and ends , which we can never by all our observation discover . if a man should be supposed to be rapt up into a star as soon as he were born , and should from thence behold the earth on which we live , he would indeed have the view of this massy globe of the earth , as we from hence do behold the great planetary bodies of saturn or mars , but he could never know the huge variety of rational , animal , vegetable , mineral , elementary bodies that are in it , nor that excellent and useful disposition of the parts thereof , of the meteors of all kinds , that are subservient to it , and infinite more , that we that inhabit it , do daily observe : and it is not impossible , no nor unlikely , that in those great distant planetary and heavenly bodies there may be concrements of infinite more excellencies than this lower world affords our daily view and observation . but yet in that narrow prospect that we have , of these vast distant coelestial and planetary bodies , we cannot choose but observe , 1 st . admirable beauty ; 2 dly . singular order in their motions , which they constantly observe ; 3 dly . admirable accommodation of one part thereof to another , and of all of them to the beauty , order and convenience of the universe and all its parts . i confess i never was of that narrow thought that the sun , moon , and stars , and planets , were made singly for the use of this lower world wherein we live , muchless for the single and sole use of man : the infinitely wise god hath the prerogative in all his works to have various complicated ends in all his works , which we can never attain to the full comprehension of : yet thus much i must ever acknowledge to the glory of the wisdom and goodness of that sovereign being , that all things are so ordered to the good of every thing in the universe , that it could not possibly be better ; and all things are so appositly framed for the use of each other , as could not possibly be better if no other end but that end had been singly aimed at by him that made them . what a condition were mankind in , if he were destituted of all the influences of the heavens , the light , heat and motion of the sun ; the accommodations of fire , air , water , earth , vegetables , animals , minerals , meteors , and infinite more ? if we come down to the consideration of this lower world , which is more within our view and prospect , it is admirable to consider the singular subserviency of all the inferiour sort of creatures to the more noble and superiour ; how the elementary bodies , and meteors , and minerals ; are subservient to the vegetable province ; and how the same bodies and also vegetables are subservient to the use of the animal province ; and how both minerals , elementary bodies , meteors , vegetables , and animals , are subservient to the humane nature . if a man consider how some are for his food , some for his clothing , some for his habitation , some for his defence , some for his delight , some for his medicine and physick ; how adequately some animals are in all respects fitted for portage , the bunches of camels , the foot and swiftness of the horse , the strength of the ox for draught ; nay , what admirable efficacies pitiful little inconsiderable vegetables , insects , parts of living creatures , have for the health , and preservation , and restitution of the humane nature from sickness , and hurts , and pains : i say , if a man consider distinctly these little things , he must acknowledge an admirable wisdom and goodness , that thus accommodates the works of nature each to other , especially to that noblest of the visible creatures of this lower world , man. these admirable accommodations could never happen by chance or blind fortune . one single occurrence or consistence may have some pretence to an origination by chance ; but a connexion of several accommodations could no more come by chance , than ( to use tully's expression ) the casual coincidence of the several letters of the alphabet could make up one of ennius his poems . this order therefore and accommodation of things of several natures one to another , do invincibly evidence , 1 st . a supreme goodness and wisdom that hath thus established every thing in the best order , and for the best uses . 2 dly . an infinite wisdom , power and goodness , that concerns not it self singly in the greater and nobler concerns of the universe , the regiment and order of the bodies and motions of the stars , and planetary bodies , which are the greatest and most majestick pieces of the universe that we know , but states and settles , and orders and disposeth the oeconomy of the very meanest particles of nature , vegetables , insects , animals , and adapts them to their own accommodation , to the accommodation one of another , and to the service and convenience of mankind . and the reason of all this admirable accommodation of things even unto the very lowest rank of beings , by the wise disposer of the universe , is because his understanding is infinite , his prospect into all things exquisite , perfect and indeficient . that idea that he had in his sovereign mind , was not only of the great integrals of nature , the vast heavenly , planetary , and elementary bodies , but also of the smallest furnitures thereof . the great architect of the world had in his view and design , not only the great contignations of the universe , but every little pin , every flourish and interstice of it . and that as in the design of the jewish tabernacle , exod. 24.1 , &c. the lord gave out a perfect pattern or figure of the whole fabrick thereof , unto moses , even to the smallest integrals thereof , according to which that curious structure was formed ; so the great creator in the creation and disposition of the universe , had the full and compleat idea thereof , even to the smallest integral of it , and according to which , he made and dispos'd it . and this is that which the prophet insinuateth , psal . known unto the lord are all his works from the beginning . he giveth all things their meat in due season . but i shall lose my self in this vast contemplation . i shall therefore bring my self nearer to my subject in hand . if a man considers the earth and its inhabitants , he shall find some such observables as these : 1st . that although almost every island and continent afford sufficient store of things of absolute necessity for its inhabitants , yet one country affords some things for delight , other things for convenience , that other countries want ; as may appear in minerals , fruits , wines , spices , jewels , gums , physical herbs , materials for cloathing , and infinite variety of manufactures . 2. that from hence ariseth a mutual habitude and intercourse between the inhabitants of the world , as far as the opportunities of visiting each other's country will permit , whereby one country may supply the defects and wants , and answer the conveniencies of another . 3. that from hence it comes to pass by mutual intercourse thus occasioned , the more civilized part of the world become like a common ferment to the rest of mankind , derive to them the knowledge of religion , learning , arts , sciences , manufactures ; have opportunity to rectifie their errors and mistakes in religion , in government , in laws , in arts and sciences ; whereby a mutual communication and kind of intervenient society is or may be propagated and preserved in the world , and every part thereof the better cultivated , civilized , ordered and reduced . 4. if the whole earth were one entire continent of firm and dry land , it were not possible this intercourse , mutual habitude , and conversation could be maintained , especially by those countries that are more remote , as the western parts of europe , with those of asia , or with those of america . 5. again , although when the world was but scantly peopled there was room enough , and more than enough for them , in a narrow spot of that great continent , and they were not soon dispersed into great distances one from another , and so might with more facility maintain converse and communion each with other by land-journeys : but when in process of time they were multiplied and sought out remoter parts for habitation , their distances would make communication by land-journeys more difficult . 6. it is therefore admirable to observe how the world is ordered , that partly by the numerous great rivers that discharge themselves out of all countries into the ocean , partly by the inlets of the ocean into the land by creeks and smaller seas , as the mediterranean , the arabick , and other seas , but principally by the alluency and contiguity of the ocean , to the sides and shores of great continents , and its encompassing in of islands and isthmi ; the sea is a near neighbour unto every country , and holds a great communion with the greatest part of every continent . 7. again , by the advantage of this situation and vicinity of the ocean and its parts to all countries , the mutual communication and commerce between countries most remote one from another is maintained with great facility by the help of navigation , which were otherwise impossible to be effected : and as all things in nature are full of motion , and particularly mankind hath and must have his share therein , even by the very law of his creation , and the condition of his nature ; so hereby mankind is in a great measure put into motion , and kept in it by navigation , trade , commerce , interviews , and intercourse for the maintenance and improvement of humane society , arts , trades , new discoveries of the great works of nature , and infinite more advantages . 8. it is observable how the same providence that hath thus dispos'd and configured the earthly globe , and indented , as it were , the dry land and seas for the common convenience of mankind , hath furnished it also with materials and accommodations for navigation , as pitch , tar , hemp , cordage , trees fitted for masts and sail-yards , ship-timber , and ( which is the thing i aim at ) with this admirable stone , whereby the mariner's compasses are influenced and directed in their polar verticity , without which it is scarcely possible with any safety or certainty to steer a course in a long voyage at sea , where many times the darkness of the weather excludes the mariner from the direction of the sun or stars for many days together . it is true , 1st . that there are other helps of navigation besides the pixis nautica , as namely , the use of the astrolabe , or great circle , the observation of the position of the cynosure , or north-star in the northern hemisphere , and of canopus in the southern hemisphere ; but yet as the former , namely the astrolabe , is very uncertain , and requires admirable diligence and exactness , so the latter , the positure of those stars , is not always conspicuous in respect of the weather . 2. that the pixis nautica , and its use , was not fully known in the western world till about 1200 years after christ , when paulus venetus brought it from the sineses : but yet 1st . it is certain that as many arts and discoveries were far more ancient in china , and other eastern parts of the world than they were among us , so particularly this of the pixis nautica was very ancient there , so that we know not the date of its first discovery and use among them . 2. if we may believe the tradition of the ancients , especially among the arabians , they carry up the use of it to the times of solomon and david ; albertus magnus to the times of alexander and aristotle : and it should seem not unlikely that the tyrians and phenicians , who were great masters of sea-affairs , and made great voyages , were not without the help of the magnetical director . and though it may possibly be true , that the use of it was either restor'd , or possibly first brought into the western world not above 400. or 500. years since , and yet some navigation was in use in this western part of europe before that time ; yet this is to be said , 1. their navigation was not safe , so expedite , so certain as it hath been since the use of the pixis nautica brought hither . 2. the voyages and discoveries were in those ancienter times hereabouts , but short ; they crept along near the shores , guided themselves by sea-marks , the voyages to the eastern and western world , and the discoveries of the american continent and many western islands , having been since the reformation of navigation by the help of the pixis nautica , and the great intercourse between the west of europe and the easterly and western indies being but of late , and could never be maintained without the help of this director . so that the late discovery thereof to this part of the world was yet in a seasonable time , and such wherein this expedient was most usefull and sutable to the exigence and convenience of mankind . and the divine providence is no less conspicuous in exhibiting this to the world in its due and sutable season , than if it had been known and in use from the beginning of time. a little observation will give us instances of providential discoveries of things for the use of mankind at such seasons and under such circumstances as render the providence it self the more admirable . and though possibly the first discovery of the magnetical properties and uses may seem accidental , yet in relation to the divine providence , those things that seem to us accidental , are designed and ordered by an unerring guidance . when i have many times considered the many usefull discoveries of the vertues of herbs , and many inconsiderable abject simples , that are of singular use for the health and medicine of mankind , which no man could reasonably suspect before-hand to be in them , and therefore could not in probability be designedly and industriously experimented : and when i likewise consider by how many unthought of accidents those vertues and energies have been found out , i have abundantly satisfied my self that those seemingly accidental discoveries have yet been made by a secret intelligent dispensation of the divine providence for the good of mankind : and that the same wisdom and goodness that first implanted those vertues and energies in vegetables and minerals , did it designedly for the use and benefit of mankind : and as their first endowment with those vertues was not accidental or at a venture , but by design for those ends , by the divine wisdom and benignity , so the strange and unthought of discoveries thereof to mankind were no less designed methods of the same wisdom and goodness , though to us they seem merely casual and accidental . i do therefore upon the whole matter look upon this little stone , so inconsiderable in outward appearance , and that admirable directive vertue thereof , its polar verticity , and the power of communicating that verticity to a piece of iron or steel , and the singular use thereof to mankind , as a great instance of the divine wisdom , goodness , and power of almighty god , and of that care and providence he exerciseth over and towards the children of men , and as a design of his goodness and wisdom , ' specially levelled at the good and benefit of mankind , and that in the most seasonable and necessary time. chap. vi. the wonderfull vvisdom and power of god appearing in the admirable and various motions of the magnet . all the works of god , which we commonly call the works of nature , are full of unimitable and inexplicable wisdom . the very contemplation of a fly , or a worm , doth nonplus all the wit , reason , and understanding of the most profound philosopher in a thousand instances , and exceeds all his inquisitiveness , skill and industry to give a satisfactory account of them . so true is that of the wise man as well in the works of nature as of those of providence , eccles . 8.17 . then i beheld all the works of god , that a man cannot find out the work that is done under the sun : because though a man labour to seek it out , yet he shall not find it . yea further , though a wise man think to know it , yet shall he not be able to find it . and as the works of god are done with that unsearchable wisdom , so they are much more unimitable by any humane skill or understanding . when we see the choicest mechanical engines , that the skilfullest artists have invented , what are they in comparison of the curious mechanism of the body of a grashopper or a gnat ? but suppose the mechanical part might be imitated by some skilful hand , what is that to the motiva potestas & virtus , that from it self fets it in motion ? archytas his dove was so framed , as they say , by engines , that it would perform a flight ; but yet when that was done , the spring must be wound up , before it could attempt another . but the little busie fly , that in the summer-time plays upon my face , performs a thousand various spontaneous motions in the compass of an hour , and thousands more it will perform with as great variety , diversity , multiplicity and agility , from that little internal self-moving principle lodged in it , we know not how , nor where , and moving it s well ordered mechanical body we know not how , nor wherewith , and that with an admirable connatural dexterity , which she never learned by books , instruction , or imitation . but i shall keep my self within the compass of my subject , the magnet and its motions . among many other strange motions and admirable phenomena's that it exhibits , these are worth our observation : first , that an inanimate , and , as it appears to us , inorganical stone should compose it self by its own free motion just to a north and south position , that point of the stone , that hath its north verticity , always turning to the north , and not to the south , unless enervated by the prevalence of another magnet , and that which hath its south verticity always converting it self to the south , when it enjoys the liberty of its own motion . 2 dly . that this magnet should always carry about it , even without the limits of its own body , a certain orbe of its own essential vertue , that pervades the most obstinate and gross interposed body , and communicates it self through it . 3 dly . that the same magnet , or magnetically excited body , should in a moment , in the twinkle of an eye , convey and derive the intire idea of its own vigour and vertue to another piece of iron by one single contact or touch . 4 thly . that the same magnet or magnetical body should derive from it self a force or energy at the same time from one extream thereof to the other , by vertual radii extreamly contrary and repugnant each to other : that one and the same iron rod a b should convey a flux of magnetical vigour entirely from a to b , and at the same time the same rod , and every part thereof should send a radius from b to a extreamly contrary to the other , and yet neither to retund or abate the energy of the other . 5 thly . that every smallest particle of this magnet , every little dust thereof should have the very same conformation that the entire magnet had , every little particle having his poles , his equator , his direction , attraction , inclination , &c. perfectly analogal to the great magnet , whose dust it is . 6 thly . that all these various motions should be thus regularly and uniformly exerted by its own strength and vigour without the assistance of any organ , that we can by any means perceive . an animal hath a local motion and conversion of it self to this or that posture ; but then it hath spirits , and nerves , and tendons , and muscles , by which it begins its motion , and legs , and feet , and other organs , by which it compleats these motions : but the magnet converts its self to its polar position without any of these engines to perform them . an animal attracts his nourishment , and unites it to it self by its natural heat digesting it , by its veins and arteries again perfecting and distributing it , and hath accordingly vessels fitted for attraction , digestion and distribution , as mouth , ventricle , liver , heart , &c. but the attraction and distribution of magnetical influxes is performed without any so much as visibe pore for their reception , nay , the more solid and unporous it is , the better and stronger it performs its motion . 7 thly . that all this is performed regularly , uniformly , constantly , without any deviation in the magnet it self , unless it be by an accidental interposition of some other magnetical body , that gives it a variation . the same magnet performs its motion in the same manner in a tract of 40 , 50 , nay 100 years , without any sensible change. i have had by me a magnet above 30 years , that a former owner had above 50 years before that , that is as lively , regular and vigorous in his motions , as when i or he became first owner of it . 8 thly . that a magnet , wherein there is no pret●nsion of a life of sense , nay not a life of vegetation , should have a kind of judiciary discrimination between that which is hurtfull and mischievous to his magnetical nature , and what is beneficial and congruous to it , and by a connatural appetite should unite it self to the latter , and fly from and chace away the former , that the similar pole of one magnet should chace away the similar pole of another magnet , and if it be too strong , should flye from it ; and that the dissimilar pole of one magnet should reach after , and unite it self to the dissimilar pole of another magnet , and that with so vigorous a prosecution , that it should lay aside and suspend for the present its own natural verticity ; and all because by this conjunction and union it receives a fortification and cherishing of its magnetical vigour in this congruous position : and all this performed constantly , unerringly , and uniformly , and that notwithstanding the interposition of another gross and unporous body : that it should thus discern a polus amicus , and a polus inimicus , without any eyes to see the one or the other , without any sense of smelling to distinguish the fracedo or eyre of one from another , without any nerves to give a tractile discrimination of one from another . these , and many more instances of a like nature , as they discover a strange and wonderfull combination of motions in the magnet , so they do much more advance the wonderfulness of that unseen vis or virtus residing in the magnet by which they are exerted ; but above all , doe give us admirable instances of that wonderfull power and wisdom of that great author and lord of nature , that should so frame and implant one simple invisible , and , i may not amiss say , incorporeal principle of all these strange and various motions , that simply , and from it self and its own fabrick and vigour performs them even without the help of organs to assist it . the skill and art of men hath arrived to a great advance in contriving and making curious mechanical engines with great variety and regularity of motions , as is specially observable in water-engines , in watches and clocks , especially in that famed clock of strasburgh , wherein there are great varieties of motions : but all these mechanisms are still by various modifications , appositions , and applications of particles of matter ; this wheel is fitted to that wheel , and this to another ; and the variety and constancy of the motions ariseth still from the due frame and position of material organs . but the mechanism that is used by the great master of nature both in things animate and inanimate , and particularly in this of the magnet , is the admirable fabrick and modification of that internal , insensible , immaterial power , or active principle it self ; it is the curious , various , admirable modification , disposition , and ordination of the primitive vigour and power that is implanted in the automata of nature , that gives and directs their motions . it is true , the mechanism of animals , yea and vegetables also is most admirable , and exceeds the imitation of any humane artist , as might easily be evidenced by an induction of particulars . he that reads galen de vsu partium , will find admirable instances thereof in all , even the most inconsiderable parts of the humane structure . but even this mechanism of the parts of men or animals , is not to be compared to the admirable mechanism , if i may so call it , of essential powers and faculties : first , they are of several kinds in some natures , and particularly this of the magnet , there is an admirable disposition of essential , primitive , self-moving powers , and of admirable variety , when yet , as before i have observed , there appears no disposition or accommodation of organs for the exerting of those powers , but the magnetical vertue , though it is beholding to the magnet for its habitation , yet it useth it only as a lodging , or as a shop or laboratory wherein to work , but exerts its motions primitively and immediately by its own intrinsick , essential power and energy . secondly , in those beings that are endued with organs fitted and accommodated to their operations , as men , animals , vegetables , yet herein is apparent the great pre-eminence of that internal , essential vigour whereof i speak , and the high demonstration of the admirable composure and modification thereof , and consequently the wonderful wisdom and power of him that first moulded and framed it ; namely , 1. that it is prior in operation to the completion , yea to the very inception of any organical parts of the body . that little punctum saliens in conceptu begins the dance of the sentient life , when it had no other organ but a thin film to keep it together , and that of its own spinning also . again , 2. because the very organization of the parts of animals and vegetables is the immediate effect of that vital principle which we call the vital or animal soul , which moulds the body to its specifical shape . and certainly had descartes , and others of his too adoring followers , but taken so much leisure as to have thought of this , they could not have been so stupid as to think that the whole motion of animals was but from an organical disposition of parts , or a piece of material mechanism , when it is apparent beyond contradiction , that the vital , animal principle is precedent to the organization of the body , and is that which it self originally and immediately organizeth the body according to a kind of specifical idea , lodged in that animal and vital principle by the law , institution , and ordination of the sovereign lord of nature . upon the whole matter , i therefore conclude , that in all the works of nature , which exhibit an internal regular principle of their motion , and particularly in this of the magnet , but more eminently in vital beings , the mechanism , if i may so call it , or the frame , texture , and disposition of self-moving powers , especially those that exhibit so great variety , order , and congruity of their motions , the wisdom , power and goodness of almighty god , is more signal and admirable , than in the best pieces of corporeal mechanism that nature or art can exhibit ; and therefore i must still conclude with the psalmist , psal . 104.24 . o lord how wonderfull are thy works ! in wisdom hast thou made them all . all thy works shew thy wisdom ; the fabrick of the world , of every particular vegetable or animal ; but the transcendency of thy wisdom is yet more conspicuous in the structure and composure of self-moving , vital , sentient , intellective faculties than in the most elegant composure of organical bodies . take a rose , a grape , the kernel of a nut , an excellent painter will give a very lively shadow of it in colours , but he gives it not its bulk and figure : a good artificer will make its figure , and adorn it with colours representing it , but he gives it not its smell or taste : a good confectioner may possibly influence it with some weak imitation of its smell and taste ; but yet in all these attempts it falls infinitely short of that vivid and lively colour , shape , taste , or smell , of the prototype it self . but suppose that art could equal nature in all those appearances , yet still there is something , aliquid intùs , that all the humane skill in the world can never reach to effect , namely , the vital principle , by which these vegetables exert the vital acts of conformation , growth , vegetation , and seminal production . and thus i have done with these contemplations of the divine power , wisdom and goodness , that this small portion of nature , the magnet affords , or occasions to me . but if this little particle of natural powers yields such a stock of exhibitions of that wisdom , power , and goodness ; lord , what a store would a distinct and accurate consideration of the other more noble portions of the universe afford ? viz. the consideration of the curious structure of the animal bodies , and their admirable faculties of sentient perception , phantasie , memory , appetite , and motions of their sentient principle ; the majestick and noble fabrick of the humane body , the admirable faculties of intellect and will , the orderly position and frame of the elements , and elementary world ; the goodly , vast and beautifull structure of the heavenly bodies , their orderly positions and motions , their wonderful influences : and yet all these put together falling short of a full exhibition of the infinite glory , wisdom , power , and goodness of him that made and ordered them , who hath still an infinite , unexhaustible residue of power , wisdom , and goodness , beyond what the whole universe can fully and adequately render or represent . still therefore i must conclude as i began , o lord , how wonderful are thy works ! in wisdom hast thou made them all . and now i shall proceed to some further and. more usefull considerations that imports us in the highest kind . i cannot say that magnetical speculations are my instructions or guide in them ; for they are of a higher nature , and a nobler use than magnetical appearances are fitted for . these are therefore but occasions and exercitations of my ensuing thoughts and meditations . chap. vii . touching the reason and method of the ensuing discourse . similitudes and symbols have their use to explicate even divine matters . our great master christ jesus was frequent in the use of them , and so long as we keep within due bounds of sobriety and modesty we may imitate him herein : but i confess it is easie and too usual for men herein to transgress their bounds , and then the discourses of this nature become dangerous , or at least , slight and trivial , and unworthy of , and unsutable to the excellent subject , that men intend to serve or explicate thereby . and possibly some that have gone before me in the bringing divine mysteries to the rule and model of magnetical observations , have gone too far herein . these are commonly the faults that escape men in symbolical divinity , and explicating divine truths by natural appearances or reduction to them : 1. when they use those symbolical media not barely as explications , but as proofs or demonstrations of divine mysteries , which is certainly a fault ; for surely things natural and things divine , are of a different nature and order , and in many particulars of quite a different reason one from another . 2. when men think to give a full and adequate explication of divine mysteries by natural appearances . 3. when they follow the analogy between them too far , and beyond their just and due measure and proportion , and beyond the terms and limits of sobriety , which oftentimes occasions this inconvenience ; that other persons perchance observe other instances wherein the analogy holds not , or at least draws some absurd consequences with it , which many times renders the overstrained analogies , that the former have given , vain and sometimes ridiculous . and these errors we may observe in many persons , that have addicted themselves to some kinds of secular knowledge and observations , and are so deeply affected with it , that they fondly reduce even divine things to the measure and reason of those affected parcels of secular learning , and thereby make an unhandsome and unseemly medly thereof . thus behem and paracelsus , and some others , that have been transported with chymistry , have reduced even their notions of divinity into a conformity thereunto : others , that are very much affected to some parts of natural philosophy digested into their own method , have done the like , as the author of the teutonick philosophy : the like hath been done by the affectors of the jewish cabalistiques ; and possibly some that have much travelled in magnetick philosophy . i am not therefore of their mind , that the sublime mysteries of divinity are to be governed or measured by magnetical motions : all i shall do shall be to borrow some instances from the latter to explain my conceptions of the former , and to make use sometimes of those terms that are used in magnetical learning , to explicate those conceptions where they bear a just analogy to them , such as are magnetism , attraction , conversion , aversion , position , verticity , direction , motion , rest . and although i do not in the least manner imagine that the pen-men of the sacred scriptures had any respect unto , no nor perchance any cognizance of magnetical natures in their various expressions , yet certainly the sacred scripture hath divers expressions , that in themselves bear a great analogy with the terms above used ; which ( is ) a tolerable excuse , if not a justification , of me , in applying these terms to signifie or express the things i mean ; and in making use of that analogy which they bear with them . such as are , turn us , and we shall be turned ; convert us , and we shall be converted ; their hearts were turned back from following the lord : my soul followeth hard after thee ; draw me , and i shall run after thee ; if i be lifted up i will draw all men to me ; his heart was not right with the lord ; my eyes are always towards thee ; and infinite more expressions of that nature . chap. viii . concerning divine magnetism . it is certain that every thing in the world hath its beauty , and that perfection and felicity that it is capable of , in holding that place , state , position and order , that the glorious god instituted for it ; and when it is out of that state and position , it contracts deformity , disorder , and discomposure ; as a bone out of joint , or as the blood or spirits in the body being out of their proper vessels , from whence follows corruption , discomposure , pain , and disease . and therefore aristotle was not out of the way , when , as i remember , somewhere he tells us that cuj●●que locus naturalis est sui conservativus ; and therefore every thing hath a kind of innate and connatural appetite to his own place . the humane soul , as it proceeded from god by a singular and special kind of efflation , not common to the production of other creatures ; so by the law and constitution of its creation , the true , genuine , and proper position and respect thereof was , and is to be , to that god , from whence it thus marvellously at first proceeded ; and in that state , respect , and position , it had and hath its happiness , its perfection , its composure , quietness , serenity , and rest , both in this life and that which is to come . and i call the due position and respect of the soul to god , when it is frequently taken up with the thoughts of him ; when it fears , loves , honours , and obeys him ; when it is inquisitive what his will is , that it may obey him ; when it is sensible of his presence , majesty , greatness , power , wisdom , goodness , and truth ; and comports its self before him , sutable hereunto , in all piety , righteousness , justice , sobriety , and integrity . and when the soul is in such a frame , it is in its due state , position and respect to god ; and when it is out of this frame it is out of joynt , disordered , and unhappy . and we need no clearer evidence hereof than a due consideration of this double state of mankind ; namely , in this life , and that which is to come , in a state of aversation from this his due position . first , let us consider a man in this life , in his state of aversation from god , and from that due position and respect that it should have to god , in subjection to him , obedience unto him , fear and love of him . as soon as the first man , by the suggestion and temptation of satan , and by giving way to lust and pride , averted himself from god , presently there followed in his soul , guilt and shame , the bitter reflections of his own conscience , sorrow , vexation , disorder , and disquietness within , and a curse , labour , and crosses without . again , look upon the state of any man at this day , forsaking his due respect and position to almighty god , and converting himself wholly or chiefly , to the pleasures , profits , or worldly contentments of this life , we shall find him restless and unsatisfied in all his pursuits ; when he hath attained one pleasure or profit , he is tyred and weary with it , and restless in it , still pursuing others , and in the midst of all his enjoyments full of fears , anxieties , and discontents , and still wants that satisfaction that his soul would fain enjoy , but cannot , for it is out of its place , order , and due position , that the true law of his nature hath stated for him , namely , his knowledge of god , his love to him , his endeavour to serve and obey him , his delight in him . hither the bent , the tendency , the cuspis , the apex of his soul should be directed , but it is unnaturally turned off from that position , and converted to that which cannot satisfie . and this makes the soul restless and uneasie in the midst of the enjoyment of what it desires . 2. consider it with relation to that future life of the soul , which will certainly be after the death of the body . in that state the pleasures , profits , honours , contentments of this world , are wholly insignificant ; they are entertainments fitted only for the meridian of this life , and are in no sort accommodated to the next : for , of what use can carnal delights , sensual pleasures , bags of money , great continents and tracts of land , titles of honour , and these other things , that the men of this world make their expectation , of what use can these be to a separated soul ? and yet when the soul hath in this life by long custom changed , as it were , its true position and verticity , and wholly or chiefly converted it self to these enjoyments , and wholly estranged it self from god and his fear and love , as it falls so it lyes , and hath no other relish of any other delights or expectations , than what it made its business and felicity here ; whereby it comes to pass that she is wholly disappointed and at a loss in that other life , finding nothing there which she made her enjoyment and felicity here . and certainly , were there no other hell to be expected or feared , this miserable disappointment of a soul that hath thus changed and lost its true verticity , is hell enough . therefore whatever men may think , it is most certain that the true , natural , and genuine state of the soul consists in a most sincere and hearty conversion of it self to god ; and the conversion of the soul from god to the creature , is a most unnatural state and position of the soul. and if any man now enquire , how it then comes to pass that at any time the soul of any , especially that the generality of mankind should be thus befooled and bewitched with this world , as to convert it self and its position wholly or principally to it ? i answer , though there may be many other reasons also given , yet this shall serve at present : the humane soul , as it stands united to the body , hath two principles in it ; the one , that which should be indeed the regnant governing principle , the intellectual power ; and this hath a secret byass in it towards almighty god , and his love , fear , and obedience : the other that which indeed should be in subjection , namely , the sensual part , which naturally respects the pleasures , contentments , and delights of this world , and such provisions as may be subservient to them , as riches , honour , &c. now if the intellectual part be so servile and base as to be overmatched by the sensual , or to be carried and governed by it , the true genuine verticity or direction of the soul is in a manner altered and transposed ; especially if that prevalence be strengthned by long custom and usage , which gives a kind of other nature to the soul , than what is truly natural to it ; whereby it comes to pass in process of time , that the whole soul , even the intellectual part thereof , becomes sensual , and is entirely leavened with a sensual ferment , if i may so call it , and so habituated to a constant conversion of it self to the world , as if indeed it were no other than a sensual soul , the innate and connatural characters of even natural religion being wonderfully obscured and weakened in it . chap. ix . concerning the several instances and means of the conversion of the soul to god. the true and natural state and position of the soul of man , consists in the entire converting of it self to god , the author and end of its being , in all submission and obedience , in gratitude and thankfulness , in resignation and dependance , in worship and adoration , in sincerity and uprightness . and in this position and state it first stood before the apostasy of the first man. and besides what is mentioned in the former chapter , there were three things especially that carried off the soul from this state and position , and still very much obtain among the children of adam . 1. a want of due attention to those natural and implanted principles of religion and piety , that are connatural to the soul , radicated in it , and with due attention capable of great advance and improvement . 2. the byass and inclination of the sensual appetite to present and sensual delights , and affectation of the present worldly advantages , which are a sort of provisions for these sensual lusts , as wealth , honour , worldly power , glory , splendour , which wheel about the soul towards them , avert it from its duty unto , and delight in god , and corrupt and imbase , and prostitute the humane soul. and thereby it comes to pass , in the soul thus displac'd from its true position , that these very external blessings that almighty god lends us to draw us to him , as health , strength , wealth , reputation , honour , abundance of all external good things , are made so many means of averting the soul from that god that gives them , and makes us place our whole desires towards them and delight in them , and to forget that god that gives them . 3. the temptations and subtle insinuations of satan , that enemy of mankind , who being irrecoverably fallen from his duty to his maker , useth all the means he can to avert the souls of men from god , and to render them as irrecoverably lost as himself . there seems also to be three great means to retain the human soul in its just and due respect and position toward almighty god , and to reduce him to it , and thereby to attain that happiness and felicity , that is sutable to his condition : for it is a certain truth , as i have before observed , that every created being then , and only then , attains that felicity that it is capable of , when it stands in that place , station , position , and order , that the wise and glorious god hath appointed and instituted for it ; and when it loseth that station or position , it is like a bone out of joint , full of disorder , discomposure , and pain . the first is that connatural propension and byass , that is implanted and tincted in the very texture and fabrick of the human soul , whereby it is secretly inclined to an acknowledgment , and veneration , and subjection unto a supreme being . secondly , the rational and intellectual sight in the soul , not considered simply and singly in it self alone , but as it stands furnished by the divine goodness with objects attracting and bringing about the soul unto god , and containing and keeping it in that position . thirdly , a secret and sweet and efficacious influx of the divine spirit upon the human soul , solliciting , moving and inclining it to the love and obedience of almighty god. the first means i call natural , the second rational , and the third spiritual and supernatural . chap. x. concerning the natural means of the soul's conversion to almighty god. there are implanted and characterized in the human soul certain common notions and inclinations , which seem to be the first rudiments of natural religion and conversion to god , even antecedently to any actual ratiocination . and as the glorious god hath planted in the animal nature certain animal instincts and inclinations , whereby they are guided and governed to the conserving and perfecting of their animal life , so he hath ingraven on the very fabrick of the human soul certain characters and inclinations , which may conduct or assist him to the perfection of his rational and intellectual life , which consists in the conversion and due position and respect of the soul to the glorious god and his will. and among many of these common notions , that might be observed , this is the greatest and the most universal , and of the greatest importance , namely that there is a most soveraign being , the cause and governour of all things , of perfect power , wisdom and goodness , that loves , and will reward them that fear , honour and obey him ; and will punish them that neglect or disobey him : and that therefore he is to be feared , to be worshiped , to be invoked , and to be praised . and these common imprinted notions have been a great means of the establishing a natural religion almost in all nations of the world , though ignorance and evil custom have oftentimes corrupted these notions , as to the manner and object of their worship . and this is that which tully , lib. 2. cap. 24. de legibus observ'd to my hand : nam quod aliquibus cohaerent homines , è mortali genere sumserunt , quae fragilia essent , & caduca : animam esse ingeneratam à deo ; ex quo verè vel agnatio nobis cum coelestibus , vel genus , vel stirps appellari potest . itaque extot generibus nullum est animal , praeter hominem , quod habeat notitiam aliquam dei ; de ipsisque hominibus nulla gens est neque tam immansueta , neque tam fera , quae non , etiam si ignoret qualem habere deum deceat , tamen habendum sciat . this secret connatural byass , as i may call it , of the human soul towards god , seems to arise from two sorts of principles : the former sort of principles are such as are in their kind common to all created beings ; the latter more specifically applicable to the make and frame of the human soul. touching the former sort , those inclinations , propensions , and dispositions of all created beings , are these , whereby , by a kind of connatural instinct , one thing hath a special inclination or propension to another , by the very institution and law of their nature , antecedently to any distinct perception of the reason of such their inclination . and this kind of natural propension of one thing to another , is principally observable in these ensuing instances : first , every thing hath a natural kindness , propension and conversion to that , from which it immediately receiv'd its being . this we see daily in animals , in vegitables , in some inanimate beings : the stupid magnet pays a kind of obsequiousness and sequaciousness to the earth , from which it receiv'd immediately its magnetical nature ; and the needle to that pole of the magnet , that touched and animated it . now although all created beings receiv'd their beings from the fiat of almighty god , and therefore in their several kinds pay a constant observance of that law of nature , which he at first gave them ; yet the human soul , in its first production , had a more special , and immediate , and signal production by almighty god , than any other created beings , ( at least the angels excepted ; ) he breathed into him the breath of life , and man became a living soul. and whether the origination of the souls of men , propogated by successive generation , be the same as was at first of the soul of the first man ; or , whether the souls of men in succeeding generations be by a kind of irradiation or participation of the first created human soul , it alters not the matter ; for both in the one supposition , and in the other , the human soul had a special admirable singular emanation from almighty god above all other created beings , the angels excepted . and upon this account , even of that natural respect and propensity between the principiatum , and its immediate principle , there ariseth an in-bred natural propension and tendency of the soul to god , wherein she doth recognize him as the special author of her being . secondly , similitude and likeness is a natural fund of propension and inclination of one thing to another , this is one of the most common grounds of all sympathies in nature , as might easily be made out by induction of particulars . now the humane soul bears the greatest similitude to the divine nature of any created being that we are acquainted with . the scriptures tell , that man was in a special manner created in the image of god ; and reason tells us , that the most lively impression of that image was upon the soul : and although a contracted corruption hath in many eminent respects defac'd that image , as to the habits of the soul , yet still it retains its natural , and , as i may call it , its essential similitude in the purity of its substance , its indissolubility , and immortality ; in its admirable faculties of intellect and will , and the liberty thereof . and upon this account , as it hath a similar congruity to its prototype , so it must needs have a natural love , propension , and inclination to it . thirdly , we see in all created beings a natural propension , love , and conversion of every thing to that from which it receives its protection and defence , its conservation and perfectibility : and this is a great reason of most of the sympathies in nature , and of those conversions and motions of one thing toward another ; and this not only in things endued with a sensible perception , but also in beings destitute of sense : thus vegitables will reach after the water and moist particles of the earth to receive their nourishment , and towards the sun and its warm rays , to receive heat and advance of their vital principles ; and the poor senseless magnet will reach after the earth , and its magnetick effluxes , to receive a preservation , and farther increase of its magnetick vigour . now the soul , though it be a noble being , yet it is a dependant being ; and though it be created immortal , yet it hath a passive receptive power , whereby it is perfectable to a higher degree of excellence and perfection , which no being in the world , but the being of beings , can satisfie and fill ; and though it be immortal , yet in its state of union with the body , it is affected with the good and evil that befalls the body , and stands in need of an uncessant protection and supply from the author of her being : and therefore by a kind of natural instinct and dependance , reacheth after him . and this is that which i call the natural or connatural means of converting the soul to god , even by a kind of innate propension , antecedent to any acts of ratiocination , or rational argumentation , illation or conviction . chap. ix . concerning the reasonable or intellectual means of converting the soul to god. besides that natural byass or tendency of the soul to god , spoken of in the last chapter , there is yet another and more vigorous principle placed in the human soul , principally for that purpose , namely , the intellectual and rational nature and faculties planted in the soul , and the conduct and guidance thereof . and this certainly is highly necessary for that end ; for although the natural byass and propension of the soul be of great use to convert the soul to the original and fountain of her being , yet it is but a tender and choice plant , and stands in need of a continuing cherishing and due attention to it : and therefore we see by experience , as the case now stands with mankind , it is easily checked , discouraged , and impaired by evil customs , and the present allurements and importunities of our lusts : and therefore that mankind might be furnished with more effectual means to retain the soul in its due position and habitude to almighty god , he hath furnished the soul with certain faculties and affections , that might more effectually bring it to its true , natural state , to its due respect and habitude unto god , and thereby to attain its everlasting happiness . there are therefore placed in the humane nature these three great reasonable faculties : 1. the intellective faculty . 2. the will. 3. the humane reasonable affections . 1. the intellective faculty , which hath not only a perception of things represented through the senses , but by a rational process to deduce and frame conclusions from them of a higher and nobler nature than the bare sensible objects in themselves amount unto ; and also to improve those natural congenite sentiments , whereof in the former chapter , to a greater degree and perfection than they are in their first appearance ; to find out another kind of good than what barely appears in the objects of sense , namely a moral and intellectual good ; to examine , consider , and determine of the disparity of things , that are in themselves good , and to give a due prelation and preference to that good , which is the chiefest and most valuable . 2. the will , which is not a bare irrational , peremptory faculty to will or refuse what it pleaseth , but in its true regular constitution and manner of acting is a rational faculty , and acts according to the reasonable dictate and conclusion of the understanding , and when it acts otherwise , it acts inordinately , frowardly , and perversly ; and the natural object of the will , unto which it is properly ordinated , is to will that which is good , and to will that chiefly which is the chiefest good , and that subordinately , which is a less or subordinate good. 3. the affections , which , whether they are distinct from the will , or but the more intense motions of it , is not necessary here to dispute ; but certainly they have a great share in the bringing of the soul to its just position and respect to almighty god. and although the brute animals have certain passions analogal to these affections in man , yet there is a great disparity between them : 1. because there are some affections that seem most peculiar to the humane nature . i shall name but those of hope , dependance , and gratitude . and although there are some extraordinary examples and instances of such affections in animals , yet in truth they are but shadows of these that are in the reasonable nature , as the phantasie of brutes is but a kind of shadow of the humane intellect , and the appetite but a shadow of the will. 2. because even in all the affections or passions , which seem most common to the humane and animal nature , as love , joy , fear , anger , &c. there is this great difference , 1. that the affections of the humane nature are naturally under the regiment of reason and understanding , and so are , or ought to be , governed by it , and are therefore in man , reasonable faculties ; but the passions of brutes , as they are excited merely by their sentient phantasie , so they are at best but under the regiment of it : so that the humane affections have another kind of formal nature , or tincture , as i may call it , than the like affections in animals . 2. that the affections in animals and men , that come under the same denomination , yet are distinguished by their objects : the affections of a bare sentient nature , as love , hatred , fear , joy , &c. are always terminated in a sensible good to be desired , or evil to be avoided : but the affections of the humane soul have not only for their objects sensible good or evil , but also good and evil of a higher and nobler size , namely moral or intellectual good to be prosecuted and entertained with love , joy , delight , complacency , and desire ; and moral and intellectual evil to be shunned or avoided , or born with hatred , detestation , grief , &c. and these objects of this latter nature , strike upon the humane affections with more vigour and energy , by how much they are greater , and of greater importance than sensible good or evil. and as thus the divine goodness hath furnished the humane soul with these excellent faculties and instruments to keep and bring about the humane soul to her due position to her maker , so he hath furnished these faculties with such objects as are highly serviceable and conducible to this end. and these are contained in those two books or volumes , 〈◊〉 . that of the works and providence of god. 2. that of divine revelation ; both which do afford to the humane reason , intellect and nature , admirable motives to incline the soul to its true habitude and position toward almighty god , but especially the latter of these . chap. x. touching the rational instances and motives of the conversion of the soul to god upon the account of the works of nature and providence . although almighty god hath so ordered the frame of the humane soul that it hath many handles , as it were , whereby it may be kept and turned about to its due position unto almighty god , which is its happiness and perfection ; and he that made us , knows so well our frame , that he can , and doth , daily apply fit attractives to those ansulae humanae animae ; yet amongst them all , there are three principal affections of the soul , that are of great moment and use in this matter : viz. love , gratitude , and dependance . 1. love is the strongest and most vigorous affection of the humane soul ; it is the great spring that excites and governs all the wheels and motions of the soul , and is in truth the natural and proper verticity of the humane soul : the soul moves entirely after that which it entirely loves ; and that doth as naturally carry the motion of the soul toward it , as the magnet governs the motions of the needle ; so that it is somewhat more than morally true , anima est ubi amat . if a man entirely loves wealth , or pleasures , or honours , the soul entirely moves after it , useth all means to attain it , is disquieted and vexed if she miss it , and is in effect wholly governed and managed by the strength of his love to it : it commands all the rest of the affections and actions of the man ; his reverence , his care , his vigilance , attention , obedience . love is as strong as death ; and that object that hath once gotten this affection , leads the man as it pleaseth , and therefore , hos . 11.4 . stiled the cords of a man , the bands of love. and if this affection be principally set upon the glorious god , the soul is placed and settled in its due position , and is entirely under his government . now there are two great and powerful attractives of this affection , viz. 1st . excellency , beauty , or goodness , which are but different expressions of the same thing : and , 2. love , and the effects or indications thereof , bounty and beneficence . 1. as to excellence and beauty , it is in all instances a motive and excitation of love : every thing in nature , so much as it hath of beauty and excellence , so much of our love it doth obtain . now the admirable order and beauty of the universe doth not only convince the understanding that there is a god , the soveraign cause of this order and beauty of the universe , and the several parts thereof , but doth necessarily conclude a transcendent beauty and excellence in that soveraign cause ; namely , an immense power , wisdom , goodness , and perfection in him who made , and continually ordereth and disposeth it in that excellent frame and order . 2. beneficence and bounty unto allthings , especially to that subject wherein this affection lodgeth . and although it be true , that the innate , intrinsick , appropriate goodness and perfection of any being doth , upon a true rational account , deserve our love , though it were not at all extrinsecally communicative of goodness to us : yet it is certain that love and beneficence in any object doth more vigorously work upon our affection of love , than the simple intrinsick excellence of the object it self . and the reason is , because beneficence , love , and communicative goodness hath not only an intrinsick beauty and loveliness , but also gives us an interest and benefit in it , and by it : and so upon the account of self-love , of love to our selves , it increaseth our love to that beneficent object ; and self-love , that hath a great interest in every man , renders his love to a beneficent object more vigorous and active . now if any man considers the incomparable bounty and goodness of god to the humane nature , upon the account of the things of this life , he cannot want a powerfull incentive to draw out his love to such a benefactor . let a man but consider the noble structure and frame of the humane body , the admirable faculties of his soul , the dominion that thereby he hath over all things in the inferiour world , the provision that is made for his food , cloathing , habitation , medicine , delight , the accommodation of animals , vegetables , minerals , elements , meteors , nay of the very motions and influences of the heavenly bodies , to his use , contentation , convenience , health , pleasure , delight , and infinite more topicks of this nature , he hath reason to conclude , even upon the account of the works of nature , and of the common effects of divine providence , that almighty god is a most bountiful benefactor unto him , and therefore deserves his highest and intensest love. and most certainly , it is the want of due attention and consideration that all the good we have is from his bounty and beneficence , if we do not return unto him the greatest love and observance imaginable , even upon the bare account of this liberal beneficence . and this is that which the apostles intimate , even in relation to the heathens , act. 14.17 . nevertheless he left not himself without witness in that he did good , and gave rain from heaven , and fruitful seasons , filling our hearts with food and gladness . therefore the divine love and beneficence to mankind is a great attractive of the love of the soul to god. magnes amoris amor . and what is said by the apostle as to those greater indications of the divine love ( whereof hereafter ) 1. joh. 4.10 . the antecedent love of god to mankind , even in these common administrations of his providence , doth not only deserve , but upon a kind of natural attraction draws out our love to him . 2. the second affection that i principally insisted upon , is that of gratitude , which seems to be an inclination , or rational instinct of the humane soul , and so naturally radicated in the soul , that he that is without a kind of natural cogency ( as i may call it ) to it , seems to have put off the very humane nature , and apostatized from it . the obligation to it is so natural , so universal , and so operative , that ingratitude is both odious to mankind , and breeds in the person himself a secret shame and self-condemnation . and the effects of gratitude are , 1. a secret connexion and uniting of the soul to the benefactor . 2. an endeavour by all due means to requite the benefit with all the offices of love and duty . and , to say the truth , gratitude is but a kind of instance and indication of love to a benefactor , and ariseth upon the same account , namely , as benefits received inviteth love , so it raiseth gratitude to the benefactor . and therefore the very same communicative goodness of god , that naturally exciteth our love , exciteth our gratitude , and therefore need not again to be here repeated . and because the goodness of god to mankind , even in his common providences , doth exceed any commensurate retribution or recompence to him , we cannot by any means advantage him that is all-sufficient in himself ; therefore the natural effect of gratitude is to make the best retribution we can , namely , to observe , honour , glorifie , praise , and acknowledge his goodness and bounty , to obey his will with all chearfulness and alacrity , to convert and turn the aspect and tendency of our souls to him , which is the true state , position , and verticity of the humane soul. 3. the third affection , which i shall instance in , is that of trust and dependance , which ariseth upon four premises : 1. a daily sense and experience of our own wants , deficiencies , and dangers , and of our own insufficiency to overmatch or avoid them . all the instances of our lives furnish us with experiences of this nature . and , 2. a due sense of a sufficiency of power in some other being to relieve or supply us . 2. a due sense of abundant goodness , beneficence , and good will , in the same powerfull being , to be propitious unto us . 4. a sense that that powerfull and beneficent being is or may be acquainted with our exigencies and extremities . and upon this account it is , that in such instances , which men ordinarily suppose are governable , or to be mastered by other means , men ordinarily fly unto them , as to their wits and contrivances , to their riches and wealth , to their friends and relations , to princes and magistrates , to physicians and surgeons , according to the various conditions of their needs or wants : but when extremities or fears rise above the relief of ordinary means , there are few people in the world but have recourse to the sovereign power of god for their relief . jonah 1.5 . when the mariners ( the roughest and boldest generation of men ) were in a storm that exceeded their pilot's skill , then the mariners were afraid , and cryed every one unto his god , and reproved jonah for not calling upon his god : so that the affection of fear also hath its part in the exercise of this affection ; and though the saying of the poet savours too much of atheism , primus in orbe deos fecit timor ; yet in this sense it hath a truth , that extremities and invincible fears and dangers draw men to the recognition and veneration of god , which possibly could not be so easily drawn thereunto . in their affliction they will seek me early . and not only extremities are the motives of this conversion to god in supplications and dependance , but also the common experience of the deficiency and disappointments , that do so commonly happen in ordinary means , doth carry the minds of men to the sovereign power of almighty god , to bless and prosper the means , to supply the defects thereof , to interpose in their disappointments . and this in all ages and nations we may observe to be usual . and now although the divine beneficence , even in these external benefits , is in it self a sufficient attractive of our love and gratitude to god , and our dependance upon him , since all these are acts of his free bounty and goodness ; and as without him we cannot procure them , so neither can we at all deserve them , or the least of them : yet these means had not that effect , that might reasonably be expected by such a benefactor . and the reasons or occasions thereof were principally these : first , because by evil education and customs , and by the subtlety of the enemy of god and man , and his instruments , the notion of god was greatly corrupted in the minds of men : they fell to idolatry and polytheism , making creatures and idols their gods : this is that which the apostle learnedly and truly describes , rom. 2. secondly , the commonness and assiduity of these benefits rendered them less observed and valued , and mankind thereby grew almost as senseless of their value , or of the author of them , as the brute beasts ; they were either not taken notice of , or not considered , but enjoyed as things of course , and a common natural state of things , and so men enjoyed them without any value or admiration of them , or of the goodness , bounty , and beneficence of god that bestowed them . certainly the circular motion of the sun or stars is a greater miracle of wisdom , and power , than either of their rest can be , and of greater benefit and advantage to the children of men : and yet because it is common and usual , men are not affected with the admiration of it , or gratitude for it : but if the sun should stand still but a day , it would presently put the world into admiration . great works and benefits are lightly valued or observed , when common and ordinary . thirdly , but although these were but the dull apprehensions of the common sort of mankind , yet there were many considerate and observing men in the world , that had a better advertence and valuation of the divine beneficence even in these external dispensations of providence , and they took notice of almighty god to be the bountiful author of all these external benefits : and yet there were some considerations that made them set the less value upon them , which in truth were of moment ; and they were principally these : first , they did observe that these benefits were promiscuously distributed to good and bad ; so that as the wise man tells us , eccles . 9.1 . no man knoweth either love or hatred ( the divine favour or displeasure ) by all that is before them : and eccles . 8.14 . just men to whom it happeneth according to the work of the wicked ; and wicked men to whom it happeneth according to the work of the righteous . secondly , which is yet more , they observed that according to the usual occurrences of the divine providence , it most ordinarily happened that bonis malè , malis benè which hath stagger'd even men of great wisdom and piety : job . 21.7 . psal . 73.3 . jerem. 12.1 . thirdly , but yet farther , upon a strict observation by inquisitive men , they found much dissatisfaction in the most plentifull enjoyments of external benefits ; insomuch that they wrote vanity and vexation of spirit upon all the best enjoyments of externals . fourthly , but let a man have the most plentiful enjoyment of the good things of this life , and a most high gust and relish of them , yet still men were under the praesensation and apprehension of death , which would infallibly put an end to the best of these enjoyments , and allayed and abated the contentment of their present enjoyments ; so that according to the signicant expression of the apostle , heb. 2.15 . through fear of death , men were all their life-time subject to bondage , even in the midst of their most exquisite enjoyments . fifthly , but this was not all , the more serious sort of mankind began to consider the excellence of the humane soul , and the great disproportion that there is between the best externals of this life , and the capacity , desires , and delights of the humane . neither did they rest there , but they had not only strong suspicions , but high persuasions of the immortality of the intellectual soul ; and they very easily found that those things that we ordinarily set a great esteem upon , as bodily pleasures , wealth , riches , fame , power , honour , must needs be very insignificant things to the state and condition of a separate , immortal , intellectual soul ; but somewhat else was to be reached after , more sutable to such a nature , and such a state ; and therefore these remporal benefits , though they were of use for the state of this life , were not of so true a value as ordinarily men thought ; and yet for all this , even the wisest and most perspicacious men were in the dark , and knew not how with any certainty to frame to themselves an idea of the state of a separated soul , or wherein its happiness consists , or how it was to be certainly attained . and although the more mercurial and poetical wits ran out into a thousand fancies of elysian fields , of the migration of souls , of the various periods and peragrations of the soul ; yet the more judicious , though satisfied in the opinion of the immortality of the soul , yet were not satisfied with these uncertain and conjectural suppositions touching the manner of its future state and condition . upon all these accounts , the divine wisdom and goodness took another and more effectual , and yet a most rational means , highly sutable to the nature and exigence of mankind , to retain him and reduce him to the true and just position of his soul in relation to the almighty , and consequently to happiness and blessedness . chap. xi . touching the second means of conversion of the soul to god , namely divine revelation . i come now to that other great means of the true conversion of the soul to god , and placing it in its true and right position , in relation to him ; namely divine revelation . and although in respect of the manner of the discovery , this means is divine and supernatural , yet we shall hereafter see that it is not improperly ranked among those means that i call rational , because when discovered , it bears a high congruity to true reason , and the faculties of the reasonable soul of man : and because the most signal and important revelation , and that which concerns universally all mankind , is that of the redemption of mankind by christ jesus the son of god , the doctrine of the gospel revealed and published in him and by him , and the christian religion , i shall principally apply my self thereunto ; and upon the due consideration of this admirable attractive , we shall find that it was not for nothing that our saviour said , and if i be lifted up , i will draw all men to me . and here i must again briefly resume what i said in the former chapter , viz. that the three great hinges of the humane soul , the ansulae humanae animae , which in a special manner convert and turn about the soul , are love , gratitude , and dependance ; and those cords of a man that lay hold of these affections first , is beauty excellence , beneficence , and bounty ; that which lays hold of the second , is also beneficence ; and that which lays hold of the third , is power , goodness , and a certain knowledge of our exigences , fears , and wants , which draws out the soul into trust , dependance , and invocation of that powerfull good , and all-knowing being . and although these affections of the humane soul do principally and more immediately move and turn about the soul to the sutable objects of those affections , yet in as much as the humane soul is an intellectual and reasonable nature , and all its faculties in their due , orderly , and regular actings and motions , act upon a presupposed intellection , and with reason and deliberation : we must therefore suppose , that antecedent to the motions of these affections , there must be a due discovery and apprehension of that object to which they are thus directed . now upon a just and impartial consideration and reflexion upon the christian doctrine , the revelation of the gospel of christ jesus , we shall find the most powerfull , effectual , and rational means contained and discovered in it , of converting the humane soul to god , and placing it in its just and true state and position , and thereby attaining that perfection , happiness , and everlasting blessedness , and rest , that is possible for any reasonable man to desire or expect . only i must add this caution , that when i speak of the doctrine of the gospel and christian religion , i do by no means exclude the divine revelation of the old testament ; for both testaments make but one entire system of the true christian doctrine : the old testament is preparatory to the new ; and the new testament explicative of the old , and takes in , either in express terms , or by necessary admission , all the truths of god delivered in the old , and is recommended by christ himself to his disciples and followers , together with those other additional discoveries and precepts that he made and gave . but yet thus much must needs be added , that the doctrine of christianity , as it is singly revealed in the new testament , gives a much greater light , makes more full discoveries , and contains more effectual instances to bring about the soul to almighty god , than that old testament alone did or could do : and i shall now proceed to some of those most eminent particulars and instances for this purpose . 1. whereas the notion of god was greatly corrupted in the minds of men , as is shewn in the former chapter ; the christian doctrine rectified those notions , and gives us a true discovery of the divine nature , so far as our finite understandings are capable of it , acts 17.23 . whom ye ignorantly worship , him declare i unto you : here we have the great discoveries of the perfection , excellency , and beauty of the divine nature , and therefore an object infinitely deserving the greatest excess of our love , and of our dependance and reverence : his eternity , unity , purity , holiness , goodness , wisdom , power , justice , mercy , placability , long-suffering , gentleness , faithfulness , truth ; in a word , that he is the perfection of all excellencies , the chiefest good , and the most sovereign object of all our love , even upon the single account of his own transcendent perfection and excellence . but i come to things more specifically applicable to the redemption of mankind by christ jesus : therefore : 2. i have in the former chapter mentioned the suspicions and inclinations of mankind to think the soul is immortal , and that there is a future state thereof for rewards and punishments ; but this supposition was much clouded with uncertain conjectures and imaginations : but christ in the gospel hath given us a full discovery and assurance of the immortality of the soul , and a full prospect of the future state of rewards and punishments ; and therefore is truly said to have brought immortality and life to light by the gospel . 3. whereas in the former chapter i have shewed that although the external blessings distributed among the children of men were greatly valuable , and more than any creature could either deserve , or by his own power procure ; and therefore almighty god in respect of these , highly deserved our love , as our greatest benefactor : yet that many wise and considerate men , considering the promiscuous dispensation of external blessings , and the great excellency of the humane soul , did reach after blessings of a higher nature and use , than such as only served the meridian of this life . here we have a discovery of the immense beneficence and love of the glorious god , unto mankind , and therefore the highest attractive of the soul , namely , immortal happiness , glory , and blessedness , freely and bountifully offered by almighty god , through jesus christ , to all that will be but converted , and turn unto him ; and this done upon the account of his own beneficence and communicative goodness unto the children of men , that were enemies , and estranged from god , by evil works , as well as to the rest of mankind . certainly if love , undeserved love , be the greatest attractive of love ; if the free collation of the greatest benefits that the humane nature is capable of , namely , immortal glory , life , and blessedness , be the greatest allective of love and gratitude to our benefactor , then here is such an attractive of the soul to god as its chiefest benefactor , that cannot be elsewhere matched or equalled . but this is not all : therefore , 3. there is yet farther such an instance of love , in the manner of procuring this benefit , that seems to equal the very benefit it self ; namely , god almighty sending his son , his only son , into the world , so far to humble himself , as to take our nature upon him with all its natural infirmities , sin only excepted . 2. in that nature to live a poor , despised , persecuted life , reproached with the most odious , though undeserved calumnies . 3. in that nature to be betrayed by his own disciple , condemned by his own country-men that were of highest esteem among them , the priests , scribes , and sanhedrim ; mocked by the soldiers , crowned with thorns , his flesh torn with scourging , delivered over to the gentiles to be executed , and then exposed to a most painful , ignominious death , among thieves and malefactors . and , which yet was more than all this , his very soul made as it were , an offering for sin , heavy unto the death , astonished , and in an agony , by the eclipsing for the time , of the comfort and influence of the divine presence and love. and all this done to expiate the sins of men , to become a sacrifice for the sins of his very enemies , and purchase and impetrate for them , this greatest benefit of everlasting life and glory ; and all this thus done by the very design , counsel , and contrivance of the offended god , to satisfie his own justice , to magnifie his own mercy , and to save his undeserving creature : these are instances of a strange and stupendous love , and do aggrandize the very benefit it self , than which yet there could not be a greater . so god loved the world , that he sent his only begotten son into the world , that as many as believed on him , should not perish , 1 john 4.10 . here is love ! not that we loved him , but that he loved us , and sent his son to be the propitiation for our sins . herein the love of god is manifest , that when we were yet sinners , christ dyed for us . and now , if any be so inquisitive as to ask , why was all this adoe ? could not god have saved men without such a hard and bloody scene ? or if he would not give mankind everlasting life without conversion of the soul to him , could he not by the empire of his power , have over-ruled the hearts of the children of men to such a temper and position ? i answer , it is true , he could and might have done so : but he that made man an intellectual and a free agent , and placed all those affections in his nature , which i have before-mentioned , was not minded to abrogate nor alter the humane nature ; and at once to shew both his constancy to those laws , he hath most wisely settled in nature , and yet to bring about this great work of conversion of the soul to god without offering violence to the laws that he had settled in nature ; and therefore in this great work of the conversion of the soul to god , draws it with the cords of a man , with the bonds of love , and deals with the humane soul more humano ; and by those admirable and stupendous instances of his beneficence and love to man , attracts and draws the humane soul to love this incomparable benefactor , and consequently to that duty and obedience which he owes to god , and to felicity and happiness , which almighty god thereupon freely and bountifully will confer upon the humane soul and nature , by such means as were exactly sutable to the laws of nature settled by him . 4. but yet farther : if this greatest benefit , everlasting happiness brought about for mankind by so stupendous a means , should yet not be attainable by the children of men without very difficult terms and conditions on their part , the mercy it self , though signal and great , possibly would not be attainable . but to obviate this difficulty , the terms and conditions on the part of man are very fair and easie ; namely , to believe this message from heaven , brought by the son of god , and to use our sincere and best endeavour to obey the precepts of a sober , righteous , and godly life , enjoyned by the son of god , and thereby to perfect and rectifie the soul to its just state and habit. 5. and because this evangelical message seems to be very strange , that the son of god should come into the world and take our nature , and dye for the sins of men , and procure for them everlasting life and happiness , the glorious and bountiful god hath not spared to obviate this difficulty also , and provided those great evidences of the truth and credibility of the evangelical doctrine and message , that are most sutable to work upon the humane reason and understanding , and greater than which no truth in the world ever had , or can have : and though i am not minded in this place to make a collection of all the evidences of the truth of the christian religion , which hath been already abundantly done to my hands by others , yet i shall summarily mention some of those evidences that render the truth and divinity of the evangelical message highly credible upon the most rational accounts that can be desired by any reasonable man. first , the prophecies of former ages recorded in the old testament of the mission of the messias , and the great ends and success thereof fulfilled exactly in christ jesus , and the success of his doctrine . secondly , the miracles which he performed for the confirmation both of his mission and message above the power of natural causes to effect , are a seal from heaven of the truth thereof ; and the greatest and most convincing testimony that can possibly be expected or given for the confirming of the truth thereof : there is not any thing that doth more vigorously strike upon the humane assent , or affect it , than miracles exceeding the course and power of nature . thirdly , and above all those miracles , the miracle of his resurrection and ascension into heaven , which as it is above the course of mere natural agents to effect , so the truth of the fact , as to both , is confirmed by abundant testimony of many eye-witnesses of it . fourthly , the laying down and pledging of his life , in witness and testimony of the truth of what he had taught ; he could not possibly have any design to deceive men , that would give such a testimonial of the truth of what he had delivered . fifthly , the admirable success of this doctrine , which quickly obtained through the most part of the then habitable and learned world , notwithstanding the great disadvantages that attended the promulgation of it : as , 1. the general opposition of the jewish doctors . 2. the great and deep root that idolatry had in the rest of the world. 3. and the severe persecutions by both , against it , and the professors of it . 4. the meanness and unlearnedness of the first promulgators of it , fishermen and mechanicks . 5. the author of it , publickly crucified and supposed dead by those that oppos'd it . sixthly , the sutableness of the doctrine delivered to the best sentiments of the rectified humane nature . but of this hereafter . seventhly , the obedience required from those that were to expect the benefit of this great redemption , had these singular advantages , viz. the precepts of christ and his gospel were most excellent and perfect precepts , such , as if deeply and seriously considered , were most highly sutable to reason , and truly rectified humane nature ; such as admirably conduce to the peace and common good of mankind , to the tranquillity of the mind , and to the perfecting of the humane nature ; there is no one true moral precept of vertue among the most polite heathen moralists , but here it is to be found , and some others far more noble and generous than they ever dream'd of : piety towards god , submission to his will , obedience to his commands , righteousness , justice , fidelity , innocence towards men , sobriety , humility , lowliness of mind , patience in tribulation , neglect and contempt of wealth and greatness , contentation with our condition , forgiveness of injuries and many such like . and really i must say , that if i had neither miracles nor tradition to assure my faith of the truth of the gospel of christ , in all particulars thereof , yet the admirable purity , rectitude , and excellency of the evangelical precepts , their high congruity to rectified reason , the great perfection that they give to the humane nature where duly observed and practised , are an evidence of most high credibility of the truth of the whole evangelical doctrine : so true is that of our saviour , if any man will keep my words , he shall know whether the doctrine be mine , or his that sent me . secondly , not only the precepts but the example of christ jesus was sutable to a doctrine of high perfection : learn of me , for i am meek ; and ye shall find rest unto your souls . thirdly , the motives and helps to obedience of this most excellent doctrine , and the imitation of this unexampled example , are high , powerful , and efficacious ; namely , an eternal recompence of reward . fourthly , the remedies and allowances for our deficiencies from the exactness of an obedience in all things to all evangelical precepts , are great and encouraging ; almighty god accepting a sincere , diligent endeavour of an exact conformity thereunto , and pardoning the defects therein , that happen through humane frailty , and all for the sake of that great sacrifice of his son. and therefore to close up all that i have said , i find the method of the evangelical dispensation to reduce and bring the souls of men to their just habitude and position towards almighty god , admirably effectual to that end : i find also , that this reduction of the soul to its due habitude to almighty god , the most natural and sutable way of attaining its true happiness . i find the precepts of the gospel full of admirable congruity to the perfecting of the humane nature , to the good of humane society , and to the enriching and enabling the humane soul : so that upon the whole matter , the whole design of the evangelical dispensation is ordered and contrived with most singular wisdom and forecast , with most admirable congruity to the most refined reasons , and with singular advantage to affect the souls of men , and to bring them about to the great end designed by it , namely , the stating of the soul in its due position and habitude to almighty god , the perfecting of its nature and habits , and the final fruition of everlasting felicity . and the truth is , that the divinity of this evangelical dispensation is herein manifested ; for if all the wisest men on earth , yea , or all the angels of heaven , had set themselves to have contrived a method of the redemption and salvation of mankind , they could never have found out so exquisite an oeconomy suited to this end , as is delivered in the revelation of the evangelical mystery : and therefore it is , those glorious creatures the angels look upon it with admiration . 1 pet. 1.12 . unto whom the manifold wisdom of god is herein declared and manifested . but yet besides the admirable wisdom of this dispensation in the matter and ends thereof , there are two great circumstances in this revelation that signally declare it to be no less than a divine contrivance and message from the god of truth and wisdom . 1. in that the ends propounded in it are not of any secular or worldly advantage : had the gospel promised its disciples and followers external wealth , honour , grandeur , temporal delights or pleasures , it might have been suspected to have been a politick contrivance of some sagacious men , to conduct men , under pretence of a new religion , to secular advantages : but the business of the gospel is quite of another nature , directed to the attainment of ends that are quite of another kind ; nay , is so far from it , that it tells its disciples they must not expect the splendor of this world , but must neglect , deny , and contemn it ; that instead thereof , they must expect persecution , neglect , and contempt , from the world : and accordingly it succeeded to them , especially in the first and purest ages of the christian church . 2. in that the means and instruments of its promulgation to the world , were the most disproportion'd to a politick humane contrivance , and the most unlikely in all humane appearance to attain its end or acceptation with the world : had the evangelical oeconomy been the product of a consultation of a conclave of learned rabbi's , or of deep philosophers , or of politick or wise states-men , possibly it might have given an occasion to the rest of the world to have said or thought , that it is true indeed , it is a well-polished system of a religion , but yet it carries a suspicion with it , of a humane contrivance , considering what wise men were emyloyed in the digesting or promulgation of it . but the glorious god to prevent any possible surmises in the minds of men , of this kind , and to let the world see and know that it was not a contrivance of humane invention , wisdom , or policy , but a method of religion , and salvation , instituted and manifested by almighty god himself , and by his own immediate ordination and wisdom ; in the whole method of the evangelical dispensation , doth industriously decline all instances and contributions of humane helps and advantages , and chooseth those circumstances and instruments therein , that had the least semblance of any contribution of worldly or humane wisdom or advantage : christ , the messenger of the gospel , a poor , obscure man , hated and persecuted by his country-men , and at length crucified : his apostles poor fisher-men , unlearned , and ignorant men , acts 4.13 . the whole world of learned philosophers , of jewish masters , of great princes and states-men , opposing this doctrine , with the greatest industry , skill and power , vilifying it with reproach , scorn and contempt : a stumbling-block to the jews , and to the greeks foolishness . and wherefore was all this ? certainly , next to the excellency of the evangelical doctrine it self , there could not have been a greater manifestation of the divine wisdom , and a greater indication that the christian religion was really and truly a more divine institution than this manner of its mission into the world ; namely , that by this it might appear in the success it had in the world , that the power thereof is of god , and not of men : and therefore he chose the foolish things of the world to confound the wise ; and the weak things of the world to confound the things that are mighty ; that no flesh should glory in his presence , 1 cor. 1.27 , 29. that in the admirable success of the christian religion in the world , all men might see and acknowledge , that it was neither the contrivance of wise men , nor carried on by the wisdom or power of men , but by the power of god , and the wisdom of god. and thus far touching this great means of reduction of the humane soul to his just habitude and respect to almighty god , viz. the redemption of mankind by christ jesus . chap. xiii . touching the reasonableness of the christian religion , and the sutableness thereof to the reduction of the soul to its due state , position and happiness . there are many truths both in nature and divinity , that have not , neither indeed can have their first discovery unto mankind , but by supernatural revelation , which yet being discovered , have a high congruity and consonancy to true reason : as for instance , the manner and order of the creation of the universe , as it is delivered by moses , if it be duly considered , is greatly consonant to the nature and reason of the things in the world , and yet it is impossible that it should at first be discovered , but by supernatural revelation ; for no man was , or could be a witness to the creation of things that were pre-existent to his being , neither is it possible for humane reason to search out by bare ratiocination , the distinct order , method , periods , and other circumstances of that great work of omnipotent power , and wisdom : and the same may in a great measure be asserted , touching many of the important methods and circumstances of the redemption of mankind , and evangelical doctrine : some things therein delivered , i confess , were before believed , either by the light of nature , or at least by some antient tradition ; as the existence and perfection of almighty god , the immortality of the soul , and a future state of rewards and punishments ; though the notions thereof were troubled and confus'd : but the evangelical revelation hath these great preferences : 1. that some things are discovered therein which were never before discovered , nor discoverable but by divine revelation ; as , the miraculous conception and mission of the messias ; the expiation for the sins of men , and the impetration of eternal life for mankind , by his death ; and divers other great evangelical mysteries . 2. that as to those very points of truth that in some measure were before apprehended and believed by mankind , yet they are more distinctly , plainly , and evidently discovered , in and by the evangelical revelation ; so that as to both these , it is truly said , that life and immortality are brought to light by the gospel . but although this be true , that the contrivance of man's redemption could only be by infinite wisdom , and the discovery it self is supernatural , a divine message from heaven , and published to us by the son of god , heb. 1. yet the truths thus revealed do bear a great consonance and congruity to the true light of reason , to the true state of the humane nature . for to say the truth , true reason in the souls of men , is but a ray or beam of that transcendent wisdom that is in god ; and it is no longer true reason , than as it bears a congruity and consonance to that divine reason ( as i may , with submission , call it ; ) namely , the divine wisdom : and though in relation thereunto , the humane reason bears not so great a proportion as the light of a candle doth to the sun , yet certainly , if it be true reason , it holds an analogy and conformity to its fountain and original , and ceaseth to be reason when it suits not to it . and in this respect i have adventured to range this means of conversion of the soul to god , among means that are rational , and to call them reasonable and intellectual means . and indeed they are so : there is no religion that is , or ever was professed in any age , that hath so great a sutableness to true reason ; no means or method of bringing the soul into its true , genuine state and position , as the christian religion and doctrine . i shall not pursue this subject at large : but shall give some instances , making good my affirmation . 1. the evangelical doctrine gives us a clear account of the immortality of the soul , and this is a doctrine highly sutable to the very sentiments of our souls . 1. the consent of the most learned and judicious sects of the philosophers , the platonists , and many of the stoicks . 2. it seems an utter unlikely thing , that the noble creature man , of such admirable endowments and faculties of mind , a mind of that great capacity , furnished with conceptions that are of an extent beyond a life of sense ; a mind reaching after immortality , and communion with almighty god , or at least , with those noble creatures the angels : i say , it is highly incredible that such a nature , such a mind , should be placed and made , only to take a turn for a few years upon the theatre of this world , and then die and perish , and vanish like a blast of flame or smoke , and have a lesser privilege of duration , than many vegetables and brutes . 2. the evangelical doctrine gives us a distinct account of a future state of rewards and punishments : this is also a truth highly consonant to natural sentiments of mankind , and to the ordinary appearances in the state of humane nature . 1. there is scarce any sect of learned and judicious men , nay , scarce any nation under heaven , but is highly persuaded of the truth thereof in general , though they labour under differing manners of explicating it . 2. the whole frame of the universe do proclaim almighty god to be delighted in the due order and disposal of all things ; every thing is full of order , congruity , beauty , and comeliness : only the dispensations of external good and evil to mankind , seem very confused and disproportionable to the conditions and deserts of men ; good men to whom it happens according to the work of the wicked ; and wicked men to whom it happeneth according to the work of the righteous : therefore it is not conceptible but that there must be a time to set things at rights ; a day of the manifestation of the righteous judgments of the god of order : this was the natural conclusion of the wise man , eccles . 3.16 , 17. when he saw the disorder that was in the dispensations among men , i said in my heart , god shall judge the righteous and the wicked ; for there is a time for every purpose , and for every work. 3. the gospel teacheth that the way and means to attain a state of blessedness and glory in that future life of immortality , is , by converting the soul to almighty god , by faith , love , and obedience ; by purity and holiness , by righteousness , and charity , by sobriety , and patience ; and all these christian vertues recommended to us by the precept and example of christ jesus : and certainly if we examine this impartially by reason , such a state and position , and temper of the soul is most sutable and agreable to a life of immortality and happiness . and we may take a measure of it by the contrary : let us but suppose a soul entirely addicted to a sensual life , and the love of this world , placing its felicity in carnal pleasures , eating , drinking , wantonness , recreations , bravery of apparel , splendid houses and furniture , great retinue , great store of lands , money , flocks , herds ; in delights of the ear , the eyes , and other senses ; in power and rule over others , and in the sence and delight of these enjoyments , the soul to be wholly immersed : let any man but think with himself , how it is possible for such a soul , thus addicted and habituated , to be in any kind of congruity , with the state of happiness of a separated immortal soul ; nay , how it is possible for such a soul to be without extream vexation , sorrow , and perturbation , when it comes into such a state as is wholly unsutable to , and uncapable of such enjoyments , which once it made its felicity ; and if it had a capacity to relish and taste such worldly contentments , yet they are not in that state to be had , they are quite gone , and out of date , and vanished away . 4. the doctrine of the gospel commands and commends unto mankind , piety towards god , vertue , charity , righteousness , justice , veracity , fidelity , sincerity , integrity , purity , holiness , humility , sobriety , temperance , patience , longanimity , and all other excellent vertues ; and certainly if we take a measure of these precepts even by the light of nature , and true reason , we shall find them admirably consonant thereunto , though there were no other future life to come . 1. if once that most radical and natural notion of the existence of a deity , and of his great perfection be but deeply digested in the soul , the greatest and most divine sort of evangelical precepts are and would be as naturally consequential thereupon , as the most necessary conclusion of a logical demonstration : such as are the love and fear of god , reverence and veneration of him , entire obedience to him , patience and resignation of our wills to his will , sincerity and uprightness of heart , thankfulness to him , dependance upon him , trust in him , a vigilant conversation becoming his sight and presence ; an imitation of him in all things that we are capable to imitate him in . again , 2. tranquillity of mind and conscience was accounted among the wisest of the philosophers , the greatest pitch of happiness attainable by man in this life ; and i dare confidently assert , that no precepts , no practice under heaven is more conducible to the tranquillity of the mind of man , than these evangelical precepts before-mentioned , as might be made easily evident by induction of particulars . 3. the peace and good of mankind , and of humane societies , is a thing justly valuable by all wise and good men : and what in the world is more conducible thereunto , then veracity and truth , fidelity , righteousness , justice , temperance , sobriety , charity , beneficence , longanimity , goodness , forgiveness , meekness , humility , contentation , and all this bound on to the soul , by the strictest bond of the love , fear , and duty we owe to the god of heaven ? the greatest part of the disorders in humane society , arise by those vices that are contrary to those excellent vertues , as by pride , ambition , covetousness , falseness , dissimulation , churlishness , injustice , unrighteousness : these and the like distempers of soul , fill the world with rapine , violence , oppression , contention , and deceit , which are cured and remedied by an observance of the evangelical doctrine , than which there cannot be any thing more conducible to the perfecting of the humane nature , and benefit of humane societies . 5. the evangelical doctrine evermore inculcates these two great qualifications of the humane soul ; namely , the true knowledge of god , and the true love of god : the former is that which excites the latter , and the latter is that great commanding affection of the soul that fully brings about the soul to god , and to a chearful and sincere observance of him and his will : the love of god is the first and great commandment , and draws along with it the whole duty of man to god. and this is most consonant to what reason it self dictates , and experience evidenceth ; he that hath but the firm hold upon this affection , governs a man as he pleaseth . 6. the evangelical doctrine , in order to bring about man to love god , gives us the highest , most transcendent , and obliging instances of the love of god , the antecedent , undeserved love of god to man , especially in the admirable oeconomy of our redemption by christ , as hath been before-shewed : and certainly this is the most rational way that can be imagined , for the gaining of this great affection , and the conversion of the soul to god. 1. it is in it self a most effectual means to that end ; love and beneficence is the great attractive of love , as hath been before shewn ; and that great god that formed the humane soul , and placed it in its several habitudes and affections , and therefore best knows what doth most vigorously strike upon those active strings , the soul , did therefore choose this effectual magnetism to bring about the soul to him , 1 john 4.10 . herein is love , not that we loved god , but that he loved us first . again , 2. this method of attracting the soul to god by the great and primitive instances of his love to man , is most sutable to the frame and mould of the nature of the humane soul , and offers no violence to it . it is true , the glorious god is not necessarily bound to the laws that he hath established in nature , they were laws given to his creatures , and not to himself , and he may , and sometimes for great ends , derogates from those laws by the interposition of his own immediate power , as in miracles . and upon the same account may or might if he please , break in upon the laws that he hath instituted in the humane soul , and might infringe the liberty of his will , and turn him about to him , by an irresistible over-powring necessity : but the wise god hath settled and established the rules and laws of the natures of things , with so great wisdom and foresight , that he rarely violates them , but ordinarily proceeds in the way of his providential regiment of all things , according to those laws and institutions which he hath fixed in the natures of things : in things simply natural , he usually proceeds by natural applications ; and in rational beings , by means sutable to a rational nature , and therefore hath chosen this means to draw the soul of man to him ; namely , by the cords of a man , and the bonds of love , as most sutable to the complexion , nature , and constitution , settled by his own ordination in the humane soul. upon the whole matter therefore i conclude , that as the apostle , rom. 12. stiles the consecration of the body and soul to god a reasonable service ; so i do with the same evidence of reason style the doctrine of the gospel the christian religion , a reasonable religion , a religion fitted and ordered with the most exquisite reason , and sutableness thereunto , to bring the soul to its due position , respect , and habitude to almighty god , and thereby to have an everlasting happiness . chap. xiv . concerning the supernatural means of retaining the soul in its due respect and position to almighty god and of the reduction thereof unto it . i have hitherto considered of those two means of reduction of the soul to its due position and respect to almighty god , which i have stiled natural and rational . it now remains that i should consider the third means , which i call supernatural . it appears in the consideration of the natural causes and effects in the world that , besides the intrinsick powers , and propensions of things , there are certain extrinsick , common , adjuvant causes , that have a great influence in the effects and appearances in the world. the magnet hath not only its intrinsick , active principle , its form from which its motions proceed , but there is also a common magnetism of the earth and its effluxes , that greatly assist , excite , and direct its motions . animals and vegetables have not only their intrinsick , specifical , vital principles of their specifical motions and operations , but the sun and its heat and influence is an universal , adjuvant , exciting principle of all vital and sentient operations . and not only the ancient philosophers , as aristotle and plato , and their several commentators , as simplicius , themistius , alexander aphrodiceus , avicen , and averroes , but also the jewish doctors , and the christian philosophers and divines , for some ages after christ , did think that , besides the individual intellectual soul of every man , there was also a certain common intelligent nature , or being , substituted by almighty god , whose office it was to illuminate the humane soul , to excite actual intellection in it , and to communicate unto it these common intellectual principles , which ordinarily and generally obtain in all men , and stood in relation to the humane intellectual soul , as the sun and its light and influence stands in relation to vital natures in the lower world : and this they call intellectus agens , which averroes supposeth to be vltima intelligentiarum separatarum , and deputed to the actuating and exciting of intellection in men. this opinion hath been ( possibly upon reasons probable enough ) laid aside for many ages in the christian church : the use therefore that i make of it only is this , that though this opinion seems to be dark and obscure , and not bottom'd upon a clear evidence , yet it carries with it and under it an adumbration of a great and real truth , though they attained not a full clear distinct discovery of it : therefore as the apostle elsewhere in another case told the athenians , that that god , whom they ignorantly worshipped , him declare i unto you , acts 17.23 . so , with some variation , i may with humility say , that secret , unseen , and spiritual power , which these ancient philosophers did not distinctly understand , but groped after it , and celebrated by the name of intellectus agens , i am now endeavouring to declare . almighty god , as he is every where by his essential presence , so he is every where by his powerful influence ; and as he is the universal productive and conserving cause of all things in the world , so he is more intimate unto , and effective of every thing in the world by his efficacious influence , than any second created cause in the world ; for they are all but his instruments , and therefore their causality is still but in and from the virtue and influence of the first cause . and this influx of the first cause , the prime efficient , almighty god , is by him ordinarily communicated , effused , and proportioned according to the several natures of created beings ; though , according to his wise good pleasure , he sometimes is pleased to doe it in a different manner for excellent ends , pro imperio voluntatis . and therefore in matters that are simply natural , this ordinary efflux of the divine influence is suited to that common law of nature , that he hath settled in the world , and governs such things according to those instituted , regular , natural laws . but unto an intellectual nature , such as is that of man , endued with understanding and will , this divine efflux is communicated in a kind proportionable to those faculties of the humane soul ; and therefore these effluxes of the divine influence are communicated in two kinds , 1. by way of illumination , in relation to the understanding faculty . 2. by way of persuasion , inclination , and incitation , in relation to the will and affections , although there are many other kind of effluxes of the divine spirit and influence : as the gift of bodily strength , as that of sampson , judges 16.20 . the gift of curious workmanship , as that of aholiab , and besaliel , exod. 36.1 . the spirit of majesty and government , as that of saul , 1 sam. 10.9 . the gifts of prophesying , tongues , miracles , 1 cor. 12.4.9 . for these were extraordinary effluxes given out upon special occasions , and for special ends , though even in most of them , and other extraordinary gifts of the like nature , the understanding and will were much concerned and wrought upon . 1. as to the illumination of the vnderstanding , certainly what the sun is to the sentient eye , that , and much more , is almighty god to the mind of man : psal . 36.9 . in thy light shall we see light , john 1. 9. this is the true light that enlightneth every man that cometh into the world . 2. as to the inclination and bending of the will , it is true , the will is naturally free , but yet it is essentially subject unto the god that made it ; and the operation of the divine influence upon the will ordinarily is but persuasive , and therefore ordinarily resistable : thus the old world resisted the merciful striving of the divine influence , gen. 6.3 . my spirit shall not always strive with man. acts 7.51 . ye always resist the holy ghost : but the powerful god hath so great an efficacy , and hath so intimate an access into the minds of men , that he can when he pleaseth , and doubtless sometimes doth , irresistibly bend and incline the will unto himself , according to his good pleasure , psal . 110.3 . thy people shall be willing in the day of thy power . it is an excellent expression , prov. 21.1 . the heart of the king is in the hands of the lord , as the rivers of water he turneth it whither soever he will : a good artist will guide a stream of water to what place , and in what manner , he pleaseth , in the same level , and yet without any violence offered to the natural motion of the water , which in all those motions is kept entirely sutable to its nature : and with the same and much greater facility the god of heaven can , and often doth , infallibly guide the hearts of men , yea of kings , and yet without force or violation of its natural liberty . there was never any age nor people in the world that was wholly destitute of this divine efflux upon their understandings and wills : it is as universal and common as the light and influence of the heavens ; only upon some in all ages it was more special and effectual than upon others , even in the gentile world. i have always esteemed those excellent men among the heathen famous for wisdom , justice , piety , and knowledge , as men illuminated and guided by this divine influence , though possibly communicated to them in a more signal manner than to other men : such were socrates , plato , zeno citticus , solon , lycurgus , pythagoras , tully , seneca , aristotle , and divers other excellent philosophers , moralists , and law-givers , among the gentiles ; who were by the influence of the divine spirit excited , illuminated , and instructed for the benefit of themselves and the rest of mankind , and to prepare the heathen world for the reception of greater light. when it pleased god to select unto himself and his special government , the family of abraham and his descendants , the jewish nation , he sets them in the middle of the habitable world , like a beacon upon a hill , to be a kind of common instruction to the rest of mankind ; and for that purpose , made them signal to all the world by his special government over them , by miracles , signs and wonders ; by giving them laws from heaven in great majesty and terrour ; by committing to them the divine oracles ; by raising up prophets and men specially inspired by an extraordinary spirit , and by effusing among them a greater measure of the influence of his sacred spirit . for ( that i may say it once for all ) it hath been always the method of the divine wisdom and goodness , when he sends out the greater measure of this influx , whereof i speak , the divine providence accompanies that efflux with sutable external means to render it the more effectual , and the more agreeable to the manner of the reception of the humane understanding : but when the messias came into the world with the message of the glorious gospel , the sun was as it were in its meridian ; and as the means of illumination and conversion of the world unto god was more effectual and universal , so was also the efflux and irradiation of the divine influence upon the souls of men more vigorous , diffusive , and universal . and as the miraculous gifts of the spirit of god appeared in the miracles of christ and his apostles , the gifts of tongues , of healing diseases , of prophecy , and the like , to confirm and establish mens minds in the faith , belief , and obedience of the gospel ; so neither was this all : but the secret and effectual influence of the same blessed spirit appeared in illumination of the minds of men , in persuading and mightily subduing their wills to the belief and obedience of the truth , in converting mens minds unto god , and placing them in their just and due habitude to almighty god. and this , according to the various workings thereof , is sometimes called the spirit of regeneration , the spirit of renovation , the spirit of sanctification , the spirit of holiness , the spirit of adoption , the spirit of prayer and supplication , the spirit of life , &c. according to the various energies that this great effusion of the influences of the blessed spirit had upon the minds of men. and this great and more diffusive and effectual effusion of this influence under the gospel was no other than what was prophesied of by the ancient prophets , isa . 25.7 . i will destroy in this mountain , the covering cast upon the face of all people . isa . 11.9 . the earth shall be filled with the knowledge of the lord , as the waters cover the sea. isa . 54.13 . all thy children shall be taught of the lord , isa . 59.20 . this is my covenant , that i will make with them , my spirit , that is upon thee , and the words which i have put in thy mouth , shall not depart from thee , nor from thy seed , nor from thy seeds seed . ezek. 36.27 . i will put my spirit within you , and cause you to walk in my statutes , and keep my judgments and do them . isa . 44.3 . i will pour out my spirit upon thy seed . joel 2.28 . i will pour out my spirit upon all flesh . and this energy of the divine influence appears first by a secret irradiation and illumination of understanding . 2. by a powerful persuasion and inclining of the will ; both which , as they were with a more vigorous and effectual dispensation under the first breaking out of the light of the gospel , so they do accompany the publication of it unto this day , and shall unto the end of the world ; though by reason of the corruption of the lives and manners of mankind , not with equal success in all ages . and thus far concerning the supernatural means of converting the soul to god , and consequently restoring it to its true felicity and blessedness . chap. xiv . the conclusion . and thus i have taken occasion upon this small particle of nature , which hath been under my consideration , to make this not unprofitable digression touching the true , genuine , and natural position and conversion of the soul towards almighty god. i have shewn what it is , namely , the humble and sincere love of him , trust in him , obedience to him , and delight in him . i have shewn that this is the most natural and reasonable habitude of the soul , that wherein consists her duty , happiness , and rest . i have shewn the great reasonableness and obligation of the soul unto it , the means instituted by the god of heaven for our attainment of it ; and that every thing in the world attains and enjoys its sutable perfection and felicity , when it attains and keeps that position , state , station and place , which the great and wise creator and disposer of all things hath appointed for it : and consequently there is no way for the humane soul to attain its sutable perfection , and tranquillity , here in this life , and everlasting happiness and glory hereafter , but in its holding that due habitude and respect to almighty god before described . and that this ( next to the glory of his great name ) is the principal reason and end of all these admirable and special methods of his providence towards the children of men , both in their creation , preservation , and that stupendous work of their redemption by christ . if we shall now look into the several parts of the vniverse , we shall find that every thing in nature intensely affects that station , position , and order , that the god of nature hath instituted for them ; and in the holding thereof , they attain and enjoy all that felicity ( if i may so call it ) that their nature is capable of , and when by any accident they are out of that station , they are in discomposure , and therefore by a strange , regular , connatural appetite , they endeavour to recover it again . if we look up to the heavenly bodies , they constantly and regularly observe and keep those stations and motions that the god of nature by the law of their creation hath instituted for them . if we look unto the planetary and elementary bodies , we shall observe no less . if we look upon the animals we shall observe them regularly to comport themselves according to the several instituted laws of their species , and those admirable fixed instincts that are rivetted into their constitutions . if we look upon vegetables , they all regularly in all their vital appearances do follow strictly and regularly the laws and methods of their several kinds . nay , this pitiful , inconsiderable mineral , the magnet , in all his motions and affections , regularly and exactly follows those laws and directions that are implanted in his nature . but if we cast our eyes or thoughts upon the children of men , and their ways and walks , whose immortal souls are directed to a nobler end than most of other visible creatures , and have capacities fitted to have a reception of the noblest object in the world , the glorious and eternal god , and to have an humble communion with him , which is his true position , habitude and happiness . i say , if we look on mankind , we shall for the most part find it quite otherwise ; like babies , ideots , and fools , they fix their souls and the whole verticity of them , ( pardon my borrowed expression ) upon rattles , baubles and toys , and imbase their souls and faculties with poor sordid vanities , and trifles , and neglect that magnum oportet , wherein their perfection and happiness consists , so that we may justly take up the prophet's complaint both against our selves and others , jer. 8.7 . the stork in the heaven knoweth her appointed times , and the turtle and the crane , and the swallow observe the time of their coming : but my people know not the judgment of the lord. and were this in the time of paganism , those times of ignorance , which the apostle says , acts 17.30 . god winked at , the wonder were not great : but this happens in the christian world , where the gospel and holy religion instituted by the son of god , is published and professed to be believed : as we shall easily find , if we take but an estimate of the ways , designs , and delights of men , even in the christian world. 1. how many there be that bid open defiance to heaven ; atheists that account it the glory of their wit and courage , to make a scorn of religion , and of the life to come ; and this not only by their actions but even by open professions and words as far as they durst do , for fear of humane laws . 2. how many there be that wholly give themselves up to sensual pleasures , debauchery , incontinence , gluttony , drunkenness , that make little or no improvement of their reason , but in making provision for their sensual lusts , and fulfilling of them with more advantage than brutes ; the whole bent and current and tendency of their souls is after sensuality , and wholly averted from that god that gave them their souls for better purposes . 3. how many there be that set the whole stress and tendency of their souls to the getting of vvealth , sometimes indeed by lawful means ; but at other times by all kind of oppression , cousenage , deceit , rapine and violence , and make their wealth , their only delight , hope , and confidence . 4. how many there are that make it the whole business of their souls to gain honour and preferments , great offices , titles , power , pre-eminence , and authority over others ; wherein if they are disappointed , their souls as it were dye within them , and if they obtain , they wholly bless themselves therein , till another opportunity of farther acquists be found , and then their restless , ambitious souls press on farther for higher and greater acquists of the same nature . 5. how many there be that pretend to the profession of christianity falsly and hypocritically , for base and secular ends ; that make a gain of godliness , when they have not one spark of true religion in their hearts . 6. nay , yet farther , among those that are the greatest pretenders to christian religion , i mean the romish clergy , how universally they imbase the very nature of god and christ , in their image-worship ? how do they even under a disguise of religion , turn away the souls of men from the worship , honour , fear , and love of god , by substituting the adoration and veneration of angels and saints , shrines , reliques and toys , and carrying over that love , honour , service , dependence and confidence , which the soul should repose in the glorious god , and his son christ jesus , unto creatures contrary to the express will of god revealed in his word , and contrary to the whole design of the christian religion , and the whole oeconomy of the wise and glorious god to unite the soul unto him , thou shalt worship the lord thy god , and him only shalt thou serve : so that although there be many great errours in the profession of that church , yet this doth in a most special and direct manner steal away the soul from its due habitude unto the god of heaven . 7. nay , yet farther , even in those that have a true sense of religion , and their duty to almighty god , yet the pleasures , profits , preferments , and gaities of this present vvorld , starve that fervor of the love , and conversion of the soul to god , and leave but a small portion of the heart , for the ever glorious god : nay the great searcher of all hearts knows , that if our love to the glorious god were strictly weighed with that first and great commandment repeated by our saviour , mat. 22.37 . thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind ; which is most certainly our duty ; our love to god would be generally found to stand in need of many grains of allowance from his mercy and goodness to make it accepted . all therefore that i shall say , is , to remind my self and others of the saying of the prophet in another case , isa . 46.8 . remember this , and shew your selves men : men that have or should have reason and judgment to steer their actions and affections : remember that we have in our bosoms immortal souls , souls that will survive all our sensual pleasures , all the wealth , riches , and honours of this world , which when this bodily life ceaseth , will have no gust or relish to an immortal soul , or if any , but to trouble and vex it : remember that this immortal soul is capable of an immortal fruition of the greatest good , the vision and love of the glorious god : remember that the means to attain this blessed and beatifical vision of god hereafter , is the conversion of the soul to god by true love of him , obedience to him , and trust in him , while we enjoy a life here on earth : remember , that this is the true , genuine , natural habitude and position of the soul , and its perfection and happiness . remember that it is not necessary for us to be rich , to be great , to enjoy an affluence of all worldly contentments , nay possibly , yea probably this may be our greatest detriment and estrange our souls from god : but it is of absolute necessity to us to have our everlasting souls everlastingly happy : and now remember this , and shew your selves men , men and not children , to lavish away our time , our lives , and souls in trifles , in things that will not be of any use or convenience to our everlasting state , but if they last so long , will last no longer than our lives in this world , which may be but a year , but a day , but an hour . shew your selves therefore men , men that understand the worth and value of your souls , your everlasting souls , and do not imbase them into an employment and state below their worth and value : shew your selves men , men that have or should have discretion to consider , that your everlasting state of happiness or misery depends upon the well or ill management of your lives and thoughts in this life , which is but a state of probation in order to eternity : remember , and shew your selves men ; men that understand your interest and your greatest concernment ; and while you live here in this world , set your hearts upon that , which is the chief end of your coming into the world , and as in reason you would wish to have done when you come to dye ; namely , the entire conversion of your souls to the ever-glorious god , the beginning and end of your being , in all humble love , obedience , faith , dependance , honour , and service , in the frequent thoughts of him , and applications to him , in veneration , worship , service , and devotion to him , in all humble imitation of him , in what he is imitable by you , viz. in holiness and purity , in righteousness and justice , in mercy and beneficence , in truth and veracity ; and this will be the perfection , the happiness and everlasting blessedness of your souls to all eternity . psalm lxxxvi . 8. neither are there any works like thy works . the consideration of the excellency of the works of almighty god , is as large as are the very works themselves : which as they are of almost insearchable number and variety , so the excellencies of the divine wisdom , power , and goodness , appearing in almost every work of his , are of an unsearchable number and variety . if a wise and industrious man should spend all the days of his life in the search of the admirable structure and faculties of the least fly , or of one organ of our sense , the eye , or the ear , he must conclude even such a particular enquiry with that complaint : the greatest part of what i have discovered , doth not equal the least part of what i am ignorant of , notwithstanding all my inquiry and diligence . i shall therefore content my self with the comparing of some few of these works of god , that seem most ordinary and common , with some of the choicest works of the most exact and curious of the children of men , and by that comparison , we shall see how much these works of god exceed the works of men , even the choicest works of the choicest men. the wise ordination of almighty god hath lodged in a grain of wheat , or barley , ( as in the seeds of all other vegetables , ) a small imperceptible vital seminal principle , which , unless corrupted by some accident , will lodge and rest in it a year or two ; i take this little grain and cast it into the earth , the ordinary matrix for this seminal , vital principle to exert it self , and observe the procedure of it . 1. it hath not lain there many days , nor possibly many hours , but by a kind of sensible sagacity , it seems to perceive that now it hath attained a proper place for the exercise of its vital and seminal activity , and seems to perceive the warmth , moisture , and sutable fertility of the lodging it hath got , and begins to rouze and agitate it self , and to put forward to that motion , which is proper for it to exercise , in order to the preservation of its kind . 2. then it sends forth from its narrow receptacles , little fibres or roots , to lay hold on that moisture , that may be useful for its farther germination . 3. these little fibrous roots it sends not forth at every part of the grain , but only at one determinate part thereof , namely , from that part of the grain , at which it was first joined to the stalk , and at which it received at first its vital nourishment , namely , the lowest part of the grain by which it was at first joyned to the stalk . 4. by these little fibrous roots , as by so many little veins , or venae vmbilicales , it attracts the moist , fertil nourishment , from the earth or water ; and by these it is conveyed to the seat of this little , vital principle , which seems to answer to the heart of animals . 5. this little vital principle in the grain of corn , though it take not up so much room as the point of a needle , extends its vital power through all this little mass of acquired moisture , and perfectly assimulates it to the specifical nature of that grain wherein it is thus received , and as it were leavens it , and gives it a tincture conformable to its own nature . 6. this little agent having thus gotten to it self , and assimulated this portion of moisture that it hath thus attracted , it presently distributes and digests it , partly for the enlargement and encrease of its little fibrous roots for its farther supply of nourishment ; but principally it sends it out in a little bud , visible in the top of the grain of barley , and in the side of the grain of wheat , which is the first visible rudiment of its ensuing stalk and ear. 7. this little bud , that is thus thrust forth , is most perfectly and infallibly of the same specifical nature with that grain from whence it springs ; of the very same nature , kind , figure , with all the original buds that spring from grain of that nature . neither doth the wheat send out a bud of the kind of barley , nor the barly of the kind of wheat ; but each sends forth a bud sutable to its own specifical nature . 8. this first little bud is continually supplied from this vital principle with fresh supplies , attracted continually and incessantly to it self , and from thence transmitted into this bud , for its growth and increase . 9. this little bud thus thrust forth and supplied , makes its way through the solid clods and earth , into the open air , and displays it self into a blade . 10. after this blade thus thrust forth , it sends up from the bottom of that blade a more compact and firm consistency , namely , the stalk or stem , which from its several joynts sends forth blades , which inclose and compass the stalk or stem for its better safety and preservation . 11. after this little vital principle lodging in this grain of wheat or barly hath furnished it self with a stalk , it gives not over its business , but still by its little emissaries , its fibrous roots , it attracts continual supplies of moisture , which it sends up through the stalk , and unto the very extremities thereof , for the production of seeds of its own kind , namely the ear. 12. and being come to that maturity as to be ready for the production of the ear , it begins the rudiments thereof within the inclosure of the blade that compasseth the top of the stalk , which they commonly call the hose : and upon the upper end of the stalk within this receptacle or hose , for the better securing of the ear from foreign injury , it begins , and in a great measure perfects the first rudiments of the ear. 13. when the ear is so far formed , as to get out of the hole , it provides admirably , 1. for its location , and fastening of the several grains to the stalk , whereby they may receive continued supply from the root . 2. disposeth them in such order that none may be a hindrance , but each a support to the other . 3. cloaths the little grains with husks to preserve them . 4. and generally sends out certain spires , commonly called the beard , which are a means of their further security , and also a kind of excrementitious evaporation for the purging and perfecting of the grain . 14. and till the ear , and the grains in it , be grown to a due hardness and maturity , never gives over the supply thereof with convenient nourishment , which it attracts by its roots , and sends up by the stalk to the several grains , which partake of it in a just and equal proportion , till they come to their just growth and maturity conform to their species or kind . now in all this admirable process of this little vegetable , there are these things observable , which do let us know that all this is not without an admirable destination or ordination of the great and wise god : 1. this process is constant and vniform . the very same method that this grain of corn takes , the very same will another grain of corn of the same kind take and observe ; and hence it is , that for the most part , a whole field sowed at the same time with the same grain , will be ripe together , excepting some accidental matters make a variation in some few stalks . 2. that it never errs , or is mistaken in its effect , unless by reason of some preternatural accident . 3. that every grain produceth its own specifical grain , and not a grain of another kind . 4. that all this procedure is in order to an excellent end ; namely , the preservation of its kind , and yielding a supply of vegetables for the use of animals . 5. that this end is accomplished by means exquisitely suitable to this end , and there is nothing superfluous , or idle , or unnecessary , nothing wanting or deficient in all this process for the attaining this excellent end. if all the men in the world would lay their heads together , they could add nothing to it , nor take any thing from it , without disappointing the whole effect . 6. nay yet farther , though the vegetable process is obvious to us every hour , and we see and observe it ; yet it is not possibly imitable by all the art and skill of all the men in the world , without the help of this little vegetable principle of life , namely the vegetable seed . 7. yet this is performed by this little poor , inconsiderable principle of life , with great ease , and admirable exactness and uniformity without any disappointment or error . 8. yet this little vegetable principle hath neither sense , reason , understanding , nor knowledge what it doth , how it doth , why it doth it . my child cannot learn to spin or to knit , unless it be taught and instructed , or have some example or instruction to guide it : but this poor , little , imperceptible , irrational , senseless principle of vegetable life , doth all this at the first essay , without instruction , example , or rules of imitation . 9. therefore the resolution of this excellent artifice , in this little senseless particle of life , must be into that excellent wisdom of almighty god , which 1. hath implanted in , and given unto this small particle of life that excellent manner of operation , which this particle it self understands not , yet performs it by an unerring method : 2. that hath directed and guided all this admirable process to a more admirable end ; namely , the preservation of the kind , which yet this little senseless particle of life neither knows , nor knowingly intends . and this is the reason why this process of this poor , inconsiderable particle of life exceeds the invention and imitation of the wisest philosopher , or most curious artificer , because this little thing works according to that law , that power , that rule , which is impressed upon it , and communicated to it by the most infinite wise god : it is his own immediate stamp or signature upon it ; but on the other side , though the reasonable nature in man be the impression of almighty god , and of a far nobler perfection than the vegetable or animal nature , yet the art , wisdom , and exercise of that reason in men , is but the work and actings of men , derived from their own choice and abilities , and not so immediately from the impression of almighty god , but comes from him more mediately and secondarily , than those first and primitive powers , instincts , and faculties , through the less perfect and blind , vegetable nature . finis . notes, typically marginal, from the original text notes for div a44220-e4420 jer. 31.18 . psal . 63.8 . cant. 1.4 . jo. 12.32 . psal . 78.37 . psal . 25.15.141.8 . notes for div a44220-e4680 fecisti nos , domine , ad te , & inquietum est cor nostrum donec requiescat in te . aug. 1. conf. c. 1. gods judgements upon drunkards, swearers, and sabbath-breakers. in a collection of the most remarkable examples of gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. and a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. by w. l. hammond, samuel, d. 1665. this text is an enriched version of the tcp digital transcription a87056 of text r230554 in the english short title catalog (wing h623ba). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 187 kb of xml-encoded text transcribed from 102 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87056 wing h623ba estc r230554 99896409 99896409 154184 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87056) transcribed from: (early english books online ; image set 154184) images scanned from microfilm: (early english books, 1641-1700 ; 2403:14) gods judgements upon drunkards, swearers, and sabbath-breakers. in a collection of the most remarkable examples of gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. and a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. by w. l. hammond, samuel, d. 1665. [64], 128 p. printed for william london, [london] : 1659. title page and leaves a2, a6, b3.6, c3-8, f2, and f3 are cancels. divisional titlepages: of blaspheming the name of god, by cursed oathes. with the judgements of god upon cursers & swearers (g1r); of the sabbath day, with gods judgements upon the profaners thereof (i1r). in fact, by samuel hammond--wing (cd-rom edition). reproduction of original in the folger shakespeare library. eng alcoholism -england -early works to 1800. swearing -early works to 1800. sunday -early works to 1800. god -wrath -early works to 1800. a87056 r230554 (wing h623ba). civilwar no gods judgements upon drunkards, swearers, and sabbath-breakers. in a collection of the most remarkable examples of gods revealed wrath upon hammond, samuel 1659 34444 255 20 0 0 0 0 80 d the rate of 80 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2008-04 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 john pas sampled and proofread 2008-09 john pas text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion written by wm london a bookseller in newcastle upon tyne . local cases . houghton le spring p 42 carlisle pp 44 , 45 , 77 stanhopep 76 dalston &c. p 44 , 78 cockermouth p 44 callerton p 85 gods judgements upon drunkards , swearers , and sabbath-breakers . in a collection of the most remarkable examples of gods revealed wrath upon these sins : with their aggravations , as well from scripture , as reason . and a caution to authority , lest the impunity of these evils bring a scourge upon the whole nation . by w. l. 1 cor. 10.11 . now all these things happened unto them for examples , and they are written for our admonition , upon whom the ends of the world are come . luke 13.3 . jesus said , suppose ye that these galileans were sinners above all galileans , because they suffered such things ? i tell you , nay , &c. printed for william london , 1659. to the right worshipfull , the mayor , recorder , aldermen , sheriffe , and common-councell ; together with the most ingenuous inhabitants of the famous and flourishing town of new-castle upon tine : the authour in testimony of his sincere desires for the peace and prosperity of the town in general , and every person in particular , dedicates this his labour to their kind acceptance . christian reader , when i consider how the great moderator of the world , the holy and just god is concerned in the regular or irregular conversations of men , and how much he hath interested himself in the providential notice he hath taken of them , i cannot but judge that the brandishing of his sword , the recording of the signal judgments of god ; may be both acceptable to the lord , and useful to many an habituated rebellious sinner , for the allaruming his drowsie conscience . shall a trumpet be blowne in the city , and the people not be afraid ? the lord is known by his judgment which he executeth . god will not suffer the worst part of the world to sink into atheisme : the wretched emperour shall have claps of thunder to fright him into suspitions of a deity . julian the apostate shall be made to throw his blood into the ayre with a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . judgments have been one of the usuall wayes of gods asserting his authority in the world : and that the usefulnesse of the following treatise may be the more discovered , i have a few things to intimate about the number of the judgements of god . 1. that gods judgments are not not like arrows shot into the aire at randome , he does not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god hath blessed ends , either to reclaim the party smitten , i● judgements short of death seize on them , or to be ● pillar of salt to others , that they may hear , fear , and do n● more so : those jews that exemplarily fell in the wildernesse ; they are said 1 cor. 10.6 . to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , types to future generations ; they are engraven characters of divine vengeance , that we should read their punishment , and avoid their sin . 2. consider the principles that judgements have to work upon . bondage , fear , and self-love ; the one like the spaniel , forbearing to offend for the cudgel over it , the other from a principle of self-preservation , had rather want the bait , then swallow the hook ; god having left some reliques of these in the most debaucht consciences , that he might have somewhat to treat with in the vilest sinners , when his judgements were abroad . 3. weigh the convictions they leave of an over-ruling deity ; atheism is one of the natural fruits of the first apostasy , and as it is heightned by impenitency , so it is strengthned by impunity ; now god by his judgements gives some evidences of his being and soveraignty ; he hath , his coecum in mente flagellum , he hath his fulmen in orbe , and fulgur in animo pharaohs bold challenge of who is the lord , shall shrink into a , moses , pray for me when the lord is in the way of his judgements . 4. he will convince the world that scripture-threatnings are not only a voyce of words , but when and where the lord pleases , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are fiery darts , the breakings forth of fiery indignation against impenitent sinners , especially when they meet with sinnes that do devastate conscience , such as the sins here witnessed against ; sins that provoke the eyes of gods glory , which in no nation , if raigning , he will suffer to go unpunished : he is a jealous god , & where his honour is so eminently concerned , he will unsheath his wrath , the first of these in a bestial metamorphosis , strives to raze out his image , the second to tear his name , the third to deprive him of his worship ; and i cannot but approve and encourage the design of the ingenuous author ; who , whilst these crying sins dare with an open and brazen face , so frequently shew themselves , will set a brand upon their foreheads , of the notable judgements of god against them ▪ and for my own part , i would not be wanting to countenance such publick designes for god , for the discovering of the eminent judgments of god against these sins , may like the angell to balaam , stop the career of some sinner , provoke the zeale of those magistrates , and under officers , upon whom god and man , so loudly call for a severe proceeding against these sins , and draw forth from the people of god that glorious confession , psal. 58.11 . verily he is a god that judgeth in the earth . books of this nature may do much good , where sermons cannot reach through the prophane absence of many of those that are most guilty of these sins . i shall say no more , but recommend the ensuing treatise to thy serious perusall , and subscribe my self one willing to be a servant to any design for god , j. hammond . to the jvstices of peace in the nation ; especially these northerne parts . gentlemen , the chief pillars of a nation , are the magistracy and ministery ; the one for punishing sin , the other for advancement of righteousnesse . these are the officers of state , which , like the two great luminaries of heaven , give law to all the rest ; and amongst the wisest , and best of men , are accounted as useful to a common-wealth , as castor and polux , to the mariners in a tempestuous night : so that as the flux and reflux of nile , portends plenty , or dearth ; so these sword-bearers of god , are pledges of his favour , to that nation , or place , where they are honoured and respected ; and great care ought to be had in the due election of such as may be for the promotion of the great end of such places : for , as one lately said well , they should not be like brambles , which teare the wool off the poor sheeps backs that come to shelter , for protection , under them . the lacedemonians chose none into the senate as magistrates , but onely upon account of honesty and vertue ; forgeting the bare consideration of riches , friends , &c. where piety was a stranger . and cicero tells us , a good magistrate is the common-wealths physitian , badge of vertue , staff of peace , and pillar of honour . i would onely beg leave to break my thoughts to the first of these : and though to some this may seem boldnesse to be free ; yet considering that a good cause teacheth confidence . i think in this case i should offend if i presumed not ; and i have taken care so to order my flight , as not to soare above the region of duty and civility . gentlemen , i set before you three grand impieties , viz drunkenness , swearing , and sabbath-breaking , sins that are opera tenebrarum ; it 's your work to look to them , they are rageing , reigning , polluting sins ; sins for which a land mourns , and the nation puts on the sable garments of sorrow and heavinesse : these sins beget a controversie betwixt a people , a place , a person , and god , and who is able to abide his indignation ? for if once his wrath be but a little kindled , blessed are all they that put their trust in him . these therefore are sins that ought not to go unpunished , and that without the strictest severity in a christian common-wealth . magistrates are not to beare the sword in vain ; if you do not quarrel with sin , god will with you ; you are , or should ●e , the banks of the common-wealth , to keep us from a land-flood , and torrent of confusion ; you are the hed●es to prophanesse : the life of the law is executions ; it s a principle in moral policy , that not to execute the lawes , is worse than to break them , acts and ordinances will not beat down prophanesse , unlesse the first be throughly acted , and the last set on fire by authority : many take encouragement by the slack execution of justice , which otherwise might with care prove a hinderance , not onely from sin , but punishment , nay , it may be , from eternal flames . i am much afraid that many are guilty of others sins , more than they dream of , by suffering their understandings to be darkened in the sense of their duties , thorough the sight of their honours ; not seriously weighing what trust god hath committed to them : they cannot deny presentments , but think it a work below them to search and find out debaucht houses , or persons , or examine who idlely stayes from the word ; or take care in publick resorts , to find out blasphemers , cursers , and swearers , and punish them in the act. how sad would it be to us , if we heard the sad cryes in torment ? it may be some saying , o that the magistrate had hedged up my way with thorns ! had he set bounds to my drunken meetings , cursed oathes , and prophane sabbath-breaking ; then had i not been now roaring in anguish , under the fury of a revengful god! the mild punishment of obstinate transgressors , makes sin grown to an excrescency : it festers a body politick , as well as natural , to have the wounds not thoroughly dressed ; it forces to a relapse , where the causes are not diverted or rooted out . seeing drunkennesse hath so great confidence , as if authority led it by the hand , let me strike at the bowels of it , that hath so many thousands crawling out of it ; oh that we might see this sin reel with the drunkard ! that there were a frequent visiting of ale-houses , and none suffered , under the greatest engagements , not to suffer any to be drunk , or drink to excesse ! and methinks , as i travel these northern parts , especially about ( i had almost said in ) the metropolis of these counties , it s scarce possible to passe without infection , the streets are lined with these pest-houses ; the greatest wonder is , that they are under the roof of authority , and yet suffered to breath . oh down with disordered ale-houses , that ●rove the hell and damnation ●f many a poor soul ! where many poor wretches sit securely , and there drown their families bread in drunkennesse ! where many a person of respect , buyes the ruin of his families honour , together with his own ▪ at a vast expense ! one said , if it were not for secret drunkennesse , they might bar up their doors ; oh , set a barica● do to the entrance of such impieties and villanies , which flow hither as the humours to the stomack ! banish these fire ships from the coasts of ● christian common-wealth , o● we shall be set on fire from hell● then your towns , counties cities , and the whole nation will move in a regular orbe , & congregations be well filled we may say , it would be a wonder in england if it were in any great town , as it was in rome , where there was a street called vicus sobrius , because there was not an ale-house in it . what if some have no other living ? the question is , can they live no otherwise , than by making men drunk ? i admire the neglect of this foundation of reformation in this place , which so oft by the faithfull servants of god hath been reiterated in our congregations ! if these corners of hell were blown down with the breath of authority , all the traine of attendants , like a great courtiers , would fall with himself ; as cursing , swearing , blaspheming , the holy name of god , murthers , adulteries , and all other such wickednesses , for which the hand of the lord is ready with his judgements to reach us : till this be done , till we see the sword of justice make sin stagger , and like that mighty wind that came from the wildernesse upon jobs children , blow down the four corners of these places of iniquity ; i say , till this come to passe , every moment will thrive towards a dismal no one , the minutes of time will swell into ages , and those into eternity of punishments , if not prevented . if gods wrath and anger be the evils that compasse these sins about , like sparks of our own kindling , and if the reformation of sin , be the removing of judgement ? what need then to strike at the root of iniquity ? if ahabs humiliation , and the ninevites sackcloth and ashes , caused god to let the resolution of his judgements run backwards ; if phineas zeal stayed the plague , and saved many thousands ; i say , if outward reformation tyes gods hands from outward plagues , what need then to look about and reform ? lest we that are left of so many thousands lately swept away by sicknesse , diseasses &c. be made examples because we learn not to beware . i could instance many examples of gods severity , to such as were slack in their duties ; as eli , whose impunity to his sons impiety , shrunk him under the heavy stroke of justice ; but i had rather lead you by examples of piety and justice , than drive you by those of judgements . look to nehemiah , he sets servants at the gates of the city , and laid hands on such as prophaned the lords day . it s worthy observation , what ambrose sayes to theodosius ; that he was more earnest and careful , to observe the things of god as a magistrate , than himself as a man . the lacedemonians had their ephori ; magistrates that took care to all manner of intemperance and excesse in the city , and if any were found , they were beaten publickly . the carthaginians made a law , that no magistrate should drink wine ; such was their care to avoid this beastly sin of drunkennesse : solons law was death to a prince that was drunk . in carthage , lacedemon , and creet , this sin was so abominable , that all which were found guilty of it , were thrust out of the senate , and dismantled of all manner of liberty to bear any office in their cities . what zeal was here in heathens against this odious sin ? and this may not unfitly be accounted as the reason why a woman reflected upon king philips unrighteous sentence of judgement , by desiring to have her cause removed from drunken philip , to king philip sober : and it may be , this sin of his , was the cause of his death , which by a lacedemonian gentleman was executed by a thrust in his body , because he refused to do justice . we read of lewis king of france , upon reading psal. 106.3 . blessed are they that keep judgement , and he that doth righteousnesse at all times ; was so wrought upon , that he presently said ; he that doth not punish sin , is the patron of it . these sins i speak of , are grown now so bold by impunity , as if justice were afraid to look them in the face ; like the snake in the fable , rise up against the greatest and most noble ingenuity possible ; its severity must subdue them . when true zeal bends the bow , and draws the arrow of justice to the head , then it strikes sin to the heart ; it flyes home to the life of the law , and death of the offence . a modern example we have of an irish lord , who lodged at west-kirby waiting for his passage , and being a prodigious swearer , the officers serve a warrant upon him , at which he rages with curses and oathes ; but they seize upon his horses , and forced him to pay 20 pound to the use of the poor of the parish ; and all the while he stayed there , his tongue was held as with a bit and bridle . this is the true effect of justice , which looks not asquint upon any man ; like aristides , who without an eye of favour to father , or friend , or malice to his enemies , distributed alike to all , so that he purchased the deserved name of aristides the just . in the areopagite judicature , they onely heard the cause , and never saw the persons , giving judgement in the night , that all might have equall justice . i cannot omit the example of one * mr. jourdain , of whom it might be said as of david , that the zeal of gods house had eaten him up ! for when the book of sports came forth , he sent an expostulatory letter to the king , inclosed to the bishop of exceter , who carefully conveyed it to his majesty , who reading , said in a rage , he should be hanged that wrote it : the bishop fell on his knees , and begged pardon , saying , that god had not a better servant , nor his majesty a better subject . the bishop after being visited by mr. jourdain , said ; ah! mr. jourdain , would you put me upon so hot service , knowing how many eyes * are upon me ! who replied , yea my lord , the eyes of god , and his holy angels , are upon you , to see how you discharge your office and duty . by his justice upon swearers , he brought such an awe and dread upon men adicted to that sin , that many citizens observed , that in places of publick resort , they heard not an oath sworn for many years together . i le end with one pretty passage recorded of king james , who being upon removal to theobalds , his majesties carriages went out of the city upon the lords day , which the lord mayor hearing of , commanded them to be stopt ; which affront , was represented to the king , with as great asperity , as men in authority crossed in their humours , could expresse . the king swears , he thought there had been no more kings in england but himself ; but when it may be he thought there was a king in heaven ; he sent a warrant to the lord mayor , whom with these words he obeyed . while it was in my power , i did my duty ; but being taken away by a higher power , it is my duty to obey ; which afterward it 's said , the king took well , and thanked him for . but least i be taken for one ▪ transported with an over-hea● of zeal , without a regular and proportioned mixture of knowledge , give me liberty to clear my self , and leav● my thoughts behind me , th●● i may not be found guil● of that asperse , ( which some men pressed with a fiery zeal , vented more in passion than discretion ) which fixes a scandal to justice , more than it promotes gods honour or reformation of men : were to consult with the prudent part of our duties , mannaging punishment to such as are drawn aside by temptation , &c. with reproof , and that secretly : but to incorrigible transgressors , such as are so accustomed to do evil , as if they professed debauched courses , let the severity of the law proceed ; for to such onely , the law strikes , to such as will not be warned : who can they blame but themselves , if they smart ? and if i should here plead for respect to be had to persons , it may by some be thought , to be out of the way ; but however , i am much for it , and do account it no lesse than a grand master-piece of prudence ; for if such as seem to lead others by their example , be won from prophanesse , the fruits cannot be bad . if therefore there be any of the better ranke which digresse from the good orders of government , either of the nation , or themselves , we are to use such with all the winning respect imaginable ; and if the law be satisfied , not to provoke their displeasure : the law aimes more at reformation than punishment ; and to persons of quality , whose reputations in the beame of honour weighs down the rate of their punishment : we ought to deal with candid behaviour , and to extend meeknesse and respect , as far as the greatest civility , and favour of law will reach . vpon this ground , no question , was that prudent piece of administration of justice ; performed by a chief magistrate , upon a person of quality , not long ago ; by sending a letter , begging his excuse , and hoping as ●e was a gentleman , he would not be angry at the administration of justice , which was his honour ; demanding satisfaction which was due by law for so many oathes , which in such a place he had sworn ; the gentleman with a high acknowledgment of civility , freely submitted . i would not be thought a favourer of debauchedness in any , much less in the gentry , in whom , if such vice● be set , they have a bad foil ; ye● i must needs say , they ough● to have more allowance that common persons ; especially if they be ingenious ( as alas many that are most ingenious most often fall into the snar● of temptations ! ) a little liberty they expect more than others , and as much as is not an affront to the law , let them have ; because , its fit to win such by civility , which the law cannot by force do , without a rape upon their honours and reputations ; and one great reason is , because many times inferiour persons are the inflictors of punishment , which cannot have over good a relish , unlesse sweetned with a kinde of submission ; and therefore when drink or passion is departed , then to write or send to them : yet where civillity and meeknesse will not allure , to that just decency and order , which holds conformity to the wholesome lawes of the nation , then currat lex . all which i could wish were done without malice , prejudice , revenge , a spirit of domineering , or to be accounted some petty some body ; but with a principle , that may not onely approve the integrity of a mans soul to act for the glory of god , but also a not expecting your reward from popularity , or any other secret advantage below the truth and intent of the action ; guided by the best principles both divine and moral . now , gentlemen , to you that are guilty , or may be found in these disorders ; if lawes were not , we had as good live amongst salvages ; you could not say your lives were your own , if another through fear of the lawes , were not kept from murdering you ; if we had none to punish transgressors , we had as good be without lawes : for your own honours therefore , beware you involve not your reputations to the punishment of every mean officer ; be not angry at justice which is more the honour of the gentry , then any ; because they are looked upon as patrons of it : be rather like king henry the fourth , who thanked god , that justice was executed , though it lighted upon one of his own loyns . to conclude , are not these sins fitter ( if for any in any sense ) for brutes , beasts , beggars , and the scum of a nation , than for gentlemen or christians ? for shame then , you that are in any degree guilty of such foul spots of dishonour , to the nation , to christianity , to your families , good names , and your own souls , let these wicked , debauched , beastly , prophane sins , be abandoned from your thoughts and actions , and hate it in others , that the nation ( the gentry first leading the van ) may make iniquity and sin blush , and even shame these vild courses to the eternal honour of england . and now gentlemen , to whom i have been bold to dedicate my paines , i beg you to look upon the work , in that which you see it doth drive at , and not at the unworthinesse of the authour , whose desire in it is nothing lesse , than may be concluded in this wish : that by your good government , they that are to come , may blesse your remembrance , and we present , may together with your selves , live a comfortable , peaceable , and quiet life , and that in all godlinesse and honesty . so prayes your humble servant w. l. to the reader . when i weigh my owne unworthinesse in the ballance with any thing that may be called a work for god , i am extremely discouraged to adventure ; wondring more that the lord should not rather make me a warning to others , by his judgements upon me for my own sin , then to write examples of others ; in the deep sence whereof , i cannot say that i was constrained to this work , purely from those noble and divine principles , which should move in the wheeles of all undertakings for the glory of god ▪ and good of others , lest i deceive my own spirit ; though ● desire a heart for both ; fo● upon a strict scrutiny , it will be found a difficult , and more then common attainment● though most men are loath ▪ but in all their designes to plume themselves with these fair feathers ; so that in modesty i choose to be rather jealous it is not so , then boast it as a reason that it is , i can indeed say and that truly , that i am an honourer , and lover of order , decency , and good government in a nation , city , or town ; and from a naturall and moral principle , do detest these three sins of drunkennesse , swearing , and sabbath-breaking , as they strike at the honour of order , government : and the reputation of a nation , place or person : and i wish this principle were wrought in such ingenuous persons , as otherwise are not perswaded of a greater evill in these sins ; they are evills that wound the glory of god , honour of a christian state , and the good of a civill government ; yet have i been wound up to more then a common hatred of these notorious sinnes , since i have seen the face of them in the glasse of gods judgements . i have observed drunkennesse , swearing , and the slight observance of the lords day , with the profanation of it , to grow the more by opposition , which i think is , because but slenderly punnished , like the seas , where but bounded with weak banks , rages and roares the more , when they are broken down ; i have likewise observed , that that which should be our greatest honor , is turned into sin , in that they which are under the strictest tye to christianity by profession , should so profane the lords day , and keep it with lesse exactnesse , then the heathens do their dayes of worshiping the devil , whilst we in troops runne to the profanation of god and his holy ordinances , by more then the one halfe of most parishes absenting themselves from the congregation , and either prophane the day by drinking , or , which is as sad , by a more then heathenish idlenesse and sloathfull contempt of their own salvation ; nay , and this is so common , that it seems not otherwise , then if it were turned into a law to contemne the meanes of salvatien , and slight , and abuse such as would turn them aside from hell and eternal damnation ; and by this meanes they slight the faithful ministers of the gospel , that labour night and day for the good of our soules , which i account the first step to apostasy from the ways of god . i have likewise observed the slack execution of lawes , by justices not performeing their duties , discourageing under officers , and leaving them a scorn and a reproach to wicked and ungodly men ; and if it please not the lord to stir up the hearts of justices of the peace themselves , to search diligently , to go about and find out disordered houses , ( the plagues of the nation ) and hunt men out of their houses to the congregation , sin will grow impudent , and bold ; if i say they do not shew their faces , to encourage and set a rate upon others under them ; men will be hardened in their wayes , and be taught to grow worse by the faintnesse of justice ; and this i account a duty , which a good conscience rightly principled cannot shift , nor excuse before god or their own consciences . the consideration of these things , with the tendency of all to ruine , where these evills are not redressed , put me upon this , ( i hope useful , and may i not say necessary ? ) work ; especially considering the use of judgements ; their energy if pondered in a sober and deliberate mind ; they walk not alone , the causes and ends are to be examined ; nor are they only limited to the persons or sins they punish , but for warning others from the like sins , or any other sinnes whatsoever . and we see how god loves to warne before he strike , so he did to nineve and belshazar , and used very much of long-suffering and patience to pharaoh , whose heart at last not taking warning , he ●ardened ; what are examples of gods judgements upon others for , if not to keep us from being the examples our selves ? and though precepts in●eed are very binding , yet they never shine so much , as when set in examples . we are all acquainted how little hold reproofs , admonitions , and exhortations from the pulpit take of men : therefore it is , that i have great hopes , that these examples may do good ; for as one in another case sayes , a verse may find him whom a sermon flyes , and turn delight into a sacrifice . so such as come not to hea● their sins ript open in a soul● searching sermon , may by reading , or hearing these examples , be frightened at the voyce of gods judgements . to consider the severity of god to those that fell , may well make us think with our selves , shall i that am guilty as much as others , be yet in the land of the living ? will not the patience , goodnesse , and long-suffering of god , lead us to repentance ? i say examples are of more force to move , nay to instruct , then the arguments and proofs of reason , or their precise precepts ; for they shew things not onely ●n the theory , but in the practice and execution . it 's reported of one waldus in france , that at the sight of gods judgement upon on● that was suddenly struck dead ; went home , and admonished his friends to repent , and turne from their evill wayes , and wa● himself a famous christian● from whom also sprang the name of the waldenses . examples mix so with the apprehensions , as they force the mind to a deeper understanding , and search , of the ends and causes of them . what i have collected are not of common examples , which daily present themselves before our eye● but such as are the most notorious and remarkable , and i question not but authentick ; those of modern and more late experience , i have taken from such authours as are living , and who from their own knowledge have given testimony to the truth of them . now what am i , that should undertake to direct others in that , wherein i am to seek my self by walking below the strictnesse of what i prescribe to others , and short of my own duty , having , it may be , that found upon my trencher , which i disswade others from as pernicious ? yet i consider the advantages of the undertaking , and , it may be , this may be one to my self , that these strict limits to others , will girt me more straitly within the compasse of my own duty ; and though this hath been strugling for a birth a long time yet now the truth and integrity of my intentions have prevailed to launch into a sea of censures , and if i aim at the good of others in the reformation of their minds and manners ; i am sure it cannot be any hurt to them or my self : and this is the rock on which i hope to stand against the proud assaults of envy or detraction ; for if any thing in the ayme or intention be good , it 's made of more value by the diffusive quality of it , in disaffecting that humour of aspendius , who delighted to play on his harp , so that none should heare but himselfe . i shall conclude in the words of the apostle , and pray : that the love of god which hath appeared unto all men , may teach us to deny all ungodlinesse , and worldly lusts ; and to live soberly , righteously , and godly in this present world . w. l. the contents of the whole . the character of drunkards . page 1.2.3 . drunkennesse a sin against the lawes of temperance and sobriety , and the practice of heathens against it . 4.5 . the strict lawes of heathens against drunnkennesse . 6. the spiritual evils of drunkennesse . 7. drunkennesse the fountain of other sins . 8.9 . the outward evils which accompany this sin of drunkennesse , consumption of estate , ruine of relations , losse of health , a shame to friends , scorn to servants , derision to boyes , losse of sences , &c. 10.11.12 . &c. a friendly exhortation to such gentlemen as are tempted to this sin ; especially to the most learned , and ingenuous persons . 16.17 . &c. gods threatnings aginst drunkennesse . 21.22 . gods righteous and terrible judgements upon such as take not warning ; in a collection of the most choyce examples , such only as bear the strongest remark of gods displeasure . 23.24 . to 45. some few disswasives from this sin of drunkennesse . 46.47 . of profane taking the lords name in vain by cursed oathes , &c. 51. the several aggravations of this sin of cursing and swearing . 52. swearing a sinne directly against god himself . ibid. it 's a sin of high ingratitude . 53 the sin of the devils in hell . 54 no profit by it . ibid heathens detest it . 55 dissuasives from it . 56.57 the severity of former lawes , and time against wicked swearing . 57. gods threatnings against it . 58. gods severity in his just judgements upon such as practised it , in a few sad and doleful examples . 59 , 60. to 59. the sin of profaningg the sabbath day , a great sin . 83.84 . the strict command of god himselfe to observe it . 85. gods own practice for our example , to keep one day in seven from labour , &c. 84. gods end in commanding us to observe it , is for our own good . 88. the reasonablenesse of gods command , for one in seven . 89. the breach of this day a great sin by many high aggravations of it , &c. 90. a sin against gods daily blessings and mercy to us . 91. a word to such as sit idly at home on the lords day . 92. a word to such as profane it , by playing , drinking , &c. 91. perswasions to hear the word , and attend ordinances , as the greatest advantages to our soules . 93.94 . objections answered . 95. gods threatenings against sabbath-breakers . 96.97 . gods severe examples of judgement and justice upon the profaners of the sabbath day . 98.99 . to 125. conclusion . 125.126.127.128 . of drunkennesse , and gods judgements upon drunkards : the sin of drunkenesse being the womb of all others , i chuse first to speak of ; by shewing , what a loathsome creature a drunkard is ; how it 's condemned by the lawes of nature , as well as nations ; the sad consequences of it , to soul , to body ; by setting a full point to his life , when nature hath not yet made a comma : ruining his family and relations , leaving himself at last a prey to necessity , and scorne to fooles . the aggravation of this sin to the gentry , who by their birth , estates , parts , &c. are seated above the reach of such vulgar rudenesse ; and therefore should soare so high with a noble mind , as to scorne to prey upon such garbage , as is only fit to feed swine with . the threatnings of god against this sin , with his judgements for it . first then , a drunkard may be called a monster ; such as entred not into the ark ; unlesse you account noah one , who fell through temptation ; he made no practice of it , yet smarted for his pregnant curiosity , to make an assay upon the unruly spirit of wine ; but let 's more strictly visit him , it's charity to visit the sick . i take him to be no man ; god indeed made him one , but that stamp and superscription of god set upon him to distinguish him from other creatures is so defaced , that if all other of gods creatures had done the like , who could have traced in the search of the knowledge o● god in his creatures ? if then he be n● man , he is no beast ; for in this sence they are sober , content with the liberty of natures choyce ; if neither man , nor beast , then sure god never made him ; his soul is drowned , so n● man ; his sence is lost , so no beast ; if we grant he have a rational being , it is like those idols mentioned , that have eyes and see not , eares and hear not , neither do they perceive any thing ▪ the man is turned out of possession ; here lies the cabinet , the jewel's lost . he is antipode to all other creatures , nay to god himself ; if you will have him a beast , he must be a beast of prey , whose belly is the very sepulcher of gods creatures , as if his life were but potestas vivendi ut velis ; like him that mourned , because his sences were not incorporated into that one of tasting ; which pleasure he wished had been spread over all his body , whereby he might have ranged over all the sweets of nature , with a prolonged delight . hannah gives the fittest name to him , in her answer to eli , count not thine handmaid a daughter of belial . in a word , he is a poor dead creature , a lazarus , whom god in mercy raise to life again ; that out of this chaos of insensible bestiality , god would please to speak a word of power , another fiat , even a voyce saying ; awake thou that sleepest , and arise from the dead , and christ will give thee light . let 's now see how much this sinne contributes to the breach of natures lawes , and how much condemned and rooted out by heathens . temperance and sobriety , those just stewards are dismantled of their authority , whilst this sin with schollars , shut the door against their master when they rebell ; it forces nature to run the gant-lope , which without violence would best provide for her self , if she could but spread her own table ; go to the crib you that are given up to ebriety , who cares for no more than what justly relieves the urgency of nature : i am too much afraid that it may justly be said of us , as it was once of philosophy ; that it was taught at athens , but practised in sparta . temperance and sobriety is taught in england , but practised in turkie ; alphonsus king of aragon , alwayes tempered his wine with water , least it should flie above his understanding , and betray his reason . it was a christian reply of alcamen to his frugal reprovers ; saying , that gods blessings should prompt us to live up unto reason , and moderation , not of ●ust , by turning gods mercies to a wanton liberty of excesse : the wicked man , sayes plutarch , liveth to eat and drink , but the good man , eateth and drinketh to live : and salust said , nothing can be more abject and hurtful than to be a slave to thy mouth and belly : gorgius being demanded how he came to live in health , to so great an age ; answered , by forbearing to eat or drink through pleasure . there is a breach of this temperance , a power to drink to a greater excesse in measure , and abuse of gods creatures , than many a weaker constitution can endure , without being drunk with the fourth part of other's riot : to drown and force nature beyond her due proportion , is a drunkennesse before god , though thou beest never overtaken with the power of it to the sight of the law . if a heathen could say , it becomes not a king to extinguish that by excesse of drink , which suports the name of an emperour : how much ought a christian to value his profession at a higher rate ? how sweet and comely a thing is it for men to live soberly , wisely , and temperately , by mixing our enjoyments with an equal proportion and measure of sobriety ? the opposite was that which stained the glory of great alexander . the lawes of heathens and former nations , condemn our impunity and cheapnesse of this sin : we do as it were sell drunkennesse ; for where forfeitures bite not above the pleasure of it , men will be content to pay for it . the ancient romans banished all epicures out of their cities , accounting them the plagues of youth . romulus made a law to punish drunkennesse in women with death . minos king of creet , suffered none to drink one to another unto drunkennesse , without the censure of the law . severer lawes are not in the world against this sin , than in turkie ; a story whereof i remember of one , that at a festival time , had been too liberal with his cups , and being carried before the grand vizier , had lead poured into his mouth and eares , and so died : not that one act needed such severity , so much as to suppresse the growth and progresse of sin : the law rather intends reformation than punishment , if the one might be without the other ; for lex non irascitur . let 's see the spiritual evils of this sin ; a drunkard wounds his own soul , his heart is like mare mortuum , where no grace can live , he drowns the voice of nature , and conscience , the two great lights which god sets up in every man ; he sells himself with ahab , to work wickednesse : tell him of god , he replies as the cyclops in the tragedy to vlysses ; i know no other god but my belly : or like that monk mentioned , who upon the news that all abbies were voted down , and yet his maintenance continued for life , stroaked his belly with these words , modo hic , sit bene ; his care was past , so long as his camp was victualled : with solomons fool , come let 's drinks , for to morrow we shall die ; but remember , post mortem nulla voluptas . is it not a sad thing , to see men drown body and soul together ? men may play with their eternal estates , and dance about the flames , and never see their danger till irrecoverable . how many like amnon , die drunk , carry their own condemnation with them ; that as sir gervise elloway said ; his own hand which he took such a pride in , appeared to his condemnation , when nothing else could have wrought it : and such judgements are heavy , seeming as if the execution were alike intended against the soul , as well as the body ; they spend their dayes in mirth , and suddenly they go down to hell , job 31.13 . what art thou guilty of that occasions this sin ? which is accompanied with so great tokens of gods sore displeasure ? thou that in company forcest down drink , or takest pleasure in thy sad profit , by suffering them in thy house : read the prophet , wo to him that giveth his neighbour drink , that putteth the bottle to him , and maketh him drunken also . it swells greater yet , as its the fountain of other sins ; as nero wished the people of rome had but one neck , that with one stroke , he might cut it off : so the devil , makes up all his compounds of this one sin ; this he makes the onely rode to the breach of all gods commandments at once : as one well said ; prove a man ungrateful , and he is every thing that is evil : so let a man be a drunkard , and i le secure , he shall not stick at the vilest murther , rape , or whatever mischief come in his way . this sin is without a guard , and though it be the king of other sins , yet it hath not so much as a life-guard : for some kill their dearest friend , who when sober , account him according to that wise standard of solomons , friendship ; better than a brother : others their father , sister , and the wife of their bosom . cyrillus was slaine by his drunken son , who not content with his fathers blood , sends his mother with child to another world , in a bloody winding-sheet ; wounds one of his sisters , and deflowers another . uncleannesse escapes not this beastly sin , any more than murder , an example whereof is recorded of one , that tempted to adultery , murder , or drunkennesse , chose the last , as the least , but proved the greatest ; it was all of them : for now drunk , he commits adultery with one , whose husband at the same time coming in , he murders : the sin of uncleannesse is the channel wherein drunkennesse runneth : nunquam ego ebrium castum putabo , sayes one : i will never believe that chastity lodgeth in the drunkards bed : as its said of pumming-stones amongst the mediterranean islands , that they are produced of the scum of those seas ; so i may say of uncleannesse , that it is the froth of drunkennesse . wine is to most men the milk of venus ; he can never have a pure soul in a chast body , that sucks at these breasts , that frequents the society of this baude of lust . it is the furnace of lust , the forge on which the devil frames all other sins upon . as in nature all things spring from the root , so all sins are incorporated into this one of drunkennesse ; as our natures contain the seeds of all impiety , and there lie for mintage : so when once a man is drunk , he is ready to coine any mischief , and set the devils stampe on every action . i pray god keep every man from this sin . the outward evils are not few ▪ thy estate , family , relations , smart for thy drunken excesse ; and when thou art under the extremity , what thinkest thou is the greatest smart , but to consider , that thy distraction is of thy self ? if a severer judgement prevent not , this misery of want and need ●n old age , will be the inseparable ghost of this sin . a drunkard makes himself the living tomb of his ancestors , travelling from luxury to necessity , never till now writes an omnia vanit as upon his extravagancies . this sin , sayes one , is like gun-powder , which blowes up many a faire fortune . and , no doubt , that which cuts sore , is , to consider , not onely my own misery and poverty , but that my poor and innocent relations , should come to misery , thorough the road of my sin ; that thorough want , they should be put upon such rocks of sin and temptation , as post them out of the world with lamentation and woes , against such courses , the guilt whereof lyeth at my door . this is the vinegar , and gall . the next evil is , the miserable estate of their bodies ; some mens sins run before to judgement , and some come after : this sin , i think , is foremost in every thing ; for whereas god sayes , i will destroy both the meat , and the belly ; he cries , no , no , i will not stay so long , i le destroy my self by rhumes , dropsies , gouts , inflammations , apoplexies ; who sees no● complexions altered , countenanc● changed ? how many destroyed by ● violent death ? infinite numbers drowned , some broken in pieces by falling into pits , fall off horse-back dead● fareing with them as it is said of tha●pope whom the devill carried away with him in the very act of adultery intemperance is a root proper to every disease ; sayes plato : and sicknesse is the chastisement of intemperance . seneca who hath woe ? who hath sorrow● who hath contention ? who wound without cure ? those that stay long a● the wine , saith the royall phylosopher . he is next a shame to his relations , his servants scorn and slight him so cheaply doth he part with his honour , and authority , that his groom i● his master ; is any thing in the world so much the subject of folly and laughter , to the meanest persons , even to the boyes in the street ? as once at a meeting , a company of persons having a tempest in their heads , by reason of a sea o● drink , verily thought the house a pinnace at sea , and the storm so vehement , that they unladed the vessel , throwing all they could get hold of , out of the windowes , instead of over-board , cal●●ng the constable neptune ; some got under the tables , as under the hatches , another holds a great pot for the mast , ●hinking that that which once threw him down , might now hold him up ; all of them crying out , what pitty it was ●o many brave gentleman should be ●●st , and founderd at sea ! that could not find the way home by land ; not ●uch unlike a gentleman of no mean ●rts , attending a funerall in the ●hurch , pulled out his keyes , and ●hockt at the pue door , calling of the ●●awer for a reckoning : or him that ●ught his horse in every inne , when he ●me on foot to the town . the most remarkable story i find recorded , is of one ●hom the duke of burgundy found dead ●unk , and carried to the pallace ; dis●●bed of his own apparell , and equiped ● the court mode ; as soon as he a●aked , the dukes attendants wait upon ●●m , perswade him he is some great ●ince : they serve up dinner with ●e same state as to the duke himself , ●t a word spoke , all in silence , to the ●eat astonishment of the poor man , and ● small recreation of the duke and ●dies : after supper they began to revell it in his presence , the musick play and dances begin , with a great shew ● much splendor , according to the custo● of the court ; which done , they fill b● belly as full of drink , as his head w● empty of wit and reason , so convey● him to the place where he was foun● putting on his own apparell ; the m● when recovered , when invested wi● reason , made better sport with his ow● imagination ; the jest being all the ear●est of his confused conceptions , w● now had his understanding as farre● seek in pursuit of his own information as when he was drunk ; hardly believin● but that now he was drunk , if ● thought it any thing above a pleasa●● and delightful dream ; this he resolve● that a vision he had seen , and could n● by any means be disswaded from i● thus are the sences besotted , the m●mory that noble recorder lost , an● reason it selfe more stupified , then ● any capacity to use it . this is the evi●● of it , that let him do the greatest evil● he remembers it not . he knowes not what a secret i● though it concern his own life or ● state ; and this is the reason that i● some courts they tempt embassado● to ebriety , knowing that he will then be as leaky at the mouth , as an old ship at sea ; all he knowes , comes up with as much ease , as his drink went down ; it is just with a drunkard , as it is said of a spaniard , and a frenchman ; that all the drugges in egypt , is not able to purge a secret out of the former , which is a sicknesse and punishment for the latter to retain . i could have said much more of the evill effects of this sin , but i affect brevity , though i fear to be tedious . we see it is a wofull , doleful sinne ; damnes the soul without repentance , destroyes body , estate , reputation of a good name ; in a word , undoes in this life , and that which is eternall . me thinks i see the whole nation reel under the depression of this sin , as in that though often cut , yet like quick hedges grow again ; hydra-like , increases by his wounds ; but if once cut at the root the cedars as well as the shrubs would fall to the ground ; so long as the tall okes stand to shelter the storms of authority from the brambles ; lets never expect a hopefull reformation of this abuse . for as gondamar said at a councel at madrid , never let 's expect good from the netherlands , so long as england feeds the humours ; let 's begin at the cause , and the effects will follow ; so i say if exhortations , threatenings , nor civility , will serve to find out common ingenuity from the great ones , let a handle be cut out of the bowels of greatnesse it self , to lop of these exuberant branches of wickednesse , which hinder the buddings o● vertue , and promote the worst of vices ; but because i account my self strictly related to wish them well , give m● leave to treat civilly with the gentry . and oh that i could perswade som● gentlemen from this foolish sordid and unmanly trade of drinking ! some few there are , and i hope but few , tha● think it an honour to be drunk , swear and roar with debaucht company ; many there are in these counties as wel● as other , which bear the remarks of exemplary piety ; persons , who for their vertues , are the honour of their country , whose conversations alone set a brand upon debauchedness ; of such i be● the honour to honour them : but such as are addicted to this sin , i would distill better perswasions into their minds ▪ especially to such as in all points save this , are extreamely ingenuous ; and such as through their too much ingenuity cannot resist temptations , i pity their easie natures , and wish their temperatures had been more steril and morose ! oh that i could reach the most inward part , and there plant the force of perswasion if it were but to a moral and philosophical kind of life ! that in the sight of this debauched and beastly custom of excesse , and riot , they might live like sober and discreet men , rather glorying in their sobriety like christians , than ●mpiety like beasts . mirth , chearfulnesse , and sobriety , may be nourished without the foolish custom of drinking healths , on purpose to be drunk . as lord bacon in his speech in star-chamber , upon the consideration of ●hat cruelty acted against sir tho. ●verbury , by imprisonment said ; it s ●are in the island of brittain , it s neither of our country , nor church ; in ●ome and italy there is a religion for 〈◊〉 ; if it should come amongst us , it were ●tter living in a vvildernesse , than a court . may i not wish , that drunken●esse were a sin rare in the island of britain ? this , i say , let other nations have a religion to be debauched and drunk , let it be to other nations as their natures ; but let england account it self a wildernesse o● wild beasts , when this sin reigns : le● us say , it s better to live amongst salvages , than such beasts as adam never found , nor god never created . this sin formerly was practise onely by tinkers , beggars , &c. it wa● a shame to a gentleman to be drunk but alas ! how many now glory i● their shame , instead of being ( b● their moderation , knowledge , and sobriety ) a glory to their country ▪ would but shame attend this sin , ● would soon be left , but this boastin● of such a dayes meeting , wipes off ● shame ; so that men grow hardned ● their iniquity . he that tempts me ● passe the bounds of moderation , a ● sobriety , does but civilly invite ● to a fever , or some ruinous distemp●ile drink my own health , sayes a w● man , and pray for the kings . wh●intollerable madnesse● sayes a learn●● divine , hath seized upon great porti●● of mankind , that this folly should poss●● the greatest spirits , the wittiest men ! ● best company ! the most sensible of the word honour ! the most jealous of loosing the shadow , but throw away the thing ! thou hadst better give away thy estate , than say thy belly was the grave of thy patrimony . is it not a horrid thing , that a wise , learned , or noble person , should lose his honours , become an apellative of scorn , a scene of abuses , a dishonour to that party for which he with ●thers have suffered ? that which i ●eplore , sayes he , is , that most men pre●er a cause before their life , and by one drunken meeting , set it further backward in its hopes , and blessings , than a whole year of counsells and arms can ●epair . indeed the nation would hardly ●lush , if onely the scum and froth of ●t were tainted ; but for this disease ●o fall upon the vitals , it s a dye in ●rain , a ruine to honour without a ●emedy . i hope there are sparkes of ●ngenuity yet remaining in some , as well as this sin , which if once they take ●re , from the consideration , either of ●hreatnings , judgements , reason , honour , ●eputation , or a good name , this de●auchednesse would soon be blown ●nto the aire ; and if once the gentry left it , then it would become a shame indeed in the very nation : but i fear the habit and custom of this sin , will force us at last to the sordid practise of some nations , where it s not accounted friendly entertainment , if men be not drunk before they part ; i wish it may not be found a practise in some gentlemens houses in this nation ! let me conclude with lamenting , and perswading ; is it not a great pity , that men of the greatest honour , and expectations of the nation for gentility , breeding , learning , &c. should suffer the shipwrack of every thing that can be called good ! that such should be so sadly ruined in this se● of drunkennesse ! which like a hericane , spareth none , but such as feel a lesse punishment than ruine it self . a● one said , he could willingly lose half his learning , to redeem his health ; so many may lament and wish half their knowledge and learning which once they had ! may i perswade you , let me tell you , it s as much below gentility , as a gentleman is above other by birth , and that which should distinguish him from other more peasantly deportments . can there be no medium in your mirth and chearfull repasts , below this sinne of dishonour , beastly , and debaucht behaviour ? let me beg you to hate it , and remember that nothing more ennobles a gentlemans name , or blazons forth his honour and reputation , but studying an aptitude for his countries service , purchased not by drunkennesse , and beastlinesse ; but by learning , parts , knowledge , wisdom , sobriety , temperance , vrbanity , and all which , this sin destroyes , if you escape with the shipwrack of a good conscience : let solomons instruction be remembred ; my son , be not among the wine bibbers , for the drunkard and the glutton shall come to poverty . if perswasions built upon the prin●iples of reason , the sad fruits of it , ●ame , dishonour , &c. gods threatning must nextly have place , which indeed are not small , and yet will but ●ake way for his more severe dispensations in his judgements . wo to the drunkards of ephraim ; the lord as a mighty and strong one , which as a tempest of haile , and a detroying storme , as a flood of mighty waters and overflowing , shall pull down the pride of the drunkard ; for with wine they have erred , and with strong drink have gone out of the way : thy are swallowed up of wine ; for all tables are full of vomit , and filthinesse : for which the overflowing scourge is threatned , as a just reward for so great a sin ; together with famine , which saith the prophet in the last verse , cometh forth from the lord of hosts . and again , the lord calleth for weeping , howling , and lamentation , which shall come upon gluttony and drunkennesse ; and the lord of hosts , saith the prophet , hath revealed it in mine eare , that this iniquity shall not be purged from you , till y● die . in another place . vvo to them tha● are mighty to drink wine , and men o● strength to mingle strong drink ; for ● the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and the blossom shall go ● as dust ; therefore is the anger of the lord kindled , and hath smitten them and the hills did tremble , and their carcases torn in the midst of the streets if these denunciations were deliberately weighed , how would the ver● joynts of sinners tremble , and smite one against another , as beltshazars , when he saw the hand-writing upon the wall . hear the prophet joel . awake ye drunkards , and weep and howle all ye drinkers of wine . god oft comes when we are asleep , and many poor souls have never awakened from their drunkennesse , till in hell with dives ; this is a sad awakening . go to , weep and howl , sayes st. james , ye have lived in pleasure and wantonnesse , and nourished your hearts as in a day of slaughter . if yet all will not warne , what must gods appearances then be when he comes in terrour and wrath , by his visible examples of judgement , which i have collected from scripture , history , and modern experience . elah , king of israel , was murdered by zimri , in the midst of his cups , as a judgement of god upon his excesse . ammon , when his heart was merry with wine , was murdered by absoloms servants . righteous lot , by this sin commits incest with his own daughters ; and as one well observes , made a sodom of his own family . the heavy curse , that to this day lieth upon noah's son , cham's posterity , was through this sin , whereby he discovered his own shame . holofernes , having too much exceeded in wine , lost both wit and head at once . alexanders sorrow after his sin , will tell us the sad fruits of it ; for seldom some or other of his dear friends escaped his fury when he was drunk . cleomena , king of lacedemonia , at a time being drunk , was never sober after ; but as a judgement of the lord , he lost his senses for not having judgement to keep them . another is as justly rewarded with the fruit of the vine , anacreon , that grand engulpher of wine , was choaked with an empty grape . the earl of aspermont drained his estate so dry by his excesse in this sin , as he justly died in misery ; for at a meeting , he drunk so deep , as he could never rise again ; for he died with it . the emperour bonosius , through his custom in this sin , was said , not to be born so much to live , as to drink . this was he that would force drink into ambassadours , the better to pump up their secrets : he was shamefully hanged with this epitaph . this is a tun , and no man . zeno , emperour of the east , became so hateful by his intemperance , that none could endure to see him ; his wife ariadne one day when he lay senselesse ( as he oft did ) cast him into a tomb , and buried him alive , as a just reward of his drunkennesse . august 18. 1629. tho. vvilson labourer , a known blasphemer , and curser , by oathes , &c. was also given up to this beastly sin of drunkennesse ; who through the justice of god , against both sins , in an angry passion stab'd himself with his own knife , and so died in the midst of many neighbours . may 10. 1629. john bone of ely , coachman to mr. balnum of beenham , was a very vild swearer , and drunkard ; who on a sabbath day , in sermon-time , being drunk , and not able to sit in the coach-box , fell under the horses feet , and was troden to death . you sabbath-breakers , and swearers , hearken to this doleful example of gods immediate hand . nov. 16. 1618. one tho. alred of godmanchester butcher , being very prophane , and given to this sin , was desired by a neighbour to unpitch a load of hay , and being drunk , let his pitchfork fall , and stooping to reach it , standing with the forks upwards , fell upon it , that it run into his body , and so fell down dead , as a warning to others . july 16. 1628. one john vintner of godmanchester , being a known drunkard , and given ( especially in his drink ) to scoff at religion and godly people , fell from the top of a peare-tree , and broke his neck , and so died under the hand of justice : an example for all prophane drunkards , and scoffers of god and his people . a gentleman of good reputation , and demeanour , being not addicted to this sin , was through temptation overtaken with this snare ; but lo , justice will be satisfied on some , to be an example and terrour to others ; for riding home , his horse threw him , and beat out his brains : he being void of reason , and so not capable of advice , would follow no way but his own , which led to destruction ; for without fear or sense , he spurred his horse over all sorts of crosse and desperate wayes , till he thus fell under the stroak of divine wrath . about the year 1630. nigh maldon , five or six notorious drunkards had plotted a meeting , and laid in beer for their prophane drinking healths : but ( divine justice that can with his breath blast all our undertakings ) did so justly give them up to excesse in this sin and meeting , as they never met more , but all yielded up their spirits to the justice of that god , whom they abused by his creatures . a man coming home drunk , would needs swim in a mill dam , which his servants and wife disswaded him from , because he could not swim , and once got him out after he was in , but he gets in again , and by the just hand of god there perished . i was , says my authour , at the house to enquire of the truth thereof , and found it too sadly true . and one of alisham in norfolk , a notorious drunkard , was drowned in a shallow brook , with his horse standing by him . a butcher in haslingfield , scoffing at the preacher for his reproving of this sin , was in the instant of his railing , choaked by somewhat that stuck in his throat , which could by no means be got up or down ; but strangled him . oh the divine justice ! how righteous and just is the lord in all his wayes ! how are his judgements past finding out ! at tillingham in essex , 3 young men meeting to drink , one fell down dead , and never rose again ; the other two escaped through mercy ( by the gates of much sicknesse ) that they might repent , and if not , to be the lesse excusable , if god followed them by the like severity . at bungey in norforlk , three drunken companions coming out of an ale-hous in a dark evening , swore they thought hell was not darker ; but observe the end of justice ; one fell over a bridge , and was drowned ; the second slain with a fall from his horse : a third sleeping by the river side , was found frozen to death . at hedly , a bayliffe being drunk , got upon his mare , saying , she would carry him to the devill ; she indeed casts him off , and broke his neck . this justice was the more remarkable , being upon the lords day . a company meeting in an ale-house in harwich at night , over against mr. russels house , was once or twice desired to depart and avoyd such wickednesse ; but they would not : he comes to the place himself , and apprehends one of them , and offering to carry him to prison , he drawes his knife , and made his escape ; but oh the justice of the lord ! the strange and wonderfull wayes of his providence ! this man was not heard of for three dayes , and at last was taken out of the sea with his knife in his hand , justified by mr. russell himself , who was the mayor of the place . at tenby in pembrokeshire , a common and frequent drunkard , in the midst of this sin , fell from a high rock , and was broke in pieces ; and four other instances , my authour sayes he could relate wallowing and tumbling in their drink , slain by carts , &c. but being the common wayes of gods justice , he forbeares them in the midst of so many extraordinary and remarkable passages of gods justice and power , and indeed innumerable might be such instances , which the experience of every place prevents in this . a glasier in chancery lane london , having some sparks of profession , but falling from them , fell into this sin ; who being often reproved by his christian friends , and no better : god hardened his heart against them , and once being drunk , by the violence of vomiting , broke a vein , continued two dayes in extremity of anguish and torment , not without great conflicts and distresse of mind , his conscience being awakened , and god in much mercy breathing some comfort to his distressed soul , he yielded up his soul to god , as he had done his body to sathan , attested by a kinsman of his own to my authour . o that , if it had been gods will , all examples of justice were accompanied with such sweetnesse and mercy , as to give any hope of the safety of the soule , when the body in the act of sin is destroyed . a knight given to this wicked sin of drunkennesse , did sometimes order pailes of drink into the fields to make people drunk . on a time drinking with company , a certain woman comes in , and giveth him a ring with this posie ; drink and die ; which he accepted of and wore ; and in six dayes died through excesse of drink , justified by a minister dwelling within a mile of the place . two children my authour sayes , he hath known to murther their mother in drink ; and another that attempted to kill his father , of which being frustrated , he set fire of his barn , and afterward came to the gallowes . in broad-street london , many gentlemen drinking healths to their sole lords on whom they depended , one wicked wretch takes up a pottle pot of sack , sweares a deep oath , saying , will none drink a health to my noble lord and master ? and without any more words he begunne himselfe , and drank up the pot full to the bottome , and suddenly fell as if dead , snorting , but not speaking ; he is layd by as one overcome , and covered with cloathes , till they drink as large a proportion , as their insatiate appetites would take in ; when done , expecting their friend should rise , they found him dead indeed . oh sad to go to eternity swearing and drunk ! who would not dread the issue ? at barnwell nigh cambridge , a young man and a woman , with a hundred more in company , met at the sign of the plough , agreeing to drink off a barrell of beer , which they did ; but will not examples of others warn us ? then let 's expect to be monuments to others ; three of them died in twenty four houres , the fourth escaped with great sicknesse , and by the gates of death had life given him , witnessed by a justice of peace of the county near by . two servants of a brewers in ipswich , whilst i was minister there , said my authour , drinking for a rump of a turky , in their drink they strugled for it , and both fell into a scalding caldron , the one died presently , the other in torment and anguish pined away . at a tavern in essex , a constable was threatned by a drunken serving-man , to be forced out of the house by his oathes and curses , if he would not be gone , and in his drink pursuing one of his company to force him to drink off a pint of sack , he fell down stairs , and immediately fell under the stroke of divine vengeance ; oh ! you swearers and cursers , remember these examples of god! let them be examples to you ; will not the wrath of god revealed stand in our way , and encompasse us about with terrour and fear ? oh be not proud of your strength , to devour and engrosse the creatures of god to satisfy your lusts ! it is recorded of a noble-man coming to ipswich to visit his kinsman in that university , that demanded how he profited in his studies , to whom they reply very well , and that amongst one thousand five hundred , he had the garland given him for the ablest drinker . gods judgements will find us sooner or later . in salisbury , one in the midst of his drink began a health to the devill , saying , if he would not pledge him , he would not believe there was either god or devill , his associates being terrified at his words , with fear runne away ; the vintner hearing a hideous noyse , and smelling , and unusual and noysom savour , ran up to the chamber , but his guest was gone , & the windows broken , the iron barres of the windows bended and bloody ; and the poor wretch never more heard of . these are sad instances of gods displeasure , if he would please in mercy to set them home upon some poor sinners . in the year 1551. in bohemia , five drunkards were met together to drink , who seeing a picture painted upon the wall , for the devill , drank healths to him ; the next night they were all found dead with their necks broken , and their bodies crusht in pieces , blood running out of their mouthes , nostrils , ears , &c. in the county of cavan in ireland , a gentleman of castle-terra , was much given to delight in drunken company , wherein healths went down swiftly , and glasses broke against the walls at every health ; by this sin he was so much addicted to wickednesse and impenitency , as his sport was to repeat the ministers sermons in scorn , and derision , especially at one time having heard a sermon upon faith , demanded of the minister if he could remove mountaines , else he would not believe he had faith . this gentleman is by gods hand struck with the small pox , which gets into his throat , in such extremity , that he could not swallow any meat or drink to cool and refresh the violence of his internall heat ; that throat that had been the gutter and channel of many a pounds worth of drink , could not now , in torment like dives , suffer one drop to refresh him . in this sad and bitter conflict , he breaks out into these expressions to an honest man standing by . oh thomas , would i could now receive one of those glasses of drink , which formerly i profusely and profanely have thrown against the walls ! and growing worse and worse , without hopes of life , perceiving no remedy but death for all his soares , he breaks out again in his agony and torment ; oh that now i had but as much faith as a grain of mustard-seed , and so expired the 57. year of his age . i pray , and cordially desire , that such sinners as parallel this example , may not be reacht with the like justice ! many there are in this nation grown up to a height of malice , and rage against gods ministers , and some in this place boyled up to a proportion of envy , ready to break ; the lord break their hearts , and humble their soules , under that two-edged sword of his word , that they may be saved in the day of the lord . a gentleman of quality being drunk , and rising to urine , evacuating that into the fire , that prepared fuell for himself , he fell into the fire , and not being able to rise again , his belly was gathered together like a piece of lether , the chamberlain coming in , helped in , that could not pity or help himself , and though in great torture and pain , through the piercing anguish of gods judgement , yet he called for , and drank off two and twenty double jugs of beer , and so in this sad and lamentable estate , died ; roaring , and crying , that he was damned for breaking his vow of reformation , oh that the lord would work a reformation indeed ! that poor creatures may not thus fall under divine justice , too much to be feared , as well to soul as body . remarkable is the example of that tragical story of two drunkards , who the fourth of july , 1580. at nekershofew in almain , came into an inne , called for bread and wine , and drinking to an infinite excesse ; at last , one of them drinks a health to god , demanding what wine god would pledg him in ? and reaching forth his arm with a cup full sayes , god i know not what wine thou likest best , but this i think is too good for thee , unlesse thou hadst sent better ; but such as it is i give thee , take it , pledge me presently , and carouse it off every drop , as i have done to thee , or thou dost me wrong . here 's a piece of blasphemy , which i am confident the most wretched creature in the world , durst not speak sober ; oh this sad sin ! we little know what the fruits of one drunken hour may produce . this vile wretch , no sooner ended his hellish courtesie , but that just and wise god ( who must be provoked before he will execute his severe judgements ) whom he had blasphemed , pledged him with a witnesse , for he left him as a pledge to the world of his wrath , and displeasure against this sin . his arme which he stretched out , was never able to be pulled in again ; his body stupified as well as his senses , not able to stirre from the place , continuing a long time , in this sad condition , his eyes rolling to and fro in a terrible manner , his breath and speech lost , yet seemed to all alive ; the people flock in droves to see this sad spectacle of fury and vengeance , some offer to remove him , but could not ; horses are tied to him , but could not stir him : they put fire to him , which would not take hold : so perswaded god had set him there as a warning to drunkards , they left him so , and to this day , sayes my author , he stands as a pillar and mark , to bid others avoid the like wickednesse , least they participate of gods wrath , which though it moves a slow pace , will in the end light heavier , in as much as gods patience provoked , turns to the most irresistable punishment . his companion who had escaped the imediate hand of god , fell into the hands of justice also ; for as the other died a terrible , so this a shamefull death , being hanged by the common people before the door of the house where the sin was committed . o that you would consider this , ye that forget god , least he teare you in pieces , and there be none to help ! at one of alexanders great meetings , appointed for his officers and favourits , no lesse died with excesse of drink , than 41. and after many a health , promachus , at the bottom of four gallons of wine found the prize and jewel appointed for the conquerour . another time he ended his own health and life , by drinking a health out of hercules cup , which to effect , 35. drunk their last also . these are direful and pregnant testimonies of gods judgements upon this impious custom of drinking healths . against that good law of the spartans : vt bibat abitrio pocula quisque suo . every man to his own liberty : or that of the goths , where it was death to drink or force a health . it s placed in the records of time , that popelus , second king of poland , doubting the fruits of his male-government to be the peoples deposing him ; by his queens counsel , faines himself sick , sends for twenty of the elective princes out of pomerania , intreating their visit , ( who as well now as at other times ) came , and for their just reward and punishment of their great excesse in drink , and custom of healths , they now drunk their last , without being drunk at all . the king makes a speech , intreates his son may be elected heir to the crown , after his departure , which they promise , if the nobility consented to their resolves ; the queen to seal the bargaine , brings a cup of poisoned liquor , intreating to drink his majesties recovery : they had been so often used to this sinful custom , as it would have seemed ridiculous to refuse it ; but the kings health cost them all theirs , to the utter ruine of the polonian race . but this justice of god upon health-drinkers , ceases not in their deaths ; but after also , for ( to admiring of justice ) from these poisoned bodies , such infinite troopes and swarmes of rats and mice proceed , as pursued the king , queen , and family , from place to place , from land to sea , and from sea to the strong castle of cracovia , where they were forced to flie , and neverthelesse al● arts were used , all opposition made , by guards and garrisons , water-works and fire-works , yet were they eaten up , and destroyed by these rats and mice . the lord i hope will awaken some to see the evil of sin , by that o● punishment . at kesgrave nigh ipswich , three serving-men taking their leave , the woman of the house would needs perswade them to drink wit , money , and her ale out ; but oh ! that this wonderful example of gods judgement upon her , may warn all people , not to suffer , much lesse to provoke , any to this sin under their roofe ; for this woman stands with lots wife , a pillar and statue of gods wrath : she no sooner approaches with the pot in her hand , but was suddenly deprived of her speech ; her tongue ( that smooth oratour of the devil to perswade to sin and wickednesse ) swells in her mouth , and without a word more died . sir anthony felton justice , and others , sayes my author , related it to me , as a thing they were eye-witnesses of : and within these few years , sayes he , upon mine own knowledge , three being drunk nigh huntington , were all undone and destroyed by a water , which passing , they were forced into the stream and drowned ; leaving behind them the remarks of gods righteous judgements . on november 14. 1650. saith a divine of this nation , a company of odious drunkards met at a house , and one coming home was drowned in a shallow ditch , his body not yet buried ; concluding , oh ! those ale-houses the pest of the nation ! another as sad , from a reverend divine also , of the same county , who at my request , gave it me under his hand , which he could have done many others of falling off horseback ; into rivers , &c. but i onely aime at such as are most remarkable , knowing that the sad experience of most places , gives intelligence sufficient of such examples , which indeed are sad enough though the commonnesse take away the sense of them . the example thus . about the year 1621. there dwelt in houghton on the spring , in the county of durham , one christopher hull , a taylor who kept an ale-house in the said town , and at west herrington in the same parish , lived one mr. punshon , a most infamous and notorious drunkard , and every way most wretchedly prophane ; he being a frequent haunter of hulls house , did one day fall out with him , and coming out of the door said , if ever i come within these doors , the devil shall bring me in : some few dayes after , punshon , going up the street of houghton , hull stood at the door , and said to him , will you not come in ? no , said he , for i have sworn the devil , &c. then said hull , i will be the devil for this time ; so taking punshon on his back , carried him in , where they drank one another drunk , and quareling , hull stab'd punshon in the throat , who immediately died : hull was cleared at durham assizes by the favour of his clergy , but soon after died , and , as it s reported , very penitent . in the year 1624. a blacksmith in oxford , being a very frequent drunkard , after he had continued so some dayes together , did in a desperate manner , cut his own throat , yet lived some dayes , during which time , some schollars and others , came to visit him ; he often thrust his hand into the wound , and pulling out handfuls of blood , did spread it before the company , crying out , see here gentlemen the fruits of drunkennesse . this was affirmed by a gentleman of the county of durham , who saw and heard it . in the year 1649. james fairburne , in the town of mellerston , nigh the river tweed , died in a most miserable , and roaring condition , through excesse of drink . on easter monday , 1656. one tho. foster , carrier of carlisle , being drunk , rode out of town , and had not rode above a quarter of a mile from the town , but in the very high road , fell off his horse , and in a water , not above a quarter of a yard deep , he miserably perished . in the year 1651. james bouch of cockermouth , being a most notorious drunkard and swearer , being drunk at rosley faire , did quarrel with two troopers , who there killed him , as a judgement of god upon his former and present drunkennesse and swearing . robert copeland , a butcher in carlisle , being a common drunkard , and prophaner of gods name , by cursed oathes , being drunk , did in the year 1651. break his neck in a stable hard by the castle . 1632. john emerston of dalston , in cumberland , was a very notorious drunkard for many years , and one time in an ale-house , died suddenly with a cup of drink in his hand . in the year 1656. one mr. herridge , who formerly was a linnen-draper in colchester , now living in this place , being too often found in the sin of drunkennesse , was at last overtaken with justice ; for coming on horseback from sunderland , full of drink , he fell off his horse ; and there died , without speaking one word . god will be glorified in his judgements , where mercy and patience will not perswade and allure . anno 1654. one john coultred of orton parish nigh carlisle , coming drunk out of an ale-house from thursby , fell from his horse , not far from the ale-house , and died immediately . 1650. vvilliam howe , who kept an ale-house in carlisle , one time was drunk with two of his guests that were borderers , and going to convey them over the bridge , did all three fall into the river caud ; the two guests were drowned , howe escaped by means of some bushes , and was taken up alive : which may be as a warning to such as keep drink , to beware of other mens blood ; i would be loath to be so guilty , though i might escape with my life : it s a sad thing to be a means of any mans outward ruine , but to have a hand in mens dying in their sins , it s much more to be accounted for . these are sad examples of gods severity and justice , who can stand before a consuming fire ? when once his anger is but a little kindled , blessed are all they that trust in him . our judges find in their circuit , few that are arraigned , which are not brought to it by this sin , like slaves to the judgement-seat ; and are sent quick , from their sins to judgement , forcing charity it self to censure their eternal estates ; the eccho of whose sins , resounds in their punishments with vengeance from heaven . were i to prescribe prophilacticks , i would intreat thee to blesse thy self from this sin : none knows whither the wind of a distempered brain will hurry thee , or whither this spirit of bacchus will drive thee : if once thou put thy foot into the stirrup to mount his saddle , when thou art up , thou must needs run when the devil drives thee . play not with healths ; if thou lovest thy own , drink not other mens : flie evil society ; they are the devils trapanners : be afraid with the fuller in the fable , who for fear of infection , durst not entertain the collier , lest he should make that black , which he made white . be in this like the river danube , that will not mixe it self with the muddy streams of sava . evil fruit grows in bad company ; they have no autumn : wickednesse withers not ; the mischiefs attending them are like the spanish indies , which the ambassadour told the venetian , had no bottom . ephes. 5.16 . be not drunk with wine wherein is excesse . of blaspheming the name of god , by cursed oathes . with the judgements of god upon ●vrsers & swearers . of blaspheming the name of god , by cursed oathes : with the judgements of god upon cvrsers & swearers . this cursed and crying sin of taking the lords name in vain by wicked oathes , hath like the river nile , so overflowed the banks of authority , that many who should restrain the fury and rage of so horrid an impiety , are too sadly guilty of it . this sin , to the sad experience of this nation , doth swarm in all corners of it ; a man can hardly negotiate in the world , unlesse he resolve it no sin to hear the holy name of god , that god that made us , blasphemed by all sorts of people ; amongst poor people its common , and for gentlemen its sadly accounted generous and valorous . that it is a sin against god , i hope so few doubt it , as i may be spared to prove it ; the most forcible argument against it , lieth open in the possitive command of god almighty , which made heaven and earth . thou shalt not take the name of the lord thy god in vain ; and the reason is a terrible one , by way of threatning ; for the lord will not hold him guiltlesse : which commandment is seconded by christ in his sermon upon the mount ; swear not at all , neither by heaven nor earth , marg but let your yea be yea , and your nay nay . the aggravations of this sin are great , if parallel'd with the little reason for it , or profit by it : it must needs be a horrid sin that can propound nothing as the object , but god himself : we may in this sin confesse with david , against thee onely have i sinned , and done wickedly . all the creatures he hath made bow to him , and to the remembrance of him : shall that mouth that sucks breath from god that made and daily preserveth thee , breath out oathes and curses against him ? oh impiety in the greatest dimensions ! wickednesse with an emphasis ! would not such ingratitude look odious in vulgar friendship ? to sit at thy friends table , and there receive daily food at his care and cost for thee , and for thee to make him the subject of thy malice and rage , and that to manifest it against his good name ; is not this ● say , monstrous ingratitude ? would not this swell provocation to the greatest latitude of revenge ? is not the lords name as the apple of his ●e ? a thing he is jealous of : if ●alousie be the rage of a man , which he ●ill not spare in the day of venge●●ce , nor wil regard any ransom ; what ●nst thou expect from the eternal ●od , with whom is terrible majesty ? it must be presumed , thou knowest ● to be a sin ; how inexcusable then ●st it be unto thee , whose consci●●ce is convinced thereof ? it is a ● therefore with the full consent of ● will , and for want of due care over thy heart and lips . oh man , what is it can provoke thee , unlesse the height of a reprobate mind by blaspheming the blessed name of god! how canst thou expect that blood to expiate thy sins , and to wash away thy iniquities , that hath so often spit his blood and wounds out of thy mouth ? i think i should not be guilty of over-rash censure , if i say to such as are given up to this horrid impiety ; that it s but as an earnest of that cursed condition in torment , and that the devil teaches thee in this world , that thou mayest be the more ready to blaspheme god in the world to come ; else what can be the meaning of mens giving up themselves to this wickednesse ? considering the little profit got by it , a fa● advantage god knowes ! no more than to rob out of sport , not need● and be punished for it . what profit have you of those things wherein one day you shall be ashamed ? is it because god forbids , that we will swear like that man of venice , who for nine years , never stept out of the city , b● when on occasion he was commanded upon forfeiture of his life not to sti● then he was seen abroad : much like that of the apostle , sin took occasion by the commandment . how canst thou call on the name of that god in the time of calamity and distresse , which thou hast so often cursed and blasphemed ? he that will mention the name of god , must depart from iniquity . shall i , saith polycarpus , that have served god to such an old age , prophane his sacred and blessed name , that so lovingly hath preserved my life unto this day ? and being urged by the proconsul to save his life , onely replyed , know i am a christian . it is indeed a sin that makes men lesse believed . a heathen could say , he was unwise that put trust in the words of a common swearer . and another philosopher sayes , virtue is never in that heart , which breaths out curses and oathes . he is accounted by all sober men , to be a prophane , wicked , and ungodly man , and its the greatest height of prophannesse that can be ; it s the onely sin and practise of devils in hell , to curse , swear , and blaspheme god . the godly have this character given them , that they fear an oath ; but the wicked are not afraid of a world of oathes . the common excuse of this sin is the custom of it , which is so slender , that it strengthens it , and indeed aggravates it ; for custom in sin by degrees hardens the heart from the fear of god . this sin indeed is hatcht in the bowels of passion , which boiling to a height , vomiteth up all the corrupt filth and scum of the soul , casting it in the face of god . beware therefore of passion , which through the depravednesse of our natures make us like mad dogs , that run at every thing in their way , they bark at the moon : to see a man rage against god because his neighbour hurteth him , is a perfect madnesse in reason . strive against the custom of this sin , thou wilt lose thy senses else , and the sense of it , which is the height of sin ; its gods giving up a soul to sin , when it loses the sense that it is a sin . beware of little ones , they are the spawn of greater , faith and troth , are the livery of gods wounds and blood , and god damn thee . we damn our souls by this sin at a low rate , if we consider the little , either pleasure or profit of it . avoid evil society , cursers , and swearers , are not to be associated with , lest partaking of their sin , thou taste of their punishment . if a master of a family ; or school-master ; destroy it there , nip it in the bud , and resolve with david , that none such shall be under thy roof . i conclude with psal. 25. let them be confounded that sin without a cause . if reason prevail not , remember the penalties of the lawes , which though severe at this day , yet short both in the greatnesse and execution of former times . philip king of france , made a law ; that whosoever blasphemously swore should be drowned : and max. the emperour ; that every vain swearer should pay 13 shillings 4 pence , or if he refused , to be executed . in hen. the fifth's time , a law was made against prophane and vaine swearing ; the forfeiture for a duke 40 shillings , a barron 20 shillings , a knight or esquire 10 shilling , a yeoman 3 shillings 4 pence , and a servant , to be whipt ; and this law was so well executed , that all the nation over , very few were heard to swear an oath . these were times of lesse light , than we pretend unto , yet a spirit of reformation for god , was much more above our age we live in . if still we will not forbear , see gods threatnings against this sin . in the law stoning to death was the lowest punishment : bring him forth , that all the people may stone him . in that black and forlorne band of sinners , the swearer leads the van , which together with other sins , maketh blood to touch blood , and the land to mourn . in zachariah 5.3 . the thief and the swearer are linked together , against whom the flying roll , with the curse of god is threatned to the consumeing of their house , timber , posts , and stones . as he clothed himself with cursing , marg saith the psalmist ; so let it come into his bowels like water , and like oyle into his bones . there is nothing more usual and certain , then for the arrows of this cursed quiver , to reverberate and fly back upon a mans own face . god will be a swift witnesse against such as dishonour his holy name by profane swearing . now those that will not be warned by the nature of this sin , nor danger to soule and body , nor be diverted from it by gods threatnings ; let such harken to his just judgements in these following examples , which are not only as a cloud of witnesses against profanenesse , hut also stand as a pillar of salt to warn thee from disobedience , and wilfull running in a carreer , of sin to thy eternal ruine . earl goodwin having slain alfred , wished at the kings table , if it were so , that the bread he was eating might choak him , which god in justice suffered , ere he stirred . a fisherman ( known to the authour ) coming with a boat of mackarell to a town in suffolke , and being the first that came that year , the people pressed hard to be first served ; one steps into his boat , he presently taketh up a stone , swearing by god he would make them stand farther off ; which was no sooner said , but he fell down and died presently : how many have i heard swear by god as commonly as speak ? oh take heed of gods judgement ! consider what a mercy it is to thy soul , that thou art not thus judged . a gentleman in edward the sixths time riding with other gentlemen , being reproved for swearing , opened his mouth wider , and raged worse and worse ; mr , haines minister , tells him mildly the danger of it , and that at the great day an account must be rendred ; he with solomons fool refuses instruction , bids him prepare , and take care for his own estate . mr. h. replies , repent and amend , for death is as sure as uncertain . but raging and roaring with cursed oathes , he sayes ; gods wounds , take no care for me ; and and coming to a bridge , his horse leapt over with him ; who like an impenitent wretch ended his dayes . as he had lived , crying , horse , and man , and all to the devill . in lincolnshire , there lived a servingman , who was so accustomed to sweare , as at every small occasion he used gods blood in his mouth , his friends mildly warne him from the evill of those wayes , lest vengeance follow at the heels of his impiety ; but he takes no notice of friendly admonition , being visited by the hand of god , his friends again advise him to repent of his wickednesse , but god intended not that affliction to have so sanctifying a vertue in it , as to soften his obdurate heart ; who by his accustomed oathes had forfeited the patience and long-suffering of god , and turned his mercy into fury ; he grows worse , and nigher to the chambers of death ; and hearing the bell toll for him , starts up ; and under the pains and violence of death , cryes , gods wounds the bell tolls for me , but he shall not have me yet . suddenly the blood from his nose , mouth , wrists , knees , and all the joynts of his body flowes out in abundance , that he became a spectacle of gods wrath , and died . o the dreadfulnesse of gods judgements . there was a man in germany so much accustomed to use the devill in his mouth ; that if he did but stumble , the devill was uppermost ; he was often reprehended for it , to no purpose , except to make his sin the lesse excusable ; which he continuing in , coming to a bridge , stumbled and fell down ; saying , hoyst up with a hundred devils , instantly the devill appears , and carried him quite away , that he was never heard of after . one who was given much to cursing & ●wearing , being on his death-bed , most wickedly desired those that stood by , to help him with oathes : and to swear for him and himself , swearing so fast , as one would think there was little need of any other then himself in the world , that could so quickly find out a way for to blaspheme god , and damn his own soul . in the city of savoy , there lived one , who after much exhortation and reproof , hardened his neek against all admonition ; the plague breaking out light upon him , he with his family retires to a garden , the words of reproof by the mouth of gods ministers follow him , that if possible the plague of his heart might not at the same instance , together with gods outward hand , contribute to the eternal ruine of his soul , with that of his body , but all in vain ; as good turn the course of the sun , as his soul accustomed to sin , at last swearing and cursing , with the devill in his mouth , the devill suddenly hurries him away into the ayre , in sight of his wife and kinswoman , who saw the devil flying with him over their heads ; his cap fell off his head , and was found at kosne , but himselfe was never heard of to this day . the magistrate at the noyse of this exemplary piece of gods just judgement , repaires to the witnesses of it , who testify , with a sad relation ; their woful experience , no lesse horrid then true . three souldiers travelling through a wood in the coutrey of samurtia , a tempest of thunder and lightening arose , one of them breaks into his usual oathes , and in the instant of swearing , the violence of the wind ( no doubt directed by god ) throwes a tree upon him , whereof he presently was crushed to pieces . another that was very much habituated to swear by gods armes , had his own arm hurt with a knife , and could find no remedy , but it festered daily , till it rotted and mouldred away gradually , and he through anguish and torment died , and one michael a jewish rabbin , as he was swearing by the name of jesus , fell down and broke his neck . a boy at tubing in germany , invented strange and unusual oathes , but god sent a canker , that eat out his tongue ; these are signal tokens of gods anger ; they are so immediate from himself , that none can see lesse then a wonderful hatred in god of them . at benevides , a village in spain , a whirlwind arose ; two young men being in a field , apprehending the approaching danger , fall down upon the ground , lest the violence of it might carry them into the ayre ; when it was past , the one arises in great amazement ; the other being a very notorious curser , and swearer , lyes dead ; his bones so crusht , that his joynts turned every way , his tongue rooted out , and could not be found . in june 1649. a souldier at warre , goeth with others to wash in a shallow river , asked whether there was a deeper to swim in , and they answered there was one nigh hand , but dangerous , by reason it was a deep pit , who replies , god damne me , if it be as deep as hell i will in ; he was no sooner in , but sunk to the bottom , and never rose again ; which , sayes mr. clark , was attested by good witnesses . and god met with that swearer and curser in france , a citizen of paris , whom lewis 9. ordered to have his lips seared together with a hot iron , saying ; i would to god that with sear●ng my own lips , with a hot iron , i could ●anish out of my realm all abuse of ●athes ! a souldier falling sick in his jour●ey through marchia , in almain , stay●d in his inne ; and when recovered , ●emanded of his landlady the mony ●e gave her to secure for him , but con●ulting with her husband ; resolved ●ot to confesse any ; so denied it : the ●ontroversie arose to a contention , till the landlord interposed , and justifi●d his wife , and thrust him out of his ●ouse ; the souldier drawes , and ●rusting at the door , the landlord ●ries , theeves ! the souldier is impri●oned , and ready for judgement : the ●ay of pronunciation of death , the devil ●●ters into prison , tells him , he is con●emned , but if he will resign up soul and ●●dy to him , he would free him ; he like a ●hristian , repells those fiery darts ●ith a strong denial ; which the de●●ll seeing , perswades him when called ● the bar , to intreat the judge to ●●ant him the man in a blew cap to ●ead his cause , for he was , ( and that ● was ) innocent of the crime brought ●●ainst him . the poor souldier being arraigned , had this blew-cap't attourney allowed him for his advocate , who affirmed this poor man to be much abused , relating all the circumstances of the money , with the place where it was laid , the landlord denied all with an imprecation , wishing the devill might take him , if it were true ! the devill looking for this advantage , took this poor man , and carried him up into the ayre ; who was never more heard of : oh that the lord would open some mens eyes to see gods mercy to them , that though they have often been guilty , yet god in mercy spared them ! tremble at the justice of god , and let these warning● be so to us . a certain priest in ruthnerwall wished if luthers doctrine were true a thunderbolt might destroy him ! a●ter three dayes a tempest , with lightning and thunder , so terrified him that he run to church , and at his devotion was struck down ; who recovering , and led homewards , a flash o● lightening burnt him to death , a● black as hell it self . one in france , of some knowledge and profession in religion , in passion wisht the devill to take one of his children ! the child immediately was possessed , and , though the prayers of the church prevailed with god for the release from this evill spirit , yet , dyed of it . a man in anger , wishing his wife to the devil ! she was forthwith possessed , and never recovered it . a young courtier at mansfield , whose customary asseveration was , the devill take me . the devill when he was asleep , took him indeed , and threw him out of a window , where though he was not slain , yet he learnt to curb that unruly member of the tongue , by escaping the danger of a severer punishment . at a horse-race , where divers noble-men were present , some cries , the devill take the last , which happened ●o be a horse that broke loose , which the devill carriad away , and was never seen more . these examples may ●artle us , and not only to warn us , ●ut also as a lanthorn of the lord to direct our feet from these paths of sin ●nd ruine . at s. gallus in helvetia 1556. a man that made foul linnen clean , and coming out of a tavern drunk , wished the devill to take him if ever he followed his trade more ! next day being sober , he regards not his oaths , the devill appears to him in the likenesse of a tall man , and told him of his promise , presently smiting him upon the shoulders , so that his feet and hands presently were dryed up , and he trembling with horror ; yet god gave the devill no farther power , that it might be an example both to himself and others . relates of a taylor , that whilst the fleet was engaged in fight with a portugal galleass , he cometh running out of the cabbin with his goose in his hand , swearing , he would never follow his trade more , throwing the goose into the canon mouth ; suddenly came a bullet from the enemy , and shot him to pieces . henry earl of schwartburg , by frequent and wicked wishes , was at last answered in his own coyn , for at every common occasion , he desired he might be drowned in a privy , if such a thing were not so or so ! which god in justice answered ; for he died that filthy death . a very remarkable story is recorded of a woman in the dutchy megalopole , at a village called oster , who gave her selfe to the devill by her frequent cursings , and wicked oathes ; and at a wedding she was publickly reproved , and dehorted from her sins ; but taking no warning , the devill , when they were all merry , came in person , and with horrid cries and roarings , mounted her into the ayre , before the face of all the company , and hovering over the town , the people that saw it were extremely perplexed with fear ; she is torn into four parts , which are let fall into as many high wayes ; as directions to avoyd the road to hell . the devill returns to the feast , and before the mayor , and all the company , threw her intralls upon the table , saying . behold these dishes of meat belong to thee , whom the like destruction ●wayteth , if thou dost not amend thy wicked life . this is testified by mr. herman minister of oster ; the mayor and all the town ; who desired it to ●e communicated to posterity for an example , and land-mark to avoyd eternall destruction . a gentleman of gorlitz , having invited many friends to supper , who failed him ; in a rage , wished , that all the devils in hell would come : presently his table is furnished as well with guests as meat , whom he welcomed , but perceiving clawes instead of hands , it was not time to bid him be gone ; his wife follows him , leaving in the house onely a child and a fool , by the fire side , who through mercy were not hurt . we are by these , bid to beware of rash imprecations to our selves or others . it s fresh , the story of hacket o●oundle in northamptonshire , who ( 159● in the raign of queen eliz. the 3● year ) in his common discourse use● to say : if it be not true , then let a v●sible confusion come upon me : and h● had his desire ; for being delivered u● of god to sathan , he fell foul off ● many errours , that at last he arrive● to the height , and called himself christ : with himself he seduced to gent. coppinger , and arthington , w● believed all hacket said ; and wh● he bid them proclaim , that christ u● come with his fan in his hand , to ju●● the earth ; they did , through 〈◊〉 city ; and in cheapside , got upon two carts , crying repent , repent ! for christ jesus is come to judge the vvorld ; they affirmed also , that hacket presented christ , by taking his glorified body , &c. hacket hereupon is apprehended , brought before the lord mayor of london , and at last , hanged on a gibbet in cheapside , uttering to the last horrid blasphemies against god . this was a visible confusion indeed . before mr. luther and others : a woman at vveteburg , whose daughter was possessed , did confesse ; that she in fury wished the devil to take her ! who instantly possessed her , with an evil spirit , to their great terrour and fear . john peter , son to the cruel keeper of new-gate london , was a horrid swearer and curser , usually saying , if it be not so , i pray god i may rot ere i die ? and so he did with great misery . in misina , sep. 11. 1552. a child not quick enough to dispatch his fathers will as he ought , provoked the fathers rage into this imprecation ; that he might never stir from that place ! its presently granted , his son sticks immoveable , for his body could not be moved or bent : some godly people meet and pray for him , whereby his anguish is asswaged : yet he continued three years standing with a post at his back ; and four years he continued sitting , and then ended his life ; yet this was a mercy to him , for that he doubted not of the mercy of jesus christ to save him : and being demanded how he did ? frequently replyed : that he was there fastened of god , and his mercy onely could release him . here was a living example of rash oathes . at neoburg in germany , a cursed mother , wishing she might never see her son alive again , was answered ; for the child was drowned the same day . in astorga , a woman cursed her son , wishing the devils of hell to take him from her presence ! with many horrible execrations : it being late at night , the child was afraid of her anger , retiring to a little court behind the house , to whom appeared men of grim aspects , and large composures , who carried him into the aire with such swiftnesse , as was not possible to believe , and alighting amongest some bushes , trailed him , to the great torturing of his body , and tearing of sundry parts thereof . the boyes thoughts being better fixt than his mothers , craved aid of god , and so was delivered . the devils bringing him back through the aire , put him in at a little window in a chamber , and there he was found almost out of his wits , and sadly tortured and mangled , in his face , hands , legs , &c. that penitent gentleman , sir gervise ellowis , being drawn in to be a partaker in the sad death of that poor gent. sir tho. overbury , in the tower ; was at last brought as a sufferer to tower-hill , acknowledging the just hand of god against his rash and unpreserved vow , which a great losse at cards one time occasioned ; in the sense whereof , clapping his hands upon his breast , he vowed seriously betwixt god and his own soul ; that if ever he played again , he wished he were hanged ! and being upon the ladder , now , sayes he , god in justice hath made me keep my imprecation , and paid my vow , by this just , though violent , death ; and so wished all to take warning by his sad example ! mr. young reports of nichanor , who for his blasphemous cursing and swearing , had his tongue cut out , and in small pieces thrown to the fowls . a young couple in love together , solemnize their private promises alone , the maid being rich , and the young man poor , she to assure him of her love , promises that unlikenesse of fortunes shall not disoblige her engagements , nor disinherit her of that loyalty which she hoped grace as well as good nature , had planted in her ; which he , though before earnestly fearful , that she might be as changeable as others ; did now neverthelesse content himself in the strength of this assurance , and so at the giving their faith one to another , she with many more imprecations tied her self most strongly with this , that the devil would take her away that day she married to another . she marries another , and on the wedding-day two guests uninvited , come well mounted to the door , and dine with them , and were made welcome ; after dinner , one of them complements the bride , and borrows her hand to lead the dance , and after a turn or two , lead a dance which none could follow ; for in presence of all her friends , he carries her out of doors , and notwithstanding her crying for help , she is mounted into the aire , and with his companion and horses , was never seen more . see the fruits of rash vows , oathes , and imprecations , they are not to be slightly dealt withal ; for god takes notice of our own desires , when we never think of our words , how we must give an account of them . two prophane young men striving who should be most exquisite in oathes , were met with by gods judgement in justice ; for he that out-vied the other in swearing was immediately distracted . also he relateth of two young men , delighting themselves in swearing ; sporting with oathes , as the flie with the flame , are overtaken with gods judgement , the one is struck dumb , and never spake word more , the other was distracted : both of them standing to the example of all young men , that do not remember their creator in the dayes of their youth , unlesse by blaspheming and cursing it . a noble person of the city of eflinghen , at a losse by gaming , began to swear and curse bitterly , in which rage and madnesse , he mounts his horse for home , the devil meets him , pulls him off , who with his servants was misguided all the night by evil spirits ; and in the morning finding themselves not lost , they get their master safe to bethen-hansen , where in great torment for three dayes , he yeilded justice victor . a woman in marchia , being a prophane curser and swearer , was justly left by god to sathan ; for in sight of many people she is snatched into the air , and thrown down again , which brake her neck . god we see can break us from our sins and lives together , if we do not from the first , break off by repentance . one margret vvood , of allercleugh , in the parish of stanhop , in the county of durham , was notoriously known for many years , upon every slight occasion , to use this imprecation , i wish i may sink into the earth . upon the last day of august 1655. she with one elinor mason of the same parish , being both washing of lead oare , to fit it for the lead-mill , and standing upon the same spot of ground , where many horses laden with lead had passed the immediate day before ; the earth suddenly failed under them , and swallowed them both up ; next day , when their dead bodies were digged out , elinor mason was found with her body erect , but margeret vvood was many yards deeper within ground , and her head direct downwards . one elinor short , of the same parish , did frequently use this imprecation ; i wish my feet may rot off , if this or that be not so or so : it pleased the just god about 20 years ago , to visit her with a pain in her feet , which by degrees did rot quite off , as afterwards did her legs also ; and she is yet alive at this day , as a monument of gods signal judgement : she creepes upon her hands and thighs , and doth often acknowledge gods just dealing with her . robert durance , butcher in carlisle , was a known swearer and drunkard , who about 30 years ago , being playing at cards with some of his companions , and having lost all his money , except 30 s began fearfully to swear he would be revenged upon himselfe , whereupon he run out at the gates of the city towards the river eden , and though he was followed by divers , some on horse-back , yet did he destroy himself by leaping into the river ; in which river , hard by the place where he leapt in , he lay for the space of four years ; at the end of which , a fisherman found the lower parts of his body , only the other parts being consumed . william knot of dalston in cumberland being a common swearer , when he was a servant to alderman grey of york , he fell into a lead full of boyling liquor , by which means in ten days he dyed . john prestman of weighton in cumberland , a sheriffes bayliffe , being accounted a common swearer , one night when he was drunk at carlisle , went out in the night ; and notwithstanding the perswasion of his landlord , leapt over the bridge with his horse , and was drowned in the river caude . one hudson of dalston in cumberland , did wager with another man , who should swear more oathes by god ; the other man was by the just judgment of god struck dead ere he parted , & hudston was struck dumb to his dying day ; and though he lived many years after , yet could speak nothing , but swear by god , which he did upon every occasion . oh the justice of god to some , and the patience and forbearance to others , waiting to be gracious : let such as swear by the name of god , look upon this example , this sad example . on may eve , 1634. one troe of gloce●ter a carpenter , in the parish of st. michael , being demanded by some , whether he would go with them and fetch the may-pole , swore by the lords wounds he would go , though he never went more . but mark the justice of god ; on may day morning , as he was working on the may-pole , before it was finished , he was by a divine stroke of justice smote with such a lamenesse , and swelling in all his limbs , that he could neither goe , nor lift his hand to his mouth , to feed himselfe , but was forced to keep his bed for half a year together , and to this day goeth lame , may 4. 1636. of the sabbath day , with gods judgements upon the profaners thereof . of the sabbath day , with gods judgements upon the profaners thereof . i am now to treat with the sabbath-breaker , who for many reasons will appear to be lesse excusable before god for this sin , then either the drunkard or swearer . here is a double sin , profaneing it and neglecting that which is ordained by god for the eternall good of our soul ; besides , it is a premeditated act , and goes along with a great aggravation , as we shall see in a word presently . it is now become so great a custome to prophane the lords day , that he almost becomes a scoffe to others , that offers to reform or punish it ; and that men may not so much slight it , i have collected a few reasons to perswade men to observe it , and disswade from the profanation of it , for god will not be mocked . that we may know this day is no mock-day , the lord that made heaven and earth , that great jehovah stiles himself lord of the sabbath ; and the lord hath in a more speciall manner singled out this commandement with a memento . remember , by no meanes forget the sabbath , for the lord rested that day , and he blessed the sabbath day , and hallowed it . it 's a great consideration to make us weigh the duty of keeping it , for six dayes the lord made heaven and earth , and when the seventh day came , he rested on it . the lord , as it were , hasted to finish the world in six dayes , that he might himself be an example to lead us to the understanding of the great weight which god himself put upon this day , and that we may see it is no ordinary nor common thing to break this day , see how strictly god in his holy word commands it . this is that which the lord hath said , to morrow is the rest of the holy sabbath unto the lord , six dayes may work be done , but the seventh is the sabbath of rest , holy to the lord ; he that works shall be put to death ; that soul shall be cut off from amongst the people , it shall be observed throughout their generations for a perpetual covenant . the lord threatens sore judgements , and why . because they have hid their eyes from my sabbaths , and i am prophaned amongst them ! blessed is the man that keepeth the sabbath from polluting it ; it 's called by the prophet the holy of the lord , honourable ; there might be many more places quoted , but these few are enough to let people see that it is not a trifling matter to profane the day , and that we ought to give all diligence and respect to this day , as a day greatly valued , prised , and esteemed of by god himself . anno 1647. there was a deplorable accident , a tremendous instance of the justice of god upon a person , a ●armer in a village called little-●allerton in the county of northumberland , about six miles distant from new-castle . the relation is thus . the minister teaching upon that scripture , 1 epist. pet. 2. cap. 2. latter part ; who hath called you out of darknesse , into his marvellous light , and in the fore-noon sermon insisting upon the spiritual darknesse and blindnesse of unregenerate men , and aggravating the many evills attending upon that condition in this life , and asserting the wofull condition , period state , and conditon of such as should die in that estate of spiritual darknesse ; how that to such is resreve● the blacknesse of darknesse , which was occasionally improved to discove● the miserable condition of the damned in hell , by reason of their separation from god , called utter darknesse . mat. 22.13 . and 8.42 & 25 . 1● at the ending of the first sermon this miserable man accompanied others of his neighbours to the al● house for refreshment : the time of r●paire to the second sermon bein● come , some of them moved him to return with them , to whom he replye● that the minister was preaching upo● darknesse , and he would not hear hi● till he should treat upon the light ; and so continued drinking in the alehouse with some other profane souldiers , and by having immoderately taken ale and hot waters , was in the height of his drunkennesse , carried to bed in the ale-house , where after a short time , he ended his miserable life , dying in the very act of sin , without any visible act of repentance . this relation is inserted verbatim , as i have it from a godly minister of the gospel , in the same county , and not farre from the same place , and is indeed a sad example of gods judgement ; not only against the sin of profaning the lords day , but also of drunkennesse , and contempt of the gospel . now because i observe this day so greatly neglected by the generality of the nation , not onely neglecting to hear the word preached , which is able to save their soules , but also violating of it by profanation ; give me a word , and that only to such as professe the observance of it as lawfull ; for if such a slighting of this day grow , we shall from it , run to atheisme , by contempt of gods holy ordinances , and commandments . let us first consider the end of god in the sabbath , which is chiefly for sanctification of his name ; and what creature dare say he is not strictly tyed by all the obligations expressable ; it is a day of liberty , not of bondage , god can be sanctified without us ; he shineth not with borrowed lights , these tapers that burne from mortall breach , can adde no glory to god , but as in his great mercy and condescention , he is pleased to accept of us . then the intent of this day as to our advantages , it 's for the eternall good of our soules , that the lord may by this occasion reach our slow understanding , and with his word preached , that he may dwell with the humble & and contrite spirit . we are not only to avoyd profaning it , by not working , drinking , playing , idlenesse , travelling , &c but we ought to frequent the publick worship of god in the assemblies of his people , and there to hear his word with godly reverence and fear . the reasonablenesse of one day in seven for god and our own souls , may convince us in a great measure of this day , & that is a sin less excusable that 's so reasonable , & that we may have the lesse to say for our excuse , he gives us 6 for our outward affairs , oh then who can grudge the 7th ! especially when god links in our immortal happinesse together with his own glory . it was the custom of christians in trajan the emperours time , to meet on the lords day morning , sing a psalm , receive the sacrament , and covenant to flie sin on that day : and when christians were summoned before the heathen governours , and demanded ; dost thou believe the lords day ? the answer was , i am a christian . take away the sabbath , sayes a reverend divine , and religion will soon wither and decay . the indians might as well have been chosen the subjects of this profitable obedience , and we in their conditions , keeping , instead of a sabbath to god , every day to the devil . it will be more tollerable , i am afraid , for them at that great day , than for us . if we had been left to our own choice , what squarer division of time could have been thought upon , than one day for our souls , and another for our bodies , one for the world , another for heaven ? this had been the reasonable rule of proportion ; it s more grace than reason , that god should desire but one day in seven , and that day also to be for our eternal good . oh how inexcusable will it be for us that prophane it , or neglect the advantages of it ! is refraining from labour a toil to us ? is to be eased of sin a burden ? lord then let me be burdened ? for lord , thy yoke is easie , and thy burden is light . what is a more unspeakable mercy , than for souls to have communion with god , as well as our own hearts ? and , as divines say , glory is but grace perfected : so that eternal sabbath of rest , is but , as i may say , this perfected . this sin is accompanied with many aggravations , and this is none of the least , that we have a will given us to refuse to prophane it ; besides its a deliberate act of the mind , it s not sudden , as an oath , or murder ; but in the very act it self , thou canst not but know thou art sinning against the light of thy conscience : it s the greatest sin , that is accompanied with time to consider , an enlightened mind to understand the evil : to purpose to evil , is an aggravation as high as the sin . if aggravations face not this sin with a dreadful countenance , consider , and in reason think ; is it not just with god to suffer thy frail composure of corruption to shrink under his heavy judgements ? that at night gods protection should leave us , as in our graves , when we are in our beds ? or canst thou expect any blessing upon thy outward estate , when it is in the power of god to dispose of life , being , health , estate , and all ? is it not just ; if we travel on this day , that god should judge us with sudden death in the like severity , as he hath made others examples of to all ages ? yet if god do suffer thy corn , wine , and oil , to encrease , fear a curse under the strawberry leaves of thy enjoyments ; for a blessing is not the shadow of sin , it will not follow thee in the wayes of wickednesse ; rather fear some judgement will overtake thy swift motion to impiety . a word to two sorts . first those that prophane it , contemning not onely gods lawes , but the lawes of the nation ; know that what is lawful on other dayes , are sins on this day ; and such of you as need not ( by gods blessings in a full estate ) toil all the week , whereby you cannot plead a wearinesse to waite on god upon his own day , you turn his blessings into a curse , if you prophane it : you play all the six dayes , it s a sin with a witnesse if you play away the seventh also . you that cannot close this holy day without an evening sacrifice to bacchus , instead of prayers to the lord that made heaven and earth , gods judgements sleep not , you are preparing your selves as fuell for the fire of gods vengeance and displeasure . nextly , to you that sit idly at home , never dreaming how to escape that wrath to come ; methinks i read your sad conditions in your conversations ; that never think of god all the week ; you cannot for your callings , you will not for your pleasures on the lords day : if there be any difference betwixt you and heathens , it is , that you know your condemnation before it come : you will be at the great day , witnesses for god against your selves . to see so many idly sit at home , and never mind to hear the word , methinks i am amongst the indians ; it s a very heavy thing to consider in some places , half the parish at home in idlenesse , or walking abroad in sermon-time ; nay , i have heard it credibly affirmed from the mouth of a minister in this county , that of some thousands in a parish , there hath not been , sometimes , a hundred at a sermon , nay , not fifty , nay not twenty , shall i say not ten ? is not this a sad case to be in a christian common-wealth ? nay it s the sad experience of this place where i live , and i may speak it to my own knowledge , that three quarters of the people able to come , of this populous place , do idly stay at home , or walk abroad , not a family of ten , but the most of them are at home in idlenesse , if not at play or drinking . upon this account i would conclude with one word ; good people , let me perswade you to serve god , rather than gratifie the devil with your own damnation : is your labour lesse to sit at home , than in the congregation ? do you think you have no souls to save , nor to lose ? you had better be working than idle , for that is a sin in it self , and is made greater on this day . you live more like the brute beasts that are fed by the senses onely . how can you be saved if you will not come unto him that you may have life ? are you christians or infidels ? do you professe to worship god , or mahomet ? how shall you believe on him of whom you have not heard ? how can you hear without a preacher ? not to hear that blessed gospel which christ hath sent into our coasts , our houses , is to do as the gadereans did , drive christ from our habitations . such as followed christ and his apostles , were converted , i read of few else ; and such onely as lay at the pool , were healed : to see people flocking to hear the word , like doves to the windows , it is a blessed sight ; but instead hereof , we have some that entertain quakers meetings in their houses on the lords day ; they have a sad account to give . i hear some excusing their staying at home sometimes , by their going other times ; these are common excuses : but thou knowest not but that day thou stayest from the ministery of the word , god may have intended thy eternal salvation , and that with zacheus , god might have said , this day salvation is come into thy house . but i read good books ; that thou mayest do when thou canst not hear good sermons : and though it be good to read , yet here its a sin , and a temptation , because thou neglect'sta greater good . the word stirs the soul under it , and commonly cometh with power and demonstration of the spirit ; and i know ther 's great difference between hearing and reading ; and the later is no lesse an evil thus used , than the ejection of different thoughts in prayer from the subject and nature of the duty , is an evil by consequence . but i do no body hurt , i am not playing , nor drinking , nor swearing , so that i need not fear gods judgements : what judgement dost thou think a hard heart is , which commonly is the fruit of the neglect of gods ordinances ? is it not the worst of judgements ? for thou mayst be destroyed with bodily punishment , as eli and others were , and yet thy soul be saved : but thou canst not have a judicial hardnesse of heart upon thee , and be saved : therefore take heed of this sin , and fear lest a worse judgement befal thee than an outward destruction ; for how canst thou escape , if thou neglect so great salvation ? my design is not to direct others to the keeping this day , so much as to keep from prophaning it ; yet if any be perswaded to look to the keeping of it , by way of sanctifying it , i refer them to such learned divines as have spent their labour in it . to those that are not moved by reason , nor perswaded by their own advantages , from polluting this holy day by their wickednesse , debauchednesse , idlenesse , or playing at cards , &c. read gods threatnings , that his judgements may appear to be more just , by his forewarning us from the sin , as well as the punishment . if you will not hearken to me , to hallow the sabbath , then will i kindle a fire in the gates of jerusalem , and it shall devour the palaces thereof , and shall not be quenched . fire in the palace , sayes a divine , is ment , fire in the seats of justice , and the ornaments of a city : fire in the palace , no going in , fire in the gates , no going out ; because justice was not executed upon sabbath-breakes , therefore the place of justice shall be destroyed ; those gates that suffered any co come in to profane the lords day , must be now on fire , that none shall escape his judgements : if we should see our towns flaming with the wrath of god , and the fire of his indignation taking hold of our habitations , it is then in vain to offer to quench it ; it hath been thus in our nation , as in the examples following . if such a judgment be threatned against such as keep not this day ; what must be the fearful looking for of judgment by the profaners of it ? did not god bring all this upon us in this city , yet bring you more wrath upon judah by profaning the sabbath , sayes the prophet . ezekiel mentions the sin of the sabbath , and therefore have i powred my indignation upon them , i have consumed them with the fire of my wrath , and in the 23. chapter is threatned plagues and judgements , and v. 18. the reason ; for they have profaned my sabbaths . if these serve not the end intended , take a prospect of gods terrible examples , which stand as beacons to warn us from the like sins . the poor man that did but gather sticks on the sabbath day , may stand as a monument of gods severity . a noble-man that used to hunt on the lords day , had a child born unto him with a head like a dog , with eares and mouth crying like a hound , which was a very remarkable judgement of god , reports of an husband-man , that went to plough on the lords day , and cleansing his plough with an iron , it stuck so fast in his hand for two years , that he carried it about with him as a signal tostimony of the lords just displeasure against him . another that gathered corn into his barn upon the lords day , had it all with fire from heaven consumed , together with the house . at kimstat in france , 1559. there lived a woman that neither would go nor suffer others of her family to go to church on the lords day ; as she was drying flax , fire issued out of it● but burnt it not : she taking no notice , next sabbath day as she was busie with it , miraculously again fire proceeds out of it , and burnt it ; but was put out , this poor creature was ● blind , as not to see or take warning by these foot-steps of gods mercifull providences , but the third sabbath day , when she was busied about her flax , as before , it fires of it self , and could not be quenched , till she , and two of her children were burnt to death . and in the year 1126. one grinding corn upon the lords days it took fire , and gave him timely warning not to break the sabbath day , by the works of his calling . in helvetia , nigh belessina , three men were playing at dice on the lords day , one called vlrick schraeterus , having hopes of a good cast , because being crost to the losse of much money before ; he now expected fortune , or rather the devill to favour his desire ; and therefore he uttered these horrid words . if fortune do dececeive me now , i will thrust my dagger into the body of god as farre as i can ; o the cursed frames of our naturall tempers , if once god cast the reins into our own wills , the dice favours him not , and presently he drawes his dagger , and with a powerful force throws it up towards heaven , which never was seen more ; and immediately five drops of blood falls before them all upon the table , and as suddenly comes the devill amongst them , carries away this vile wretch , with such a terrible and hideous noyse , as the whole city was astonished at it . those two remaining alive , endevoured to wipe off the blood , but to so little purpose , that the more they rub'd , the more the drops of blood were perspicuous . report carries it all over the city , multitudes flock to see this wonder , who found only the sabbath profaners rubbing the blood to get it out ; these two by decree of the senate of the city , were bound in chains , and as they were led to the prison ; one of them was suddenly struck dead ; from out of whose body , a wonderful number of wormes and vermin was seen to crawle . the city thus terrified with gods judgements , and to the intent that god might be glorified , and a future vengeance averted from the place ; caused the third to be forthwith put to death : and the table with the drops of blood on it , preserved as a monument of gods wrath upon this sin , not only of sabbath-breaking , but swearing , and wicked gameing : o the depth of the knowledge of god , how unsearchable are his judgments , and his wayes past finding out , january 13. 1583. at the bear-garden in southwark on a sabbath day afternoon , many people pressing on the scaffolds to see the sport , forced it suddenly down , with which fall eight were killed , and many spoyled in their bodies , who lived not long after . much like to it was that at risley in bedfordshire , 1607. where many people , rather then resort to hear the the word of the lord by the mouth of his minister , came in great numbers to see a stage-play on the lords day ; the chamber floor fell down , and as a judgment of god upon this sad & wilful sin , many were killed and wounded , thus we see , when the works of piety and mercy are neglected , to prosecute sinne and wickednesse , gods judgements are swift to overtake us ; thereby endeavouring to hedg up our way with thornes , which examples may push us back from the like impiety and vengeance of an angry god . a sad example of gods severity , in ●is hot and sore displeasure against ●abbath-breakers , is recorded of feverton in devonshire ; which place , saith he , , was frequently admonished of the profanation of the lords day , by a market kept the day following ; which without reformation , would inevitably pluck down divine vengeance : a little after the ministers death , upon the third of april 1598. a sudden fire from heaven consumeth the whole town in lesse than half an hour ; excepting only the church , court-house , and almes-house , where was consumed in this fire of gods wrath , four hundred dwelling houses , and fifty soules destroyed . who will not say this was a sad and immediate hand of the lord ? but alas ; what will not poor creatures do , that follow sin with greedinesse ! the same town fourteen years after , on the fifth of august , 1612. for the same sin , was wholly consumed , except some thirty poor peoples houses , school-house , almes-houses : these judgements are not recorded for historical perusall , but to consider of , and remember those on whom the tower of shilo fell . at alcester in warwick-shire where the authour lived , there were of his own knowledge , four remarkable judgements of god . one that upon the publishing of the declaration for sports and pastimes upon the lords day ; a young woman on this day comes to the green , and sayes , she would dance as long as she could stand , and dancing , in the midst of her sin , god struck her with such a violent disease , that in two or three dayes she died in misery ; as an example to all that delight more in serving their own pleasures , and sinfull desires , then to wait upon god , and delight in his wayes . the other of a young man of the same place , and not long after the other ; who on the lords day , immediately after the evening exercise was finished , brings into the street a pair of cudgells , layes them down nigh unto the ministers house , and invited divers to play with him ; who refusing , at length comes one , and taking up the cudgels sayes , though i never played in my life , yet i will play one bout now . a little after , sporting with a young woman , he takes up a birding-piece charged , saying , have at thee ; the piece goes off , and murders her immdiately ; for which , as a deserved judgement , he suffered the law . another of a miller at wootton in the same county , who going forth to a wake , and coming home at night , found his house , mill , and all that he had , burnt down to the ground . a fourth upon mr. clarks own knowledge , is of many wicked and prophane persons , at woolston in the same county ; who on the lords day met at a whitsun-ale , in a smiths barn , and though it grieved the holy man of god , who was minister of the place , as the sodomites did lot , yet he could not help it ; but in their profanenesse they proceeded ; not long after , a fire kindles in the place of this impiety , and burnes down not onely his house , shop , and barn , but rages so vehemently , as it reaches many other houses with ruin , all being chief actors in this horrid profanenesse . in the year 1634. upon a lords day , when the river trent was frozen over , fourteen young men were at foot-ball upon the ice near gainsborough , and meeting all in a cluster together , the wrath of god met with them , and suddenly the ice broke , and they were immediately drowned . oh the justice of the lord , upon the prophaners of his holy day . the same painful and useful author of gods examples , relates a sad one , of gods judgements upon two fellows in essex near brinkely , that were working in a chalk-pit ; one of them boasting that he had vext his mistresse , by coming so late in from his sabbath-dayes sports and recreations ● but sayes he , i will anger her worse next sabbath day : which words were no sooner out , but justice seizes upon him ; for the earth falls upon him , and he never stirred more to his sabbath prophanesse ; his fellowes limbs were broken ; both being sharers in the sin of the sabbath , are made also to be so in their sufferings and punishments . the lord will be known in the paths and wayes of his judgements , to such as will not be led and allured by his tender mercies . and of one mr. ameredith , a gentleman of devonshire , being recovered from a pain which he had suffered in his feet , one of his friends saying he was glad to see him so nimble : the gentleman replies ; he hoped his hopes should not be frustrated of the great expectations he had to dance about the may-pole the next sunday : but behold the lord in a just punishment ( for such impious and wicked resolutions , and no doubt also for his former prophanesse on that day ) smites him suddenly with feeblenesse and faintnesse of heart ere he stirred from the place , and with such a strange dizzinesse in the head , that he was forc't to be led home , and from thence to his last home , before the lords day shined upon him . now tell me , any that can , what little hopes the poor souls thus ushered to the chambers of death , have to keep an eternal sabbath with god , that will not keep his sabbath from prophaning on earth ? truly , these are sad symptoms of gods heavy displeasure against soul as well as body : his mercy ( if any be in such dismal dispensations ) are occult and hidden ; the lord in mercy warn poor sinners to avoid the wrath of such an infinite god , that such as will not be intreated to keep the lords day , as they ought , may be terrified from prophaning of it . another as severe he relates , which together with the three former , are attested by sufficient witnesses . at walton upon thames , in survey , upon a great frost , in the year 1634. three young men having in the forenoon heard a sermon , from 2 cor. 5.10 . we must all appear before the judgement-seat of christ , &c. they went over the ice into an house of disorder , and gaming , where they prophanely spent away the rest of the lords day , and night also , in revelling , and drinking ; the one of them next day boasting merrily of his pleasure upon the sabbath day , and his adventure over the ice . all three on tuesday return the way they went , and upon the ice suddenly sunk to the bottom like stones , one of them onely miraculously preserved . these judgements may be mercies to some that are yet prophaners of the lords day , if god please . at burton upon trent , mr. abberly a godly minister , often took occasion to reprove and threaten such as make no conscience of the lords day , by prophaning it : in a more peculiar manner , such as bought and sold meat upon this day ; which it seems was a sin as great , and as commonly practised in this place , as it was lately at buntingford , where in my journey , some gentlemen of newcastle being my fellow-travellers , we took occasion after sermon to acquaint the minister withal : i pray god it may not be so still , lest such a judgement befal the place , as did this prophane wretch : which was thus . a taylor being a nimble and active man , dwelling at the upper end of the town , must needs in a bravado go to the further end to buy some meat before morning-prayer , but coming home with both his hands full , in the midst of the street he fell down stark dead . i was , sayes doctor teate , an eye-witnesse both of his fall , and burial ▪ and that it wrought a reformation in the place , both among the butchers and others . it was a remarkable providence , and i wish , i say , that other places may be reformed of this bold and impudent sin ; or truly they may repent of it when it s too late . a pious divine : sayes he , the lord hath spoken so loud from heaven against sabbath-sinners , that i cannot be silent ; we hereabout , have had in a short time , terrible tokens of god severe vengeance , upon such as mind not the service of his day : amongst our selves a sad example ; a townsman going to gather cherries on the lords day , fell from the tree , and in the fall was so battered , and bruised , that he never spake more , but lay groaning in his blood , until the next day , and then died . another man , not far from this place , in cherry-time , as he was gathering fruit , fell from the tree , and with the fall was so hurt , that he lay in anguish and dreadful dolour , all the week , till sabbath day , and then ended his miserable life . and of a young man , that on the lords day , in a place nigh unto mr. goodwins , scrambling with others for peares , thrown out in the church-yard , broke his main thigh-bone , and the bone of his leg , on the same side , which was so miserably and strangely broken , as that the bone-setter ( who was a godly man ) told mr. goodwin , though he had seen many , yet he never saw the like . god here dealt in mercy , as well as in judgememt , in that he 〈◊〉 him space to repent , and see his sin . the lord warn us all by these examples . a company of prophane young men in 1635. near salisbury , upon the lords day morning , went to clarington park , to cut down a may-pole , and having loaden the cart with the tree , and themselves with the bitter fruits of sin , they are severely punisht by the hand of god : for entring into the city of salisbury , through a place called milners bars , unawares the cart gives a turn , and the end of the tree , struck one of the sabbath-breakers such a mortal blow that his brains flew out , and there on the place , he yeilded himself a conquered sinner by the just hand of the lord , lying there , as a sad spectacle of gods indignation : and sayes mr clark , i enquired of the truth of this at my first coming to sarum , and very many godly persons in my hearing , attested it to be true , upon their own sight and knowledge . and further , doctor teate , he gives a second example upon his knowledge thus . to my knowledge , at compton-chamberlin in vviltshire , at the house of sir j. penruddock , a dancing match was held on the lords day , where a stranger ushers in , to act his part , and after a few turns about , and a few capers , he in the midst of the sin , falls dead to the ground , before all the company . here was a sad dispensation of providence from gods immediate hand , as many else besides are ; here was no instrument to take off any of the most severe vengeance of god ; and such examples in my mind , should be taken as pregnant testimonies , to let all men know this day ought to be kept as holy . oh take heed of slighting this day , that god so severely punishes in his sore displeasure . and mr. clark upon his own testimony , brings in a sad relation thus . when i lived in cheshire , there was one sir t. s. a papist , and at that time a favorite at court , who at his appearance in the country was very much feasted and entertained by the gentry : once amongst the rest , he was invited to a knights house on the lords day , where many accompanied him : towards evening , the proper time for the deeds of darknesse , they fell to dancing : but look to the finger of god , and see what fell upon their sinful prophanesse ; in the midst of their sport , there was one sir j.d. had a blow given him on his leg by some invisible hand ; for none was seen to touch him , as was attested by all the company : and thus he went lame for a good while after . it may be it set him upright in his practise and conversation ever after ; if it did , it was a good providence that saved him from a more severe judgement . one sabbath day in the afternoon , a match at football was made in bedfordshire : as two of the company was tolling a bell to summon the rest together , some that sat in the porch of the church suddenly hear a terrible clap of thunder , and saw a flash of lightning , coming through an obscure lane ; which flasht in their faces , to their great terrour and fear , so passing on to these that were tolling , it trips up the heels of the one , and leaves him stark dead : the other so blasted , that he died also in few dayes . these are the swift messengers of god , which overtake poor sinners in the way of their sins , before resolution can be proud of any actions ; god will be seen in his wrath and terrour , to all wilfull and impenitent sinners . at tidworth on the lords day , many were met in the church-yard to play at football , where one of this wicked company had his legge broken , which by a secret judgment of the lord so fester'd , that it turned to a gangrene in despight of all means ; whereof he speedily died . stratford upon sluon , was no lesse then twice consumed , by the fire of gods wrath for this sin of sabbath-breaking , and on one and the same day twelve-moneth : besides , they were great contemners and slighters of the word of god by his minister ; a sin that is commonly followed with hardnesse of heart , if no visible judgement get before it . it is recorded of pompey , that he shrunk under the depression of gods sore displeasure , for profaning gods sabbath , and sanctuary . that which god consecrates , must be kept holy , or woe to the profaners of it . and of herod who profaned gods name by his wickednesse , and that , when for some treasure which he supposed to be hid , he caused the sepulcher of gods saints to be pluckt up ; the lord in judgement caused a fire to breake forth of the earth , and destroyed those that he imployed , which when he saw he desisted , and durst go no further . nov. 26. 1621. one richard bourn servant to gasper burch of ely , was so accustomed to travell on the lords day , that he made no conscience of it , seldom or never coming to the assembly to hear the word of god on that day , but went to st. ives market , where he stayed and spent the day ; wher being drunk , he was overtaken by gods justice ; for coming home fraught with commodities , he fell into the river , and was drowned ; a just reward of other sinnes in the punishment of one . in the year 1635. a miller at church-down nigh gloucester , would needs make a whitsun-ale ; notwithstanding the private and publick admonitions of the ministers , and of his christian friends , large provision was made , and musick was set out , as the minister and people in the afternoon went to church ; when prayer and sermon was ended , the drum beat up , musick played , and the people fell a dancing till evening ; at which time , they all resorted to the mill : but o the justice of god! before they had supped , at 9 of the clock , a sudden fire seized on the house which was so sharp , that it burned down his house and mill , and the most of all his other provision , and houshold-stuffe . at baunton in dorcetshire , some being at bowles on the lords day , one threw his bowle at his fellow , and hit him on the ear , whereupon blood issuing out at the other ear , he died ; he that threw it fled . at simsburg in dorsetshire , one rejoycing at the erection of a summer-pole on the lords day , said , he would go see it , though he went through a quickset hedge ; a proverb here going with wood in his arms to cast into the bonfire , profanely uttered these words ; heaven and earth are full of thy glory o lord : he was immediately smitten by the stroak of god , and in two or three days died , and his wife also . at dover , the same day that the book of sports was read in st. james parish , one profanely went to play upon a kit , which drew a rude multitude of the younger sort together . but oh the terrour of the lord ! he was struck with a divine hand , and in two dayes died . two boyes of st. albans , going into verolans pond to swim upon the lords day , one of them was drowned , the other narrowly escaped , as a warning to others . two young men of st , dunstans in the west london , going to swim on the lords day , in september , 1635 , were both drowned . a fellow in sommerset-shire , being to make a tent on the lords day , for a fair , which was to be on the day following , said on the satterday , that he would make it on the morrow ; which was the lords day , and being drunk , he died the same day roaring . one mr. prince chyrurgion of the of the tower of london , did on the lords day ride upon his horse to pace him for a chapman , but see the justice , yet mercy of god , he broke his leg , and lay in great pain and anguish eight weeks ; his son had disswaded him from so great a sin , which now he acknowledged as a judgement of god upon him for prophanation of his day : and ever after he became a more frequent resorter to the congregation , and hearing gods word . at thornton nigh worcester , upon the publishing of the book of sports on the lords day , the people prepared for a solemn prophanation , by ordering purveyors on purpose , to provide things fit for it ; a proper maid went to the mill on satterday , to fetch home the meal on the lords day , the maid passing by a hedge with the meal upon her head , was overtaken with a sudden and sad stroak of divine justice , for she fell down dead into a ditch , there she lay all sabbath day ; on munday she was carried to her grave , where all their intended mirth was buried with her , &c. such a terrour it wrought in the people , and such reformation in the place , that no more summer-ales were kept ; they took down the may-pole , and none durst set it up again , or have to do with the publick prophanation of that day . one at ham nigh kingstone , a scoffer of goodnesse , and a common prophaner of the lords day , did on that holy day presume to visit his grounds , where finding some cattle grazing , which were not his own , & running to drive them out , he fell down , and suddenly died upon the place . upon may day , being the lords day , a maid in cripple-gate london , being married to one that had three children , one of them being at nurse in the country , they did on the lords day spend the whole afternoon in feasting and dancing ; but god is just , and will be seen in his judgements to warn others ; for a week after the plague began in the parish , & the first house it entered into , is this new married couples , with which , both himself , wife , and two children were swept away by death . these things are not to be scoffed at , they are not things of chance or blind fortune ; no , no , they are providence ; and though they are judgements in themselves , yet in the issue , i hope they will be mercifull warnings to others . not far from dorchester , lived one widow jones , whose son richard upon the lords day ( notwithstanding her admonitions , and perswasions did with his companions go to stoak to play ; where after they had done , and drank somewhat freely , they return home ; and by the way fell out , whereupon john edwards one of his consorts stabbed him under the left side , vvhereof at seven a clock the next night , he died . one david price , a servant to t. hill , a grasier , offering to drive his cattel from banbury , was dissvvaded by his landlord , and told him he vvould be stopped , and forced to satisfie the lavv , to vvhich he replied , let me see who will hinder . in the morning he set out , and not yet out of the tovvnes end , one met him , and said , what david , to day , to day ? he ansvvered not , but passed on ; and although he never complained , nor any other saw any signes of the least sicknesse , yet in a stones cast of the town , he fell down dead suddenly , and was buried in banbury church-yard , the next day after . at wicks , betwixt colchester & harwich , upon whitsunday last in the after-noon , two fellowes meeting at the foot-ball , the one killed the other . at oxford , one lords day , one hawkes a butcher would needs mend his ditch , his wife disswaded him from it on that day ; but he would , and did go , but behold the remarkable justice of god! he is struck dead in the ditch : a sad example , amongst other of gods terrible judgements , one mr. powel upon the lords day did at lemster serve a writ of sub poena upon one , mr. shuit a gentleman , ( which he did on purpose upon that day , as is credibly reported ) as soon as he came out of the church into the church-yard ; to whom mr. shuit said , i thought you had been an honester man , than to do so upon this day ; who replied , i hope i am never a whit the more dishonest ; which he had no sooner spake , but suddenly he fell down dead , and never spake word more ; his wife seeing it , was immediately struck with sicknesse . may 31. 1635. being the lords day , one rich. clark apprentice to timothy donorell of sherston in wiltshire , was drunk in company with one h. parrum , to whom he said he vvould hang or drown himself ; desiring to know which was the best , who replied , that he hoped he would do neither : but oh the judgements of the lord upon the prophaners of this day , and upon the sin of drunkennsse ! for on monday morning , he was seen going thorough the town , as if he were going about his masters businesse , and having got up upon the midst of a tree without the town , he there did hang himself . at billericay in essex , one theo. pease the ministers son , would needs ring the bells on the sabbath day , but was hindred by the officers ; the next lords day , he had gathered many together , and in despite of any , would ring , and whilst he was ringing , a giddinesse surprized him like one drunk , of which he fell sick , and in three dayes died . the tapster and chamberlain of queens head southwark , rode upon the lords day to be merry , and having been too bold with drink , one of them riding homewards , fell off his horse , and broke his neck . being the lords day , an apothecaries man in lime-street london , rid with another to barnet , to be merry , and being drunk , upon their return they met with a man travelling , to whom offering some abuse , the man strikes one of their horses , one of them bid the other run him through , which with his rapier he did through the left breast , so that he fell down dead ; and being both apprehended , they confessed , and were sent to new-gate . at baildon in yorkshire , two men sitting drinking at a wake , they quarrelled with one another ; but being parted , and one of them sitting by the fire side , the other presently falls upon him with a hatchet and cleaves him down the back , insomuch as his bowels fell forth ; the murderer being hotly pursued leapt into a river , and drowned himself . four travelling from london to maidenhead , one of them would needs travel on the lords day , the rest refused , spending the sabbath there ; this man rode in the morning to henly , and there heard a sermon , after that travelled again in the afternoon , and on his way , leading his horse down a smooth descent , his horse suddenly fell , and broke both his fore legs ; he was suddenly amazed at so strange and unexpected a providence , and could not but attribute it to the immediate hand of god : whereupon seeing him past recovery , he knockt his horse on the head , and so left him . the next day , being overtaken at abington by his fellow-travellers , they wondering , demanded the reason how it came to passe , he was no further on his way ? he smote his breast , and related the strange providence of god , towards him , saying , he had heard many a good sermon , but none of them ever wrought so much upon his conscience , as this providence of god did : and since it was no worse , it should be an example and a warning to him for ever after . oh that it might be so to others , that may heare of it or read it . in the year 1644. was a beer-brewer ( dwelling in giles-criplegate london , nigh unto the white horse ) that usually followed the sinful practise of brewing upon the lords day , for which he was warned , and told of the greatnesse of the sin , and how severe god was to such sinful practises , but he reformed not : once upon a lords day at noon , the reverend m. t. vveld , lecturer of the said place ( from whom i had the relation ) went into the house , and taking them at work , lovingly , yet sharpely , admonished them , to whom they promised to do so no more : within a sabbath or two after , the same servant of the house , which before was taken in the act , was now again found guilty of the same sin ; but mark the justice of the lord ; for setting fire to the copper , when it was scalding hot , he fell over into it , and was immediatly scalded to death . another , which i had from the same hand . a cook in the same parish , using to make it his trade , on the lords day , to heat ovens , and bake meat , whereby all the family was imployed as on other dayes , without regard to the lords day , unlesse to his own profit ; never , or seldom , frequenting the word preached ; was often admonished , yet went on in his sin : one christmas day , which fell upon the lords day , as he was working , and labouring ( as if no time were unlawful to gain the world , though he neglected his eternal soul ) he was consumed to death by fire . a vintner , that was a great swearer and drunkard , as he was standing at his own door upon the lords day , with a pot in his hand to invite his guests , was by the wonderful justice and power of god , carried into the aire with a whirlwind , and never seen nor heard of more . much might be said ; but my work swells upon the loome , yet have i left many example , to have the choice . i shall conclude with one word , and that is to pray us to consider , that god blessed ( that is , say divines , with intention of bestowing favours and benefits ) this day : o let 's then labour for gods blessing above all things ! read those promises in esay , 56.4 , 5 , 6 , 7. jer. 17.24 , 25. let us labour for hearts to attend with delight to his lawes and ordinances ; when once we leave off ordinances , i durst almost say , we are in a more sure way to ruin , than the most outward prophane . they are mercies not so much prized as they would , if we wanted them ; a confluence brings a glut , and that a disgust of the most relishing mercies . a ten or five mile sermon formerly , tasted sweeter than now greater opportunities of grace and mercy nigher hand , and within our reach : i say , let us set a high value upon the favour and means of conveyances : let 's love and honour the faithful ministers of the word : to love them , is to love to hear them ; hate thy minister , and then follows contempt of the word , and so hardnesse of heart : this is commonly the sad effect of this sin . scoffers of religion , the ministers of his precious gospel and people , have been made spectacles of gods anger ; judgements are prepared for scorners , prov. 19.29 . they are blessed that sit not in their seat , psal. 1.1 . one present in this congregation , ( sayes a reverend divine ) was an eye-witnesse of a woman scoffing at another for piety , immediately she had her tongue strucken with a palsie , and in two dayes died thereof . value therefore , i say , thy minister , for he is set over thee for to watch for the good of thy soul ; the love of the minister , and the word , is no small help to the keeping of the lords day . i conclude with the psalmist . consider this all ye that forget god , lest he teare you in pieces , and there be none to deliver you . reader , these following sad examples came to my hand , since the printing of the former part of the treatise ; which i thought good to insert here . on thursday , in the last week save one , of june 1620. a house was burnt down at hether set in norfolk : there being a jar in the morning between the man and his wife ( as is said ▪ ) the woman wished that her husband going out , might never return to his house ; which was burnt down e're he came home . on the 22th of july 1627. at barnham-broom , some would needs draw up a bell ( it being the lords day ) into his place , that it might be ready against the bell-founder came on friday , that so they might not hinder their businesse . some went unwillingly to it , but others went forewarned , and did it : when it was up , he that was one of the readiest w. baynes , setting his foot on a board that brake or slipped , fell and beat out his braines , and miserably ended his dayes . aug. 6. 1627. at scolebridge , a man drunken being fastned on a cart , the horse turning suddenly , overthrew the cart into the river , loaden with lime upon the drunken man , where he was drowned , and fearfully burnt with lime . in the former part of summer , a man being drunk at vvimondham , fell into a watery , miry place , and was drowned . another drunkard vomiting , a sow followed him , and eat up his vomit , at last falling from his horse , the sow pulled out his throat , and so he miserably died : reported by the judge at the assizes . finis . notes, typically marginal, from the original text notes for div a87056e-420 amos 3.6 . psal. 9.16 . notes for div a87056e-720 epistle to mr. murcots wo. * mayor of exceter . mr. mantons epist. to his life & death . * suspected to favour puritans . vvilsons . k. james . notes for div a87056e-2010 tit. 2.11 , a 2. notes for div a87056e-3140 turkish hist. wilson . k. ja. prov. 23.29 . r. junius . l. bacon . d. taylor . esay 28.1 , 2 , 3 , 7 , 8 , 19. chap. 22.12 , 13 , 14. chap. 5.22 . joel 1.5 . 1 king. 16.9 , 10. 2 sam 13.28 . gen. 9.21 . peards . theatre . non ut vivat fed ut bibat . mr. nealson , minister , his letter to mr. taylor in theatre of gods judgements . mr. ward , his wo to drunkards . d.t. taylor . mr. beadles diary . mr. clerks examples mr. young . mr. stubs anatomy of abuses mr. young . doctor beards theatre . mr. trapp . m. l. marg math. 5.34 . prov. 6.34 . levit. 24.14 . hosea 2.4 . marg psal. 109.13 . neh. 13 , 2. mal 3 4. mr. beadles diary mr. ridsley serm. r. junius . theatre of gods judgements . mr. bolton . theatre of gods judgements . mr. clerks examples . theatre of gods judgements . luthers colloquia . theatre of gods judgements . mr. terry's east-india voyage . theatre of gods judgements . theatre of histor● . theatr. gods judgements . stow. cron. theatre of god , judgements . fox acts . theatre histo. theatr. of gods judgements . wilson k. james . sin stigmatised . sword against swearers . dr. williams true church . mr. nowel . these two i have from a reverend divine of this county . the relation from his brothers own mouth now alive . 1645. 1627. mr. burtons tragedy , &c. mat. 12.8 . exod. 20. exod. 16.23 . & 31.15 . & 35.3 . ezech. 22.26 . isay 56.2 . & 58.13 . rom. 10 , 14 , 17. mr. goodwin . mr. cawdry . jer. 17 , 27. neh. 13.18 . ezek. 22.26 . & 31. theatr● of history . theatre of gods judgements . mr. clarks examples . rom. 11.33 . theatre of gods judgements . luke 13.4 mr. clarks examples 1657. mr. p. goodwin . dies dominicus redivivus . 117. mr , clarks examples . dr. twiss on sabb. dr. beards theatre . c. tacitus , josephus . mr. nelson minister , his letter to mr. taylor in theatre of judgements . 1634. 1634. 1635. july , 19. 1635. july , 1654. 1634. july , 1634. octoct . 1633. 1634. 1634. january 1634. march , 1634. june 1635 feb. 9. 1634. april 18. 1635. mr. weld . mr. clark . 2 king. 1. 2 king. 2 : mr. greenhill , on ezekiel . psal. 50.22 causa dei: = gods pleading his own cause set forth in two sermons preached at the temple in november, 1659. by dr. gauden, bishop of excester. gauden, john, 1605-1662. 1661 approx. 247 kb of xml-encoded text transcribed from 107 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a42475) transcribed from: (early english books online ; image set 32584) images scanned from microfilm: (early english books, 1641-1700 ; 1947:14) causa dei: = gods pleading his own cause set forth in two sermons preached at the temple in november, 1659. by dr. gauden, bishop of excester. gauden, john, 1605-1662. 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batch review (qc) and xml conversion causa dei : gods pleading his own cause set forth in two sermons preached at the temple in november , 1659. by dr. gauden , bishop of excester . london , printed by john best for andrew crook at the green dragon in s. pauls church-yard . 1661. to the honourable societies of the temples . in order to adorn my departure from you ( worthy and honored gentlemen ) with a beno decessit such grateful respects and civility as becomes me , to your eminent and worthy societies , i have formerly prepared , and now dedicated this following treatise , as my fare-well present to you , or a second monument of mine , yea and of your honor , after that , which was by me the last year of englands captivity , consecrated to the memorie of my reverend and renowned predecessor bishop brownrig , under the patrocinie of your name ; that was as the urn or conservatory of his and your reciprocal kindness , and mutual merits , with whose mortall remains your piety hath adorned your temple : this second piece is the substance of those two sermons which i first preached among you , after i was invited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those dark and dangerous times to bestow my pains with you in the term time . the main subject of this is , the the true cause of god , and the right pleading of it . which theam i then chose to preach on , because i observed in the whole course of our english traged●● , that eve●y party still pretended , to act their factious confusions upon their several stages , in these three kingdoms , under the specious dress , colour , title and pretence of gods cause , and the high zeal they had to plead it . this , this was always inscribed on the most bloody banners ; with this their tongues and pens were whetted who sought to build their counter-babels on the foundations and ruines of zion : with this mark of the lamb were those ravening wolves marked , who drank the blood , and eat the flesh of their fathers and mothers , of kings and clergie of church and country , with this motto , the cause of god and christ , their false tongues , their crazie heads , their cruel hands and impudent faces were to be set off to popular reputation ; when nothing indeed was further from their hearts or works . o the cause of god , the cause of god , the cause of iesus christ cries every tatling and teeming faction , when prostitute to , and impregnated by the incubus of some novel lust and new fancy , as if it were now in travel , and readie to be delivered of some holy birth , or sacred prodigie . this language or fallacy non causa pro-causa , of urging the cause where no cause of god was , the rigid presbyterian learned in scotland ; this the puny independant brought from arnheim or new england : this of old the anabaptists cried up at munster , when to encrease their faction they multiplied wives : this the silly quaker now peeps and mutters in every corner : this the more bloody papists boasted of in ireland ▪ and other bigots of that perswasion do every where magnifie the romish cause , as the only christian catholick cause . mean while all these parties joyntly and severally labour to overthrow the true cause , and excellent constitution of this church and monarchie of england : that is the truth , peace , honor and order both of these brittish kingdoms and of our reformed religion , as it is conform to the word of god , to our ancient good laws , and to the customs of the true catholick church : in which , the learned , loyall and religious nobility , gentry , clergie and commons of this nation , with their kings , have ever judged that the true cause of god , as to justice and religion , holiness and peace , the divine glory and welfare of mankind , was and is most eminently contained . i confess i was then wearie and ashamed of the counterpleas & counterscufles of those bold and divided harlots , who did each pretend with great zeal the cause of god against the other , in order to oppose gods righteous cause , which certainly ever was and will be but one and the same for ever , as to the main of truth and peace , of faith and good works , of justice and holiness ; i evidently saw by many years sad experience , that these rude rivals already had , and ever would first divide , then destroy the true cause of god , and the publick interest of this church and kingdom only to advance their private and partial causes , which were evidently leavened with most illegal extravagancies , with sacrilegious covetousness , with immoderate ambitions , with inhumane revenges , with implacable cruelties , and with impudent exorbitancies , and with most ●eigned necessities . hence it was that i adventured in so great and illustrious an auditory ( even before the day of our redemption dawned , or that day-star of the north appeared , which afterward ushered in our sun of righteousness ) i say i then adventured truly and fully to set forth my sense of gods cause , with such a resolution as our learned bradwardin arch bp . of canterbury sometime took up , when he set forth his large and elaborate volume de causa dei , of which he thus says in his preface , de causa dei scripturus sciens manum in ignem terribilem mitto , &c. that he well knew into what flaming fires ( with scoevola ) he put his hand ; how many enemies he should contract and exasperate , by his honest stating and asserting the cause of gods grace and glory , against the pelagian pride and presumption , who sought to advance the impotent power of nature , the cloudie twilight beams of reason , and the maimed liberty of mans will ( which is clogged , corrupted , and hampered with many sensual lusts ) above the necessity and against the only sufficiency of gods grace in order to his glory , and a sinners salvation ▪ yet that good prelate did both proceed and speed : he did his work and had his reward , both in a good conscience and in great successes , as to his repressing that petulancy of poor worms , exalting themselves against the great god , without whom they can do nothing but sin against him , and damn their own souls . in like manner have i lived to see in a few months , after that bold essay of mine among you , the wonderful revolutions of gods providence , pleading at once his own , the kings , this churches , and this kingdoms cause ; the cause of our laws , liberties , lives and religion ; the cause of all honest men , for their souls and bodies , for themselves and their posterities , in their temporal and eternal great concernments : all these great and good causes are at once pleaded by our wise , just and mercifull god , against those strong delusions , those false pretensions , those rebellious usurpations , and those novel intrusions , which under the lie and hypocrisie of setting up gods cause , and the cause of jesus christ , made prophane men abhor the very name , & godly men to pitty the reality of gods holy cause , which they saw so miserably mistaken by some , and by others so shamefully deformed , so sordidly defiled , so impudently blasphemed through the wicked policies , and horrid practises of some monsters of men , most unsanctified saints , who were so diametrally contrary to the word of god , to the laws of this land , and to the example of iesus christ , and all ●rue saints ▪ and so no more capable to set up or promote gods righteous cause ( except that of his punitive iustice for our sins , to which the devils themselves may serve as executioners ) then the sparks of hell can add to the light of heaven , or the falling stars and meteors contribute to the lustre of the sun , or the crooked winding of the dragons ●ail could give protection to the woman and her childe , against whom his mouth vomited those black floods ▪ and stygian eructations , which by heretical or ●ch●●matical , or heathenish , or atheistical persecutions seek to overwhelm them . the great and blessed god hath taken the matter into his own hand ; what you then faithfully heard , and devoutly prayed , for with me , as to gods pleading of his own cause , you have lived to see fulfilled , as it was then by me discoursed and foretold , while the poor people of england were halting between man● opinions , all eagerly pretending to be for gods cause : one for aristocracy , the other for democracy , one for presbyter●● , the other for independency ; one for their antiepiscopal covenant , another for their anti-regal engagement ; one for ab●uration of kings , the other for extirpation of bishops , a third for setting up the kingdom of iesus christ , in which they might rule instead of both king and bishops ( and all this ( forsooth ) in order to advance the cause of god , though in ways quite contrary to the eternal rules of charity , justice and religion , the laws of god and this nation ) amidst this confusion , the lord from heaven hath on the sudden convicted , confuted and confounded all those specious , but spurious pretenders to gods cause , which is not to be begun or carried on ( as i after declare ) by any means but such as are pure & peaceable , just and ●oly , either by an orderly doing good in our places , or by a patient and humble suffering of evil inflicted on us , though it be for well doing . it is most evident , that as in natural , so in civil and ecclesiastical motions , all things magnetically move , as they are moved by their chief cause ▪ or grand concern , which by a circular kind of influence studies to unite the finall to the efficient cause , that the power of the one may enjoy the good of the other . this cause is the first and last mover of every knowing agent ▪ it is the weight and spring of all rational activity ; it is a pulse ever importuning the spirit , and beating upon the heart , the one thing necessary , to which men seek to make all other things subservient , or at least subordinate , the centre from which and to which all lines are drawn . the better to compass their respective designs , every agitator for faction did cunningly entitle god to their cause ( as some that are cautious of the crackt titles of their estates resign the fee to the crown , and take from them a lease of a thousand years ) ●o did the counterfeit and contrariant causes ( larely so scu●●sing in england , for place and power ) set themselves up under the name of gods cause , while they were indeed the causeless corrupters of our laws , the nations heavie curse , the churches moth and corrosive , and confounders of all ; yet each of their pretended causes were impudently pleaded by ●ome men ▪ in churches and courts of iustice as gods cause , y●● & by ●ome suppositi●ious par●●aments they were voted for , till they had run themselves and all of us ( like s. pauls ship in the storm ) upon such rocks of anarchy and confusion , as were past humane hopes of recovery , if god himself had not arose by a providence ( scarce ever paralleld in any age or instance of the world ) to plead by a still voyce , after all our foregoing earthquakes , fires & tempests , the cause of his own great name , and the honor of our blessed saviour , with the sanctity of our reformed religion , and the loyalty of our english nation , the rights also of the crown , with the double honor of our church , and in sum the just restablishment of all our long shaken and overthrown foundations ; the cause of all which was pleaded more effectually in a few calm months , when the voyce of law and reason , of loyalty and true religion , came to be heard in our streets , then they had been , or ever could have been in many years , by plunderings and sequestrings , by killing and slaying , by illegal covenanting , and perjurious engaging , by devouring and destroying both church and kingdom . i am piously ambitious ( though my station be now removed from you , & made ( without my seeking ) much uneasier , though somewhat higher , then it was before ) to deposite thi● work with you , o worthy and honourable gentlemen , among whom it had its first productions of whose love and favor , as you know , i never made any mercenary gain , or pecuniary advantag● ( as that wretched libeller , 〈◊〉 creticus borborites enviously suggests , my charge of attending your service being beyond any benefit i ever received , ) so i mus● own this , as the greatest rewar● and only satisfaction , which i ever had , or expected for my pains among you , that i had thereby an happy opportunity , in so noble an assembly , and in so desperate paroxysms of our distempered times , to set forth with my wonted freedom , the great concern of all good men , which is the true cause of god , which must be pleaded against our own and others lusts ; and to discover those potent epidemical cheats which under that name had so long abused these british nations and churches . i well remember , that some of my more touchy and guilty hearers ( men of name at that time ) were at once scared and scandalized to hear me preach so freely and smartly of that subject ; they feared their practice and craft would soon fail , if once the true cause of god were rightly stated and pleaded : yea some men of the long robe , and of large consciences protested after the hearing of the first sermon they durst not hear me preach again on that subject , least their silence should make them guilty of high-treason , by their no● complaining of me to the traytor● then tyrannizing over us : indeed they were justly jealou● that the true cause of god , like moses serpent , would eat up al● those of the magicians : that the cause of christ , of the tru● heavenly jerusalem , would either batter down or undermine those bloody babels of their common● wealths , which were indeed the common woe , though it made for some mens private wealth by the prices of blood and wages of iniquity which they greedily received . i thank god , i never feared the frowns nor affected the smiles of such servile sycophants , who durst plead any cause but what was truly gods , the kings and the churches . i had then sufficient encouragement from the love and approbation of the most and best of their society ( without which , yet i ought and should have done my duty , upon the account of conscience and inward comfort ) hence is this my confidence of inviting you again to review the cause of god , which hath been now mightily pleaded beyond what we could ask or think , god himself conquering the monsters of our sins and miseries , by the miracles of his mercies ▪ my aim is to retain and engage as counsellors , advocates , and servients to this righteous cause ( yet without any other fee then that of a good conscience in this world ) not only men of my own profession , as divines and ministers , but you ●s o that are either the sages and iudges , or the students and practisers in the laws ; because i look upon you as masters of great reason , and no less careful ( i hope ) of true religion , best acquainted with the constitutions of this church and kingdom ; persons generally adorned with ingenuous education and good literature , yea and , which is more in vulgar eies and esteem , with good estates ; gentlemen related by birth , or alliance ; or clients or acquaintance to the best families and greatest affairs of the nation ; you either fill the one or attend the other house of parliament ( while no bishop or other clergie-man never so worthy is admitted to come there , unless as a supplicant or delinquent ) your counsels and examples are not onely influentiall in your country retirements , but also efficacious in all the cities and courts of england . it is your custom , and no less your wisdom and honor to keep to , and plead for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the magna charta , fundamental laws and ancient and excellent constitutions of this church and kingdom ( not therefore good because ancient , but therefore ancient because they were judged and experimentally found by our wise and pious progenitors to be very good , yea best for this church and state : ) it becomes the freedom of your spirits and estates , as lawyers and gentlemen ( however the poor clergie are oft compelled to popular dependancie , yea and some of them ( like leeches ) thrive best when they hang most upon the skins of people ) i say it becomes you to be the furthest of any men living from flattering or abetting any factius novelties , or fanatick novellers in church or state , which you cannot do without greater sin and shame then other men , because you have more knowledge of good and evil , of law and iustice , of reason and religion ; the guilt and burthen of other mens sins , which are lead and deluded by your counsel or example must needs lie heavie upon your souls ( as well as ours of the clergie ) when being their guides , lights and oracles , you or we prove their deceivers and seaucers . certainly if the poyson of some lawyers teeth had not venomed the wounds which some preachers tongues first gave to the life and welfare of this church and kingdom , we had not run to such horrid ulcers , such in veterate and incurable gangreens of disloyalty and irreligion of faction and confusion , nor endured so various , ridiculous , and superfluous tragedies ; which then began when pulpits rang aarons bels backward , as to the cause of god ; and courts of judicature meanly conformed to the vilest lusts of men , such as have given horror and astonishment to the modest part of mankind ; and which threatned ( except the lord had been merciful to us ) to have tormented kings and parliaments and people of all degrees in the hell fire or tophet of everlasting fewds , factions and confusions , under the specious name , but most putid fallacy of gods cause , the good cause , and at last the good old cause : though nothing was more vile and novel , less ancient or more arrantly wicked , for perjury , perfidy , sacriledge and regicide , void of all fear of god , or reverence of man ▪ contrary to the word of god and laws of that nation : a cause , the zealous martyrs for which are only fit to be put in the devil● diptych or calendar , or in god black book , not in the book of lif● against all which presumptuo 〈…〉 imposures in church and state you ( o worthy professors of the la 〈…〉 and of our reformed religion , a● well as we preachers of the gospel● have now all honorable and saf● encouragement to oppose ou● selves under the protection of god and the king , that both you a 〈…〉 iudges and iustices by the civil sword , and we as bishops and presbyters , by the spiritual sword ▪ may be as valiant for the honour and order of the established religion and laws of england , for the ancient and excellent government regal and episcopall of this church and kingdom , as others have been impudently pragmatick to broach those novel errors , most illegal injuries and high indignities which they brought upon us , more by our own cowardize perhaps then their courage . let us dare as much to be loyal and religious , honest and orderly , as others have dared to be false and base , insolent and irregular , injurious and sacrilegious . they wanted not many black mouths , vile tongues , and libellous pens to plead for the baalims which they set up ( meer idols and teraphims in church and state ) which are now ( blessed be god cast out to the moles and bats . o let not us , for i would have no difference between your learned tribe and ours , let none of us who are most versed in god or mans laws , be wanting to the true cause of our god and saviour , of our rightful king , of our reformed religion , and of our famous church , in its doctrine , devotion , discipline and government , in the cause of which , all your and your posterities happiness are included . since then by the goodness of god the monstrous and many-shapen dagons of our late philistins and oppressors , are now faln to the ground and broken off head , hands , and feet , a meer fanatick stump ; let us turn israelites unanimously set our selves , as we have done , to the welcome reception of his majesty , so to bring home with truth and peace , honor and order , joy and jubilation the ark of god , the church of england , restoring it to its place , and adorning it with all the beauties of holiness , worthy of the wisdom and piety , munificence ▪ courage and honor of our ancestors who were famous both for their loyaltie and religion ; the fruits of whose care and constancie we enjoyed heretofore , as men and christians , in a wel-reformed , united and setled national church , till some men lost their wits and hearts , their credits and consciences , their sense of duty to their god and their king , yea and their first love of our reformed church and religion , for which our famous forefathers had so notably pleaded , not only in the pulpits & at the bars , but in prison also , and at stakes , when they were able to say with truth and comfort , as the royall martyr of admired memory , did now dying that they thanked god they had a good cause and a gracious god. certainly t is better thus to suffer for god cause ( inpietie , justice patience and charitie ) then to prosper in the devils with sacrilegious usurpation and injury ; this as a fire of thorns may blaze for a time , but it will soon be extinguished , the other carries the lawrells and crowns of eternal victory ; for though we die for it , yet we shall live by it ; the greatest trophies of gods cause are in another world ; there our lord iesus christ with the prophets , apostles , martyrs , confessors , and all the true professors set up their victorious banners , and rest in eternal triumphs ▪ o let us all cast anchor in gods cause , and we shall have no cause to fear the tossings of this world , which was and ever wil be a restless sea. let us keep faith and a good conscience from shipwrack by preservation of our laws and reformed religion , so shall we and our posteritie , kings and subjects be most safe on earth , however we shall be sure to gain our main cause and process at last in heaven , tho in other things we be less advantaged as to this world , for all our care & pains in pleading gods , the kings , and the churches cause . in which i hope i have not been wholly wanting to my duty in the worst of times ; nor shall i be now discouraged in these more halcyon days , however my sun may seem to be in its western decline , wher i find my self preferred as to much more love , civility and honor from the gentry , sober clergie & ingenuous people of that diocess then i can well deserve , so i am exposed to much more business and fatigue of life , sweet●ed with far less worldly comfort & t●anquillity then formerly i enjoyed , when i had the happiness of a more conv●nient as well as a more private and retired condition , but iow my self more to the publick cause of god and his church , of my king and country then to my own ease or private interest , for those we must be willing to do , suffer , and deny our selves in any thing short of heaven , sin and hell ; faithful seruice of them is our greatest freedom , highest honor , and will be at last our greatest reward , if we can but have patience to wait a few years till we pass to another world , where the crown of eternall glory shall be set on the head of that vertue which envie here may depress : that you with my self may persevere in sincerely pleading and promoting gods blessed cause ( which is our own ) is the earnest prayer of , your very humble servant john gauden , bp. of exeter . e●ueter feb. 20. 1660. errata . pag. 66. line 26. r. which , l. 27. r. of , l. 28 ▪ dele them ( ) . p. 61 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 18. r. hinges or ●xes . l. 19. r. polar , p. 89. l. 15. r. pleaded , p. 150. l. 19. r. l , p. 153 ● 8. r. pursue . causa dei : gods pleading his own cause . set forth in two sermons preached at the temple in novemb. 1659. upon psal. 74. 22 arise , o god , plead thine own cause : remember how the foolish man reproacheth thee daily . this psalm is a most pathetick lamentation for the deplorable state of the church of god among the jews in the babylonish captivity ; after the justice and wrath of god had let in the power aud malice of enemies , as a mighty flood , which swept away not onely the civil peace , liberty , plenty , safety and honour , with the majesty and government of the state , but also the very face and form of the church ; the publick profession , order , decency and solemnity of religion , the worship and service of god , moral and ceremonial , as to sacrifices and oblations , prayers and praises in the temple . . § a matter of the greatest consideration to every pious and devout soul , who cannot but be grieved to see religion ( as the light of the sun ) put under a bushel , confined to closets and corners , driven to private and precarious conventicles , to be forced to thin and scattered congregations ; or which is worse , to affect separate conventicles ▪ where the ta 〈…〉 d ra●● of verity will never be able to ●●ep charity warm , or cover the 〈…〉 of schism and faction . 〈…〉 i● the● time to cry out with old eli ichabod ; the glory is departed from israel ; the beauty of holiness is turned into sackeloth ashes and ; publick joys sink into mourning , and solemn halelujahs into sad lamentations , full of sighs and tears . there is no cause to triumph , or joy upon any civil and secular accounts in any nation , never so prospe●●●s when true religion is eclipsed , or the true church and its ministry discountenanced , debased , persecuted , plundered , destroyed , reproached : then if ever , as the mariners cryed to jonah in the storm , every man should cry mightily to his god , apply his hands to the ore ; that is , to such means , as being pious and prudent , are only proper to be used in gods cause . this psalm beare the name of asaph ▪ that famous master in davids time of church-musick , both vocal and organical ; in which there is so much of humane , yea divine sweetness , composure and rapture , that nothing but savage barbarity , and rude hypocrisie , can envy or deny the church of christ , both christian and judaick , the blessing of holy harmony , in singing to god , and setting forth his high praises in the greatest perfections of melody that man can attain unto , and the churches gravity enjoy . not that it is like to have bin then penn'd by asaph , as if by the spirit of prophesie he had foreseen , foretold and forewarned the captivity four hundred years before it came to pass ; but either some other of that name wrote it in the time of the captivity ; or some man of another name might then write this doleful psalm or threnody , to the composure , method or tune of asaphs excellent melody , who was one of the chief singers , leaving to after ages further monuments , not only of devout compassion of the churches affliction , but also of those heavenly comforts , which may in all cases be used and enjoyned in such holy forms , as do set forth the exemplary passions of devout men ; either as to joy or sorrow , complacenc 〈…〉 compassion , prayer or praise , in publick or private concernments ; so that , not onely ( as st. james speaks ) if any man rejoyce , he may sing psalms of praise and thanksgiving ; but if he be afflicted , he may read , pray and weep over such divine ditties as are most suitable to the sence and sorrow of his soul , or the state of the church , yea , and of any private friend . this holy pen-man ( whoever he were ) having an heart full of zeal for gods glory , no less then eyes full of tears , and lips full of complaints for the churches calamities , suffers himself to boil over to all the topicks of pathetick oratory , and devout importunity , sometime deploring in general the sad state of things , other while complaining to god in particular instances ; yea in one place he seems to complain of god himself , as if he were regardless and negligent of his own interests ; tanquam coecum & surdum numen ; as if he needed a monitor and remembrancer to mind his own cause : one while he deplores gods fierce anger against his church ; then he tells him of the near relation he had to that suffering cause . after he shews god the ●ad and shameful prospect of his churches ruines : what havock the enemies insolent and unbridled rage had made ; first , of his publick worship , then of the very places which his name had consecrated , and pious gratitude had both dedicated and adorned with politure and art , to be temples or synagogues , that is houses of god in the land : then he quarrels and almost chides ( as it were ) by an humble expostulation , and pious impatience gods long silence and great reservedness . § . at last , to take off any seeming stupor ( which is not incident to the divine omniscience , and most vigilant clemency ) he applies the most sharp spur and pickquant goad in the world ; namely , the reproaches of god's and his churches enemies ; which the lord professed long ago so much to fear ( speaking after the manner of men ) and thereupon more than once disarmed his justice ▪ now brandished against his own people when they had sinned , and highly provoked him not onely to punish them , but to purpose and threaten the utterly destroying them ; yet he made gracious retractation , that he might avoid the dint and impression of his enemies poysoned darts and venomed arrows , even bitter words , petulant scorns , and arrogant reproaches , which moses represents to him , as a notable allay or cooling to the over-boylings of his wrath : and it wrought so effectually in the highest paroxysms of gods anger , that the lord chose rather to use the shield of his patience , long-suffering , great goodness and indulgence towards his church grievously apostatising ( that he might thereby defend himself from the sarcasms of his enemies , as if he were either ignorant or impotent , or malicious or mutable ) then by using the sword of his justice too rigorously against his church , to wound both it and himself , to the most odious joy , and insolent triumph of their common enemies , who hated and opposed the church , not as smning and swerving sometime against god , but as serving of him , and adhering to him in some measure at least , beyond all other men . § . the psalmist further urgeth the former experiments of gods power and providence , as in the general course of nature , which is regular and constant ; so in the special exigents of his church ; endeared to him , as the turtle to its harmless and loving mate , from which to be separate is as death ; gods covenant with the church is firmly alledged ; also his faithfulness is pleaded ; his lasting philanthropy or tender regard to all that are oppressed , is inculcated ; and nothing omitted that pious passion can suggest , or compassionate oratory can express in so few words . § . after all these lively colours brought forth with no less skill then plenty and vehemency , to set forth what he either deplores or deprecates , or supplicates ; he adds at last this notable ingemination , to rowse and excite god , to consider , if not his poor churches calamity , yet his own great concern . the pathetick pen-man is resolved not to let god alone , to give him no rest till he had some answer worthy of his love , pity , jealousie and zeal ; yea worthy of so merciful a god , who ambitiously delights in the titles of the father of pity , and god of all consolation ; therefore he adds this epiphonema , or close , as the ultimi conatus , & n●vissimi ejaculatus ecclesiae ; arise o god , plead thine own cause , &c. as to the partition of the words , we may easily discern these particulars in them ; first , the excitation , arise . secondly , the invocation , o god. thirdly , the declaration , to plead . fourthly , the appropriation , thy own cause . fifthly , the grand motive or incitation , thine enemies reproach thee daily . sixthly , the sollicitor or promotor of the process , action or plea ; the pious and pathetick pen-man of this psalm , who had rather seem rude and importune , then irreligious to god , or uncompassionate to the church , by being either silent , or so cool , as if he were indifferent , and thereby taught god to deny him , by the faintness of his asking ; he asks , and seeks , and knocks ; he prays , and crys , and roars for the disquietness of his soul ; his bowels are turned within him , and his soul poured out like water , impatient of a repulse in such a cause as was gods own cause . the word cause is not here taken in a physical or metaphysical sence , nor in a natural or logical notion ; but ( sensu forensi & politico ) in a politick sense , as a term used in courts of judicature ( in foro vel senatu ) to shew the rational and just foundation upon which civil pleas , or legal actions are grounded ; and from which , as to the point of right or wrong , all controversies derive the force and efficacy , as all activity and effects do from natural causes . so the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes a contest , by way of complaint , rebuke and repair , whence the waters of meribah , or strife had their name , where god pleaded with the murmuring people . so gideon is nick-named jerubbaal , for pleading against baal , judges 6. 31. and the lxxii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the latin , litiga litem tuam domine ; do all import a quarrel or controversie , an action of the case in point of trespass , injury , or indignity , wherein gods honor was concerned , which was not to be put up in silence , but a just reparation to be made . in this sense both the greeks use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; also the latins , causa , or caussa , as tully oft , and other ancient orators , no less then the later pleaders , according to our common , or the imperial and canon laws . thus the word cause denotes , id quod est ( ut in vita & voto ) sic in lite causalissimum ; that which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or optatissimum , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the main center , hinge , butt , or design ; the chief end & motive , that grand concern and interess which men are most fearful to forfeit or to be frustrated of , and to lose , or miscarry in . some etymoligists in their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) grammatick curiosity are pleased to derive the word causa , either from cautio , because men are most wary not to fail of it , ( which is causa cadere ) or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heat , and burning , indicating the fervor and zeal with which men prosecute their main cause , and their indignation against those that oppose , or obstruct them in it , or lastly , from chaos , as that which contained in it all primitive , natural , and elementary causes . this last notation doth very unhappily fit our sad condition in england , when under pretence of several causes , which the eager , partial , and inordin●te prosecution of them ( pleading them ( arte & marte ) by arguments and arms too , by word and sword , by fraud and force , by faction and fury ) we have run our selves in ( chaos antiquum ) almost to a very chaos or confusion , both in things civil and religious ; as if we were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , terrae filii , gigantum fratreculi ) a company of mushroom men and christians sprung out of the earth but yesterday , a nation in its infancy or minority , which is now to learn its a. b. c. of religion and civil government , being set back by a most sad and horrible fate , from homers iliads , to our primmer or pueriles , by i know nor what new teachers , and many masters . § . so that it is high time seriously to meditate , conscientiously to preach , freely to write , and fervently to pray upon this subject : the cause and the cause of god , since every party pretends a cause , and gods cause too , which they are most eager and ambitious not only to plead fairly ( but to ) obtrude for o●bly on all others : thus from the great pretenders ●● the cath 〈…〉 cause ( of which the romanis●● would seem the chief patrons ) to all other sects and subsection● either in civil or religious factions . all parties are divided by their causes , and the whole is destroyed by their divisions : ask any side why they thus shuffle and out , why they thus divide and destroy ? why they do things so different from solid reason and true religion , contrary to all laws of god and man contrary to the duty they owe ●● god , their country , their king their posterity , the church and the state , as to justice , veracity peace and charity ? ask why , like ixicons wheel , or sysiphus his stone ▪ they overturn , ouerturn , overturn all things eivil and sacred by their end less ver●igoes and rotations ? then answer is short , as that of david to his brother eliab , is there not ● cause ? it will not be amiss therefore ( as st. john adviseth christians to try the spirits whether they be of god or ●o , of christ or of antichrist ; to examine the several pretended and pleaded causes , whether they be gods cause ( which is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , causarum causa , the cause of causes : the cause and interest of all the blessed angels , and all true saints ; worthy of princes and peers , of gown-men and sword-men , of all honest and good men ; or whether they be not the cause of the devil , and of mens own evil ●usts , disguised with this larva or vizard on them , which may not uncharitably be suspected of some of them ; since it is most certain , they cannot all be gods causes , they are so many , so multiform , so mutable , so divided , so destructive to each other ; they must needs fail either of the main end and ground , or matter and method of godr pleading his own cause . § . of which i shall ( by gods help ) endeavour to give this honorable and christian auditory such an account , as may either inform , or at least confirm your judgements in the true cause of god ( that you may not be tossed too and fr●● with every wind of causeless causes , which blow as mens passions and secular interests do arise . ) and further , i hope to excite your judie●ous abilities , and eloquent attentions ( who are persons of so great learning , experience , and publi●● influence ) to be ever zealous in that good cause which is gods as ( bon● causidici ) honest and able lawyers to shew your skill and will in the great concerns of god , his church and your country ; which are no● so eagerly pleaded and counter pleaded among us . appeals bein● as it were made to every one o● us , to judge in our selves which ●● the righteous cause of god , tp which we ought chearfully to give our suffrages and assistance , as most undoubtedly conducing to our publick happiness both in church and state , in civil and religious concernments ; let not this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desolate and forsaken cause , in which no men of parts and estate will appear . § . and cartainly , if i had less experience then i have of the favour of the court ( i mean of this christian assembly ) which is met in gods courts and presence , yet i may justly have great confidence , as to the merit of that cause , which i shall seek to present to you , and plead before you this day in gods behalf ; as jotham therefore said to his countrymen , hearken to me , that god may hearken to you : attend diligently to the pleading of his cause , who alone can plead yours ; yea and hath given us an advocate with the father jesus christ the righteous , whose blood speaks better things for us ; whose wounds are so many eloquent mouths , whose cross was loaden with strong crys for us ; whose merits are undeniable mediators ; whose spirit continually makes intercession in us and for us , even then when we know not what to say , or how to pray ; either unable to plead , or ashamed to speak for our selves : gods cause may sometimes seem to want our pleading for it before men ; but our cause doth really and ever need the pleadings of gods mercy and christs merits before the tribunal of his justice , that there may be a prohibition granted at the humble motion of believing and penitent sinners , to remove the suit or action from the bar of divine justice , to the throne of the heavenly grace , where we may finde mercy to relieve us in all our distresses , despairs and deaths . § . before i set before you the main fruits with which i intend to entertain you out of the text ; i● will not be amiss to gather an handful of those fair flowers which offer themselves at the first view of the words , as so many short , but sweet and excellent observations . 1. we may observe . that god hath his cause too in this world , his great design , concern and interest as well as the wise statists and great polititians , as well as the strong , and the rich , and the learned , and the ambitious , and the malicious , and the voluptuous , and the covetous men of the world ; who so eagerly plead and pursue their , own projects and causes , that they not only many times forget gods , but generally cross , contradict and oppose it , as with their sin and folly , so to their shame and ruine ; for as the counsel , so the cause of god shall stand : nor is it to be baffled by any either force or fraud , strengtl● or sophistry : it is as truth ( magna & praevalebat ) a great cause , and will prevail , by the help of a wise and strong god ; though for a time it may be unjustly condemned and crucified by unjust men ( as christ was ) yet it will at last be raised again in power and glory ; yea and justified before men and angels ; it will , as aarons rod or serpent , devour all those of the worlds magicians and polititians . it is a cause which will be ( as fire ) consumptive of all other , and consummative of it self . 2. observ . as god hath his cause in this world , so it becomes him to own it : it is opus dei ; the work of a god to plead his own cause , as gideon speaks of baal . idols were convicted to be no gods , because they could not plead for themselves by speaking or doing good or evil , as the prophet tells idolaters . therefore the psalmist here so earnestly urgeth it upon god ; who he believed ever did and would own his own cause , so as to plead it himself , in his own way and time ; both as to the majesty , truth , justice , holiness and honor of it ; also as to the indignities which are by evil men cast upon it ; summus deus summas patitur injurias ; none is more a sufferer , as to the malice and insolence of wicked men , then the most blessed god ; who yet is as impassible , as the suns light is uninfectible with the filthy exhalations of dunghils . plato puts this true saying into the mouth of socrates dying under the malice of his persecutors , anytus and melitus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it is impossible for evil to make any impression of affliction upon that which is good ; and which can ( as a jewel ) so preserve its native goodness and firmness , that sufferings shall make it not onely no way diminished , but ( as in the wheel and file ) more illustrious and meritorious ; such were the sufferings of christ properly , and of all good men ( in an evangelical sense ) being for a good cause , and on gods account ; till god ceaseth to be just , and good , and true , and faithful , vigilant and zealous for his own glory , his cause cannot utterly miscarry . 3. observ . the cause of god may be , as to the eye of the world , and to the sense of the best men , in a most sad , dejected , deplored , despised and desperate estate ; so sunck and oppressed , that there is no outward sign of its being ever boyed up and recovered ; thus it was represented to elias , as if he onely were left to plead a lost cause : so the disciples expressed their sorrow and despondency ; we verily trusted this had been he who should have redeemed israel . so mary weeping to the angels , answers their questioning of her tears ; they have taken away my lord , and i know not where they have laid him : many times the foundation of church and state , of justice and religion , are so out of course , that the righteous know not what to do or say ; all things so unhinged by violent , wicked , and unreasonable men , that nothing moves by any order or written law of god or man , but by the power and impulse of mens own lusts ; who from gods silence , permission and patience , are prone foolishly to conclude his approbation and liking of their cause and ways , yea and to say god is such an one as themselves : the distress of gods cause may be such , that the whole church may be ready to cry out , as the psalmist , help lord , for vain is the help of man ; it is time for thee o lord , to put to thy hand , for they have made thy law of none effect . § . so did the heathenish persecution , and the latter romish superstition tyrannically triumph a long time over the slain witnesses , the law and gospel , the scriptures and catholick traditions , the preachers and professors of that true religion , which hath been testified , both as to moralities and mysteries , faith and manners , not onely by the two testaments , but also by the confessions and conversations of all antient and modern christians , conform to gods word , and the best churches customs . the vapor of numbers , pomp , prosperity and prevalency , are no demonstrations , either to approve the cause of arius or antichrist ; or to prejudice the cause of christ and of gods true church : but as lucan speaks of the cause of pompey and cesae , in which the justice of the first was overborn by the successes of the second , victrix causa diis placuit sed victa catoni ; the gods abetted cesar by victories , but cato's constancy adhered to pompey's and the senates conquered cause , because it was most just . 4. obser . the cause of the true church is gods cause , most signally and peculiarly in this world ; his interests and concernments are so linked with its , that they are insep●trable ; as jacobs soul was bound up in benjamins , as the husbands honor in the wives , as a friends happiness in a friends , so is the relation between god and his church ; if that be black , god is eclipsed , as to the most visible eradiations of his glory to this world ; if that be bright and conspicuous ; as a city on a hill , in truth and holiness , in charity and prosperity , gods great name , praise and renown are most glorious and illustrious ; then his wisdom , and truth , and justice , and power , and mercy , and patience , and goodness and faithfulness are in their meridian strength , as the sun at noon day . if the church be hidden , it is as the moon turned into blood ; or the sun of righteousness into sackcloth , as joel speaks ; as joshua ( astonished when israel turned its back upon its enemies ) said to god , and what wilt thou do o lord to thy great name ? so do holy men , they are prone to despond and deplore gods own condition and cause , when they see the church of god , or any part of it , as to its veracity , sanctity , order , peace , prosperity and unity , decline and decay , under error , prophaness , persecution , disorder , distraction , division , or any uncomfortable condition ; tunc periclitatur coelum , & dei res agitur ; then gods cause is at stake ; then , as in the giants assault , his heaven is in hazard , as if he were in danger to be ( numen infelix ) a miserable god ; then is christ tossed in the storms ; then do true beleevers cry out , as the disciples , lord save us , we perish ; help lord , and do it , for thy own name sake , which is called upon by us : god hath no considerable design in the world , but that of his church ; when this is consummated , the world , as the scaffold , or stage , or shell , or chaff , is to be destroyed . the church cannot be undone , until god is undone and bankrupt . 5. obser . no church hath ever been so famous and flourishing in outward piety , plenty , peace and prosperity , but it may fall under persecution and great oppression ; sometimes indeed ( as god said to satan , in the case of jobs trials ) without a cause ; that is , as to any predominant and unrepented sin , at present provoking god against him ; but only as christ said of the man born blind , that the work of gods grace and spirit might be manifest in the trials and tribulations of his church : so in the first ages of the church , when religion was purest , and love warmest , yet was the fire and furnace of persecution hottest . sometimes indeed , as a fruitful land is made barren for the wickedness of them that dwell therein ; so the lukewarmness and corruptions of a church , the apostasies and falling of christians from their first faith , loyalty , patience , love and good works , may cause god to hide his face , to withdraw his protection , to remove his candlestick , as he threatens , and to give over his turtle to the will of its adversaries ; who shall set up their banners , and roar in the sanctuaries , and break down all her carved works , and strip her of all her pleasant things ▪ as it is , and hath been for some years in england ; the wild bore and the fox shall then do their pleasure by force and fraud against her ; this is the variable state of the church militant , mutable as the moon ; though it be cloathed with the light of the sun , yet it may be so eclipsed and turned into blo●d that there is no help for her but in her god. perfect and perpetual felicity is a state onely expectable in heaven ; till there is no sin or spot in the church and soul , there can be no security against sorrow , shame and sufferings , which are our physick in our valetudinary constitution , to which this life is subject ; yea christ himself the son of god and saviour of the church though without ●in , yet was not without suffering , while he was found in the form of sinful flesh , and bare by way of susception , imputation , and satisfaction , all our sins . 6. obser . times may be so bad and on such a desperate pin , that none can either safely or effectually plead gods cause or his churches , but himself ; who onely can create deliverances and mercies , who alone commands the winds and seas to obey him , who can restrain the fury of man , and turn the remainder of wrath to his praise ; who can change the heart of esa● , and stir up the spirit of princes , as he did cyrus and darius to build his temple , and restore his captives ; who can either conquer pharaoh by main force and dint of judgements , or change the decree of ahasuerosh by gentler operations ; who can level great mountains before joshua and josedeck , and exalt the lower valleys , the day of small things , and of a despised cause to bring forth his salvation ; who gives nursing fathers and mothers to his flock and family ; and such shepherds as shall seek the strayed , carry in their bosom the weary , feed the hungry , and cure the diseased , not with rigor , and austerity , but with love and tenderness : thus after the sharpest persecution of dioclesian ( when christian religion ( as monarchy and episcopacy hath been by some in our days . ) was triumphed over , as extirpated ) god raised up constantine the great , and other christian emperors after him , who restored life , liberty , honor , and support to the church ; after the church was seemingly dead , as st. paul when he was stoned , yet it rose up again ; when israels burthens were heaviest in egypt , then was their redemption nearest , because their devotion was warmest , and gods ▪ compassions tenderest to them . after the marian bonefires and but cheries of so many carbonaded christians in england ( filling all things with earthquake , fire , tempest and horror ) in what a still voyce for many years did god ▪ plead by a wonderful and unexpected providence the cause of his church and the reformation of religion here in england for an hundred years ; as i pray he will do again for us in mercy ; because he hath not forgotten to be gracious , nor do his compassions fail , but his mercy endureth for ever ! 7. obser . gods cause must never be given for lost or desperate while god remains , ( who is both able and willing to plead it ▪ ) or while any good man , as moses , or samuel , or eliah , or daniel remain ; who by fervent prayers can and will put god in mind of it , and excite him to it . as david and jehosapha● encouraged themselves in the lord then god ; so must good men in bad times , when the best cause goes by the worst : a man would even willingly die such a death as our late martyr king did , on condition that he could with faith and truth dye with that divine sentence in his mouth ( as he did ) i thank god i have a good cause , and a gracious god. this supported the martyrs and confessors so of old , that when they were s●ain for gods cause all the day long , yet ( as sulpitius severus says of them ) they then hastned more ambitiously to martyrdoms , then afterward in times of peace , others did to the greatest preferments in church or state. though figtree , and olive , and flock , and field , and all fail , yet ( the prophet tells us ) he will rejoyce in the lord , even in the god of his salvation : the lord will arise as a giant refreshed with wine , to plead the cause of sion , and to vindicate the honor of his great name , which is graven on his true church , as on the signet of his right hand ; in the highest storms we may cast this anchor , god can and will appear for his cause in the midst of the fiery furnace never so hot , no less then in the cool of the day . 8. obser . when all means fail , yet the prayer of the faithful must not be wanting to gods cause : this is ( in naufragio tabula ) the rafter left the church in the greatest shipwrack ; when neither sun , nor moon , nor stars appear ; yet if this angel the spirit of prayer appear in our agony , we may be of good chear , as st. paul was ; a good christian as moses and the syrophenician woman , must not give over its pious importunity , though god seems angry , and christ averse . god cannot deny the fervent prayers of the righteous ; they will be effectual in time , even to open prison doors , as they did in st. peters case , when the church prayed incessantly for him ▪ acts 12. 5. as the vapors that ascend from earth to heaven , are after returned in sweet showers that have in them vital and celestial influences , being impregnated with etherial or heavenly spirits ; so are prayers of the faithful . devout souls that lay to heart the cause of god ; cannot be more bold then welcome to him in such cases ; god is as well pleased with their excitation or solicitation of him , even to a kind of imperious commanding of him ( which the prophet expresseth ) as a man is with that ruder importunity by which he is awaked out of sleep , to quench his house on fire , or to save his son from drowning . there is more efficacy in praying for the peace of jerusalem then in fighting . the fiery chariots and horses that are in the brest of zealous and devout orators will do more good then armed legions of soldiers . 9. obser . there is not a greater sign of a good and gracious heart , then to lay to heart the cause of god ; even then most passionately , and earnestly , when it is most deserted , most deploring , most despairing ; a good christian must make good what st. peter said well to christ , but performed ill , though all men forsake thee , yet will not i ; is god touched with our concerns , and afflicted in our afflictions , and zealous to plead our righteous cause ; to contend with those that contend with his servants , isa . 49. 25. when we are molested or oppressed in any kind , by sin , temptation , weakness , darkness , dejection , diffidence , persecution , or desertion ? and shall we ▪ be as gallio in gods cause , or as nabal to davids , not caring or concerned ? the cause of god and his church are ( as i said ) inseparable ; no man is affected with one , who is neglective of the other ; this example we have here added to others of noah , lot , moses , phineas , samuel , eliah , micaiah , jeremiah , nehemiah , daniel , mordecai and others , whose vigilancy and pertinacy was such in the cause of god and his church , that they were resolved to give god no rest , till he did arise and plead his own cause ; nothing is more imitable , nothing more commendable , nothing more practicable , nothing more comfortable ▪ provided we rightly understand what the cause of god is , and apply to it , as becomes god , his cause and our duties ; then t is heroick to say with esther , if i perish , i perish : this is angelick with moses ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to put god to the blush and silence , if not , blo● me out of thy book ; and t is super angelical to say with st. paul , i would wish to be accursed from christ for the churches sake , and gods cause our duty in which we shall the● best understand and perform , when we have duly considered these four things . 1. what the cause of god is . 2. what need we may have of his pleading it . 3. how god doth plead it . 1. immediately by himself . 2. mediately by such instruments and means as he is pleased to use among men . in the fourth place is to be shewed what is the true method or manner to be observed by all good men in pleading gods cause with him and for him . when these are finished , and such patheticks applied by way of use , as may cast your wills in the mold of your judgements , and make your affections to keep pace , at least to follow your understandings ; i shall ( i hope ) not onely discharge in some tolerable measure my own duty and undertaking , which is great , but answer your favourable and christian expectation , which i see is not little ; for i abhor nothing more then the ostentation of so ample a text , to so ample an auditory , in such exigents of times , even agonies of gods cause in church and state , in justice and religion , and to do nothing worthy or proportionable to them ; which defect in me , and neglect in you god forbid , whose assistance , as i humbly implore , so i may not despair , since it is in his own cause ; which must needs be the best , and may modestly hope for his gracious help in my pleading and preaching for it , against all frivolous , fallacious and impertinent pretenders to it ; the rather because it is not onely my particular cause , as a christian and a minister , but all yours , together with your posterities as men , as english-men , as christians , and as protestants : we know that of the orator , in propriacausa unusquisque sibi videtur & potens & eloquens : if in our own , much more in gods cause ( which is our own too ) we ought to do our best on all hands . first , what this cause of god is . i take it for granted , what i first observed , that god hath his cause in this world , who made all things by his wisdom and power for his glory , and is , as a wise agent , highly concerned , as to do nothing in vain , so not to fail of his main design : it is no other then atheistical blasphemy to deny that god hath any concern or causeon earth , or that he regards them that doth , and will ever plead for them ; god hath not left himself without witness in the world , that he is , and that he looks to the managery of all things ; specially of mankind , and peculiarly of his own cause : it is not ( natura volvente vices & lucis & anni ) that all things are fatal and necessary , confining god as well as man to inevitable events ; which is the fancy of those ( qui nullo credunt mundum rectore moveri ) who have either no faith in god , or no thought worthy of a god. gods silence and patience are the prejudices which men have taken against his providence , and that special care of things , which runs ( as spiritus intus agens ) in all permissions and events , which are not , as to god , either contingent , or by constraint , but under the free , and soveraign disposition , which is every way worthy of a most wise disposer , and almighty worker ; hence mockers , as s. peter observes , are prone to ask , where is gods cause , where the promise of his coming ? where are his prophesies , what he would do for the good in mercy , and against the wicked in justice ? even thus of old the gnostick pride and presumption jested , when vengeance was at the door , and judgement overtook them to an utter desolation of the jewish polity . they are such as live without god in the world , that say he will do nor good nor evil . many are willingly ignorant that god hath any cause in this world ; and many are mistaken in the true cause , and in their pleadings for it ; without right understanding the heart cannot be good ; since the pregnant inventions of men in all times , especially in ours , have found out many causes , and every one is cryed up for gods. the first foundation-stone to be laid in this building is to know what the true cause of god is , of which every one boasts , as his peculiar , till another comes and finds out the fallacy . this i shall shew , first , by giving general characters of gods cause ; such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proper , essential , and intrinsick marks of it . secondly , i shall by way of induction shew you the particuliar parts or branches by which it spreads it self in the world . first , the cause of god is known by these marks , or essential properties . 1 it is causa optima , not only a good cause , but the very best ; yea , the onely good one in the world ; the measure or standard of all others , as the first and best of all causes , which are only so far good , as they are conform to , and concurrent with the cause of god ; whose internal rule is the moral will of god , its end the glory of god ; it is good in its principles and in its practices , every way vera , pura , justa , divina . 2. it is true , according to scriptural verity , which is revealed in the holy word of god , fixed and infallible , not depending on uncertainties , which are sceptical , conjectural , and opinionative ; much less upon fantastical and enthusiastical notions , according to the fancies , dreams , and inventions of men , that are rather heady and giddy , then hearty and godly . § . gods cause is never to be carried on by fictions or lyes , by fables or legends , which are but mans devises and the devils stratagems , as impertinent to advance gods cause , as blackness is to augment light : as with god , so with his cause no iniquity dwelleth . 3. it is an holy , pure and just cause , in all points , as it regards 1. god in religious adoration , inward reverence , and outward veneration . 2. our selves in chastity and sobriety . 3. others , in justice , humanity and charity , in all things that are morally and evangelically commanded us as men and as christians , in civil and religious societies . 4. it is causa unica & catholica , as to its integrality or completion , but one and the same , as to its main ends and proportions , confined to the love of god and our neighbor , uniform in all moral , spiritual and essential forms of righteousness and true holiness , however it hath had some different dispensations as to outward forms , and variable ministrations , which are still concentred in one true god , in one lord jesus christ , in one spirit , and in one true faith once delivered to the saints , jude 2. 5. it is a constant cause , not any admitting variations , as to the main end , means and measures of it : it is indeed causa antiquissima , the eldest ( as it is the concern of the ancient of days ) affecting no novelty , and abhorring all inconstancy , as to the main and essentials of it : change of circumstances , customs and ceremonies in religion , which like leaves grow up and fall with time , is nothing to the body and life of the tree , which is still the same , as the man is the same man though he may change his cloaths ; circumstances of religion fall under providence and prudence of men ; but the substance of it ariseth from an eternal fountain of divine wisdom , power and goodness , carrying on all things to the infinite ocean of gods glory ; by the various streams or derivations of his providence to mankind , and specially to the church of god , in truth , in justice , and in mercy , as men either sincerely adhere to , or maliciously oppose the cause of god. 6. it is every way causa amplissima , nobilissima & augustissima , the most noble and ample cause , containing in it the greatest concernments of men , angels and god himself , yea it is accurate in the least things , essentially belonging to it ; as having nothing indeed small in it● nature ▪ yea and aggrandising all things , even circumstantial , which it contains in its large circumference of piety , charity and decency ; even to the least ceremonious actions and words , yea secret desires and thoughts ; as every little point in a great circle , hath its great relations , aspects , and dimensions , in reference to the center , sphear , and circumference whereto it stands related . § . although this magnificence be true of the cause of god in its mystical and moral grandeur , yet its name and honor is not to be fixed or confined to , much less inscribed on every partial and covenanting pretention , every small ceremony , outward circumstances , and petty opinion , which are mutable , dubious , dark , and disputable , of which men may be ignorant , or doubt , or deny , or differ without danger of salvation , as to any unbelief or immorality , with which weak christians must not be perplexed nor entertained . in these , many times prejudices and presumptions of men do much mistake and run on the fallacy of non causa pro causa ; crying things up or down , either for or against the cause of god ( just as they interpret prophesies in scripture ) according to their own presumptions and passions , which like optick glasses , do multiply or magnifie them in their fancies , agreeable to their factions and interests ; wherein once engaged , they may have such a pride , obstinacy and ambition as affects to do and suffer much for their cause , as they truly call it , which is not gods , but their own ; there that old maxim of martyrdom is true , non poena ▪ sed causa facit martyrem ; no sufferings can transmute an ill cause to the honor of martyrdom : mens private and petty causes , like the small by as of a bowl , do too often seek to over sway the great cause of the great god , which consists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not in meats and drinks , or any minute business and observation , but in righteousness , truth , peace and holiness . outward ceremonies of religion , are but at sring ▪ or lace , or pins , or cloathes to the body or being of a man ▪ ornamental , not essential ; accidental and occasional , not substantial and necessary ; they may be changed without detriment , according to that wisdom , liberty , charity and order which becomes the church of christ and the cause of god ; they must not be cumbersom and uncomly ; as pins that scratch or run into the skin ; or as garments too strait-laced , heavy and uneasie ; there must neither be such a nakedness and deformity , nor such an affected pomp and variety , as exposeth the cause of god and true religion to laughter and contempt , as a matter of pageantry or penury . § . it argues men have less sight of the suns greater light , when they much magnifie nebulous stars , or their own farthing candles , or every glo-worm under a hedge ; yea the circumstances and ceremonies of religion most fall off as the mantle from mens eager disputes , and concerns for or against them , by how much mens spirits , with eliah , ascend highest , to heaven . § . the cause of god , as to the majesty of its verity , morality and charity , hath in some ages suffered much eclipse , as to its true lustre and grandeure , by these films or clouds , these motes or mists which have risen in men eyes , otherways not bad or blind . they are commonly but as flies , of weak and buzzing christians , who are so easily catched , and so long held in the cobwebs of ceremonious controversies , which reach no further than the ski●●● and suburbs , that is , the circumstantials of religion ; yet from these sparks ( good god ) how great fires have been kindled and continued in this church ? as of old in that one dispute , which was so eagerly in the church , about the time of celebrating easter ; whether the fourteenth day of the moneth , as the easter churches used , or on the next lords day after : holy polycarp bishop of smyrna , when he came to rome , conformed to the custom of that church , in the first century : yet afterward pope victors passion excommunicated all the eastern churches upon that point ; which precipitancy ir●ne●● so justly reproved . there are some innocent varieties ( in things indifferent ) which are admittable among christians , as among the evangelists in the history of christ , who all adhere to the true cause of god , serving not onely to exercise their charity , and to shew the world that unity of the spirit in the bond of truth , which they yet constantly hold , but further to manifest to the world , that christian religion is not a matter of policy and humane conspiracy , but of divine verity in unity , as to the main , to which some variety in lesser matters is no prejudice , but rather a confirmation ; as that resemblance which proclaims kindred in the different features of brethren , who had one father and mother . certainly it had been happy as for all christian churches , so for england , if we had on all sides more minded the great things of gods cause , and less troubled our selves about the nails and hairs of religion ; they are commonly but small minds who make much ado about little matters , which administer much strife and little edification in truth or love ; christians may and must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep the truth in love , ephes . 4. though they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , differ in things indifferent ; the substance of gods cause should have more influence to unite hearts , than the ceremonies to divide them . 7. yet the cause of god is causa ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very regular and orderly in all its motions , full of harmony and beauty , abhorring any ways that are preposterous , desultory , violent , uncomely , disorderly , tumultuary , confused : it needs none of these devillish engines to carry on the cause of him , who is the god of order , decency and peace , not of division , confusion and contention . extravagant and excentric● spirits easily lose the cause of god , while they follow it in a preposterous & wrong way , as men may easily miss the centre of the circle , who lay their rule in the least degree awry from the diameter ; the passions of men , and their popular po 〈…〉 es never work out the righteousness of gods cause , but trouble , foil , blemish and blaspheme it . not fire , and earthquakes and whirlwinds , but the still voyce and calm spiri● do best bring forth and set up by meekness of wisdom the true cause of god , and christ , and the church ; especially as to the concerns of religion : nor may that cause of civil justice which some pretend to , be promoted by any unjust and illegal ways , of tumult , sedition , and rebellion ; these mar all , and instead of repairing or purging the temple , with josiah , ezra , josedeck and the blessed jesus , they set both church and state , temple and city on fire , as did nebuzaradan and his master nebuchadnezzar . ● . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or genuine characters are the surest and safest tokens by which to discern gods cause , both in its own merits or temper , and in the minds of those that undertake to manage it . other novel popular and politick pretensions , as to outward providences , prosperities , successes , multitudes , prevalencies of brutal and irregular power , vulgar flatteries , and factious adherencies ; or as to the respect of mens parts , learning , eloquence , seeming zeal , and cryed up devotion , they are all spurious , partial and fallacious . 1. the sun-shine of ordinary providence and success , of prosperity and power , may fall upon causes that are evil and unjust , no less then on the just and good . mahomet hath had great and long successions of successive power to assert his cause , and multitudes do follow even that beast as well as the lamb or the messiah : outward prosperity is the idol of fools , who care not how little the cause of god prosper and prevail in their souls , if it thrive as to their purses and estates . successes are pursued by silly and easie people , as gay butterflies are by children : gods cause is seldom seen in crouds , or rabbles , and throngs of people , which christ abhorred and avoided : as its course is strict , so its path is narrow . 2. as for the decoys of personal gifts and endowments , of zeal and seeming or real severities in some things . king saul had ( as his height ) so his heats above other jews , against the gibeonites and witches ; so jehu had his zeal against the house of ahab and baal ; paul once breathed threatnings against the way of christ , with equal ignorance , imperiousness and confidence ; novatus wanted not his zelotry and preciser passions ; nor manes and montanus their spiritual and seraphick pretensions , with rigid fastings ; origen and tertullian had their excellent abilities , which vincentius liri ▪ ●ensis calls ( magnae tentationes magnorum ingeniorum ) their temptations to extravagancies ; they were like fair flowers and fruit , which are too big for themselves , and so crack or break ; nor did donatus want his devotion , nor pelagius wit and learning ; nor faustus socinus of late his severity and strictness , with his sophistry ; nor any heretick or schismatick ever failed to have some lure , either of sensual liberty , or special sanctity to take people withal : so the anabaptists in germany , as sleiden and others tells us , cryed most vehemently for justice , mercy and repentance ; other enthusiasts had their rare visions ; and the very ideot quakers boast of their inward illuminations ; so the most pu●id friars , and politick monks , had their forged miracles , and forced celibacies , set off with great austerities , to cover over their fedities . satan hath many masks and vizards of an angel of light ; yet he is never further off from gods cause ▪ then when he most sets men awork to cry it up , and carry it on , in ways that are no less unjust , violent and extravagant , then perhaps for a time successful , as was the arrian perfidy ; which seemed so zealous for the unity of the deity , that they sought to overthrow the sacred trinity , and the grand foundation of the christian faith , honor and comfort , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word made flesh , the theanthropy , and philanthropy of god to mankind , in the incarnation of the son of god. their disputes , as st. cyrill tells us , were not more sophistical and perverse , then specious and plausible , insomuch that the pest infested in a few years the most part of the christian world , both in court , cities , and countries ; which was ( as st. jerom says ) amazed to see it self in a short time so be witched with the arrian enchantments ; which set up a new saviour and another gospel then was primitively beleived in all churches . so the novatians and donatists , or ●ntient catharists ( which were the christian pharisees , or puritans ) pretended , as optatus and others tells us , so to promote the cause of the churches purity , that they destroyed its unity and charity . and the pelagians so stickled for the power and liberty of mans will , that they derogated from gods grace and glory , as st. augustine speaks . 8. causa crucisixi , saepius crucisixa ; as christ , so his cause ( which is gods ) is oft not onely circumcised but crucisied with him , yea it may seem dead and buried too for a time to the judgement of sense ; we must not look for the true church always cloathed with the sun , but rather flying into the wilderness , and covered with sackcloth : the prosperities and crowns of gods cause are reserved for another world ; here the cross , and thorns , and buffettings , and spittings , and blood , and spears , and nails do not mis-become it , but conform it to its head . § . t is certain the cause of god was then purest as to faith and manners , when it was ( like gold in the furnace and fiery trial ) under the first ten persecutions , which lasted , with some lucid intervals , three hundred years . in vain do those that seem high zealots for the cause of god , dream and speak big of houses , and lands , and liberties , and victories , and kingdoms , and crowns ▪ and judicatures , and reigning with christ after secular methods and policies of blood and fraud ; these are figs in this world : the honor , riches , crowns and comforts of true christians are figs , and grapes , and olives that are not to be gathered from the bryars and thorns of the present world ; in which , whoever will live godly , must expect , and patiently suffer , but not deserve , persecution . a good cause must not think it strange to finde bad entertainment on earth , where it is a pilgrim and stranger : times are seldom so good , as really to favour gods cause ; however the policies and lusts of men , their pride , licentiousness , covetousness and ambition may seem to flatter it so far as suits with their present interests ; which are most what , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , self-seeking , partial and inordinate , ut in vitis sic in causis homines spes improbas alunt : as in other things so in religion , men have their impipious ambitions , and perverse hopes . § . whereas the cause of god is a self denying cause , as to all ungodliness and worldly lusts ; teaching us to live contentedly , righteously , soberly and godly in all things . § . so that these large flags and streamers , which some men of the roman , or other factions of later editions hang out to the vulgar , as to the potency and prosperity of their cause , argue no more gods cause to be with them , or they with it , then the fine feathers in fools caps argue them to have wit or wisdom in their heads ; coppar may be thus stamped and guilded , which will not endure the fiery trial as true gold will ; and such is the cause of god , ever pure , and precious , just and holy , though it be oppressed and persecuted ; as a jewel it loseth not its native lustre and worth , though it be ill set , or cast into the dirt . to conclude this general description of gods cause ; this may be its emblem ; it is as the tree of life in the pardise of god ; the root of it is the truth of god in his word the sap is holiness or true sanctity , the leaf is charity without dissimulation , the rinde or bark is order and good discipline in the church ; also equity and civil justice in the state ; the lesser and lower fruit is every grace and good work growing in us or from us ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prime and topmost cluster is gods glory and the salvation of sinful souls , through his free grace in jesus christ . having shewed the general tokens or marks of gods cause , i now proceed by way of induction and instance to set forth the particulars in which it consists . 1. the grand cause of god is his own glory ; this is the first mover , great conservator , and last consummator of all things , which the divine wisdom contrives , or his patience permits , or his power performs , or his justice , goodness and mercy moderates , or his word commands . for this cause he hath made and manageth all things in heaven and earth , that the glory of his being may appear to men and angels , who are with all humility , gratitude , adoration , service and admiration , to return the just recognition and praises due to the divine majesty , for all his essential excellencies , and his gracious emanations : every attribute and perfection of god is by them to be owned , with due respect of faith , fear , love , duty , adoration and admiration ; thus his power , wisdom , justice , mercy , immensity , eternity , veracity , immutability , &c. are to be considered by men and angels , with suitable affections reflecting from them to god. and among christians the unity of the divine nature , together with the trinity of the sacred persons or relations , distinguished by the names of father , son and holy spirit , must be ever owned , celebrated and adored , according to the wonted doxology , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in the orthodox churches . this cause , god hath in all ages pleaded , as his own royal concern , against atheists , polytheists , idolaters , antitrinitarians , anthropomorphites ; against prophane and proud livers , who live as if there were no god above them ; also against vain and false swearers , who blaspheme the name of god , and bring a curse on their souls , families and countries ; against presumptuous wicked doers , who are their own gods and worshippers , both self-idols and self-idolaters . this is the first , most immediate cause or concern of the divine nature and glory , that god be owned , and none beside him , or comparable to him : this will be made good against wicked men and devils ; by the pleas and principles of right reason , by the sensible beauty , order , harmony , proportion , usefulness and constancy of gods works in the world ; by his signal providences in judgement or mercy ; by his preservation of the scriptures and the church with true religion ; by the predictions fulfilled ; and lastly by the terrors , convictions and presages of mens consciences , which are that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the little god in our own brests ▪ as mar. aurelius calls it . 2. the next great concern or cause of god is that of the lord jesus christ , the eternal word , and coessential son of god , the blessed messiah , the brightness of the divine glory , and express image of the father . it is not enough now to beleive in god , as creator , and preserver of men , but we must also beleive in the lord jesus christ , as redeemer of beleiving penitent and obedient sinners , by the mercy , love and free grace of god ; this is the beloved son of god , whom we must hear ; the onely name under heaven by which we may be saved ; he that doth not obediently beleive the testimony of prophets and apostles , of miracles and angels , of martyrs and confessors , of the church catholick and an enlightned conscience , in this great cause of the messias , even the crucified jesus , is under peremptory condemnation , while such . § . of this great and mysterious cause , god gave the world an account of old , under types , figures , sacrifices and many ceremonies , as shadows and resemblances under the law ; but now the substance , and son of righteousness is come , and hath fully taught his church the will of god , and the work such sinners have to do , which is to repent and beleive in him , whom the father hath sent ; who so beleiveth not , makes god a lyar , and is already condemned , to which must be added to compleat the cause of the sacred trinity , the belief and adoration of the holy ghost as god ; one with the father , and the son in the divine essence and glory , though a distinct person as to the emanation from , and relation to both . ● . the cause of god , extends to the true church of god , as an holy corporation or society of such as do truely believe inwardly , or outwardly , and profess with order and charity , the word , worship and service of the true god , with our lord jesus , and the blessed spirit , according to the rule of the scripture . ● . god owns himself in jesus christ , as the father , friend , head and husband of the church ; such as fight against that , fight against god , and afflict the apple of his eye ; god is concerned , that the foundation of his church , which is scripture , ( written by the prophets and apostles ) be preserved free from apocryphal additions , fabulous traditions , humane inventions ▪ and phanatick inspirations . that the ministers of it by bishops , presbyters , and deacons , as to its authority , order and supports , be maintained , agreeable to the primitive pattern instituted by christ , in the twelve apostles and the seventy disciples , with their attendants in holy offices ; this is the cause of god , as that of embassadors , and their followers , in the cause of those princes that send them so commissionated and instructed ; they that receive them , receive christ ; and they that reject them , reject him ; and they that defraud or rob , divide and destroy the church and ministry of christ , are robbers of god , sacrilegious felons , from the blessed son of god , who is heir of all , and to whom we owe all we have , as redeemer of is , and all blessings we enjoy . the great seals of the church also ; the two sacraments are the cause of god , not to be prophaned , or neglected ; for which cause god sharply punished the corinthians with sickness and death : much less may they be changed or diminished , or added to in point of duty and necessity , beyond the stamp and inscription of divine institution , and that catholick practice or use of them , which was ever owned by the church ; whose veracity or fidelity is not to be questioned , in things of universal observance , such as were those of the lords day for the christian sabbath ; of the books of canonical scriptures ; of the baptizing of christians infants ; whose cause is the cause of god , and of his covenant with the faithful and their seed ; so of the giving of the cup , as well as the consecrated bread , to all communicants , as well lay as clergy ; and lastly as to the constant order and government of the church , in its several distributions by many presbyters , subordinate and assistant to some one paternal , yet authoratative bishop , as sons to a presidential father ; this government by episcopacy is gods cause , as the god of order , and the apostles cause as settled and sealed by their wisdome , and the churches consent's , as a primitive catholick custom , the veracity and antiquity of which is asserted by the churches testimony , both as to all histories , and in its practice , not to be doubted , desparaged denied or abolished without great in solency and peevishness , either to gratifie presbytery , or independency , both which are novel ties , of yesterday , and so cannot be gods cause , which is verissi●●a & antiquissima , as old as it is true and good . § . the cause of gods church , as to its honour , order , fidelity , support● , rule and government , is so far gods cause , as he hath made his church the pillar and ground of truth , and as himself is the god of order and polity , yea● and the churches cause is gods as to that prudential liberty and variety , which his wisdome hath granted and indulged to it in the several parts or distributions of it , under the gospel , as to the circumstantial or ceremonial rites of religion , incident or annexed to the outward decency of worship and profession , in several ages and places , so as may most conduce to the planting , propagating , preserving , and reforming of true religion among all nations lastly the unity of the church belongs to gods cause , who is but one , and his son one , and his spouse one . such as cause schism and divisions in the true church , by giving or taking unnecessary , and so unjust scandals , and thereby raising uncharitable separations , these are injurious to the god of peace , and the prince of peace ; nostrum laceratur in arbore corpus : christians tear god & rend the body of christ in their schisms , which divide them from the love of christ , and for his sake of one another , which is the great character of christs disciples . joh. 13. 35. § . therefore all the methods of ecclesiastical polity , which were used in primitive times , by which to keep the catholick church in an holy unity , and brotherly correspondency , by bishops , arch-bishops , primates , metropolitans , and patriarchs , yea and in latter ages when christians were multiplied , by arch-deacons , suffragans or chorepiscopacy , ( i. e. ) rural deans , and the like , were so far from being antichristian projects and evil policies , that they were the counsels and results of christs spirit , as helps in government , for the order and unity , polity and authority , meet to be observed in his church . § . nor is it of any weight which some urge odiously and enviously against these subordinations , and degrees , fitted for the unity of the church , ( which capacitated them to meet and correspond as by general and lesser councils , in several places , so by letters communicatory in all the world ) that hence the papal arragancy and pride , did get footing , and his prescripts became decrees . for if all things of piety or prudence , must be abolished with the policy or superstition , ( if man lists to abuse them ) we shall leave very little to true religion ; so far popes , and bishops , and presbyters , and people too have shewed themselves in many things to be but men , subject to prejudices , and passions ; yet are they no way capable to destroy or deprave the true principles or practices of christian wisdom , much less of divine and apostolick institution , either binding and perpetual , or prudential and occasional , which lawfully may be used , and are not rashly to be abolished . 4. next the churches cause , which is eminently contained in gods , comes that of all mankind , as god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lover and preserver of men , in the way of civil societies , the hings or axis , and popular points of which , are justice commutative and distributive , private and publique ; the just god is concerned , that justice be done to all , and by all , according to their place and station . the rule and measure of all civil and politique justice , for matter and manner , for what is to be done , and by whom , for the equity of retribution , and authority of dispensation , is that custome and law , which is prevalent by publique consent in every nation ▪ not contrary to the law of god ; what ever is , done contrary to this , is , in deiinjuriam , and makes the actors ( reolaesae majestatis divinae ▪ as well as humanae ) guilty of doing injury to the justice and majesty , not onely of men but of god , whose are the laws and polities , the princes , kings , and lawful magistrates of every state , kingdom and common-wealth , which are gods ordinances , not to be resisted by tumult or armed force , by sedition , or treason , without an high sin , which subjects men to damnation , as rebels to god , as enemies to the good of their country , to the duty they ow● to parents , and indeed to the good of all mankind , who would soon be as miserable as beasts , and devils , if they were not restrained from private extravagancie , preserved in their honest enjoyments by the publique laws , and that soveraigne power which is in gods name and stead to enact and execute them . hence as the just cause of every man is gods , who may say with david and others , psal . 35. 1. plead my cause , o lord , &c. though never so poor , mean and helpless , yet their cause must not be despised , or wronged and oppressed . god will avenge the meanest subjects injuries against the greatest princes or potentates : so the cause of even subordinate magistrates is gods cause : but ( above all ) their cause is gods , whom god hath placed as supreme above all , in empires , and kingdomes , for the good of all : certainly that of i have said ye are gods , and , thou shall not curse the gods , or rulers of thy people , and that of touch not mine annointed , and do my prophets no harm . that of davids tenderness to king saul , of all good mens subjection in all ages , jewish and christian , to their princes , though evil , persecutive and oppressive ; those orders of christ to give to cesar the things that are cesars ; and so the canons of the two great apostles , s. peter and s. paul. to obey , to be subject , by all means in all things , actively or passively , to kings and all in authority , by whose safety the whole state is safe , if they be resisted or injured and destroyed , iliades of miseries like torrents of blood , usually break in on all sorts of people . those divine oracles besides the catholick constant and eminent practice of the primitive christians ( the best commentary on scripture ) when they wanted not numbers and armes , as tertullian and others tell us , yet they never used other weapons then patience , prayers and tears , petitions and apologies to the persecuting princes ; all those put together do shrewdly evince , that those men are no friends to , or assertors of the true cause of god , who are not so , of settled laws and government , of magistratick power , and civil justice , of which not the will and power of man , but the law of god in general , and the particular laws , customs , and constitution of every nation and polity , are arbitrators and judges ; what ever ● done or taught by prince or people , contrary to these , under any splendid form , and novel names of arbitrary prerogative , or popular liberty , or high justice , is the highest injustice , and done with an high hand ( in dei contumeliam ) in affront to gods ordinances , and of law , order , peace and government for the good of mankind . § . nor may any subjects here fly by way of appeale to the common dictates of reason , and loose principles of natural liberty , or i know not what necessity , after once by publique consent , they are limited and confined to the inclosures of laws and rules of obedience , either active or passive ; to which god and mans laws , oblige all men ; otherwise there will be no quiet or setling in any state ; for there will never want some whose discontentments or ambition , think the laws themselves too strict and injurious , as to the liberties which are necessary to attain their designs , and fullfil their lusts . § . all true christians will rest either content or patient , being never so concerned in any worldly momentary business , as to sin upon the account of either getting or preserving it : they have enough while they can in righteousness and peaceful ways possess their own soul in good consciences , which enjoy god and christ , and the holy spirit . christians must be very insatiable , not to be content with such society and liberty , which will not suffer them to want what is necessary for life and godliness . after the cause of publique justice and peace , which are a branch of gods cause , every private mans cause as to sin and grace , vice and virtue , good or evil , trouble or comfort , is gods , so far as they are on gods side and take his part against the evil of world , flesh , and devil ; his word and spirit will plead for them , against satan accusing , and conscience condemning : against their fear and jealousies of god or themselves , against doubts , dejections and despaires . the cause also of the poor , the fatherless and the widows is peculiarly gods cause , which he is patrone to , and promiseth to protect them , if they trust in him , as he threatens their oppressors and despisers , that he will plead their cause against them , pro. 22. 23. yea the cause not only of good men but of wicked men , is so far gods , as they have reason and justice or right on their side ; they may not be wronged or robbed because they are wicked or idolaters ; god pleads the cause of nebuchadnezzer , though an heathen , a persecutor and oppressor , against king zedekiah ; because of the oath and covenant , which was in gods name passed between them ; so he did that of amurath that great turk against ladislaus a christian king of hungary , when he violated the accord sworn between them , having from the pope a dispensation for his perjury , which god never gives in lawful oaths , as he never obligeth to or by unlawful ones . § true religion binds us to such as are irreligious , to hereticks , to mahometans hometans and to all ; it is a damnable divillish and antichristian doctrine , that to them ( much more to christians ) no faith is to be kept , that they have no civil right to any thing : that they are egyptians and may be robbed : or killed by such as fancy or call themselves israelites , moses's or saints ; god hath given the earth to the children of men as such , in natural and civil successions , not as to his children and saints , by grace and regeneration ; god hath better things in store for them in heaven , which who so believes , will never by fraud or force , and so by way of sin and in justice , seek to shark and scramble for these earthly things , which god gives as a portion and reward sometimes to wicked men , and is indeed their all that they desire or expect from god. lastly every creature is so far included to the cause of god , as it hath his stamp and character upon it . the abusing of them to sin , riot , luxury , cruelty , is the gods dishonour , as if he made them for no better use and ends . veneranda est , non erubescenda natura , as tertullian speaks , god is to be reverenced in all his works , and not reproached ; the not owning god in them , not blessing him for them , and not serving him by them , makes the users of them impleadable at gods bar and tribunal ; redde ratioonem , redde deprosium ; give an account of the corn , and wine , and oyle , the silk , and flax , and the wool ; the beauty , strength , estate and honour , time , wit , learning , and all other enjoyments ; non hos quaesitum munus in usus : as they are not ours by merit or by making the least of them , so gods action lies against us for every one of them , if abused , or not used as lent us by him , who is lord paramount in chief above all , of whom we have and hold all things in frank almoinage , as so many almes or beadsmen , tenants at will , and only by the courtesie of the grand lord , being less then the least of his mercys , as jacob humbly and ingenuously confessed . it will be eternally inculcated upon wicked men , with repeated torments , not onely as to their injustice to god and man , ( discite●justitiam moniti , & netemnite divos ) but as to that which was said to the rich fool , whose are all those good things now , whose will they be when thy soul is taken from thee ? enjoying neither thy self , nor any thing , since thou enjoyest not god the chiefest good of all . and that , son remember thou enjoyedst thy good things in thy life time , not as gods , but as thine own , and as thy chiefest goods , which made them evil to thee , both as to sinning then , and to suffering now . but i have done with the first particulars , shewing you , first , that god hath his cause in this world , and what this cause is , in the particular instances of it . the second general quere i proposed , was , 1. how the cause of god comes to stand in need of his pleading . 2. and why the lord in his providence permits it to come to come to such lapses , low ebbs and distresses ? 1. if we consider that cause of god which is on foot in all the world among all nations , according to what of god and his glory is made known to them by the works of his power , wisdom , bounty and providence ; also by those innate and self-demonstrating principles of right reason , which remain in mens hearts , as the measures of justice , rules of chastity , sobriety , veracity , humanity , and the impulses to some religion , that is , agnition and reverence of the divine majesty ; even this common cause of god in nature , may stand in need of his special pleading , by the great degeneration of people , when they have generally corrupted their ways , so that they are turned beasts , monsters , devils in pride , lust , oppression and cruelty in contempt of all true religion , in professed and practised atheism , and it s giantly consequences , prostituting all things to debauchery and villany . § . here the righteousness of god from heaven is usually so revealed by the way of great judgements upon such persons , people , and nations , by war and famine , or plagues , or inundations , or fires or earthquakes , that the remnant may learn to fear god , and do no more so presumptuously . so when the old world had polluted it self in all sensual fedities , and cyclopick villanies , god rinsed the earth with a flood , and washed the whole race of mankind , like dung , from the face of the earth , except eight persons , one righteous noah , and his seven relations ; god makes even heathens and idolaters as he did the athenians to acknowledge there is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an unknown god , who is too hard for all their idols ; too wise for their policies , and too just to be either deceived or despised . § . thus gods cause was driven to a necessity of some judicial and extraordinary pleading against those proud and presumptuous builders of babel , who fancied to ascend ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) above the reach of a future flood , forgetting that god had not only seas and waters to bring upon them from the great deep , but thunderbolts also and fire from above to cast upon them , as he did upon sodom and those other cities who burning with unnatural lusts ( the effect of high feeding and idleness ) were made the fuel of everlasting flames . so when the sins of the canaanitish nations were ripe , and their measure full , god brings in the sickle of the israelites swords ; a nation which ▪ of all in the world they would not have feared or suspected , having lately been under hard bondage in egypt , and their spirits so infinitely cowed , that being six hundred thousand fighting men , they durst not make head against their accustomed masters , the egyptians ; yet by these did god plead against the abominations of these mighty nations which cried to heaven for vengeance , even to an utrer extirpation of men , women and children , beyond all pitty and sparing . § . so in humane histories , we shall still finde such remarkable instances of gods justice , making nations punish one the other , by dashing them against each other , by bringing some desolating judgements upon them , that mankind might still preserve some fear of the divine majesty . § . thus he brings the median and persian power under cyrus and darius to hew down the great tree of the babylonian pride and monarchy , when balshazzars saoriledge grew so impudent , as to use the holy vessels of gods temple , as measures for his drunkenness and excess . after this , when the persian monarchy was dissolved to excessive luxury and tyranny under the last darius , god brings the grecian sword by the conduct and valour of alexander the great , to mow down those eastern nations by thousands and ten thousands , yea by hundred thousands in a few years . § . when the greoian princes which set up for themselves , in their seve ral shares of that macedonian empire , in persia , in egypt , in the lesser asia , and in greece , when these were debased to all vile affections and actions , against the principles of their own philosophy and divinity ( to which they pretended . ) then did the lord stir up the fourth beast , the roman empire , with iron feet and teeth , to tear , devour and trample , all the others power and glory , their riches and dominions . as all private judgements are gods pleading against single persons ; so epidemick miseries , do proclaim some publique indignities and extraordinary injuries offered to the divine majesty , contrary to those principles of reason justice and religion , which were known among them ; their very light being turned into darkness , and the bounty of god , to all manner of wickedness ; when his blessings to them had in vain been witness of his goodness to them , he comes as a swift witness in storms and tempests of desolation , against them , which none could withstand , or escape ; as is to this day oft seen even among mahometans , tarters , chineses , and indians . secondly , since the church of god is more peculiarly and eminently his cause , under his special care and cognisance , the chief quaere is , how this comes to need gods own immediate pleading . 1. by open enemies , persecuting , opposing , and many times utterly oppressing the church of god , as vultures or eagles seising on pigeons , or as lions , bears and wolves , on lambs and sheep . so when the church of god grew from a family , to the nation of the jews , and were owned by god as his peculiar people and concern above all the world , all the world was generally against them , and sought not onely to despise but destroy them as gentem exitiabilem , a vile and execrable nation , as tacitus terms them : so pharoah first and the egyptians held them under hard bondage , till they were weary of life , as well as of their burthens ; there was none to plead their cause , but god , who did it at last to purpose , with an high hand , and out-stretched arm , confuting pharaohs pride and obstinacy ( with the egyptian gods ) in the red sea ; when no other miracles in lesser drops would soften their hard hearts , he soaked them in such great waters , as quite drowned them . after this , how oft was the little flock of gods church , as a speckled bird in the wilderness , surrounded with enemies , as a lilly among thorns ? there was gebal , and ammon , and ameleck , the philistines and they of tyre , the assyrian , arabian , egyptian , all were against them ; from not onely reason of state , but of religion , where different principles make the most deadly antipathies , and desperate f●wds . thus the wild bore sometimes with power , other while the subtil foxes , of mungril jews , and half idolaters , with fly insinuations , sought to pull down and waste the peace , honour , plenty , safety , and religion of the jews . thus the heathens raged , and their princes set themselves against the lord and his cause , fulfilled that first prophecy of an irreconcileable enmity between the serpent and the seed of the woman ; all the gods and demons , all the oracles and priests , all the poets and prophets , all the orators & historians , all the great princes and valiant soldiers , and subtil polititians all the wise men and philosophers , set themselves to despise , to reproach , to oppress , and extirpate the name and nation , and religion of the jews , ( which was that of the true god , ) from under heaven , as a most pestilent people , and of a most detestable superstition . afterwards when the blossoms of judaick ceremonies fell off , and in the fulness of time the ripe fruit of messias came into the world , in spirit and in truth , that all nations might worship the true god aright , in every place , without confinement , i need not tell you ( who are not ignorant of scriptural , and ecclesiastical histories ) how from herods malice and subtilty , seeking to destroy christ in his cradle , and satiating his defeated malice ( like a worrying wolf , or raging bear , with the massacring of so many innocent children ( who were ever esteemed by the antient church , as infant-martyrs , suffering in christs stead , and upon the first occasion of his cause pleaded in the world , by the baptism of their own blood , until constantine the great 's days of refreshing and rest for a season ) the true church and cause of god was never out of the furnace of tribulation , martyrdoms , fears , afflictions , and dayly deaths : true , the bellows did not always blow up the fire and fury of men to the same flames , but there wanted not those , as decius and others , who envied christians their numerous , cheerful and speedy martyrdoms , of which they were so ambitious . § . nothing was more wonted in the mouths of the people , than , what they clamored against , polycarp , ( a primitive bishop of smyrna in s. johns days ) tolle atheos , away with these atheists , and christiani ad leones ; christians were thought such beasts , that they were onely fit to fight with , and to feed beast ; or to be baited in beasts skins ; yea nomen , crimen , ( as tertullian observes ) men were so mad against them , and gnashed on them , as the jews against s. stephen , that they would not examine their cause or crime , thinking it accusation enough , that they owned themselves christians . § . dioclesian makes such havock ( as decumanus fluctus ) after others , that he not onely cut up the harvest , but raked the gleaning of christians in all the roman empire ( even so far as here in england , where s. albanus and others were martyred ) that he gloried and triumphed , and set up trophies for the extirpation of the christian superstition . at this dead lift was the church of christ and cause of god , when the bishops of the churches were banished , or butchered ; the presbyters starved , destroyed , and scattered ; the oratories and temples , or churches all demolished , or put to prophane uses ; the christian people condemned to the mettals , islands , prisons , limekills , racks , gibbets , and fires . thus did the cause of god as to the christian church stand , or rather fal , for the first three hundred years , under heatheninsh persecutors , and the oppositions of philosophy , or science falsely so called , which yet afterward came to naught , as all power and polity will at last do , which set themselves to oppose the cause , the truth , the church and servants of the living god. thirdly , after the church had some rest in constantines time , by the suppression of heathenish fury , and idolatrous folly ; yet was the cause of god not without its following conflicts , by reason of hypocrites , hereticks , schismaticks , false apostles , hucksters of religion , deceitful workers , wolves in sheeps cloathing , who delighted to divide and destroy , to shake foundations , and shipwrack consciences , to lead disciples after them by factions , partialities , and respect of persons , either darkening the verity , or dividing the unity , or defacing the uniformity , or destroying the authority , or confounding that order and subordination which christ and his apostles left in the church of christ ; men full of lusts and pride , daily spawned innovations in the doctrine , or in the faith , or in the customs , and in the forms of religion . § . such were all those pristine hereticks and schismaticks , whose names and deeds deserve to be buried with their damnable doctrines , and uncharitable factions in eternal forgetfulness ; they are too many and too odious to repeat : i would to god they were not digged up out of their graves in our days by some carrionly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who searching the graves , and raking the kennels of old errors , seek to fill the english world with such odious , noysom and unsavory spectacles both of opinions and practices . § . who that is learned can be ignorant of the prevalent numbers and powers of the novatians , arrians and donatists ; what petulancy and cruelty they used against the orthodox cause , challenging the cause and church of god wholly and only to themselves ; what despite they had against st. cyprian , athanasius , st. cyril , st. hilary , st. augustine , optatus and others , that opposed , routed and confounded their contumacious impudence ? thus was the cause of christ one whole age or century , like noahs ark , floating in a deluge of arrian perfidy and persecution , to its own grief and astonishment , till god took the matter into his own hand , and pleading the cause of jesus christ , and his eternal godhead against both people , and bishops , and emperors , that were infected with that pestilence ; for the inundation of the goths and vandals , the huns and heruls , the gauls and daci , seemed no other but the fountains of the great deep , broke up to wash away with humane blood the blasphemies , with which the christian world was then polluted , against the glory and honor of the son and spirit of the blessed god ; when times were such that men would not endure sound doctrine , but heaped up teachers , and clucked together councils and conventicles according to their own lusts and interests , without any regard to the primitive faith , and practice of the church of christ , which was so zealously tender for the cause of christ , that they loved not their lives unto death , but rather chose ( mille mortes ) a thousand deaths , then once to crucifie again , or deny the lord that bought them . fourthly , the cause of god may need his special pleading , by reason of the great corruption of manners , which like weeds grow in the garden of god , or as tares in the field of the church , which was first sown with good seed . thus as eusebius , salvian , suspitius-severus and othes observe , christian religion suffered more by the evil lives of christians , then by the malice of persecutors , or hereticks ; men that had sound heads as to doctrine and faith , yet had foul hearts ; their brains good , but their breath , lungs and liver were naught . this contagion sometimes seised pastors and flocks , by idleness , pride , luxury , vain pomps , and superfluous ceremonies , by secular policies , uncharitable actions , and scandalous practices , so far as made the cause of god , and the name christ to be blasphemed and abhorred by many ; while they could not reconcile the holiness of christians faith and doctrine , with the solecisms of their sordid actions , and shameful lives . hence came over the western churches that thick egyptian darkness for many hundred of years ; in which religion was made up for the most part with images and pictures , with beads and latin prayers , with repeated pater nosters and ave maries ; which people understood not , nor the priests many times ; with purgatory , masses and indulgencies , with infinite superstitious ceremonies , and empty formalities , besides idle fables , and vain janglings , which like heaps of chaff had buried the good wheat of gods floor , and the glory of divine institutions , to make way for monastick superstitions , idolatrous adorations , and papal usurpations , which were built on the flatteries of some , and the fedities of others , who easily dispenced with the honor of marriage , when they had so cheap pardons for those extravagancies and impurities , in which many lived , under the vail of celibacy , but far enough from pure , unspotted , and unviolated virginity . § . to this augean stable was the church of christ and cause of god brought , by the depravedness of christian manners , by the rust and moss of superstition , before the reformation began to dawn in this western world ; an hundred grievances , were at once complained of , many confessed , some for very shame reformed by even those of the roman party , who with infinite blood-shed in former ages , fought ( under the notion of holy wars ) not only against turks , jews , and sarazens , but against good , at least tolerable christians , who might have their errors and fayling in some things , but it is sure they kept nearer to the primitive piety , purity , and patience , both in faith , administrations and manners , than did their proud and merciless destroyers ; who eat up those , poor christians , as bread , and turned their cruel croisadoes to crucifie their brethren , breaking their fast sometimes with 20000. of the poor albigenses , lugdunenses , waldenses , berengarians , vvicklesites , hussites , bohemians and others ; proportionably were their dinners and suppers when the popes flatterers and vassals had a mind to fall upon them . 5. yea , and at this day ( even among the reformed churches ) the purity , simplicity , honesty , charity , modesty , and equanimity of reformers is so abated and wasted by the pride , animosity , bitterness , sacriledge , rapines , cruelties , ambitions and covetousness among protestants , besides their endless factions , under pretentions of reformation , immoderations , novellizings . and confusions . that thi● cause of god , as to the true reforming of religion and just protesting against romish errors and enormities , is brought very low , as in other places and churches , so in england , which was the greatest beauty , honour , stability , refuge and safety of the reformed religion ▪ and that cause of christ which hath been so learned and valiantly pleaded by the clergy and layty , the princes and parliaments , the martyrs and professors , reverend bishops and learned presbyters , against the roman usurpation , superstition , sacriledg , and idolatry , which are ( without doubt ) so far antichristian , as they are clearly against the doctrine , example and institution of christ , besides the judgment and practice of his primitive churches . § . even this cause ( i say ) is now ●ick and ashamed of it self , so decayed , disparaged , and divided , that it is next degree to being destroyed , and despised by all , unless god arise by some extraordinary way of his providence to plead and assert this his own cause of a just and due reformation , against the factious policies and fanatick fallacies of unreasonable men , whose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) immoderations and transports have marred all by their king killing , rapine and sacriledg , unless god arise to judge the earth . § . nor is this the first time that god hath helped this church and the reformed religion at a dead lift ; for so it was in queen maries days , when the reformed party made conscience not to rebel against their persecuting soveraigne princess , when her persecution was according to her perswasion and conscience , yea they pleaded and asserted her civil rights , committing the cause of their religion and reformation to god , with their loyal souls and consciences in well doing and patience : there did god arise in his due time , and do his own works in his own way , to the great honour of the reformed religion , which had first the crowns of so many martyrdoms on its head , without the least spot of civil tumults , wars , seditions , or rebellions , on the hearts or hands of the reforming clergy , and reformed people . § . by which preposterous methods of latter years , mightily cryed up and carryed on by some men in order to reformation of religion , not onely religion is become retrograde many degrees , if we look to the dial of gods word , and the primitive , christians practice , as it pretends to be reformed ; but even as it is christian too ▪ that is , the doctrine and imitation of a crucified , not a crucifying saviour : the lines which some men have drawn , as the measures of their doctrine and deeds , are very excentrick and wide , as to the wonted ▪ centre of gods glory , the circumference of scripture truth , and that strait rule of charity by which those two were wont to meet in the conscience and conversation of good christians . § . nor will either christian religion or just reformation appear in their true beauty and honor , while these are so far at distance and separated from each other , that either verity and charity , patience and subjection , truth and peace are wanting in the ways of christians . in the close of this second general question , it is fit to answer that other branch of it also , why god so wise , so potent , so good , s gracious , so compassionate and so vigilant for his own cause , that is his glory and great name ( which is so much bound up in his churches welfare ) yet suffers it many times so far to run to lapse , seeming ruine and despair in the eyes of the world , in the triumphs of his enemies , and in the despondencies of his servants ; that they give all for gone , save only a little hold and hope they have in their prayers , and in the precious promises of god , to whom nothing is impossible or hard that is worthy of him , and who is a present help , both inward and outward , in time of trouble , when his time of help is come ? the reasons of gods permitting his cause thus to lapse for a time , as silent and unconcerned , or as not seeing , nor regarding the low estate of his church , may in brief be these . 1. to let wicked men see what is in fundo cordium , in the bottom and lees of their hearts , if they be let alone unpunished and unrestrained to the very dregs of their malice , what a perfect enmity and hatred they have to god and his cause , which is his truth , word and vvorship , yea every grace , and vertue , or good work , yea all rules of justice , good laws and decent order in church and state ; that as the thoughts of their hearts are onely evil and that continually , so will the actings of their lives , if left to themselves . 2. for the trial of his grace in those that are upright in heart , and on gods side , that their prayers , faith , zeal , patience , perseverance , and christian courage , together with their love to god , and charity even to enemies , with their compassion for the church , may be manifested : hence ( as st. paul tells us 1 cor. 11. ) god permits heresies , and apostasies , and schisms , to rise and prevail in the church , yea and many sinful , at least superstitious corruptions in doctrine and manners ; that by such trials the sounder sort may be approved , who in the hour of temptation persevere without shipwrack of faith or good conscience , either in their judgement or conversation , which is still such as becomes the gospel of christ . 3. god permits these lapses and oppressions of religion , to punish by penal induration and blindness the obstinate and presumptuous sinners , who gratifie their immoralities and lusts , by their errors and apostacies , letting them alone to add sin to sin , and to fill up the measure of their iniquity . hence they are given up to strong delusions , to believe fables , and speak lyes in hypocrisie , because they with-held the truth in unrighteousness , and loved the darkness of sottish superstition and confusion , more then the truth and power , purity and order of religion . 4. the cause of god is many times under great depressions , that by such fiery trials god may purge away the dross of such as are for the main sincerely good ; but yet gradually lukewarm , too secure , too sensual , too carnal and worldly , too self-conceited , and self-seeking ; they are cast into the furnace of affliction to wean their affections from the fleshly and sensual world , to prepare them for death , and a better life , by a nearer conformity to christ in his cross , that they may not think the greatest reward of christian piety to be had in this world , that they may embrace ( nudum christum & crucifixum ) christ with the cross as well as with the crown . 5. lastly , it is magnum praejudicium futuri judicii ; an evident token of after judgement and future recompences , which shall reward the patience and perseverance of the godly , with a crown of glory , and the wicked after all their prosperous oppressions with the fruit of their own ways , by the impressions of divine justice , in the ballancing of eternity . 3. the third general head is , how god pleads his own cause ; 1. immediately , by his own special appearing for it against his and his churches enemies . 2. mediately , by such instruments , as he stirs up to be on his side . 1. god hath his pleadings in several courts . 1. in foro conscienciae , in that court of conscience which is within men ; sometimes god pleads against them there , filling them with terrors and stupors , with horror and inquietude , as in cain ( those surda fulmina & secreta fulgura ) those silent thunders , and unseen lightnings , which make them self-arraigned , accused , convinced , judged and condemned in interiori tribunali , at the bar or tribunal of their own brests , as were josephs brethren when they came into trouble , and were more afraid then hurt ; yet guilty consciences are afraid of a leafs shaking , and their own shadow : there is no peace ( saith my god ) that is no true , well-grounded and constant ) to the wicked , as such ; they are as a restless sea , not only foaming out their rage and fury against god , but filling and fowling themselves with mire and dirt ; prima est haec ultio ; quod se judice nemo nocens absolvitur ; thus the heathens found and owned that the accuser , witness , judge , condemner , and tormentor , which every wicked man had in his own soul , was of all most inexorable and intolerable . poena autem vehemens , &c. nocte dieque a suum gestere in pectore testem , yea pestem ; that they seem sometime quiet , jolly , merry and secure , it is but as a puddle of fowl water , which stinks the more it stands still , or as a warm gleam before a smart showre ; these are the sharp indictments in mens own souls , not verbal pleas onely , but forked arrows , and poysoned darts , which drink up their very spirits , as so many furies , or ( animarum hirudines ) leeches of their souls . 2. other times god pleads his own cause in the court of conscience , for us , and in our behalf , in troubles , doubts , darkness and desertions ; when by the evil of times ( as eliah , jeremiah , baruch ) we are dejected , or by the evil of temptations , buffetted and tossed as st. paul in a long and dismal storm , that we see no light ; there the promises and spirit of god pleads for us , crying and making intercession with us , commanding us to lay hold on his strength ; god furnisheth us with strong reason , bidding us plead with him , and urge his own name , and glory and goodness , as moses did to disarm an angry god : he then puts us in mind of christs merits , who is our righteousness , of gods free gift , of pardoning sin for his own sake , of the law fulfilled , of the no condemnation to them that are in christ , of his not quenching the smoaking flax , or breaking the bruised reed ; these and the like are gods gracious pleadings in us and for us , when we can say nothing for our selves ; as a judge that turns advocate for a modest and penitent prisoner . god stops the mouth of the great accuser the devil ; christ answers for us all doubts and objections , all debts and indictments ; they are paid and cancelled by his rich and gratuitous grace . 3. god pleads his cause many times in foro seculi , by the visible instances of his special power and providence , which makes all men to see there is a god that judgeth the world , who is neither deaf nor dumb , neither negligent nor impotent , only patient and long-suffering toward his adversaries , that they might see they had space of repentance . here , the pleadings of god , when he ariseth terribly to judge the world , and to ease him of his adversaries , and to plead the cause of his oppressed church , are most worthy of the divine majesty : for 1. they are most just in themselves . 2. they are most pregnant and convictive in mens consciences , as the pleas of god , 3. they are unavoidable , and irrisistible , and potent . 4. they carry the cause ( at last ) against all opposition ; the highest cedars are feld by it , the greatest mountains levelled : gods cause like moses his serpent devours all those enchanters and magicians . 5. they are impartial , without respect of persons , great or strong , rich or noble , wise or foolish , few or many : god sometimes so pleads it , as to pour contempt even upon princes ; to pull down the mighty from their seats , to confound their counsels , to break the arm of their strength , to lop off all their branches , yea to stub up their roots , as to their posterity and renown , which was done against nebuchadnezzar , haman , balshazzar , and judas . sometimes god pleads his cause even by miraculous appearings in signs and wonders , full of terror and destruction ; so against pharoah and the egyptians ; so against senacherib and his hoast , sending a destroying angel to confute in one night his bl●sphemous insolency , by slaying the greatest part and flower of his army , sending him away with shame , which was followed with the parricide of his two sons , who slew him ; so in privater cases , god pleads against miriams murmuring , by leprosie ; so against nadab and abihu , by fire ; so against korah and his mutinous complices , god wrought a new way of burying them alive , numb . 16. 33. so against the pride of herod , whose popular diety was confuted by worms , act. 12. 23. sometimes god fills his enemies with pannick terrors , and makes them sheath their swords in their own bowels , to become executioners of his vengeance ; yea and we read achitophels or acular wisdom ended in a halter ; even so let all perfidious and impenitent polititians perish o lord , that are enemies to thy cause , in true religion and just government . sometimes god stirs up unexpected and despicable enemies against them , who kindle such fires of intestine or foraign wars , as consume his proudest adversaries , as in the kings of israel and judah , when they forsook and rebelled against god. when god ariseth to plead his own cause , he fears the face of none , he spares none ; not families , or cities , or nations , or a whole world ( as in noahs days ) or the whole race and nature of mankind , as in adam and eve , who fell under the curse , with their posterity , when they beleived and obeyed the serpent more then god : against some he pleads vvith fire , famine , pestilence , evil beasts , war , deluges : nay he spared not the rebellious angels , but cast them out of heaven , into hell fire , from the light of his blessed presence to chains of eternal darkness . nay god spares not his ovvn servants , people and church ; he pleaded sorely against davids sin , vvhich argued his despising of god , vvhen he preferred his lust , and caused the enemies of god to blaspheme all religion and grace , by the scandal of his extravagancy ; god shevvs us that as saints may sin , so he sees sin in them , and vvill not let it go unpunished . § . so he pleads against eli and his sons , even to their untimely death , and the extirpation of that family from the honor of priesthood : so against king uzziah , for his sacrilegious intruding on the preists office . so against king saul for his rebellion , which was us witchcraft . so against king solomon vvhen his wisdom left him , or he left it , and fell to so gross a folly and effeminacy , as to countenance and tolerate idolatry , in an uxorious vanity and inconstancy ; so against king hezekiah , vvhen his pride made him forgetful of so great a mercy , as his miraculous recovery and delivery . nay god pleaded oft ( against the vvhole church of the jews in their apostasies ) the cause of his lavv , worship , service , and servants , the prophets whom they slew , by cutting them short , by pulling dovvn , and abasing the crown of their glory , by giving their adversaries dominion over them to destroy them , to burn their cities and temple , to desolate their land , to lead them into captivity , and so to give the land its rest and sabboth , which they had prophaned : thus did he oft plead the controversies he had with that church and people , that city and sanctuary , which was called by his own name , with whom at last he reckoned for all the blood of the prophets , and that of the messias too , which filled up the cup of gods wrath against them , to an utter desolation , which hath held now for near sixteen hundred years . in like sort did the spirit of god plead his cause against the famous seven churches in asia , and their angels or bishops , of which we read in the second and third chapters of the revelations , reproving and threatning them sorely , both fathers and children , bishops and presbyters , pastors and people , except they did repent . so against all the greek and eastern christian churches , whose heresies , luxuries , schisms , ambitions and hypocrisies have at this day put them under the mahometan bondage and tyranny , that they have scarce now a name to live as christians or churches . § . nor was god wanting to plead his cause by many terrible judgements against the depraved state of these western churches , when overgrown with image-saints , and angels-worship ; with tyranny and superstition , with covetousness and ambition , with sottery and debauchery , even from the popes or cheif bishops chair , to the princes , and peers , and clergie , and gentry , and people of all sorts , how were they tossed too and fro in the sactions of gnelphs and gibelins , wasted in the holy wars , as they called them ; terrified with excommunication and bans , that there was no peace to him that came in , or to him that went out . lastly , god sometimes pleads his cause ( and gives evident token it is his ) by an unexpected way , even by suffering it to fall into fiery trials , and many temptations ; not as offended with his church , but as giving the world experience of the mighty power of his grace , and the eminent faith , courage , patience and constancy of his servants , who love not their lives to the death ; but can set all the loss and dung of this world at stake for christs sake : so the primitive martyrs and confessors , apostles and others glorified god ; so many bishops , presbyters , virgins young and old , filled the world with admiration of that cause , for which they were so resolved and undaunted , that their pious perseverance ( as justin martyr and others tell us ) , with their ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) pertinacy , as mar. aurelius calls it ) was a most powerful way to commend the glorious gospel of christ to the world : thus the blessed company and holy hoste , after christs example , did assert the cause of god and his christ , not by armed forces fighting , but by sober preaching , and patient suffering : this spirit of glory was a riddle ( indeed ) and a new way to advance the evangelical cause , against the powerful oppositions found on all hands , yet it was gods way and prevailed , by the power of his word , and the testimony of his spirit of patience and glory which rested on them . § . as the first foundation stone of the gospel or church of christ was laid in john baptists and christs blood , so it was after builded up by st. stephens , st. james and their followers : then christians , like parthians , fought flying , and prevailed by not resisting , and were more then conquerors when they were most conquered ; the blood of martyrs being the seed of the church , and their ashes as the compost ormendment of the world . fourthly , it remains that i shew how god pleads his and his churches cause , not always by miraculous and immediate instances ; but by the mediate instruments of his ordinary providence ; whom he stirs up to protect , to favour , to speak comfortably to his sion , that his warfare is finished , that the days of refreshing are come ; such were some good or tollerable kings among the jews , asa , uzziah , hezekiah and iosiah ; such was constantine the great , and some other following emperors , that were christian and orthodox too . so since the reformation , god hath given ( specally in these british churches ) kings and queens to be nursing fathers and mothers to true religion , defenders of the true faith , and the professors of it , who had long ere this been martyred and burned , butchered or massacred , blown up and extirpated as hereticks , if the romish sea had not had bounds of national laws , and soveraign power set to it , which said hitherto and no further thou shalt go ; here thy proud and threatning waves shall be stopped : i pray god we have not sinned away our defence and glory , making breaches upon the banks of our laws , government and religion , so wide as will let in at last that over-flowing scourge again upon us , under the names of liberty , toleration , and super-reformation . again , god pleads his own cause as to true religion , by furnishing his church , first of the jews with extraordinary prophets ; such as was moses , samuel , eliah , micah , isaiah , ieremiah , ezekiel , daniel and others , till the messiah came ; after the apostles ( who were master-builders ) god gave to his christian church such heroes of learning , zeal and courage , as in all ages undertook all those goliahs and sons of anak , who de●ied the host of god ; such of old were irenaeus , origen , tertullian , cyprian , clemens , the cyrils , the basils , chrysostom , epiphanius , the gregories , the great athanasius , st. augustine , st. jerom , st. hilary , optatus , prosper and others , during the heat of heathenish , and heretical or schismatical persecution ; and this not singly onely , but socially , junctis viribus ; in councils or synods , which were ecclesiastical parliaments , either greater or lesser , in several diocesses or provinces , or national or oecumenical of all the christian world , by their pastors and representatives ; these did mightily plead the cause of christ , against heretical novelties , and schismatical partialities ; these kept the faith and peace of the true church intire ; these guided , gathered and healed the erring , scattered and worried of the flock ; these by many hands made walls against the seas and mighty floods , which the devil cast out of his mouth against the woman cloathed with the sun ; the church professing christ . thus the famous council of nice , so pleaded the cause of christs divinity , that they crushed the arrian serpent in the egg , and gave that cockatrice its deadly wound , which it never recovered , though it made a foul strugling a long time : so the council of constantinople pleaded the cause of the holy ghost , against the cavils of macedonius : so the council of ephesus pleaded the unity of christs person , god and man against nestorius : and the council of chalcedon the distinction of his natures , against eutyches his confoundiug of them ; so in other cases , as the cause of god and his church required , councils were soveraign physitians , and applied excellent cordials , till they came to be servile to the private causes , lusts , power and interests of men , and less intent to the word and spirit of christ ( as the first council of jerusalem was , which ought to be the pattern of all after synods . ) and afterwards in the eclipse , decline , superstition and darkness of times in the western churches , yet there were not wanting some that did still plead the cause of god as his witnesses , against the apostacies , extravagancies and luxuries of the romish tyranny and pride . so was st. bernard , nicolaus , clemangis , alvarus-pelaegius , wickliff , john hus , and jerom of prague ; our lincolniensis baleus , and others . yea when god arose mightily to shake this western world , and to rack us off from our monastick and roman lees , who can sufficiently muster up the armies of worthies , both abroad and at home , of reverend bishops , and other learned divines , who have either stood in the gap with their arms , or at the bar with their strong arguments , pleading gods cause by scripture and antiquity , by learned writings and holy lives , against all oppositions : i will name none , because i will not seem partially silent to the merit of any ; this only i may without envy say , none have exceeded the worthy bishops , and others of the reformed church of england , who were and ever will be in impartial judgements esteemed among the first therein ; and the headmost ranks of martyrs , confessors , reformers , preachers , disputers , writers and livers , while we were happy to enjoy such fathers and such sons of this church , as were worthy to enjoy those favours and honors , which this nation heretofore grudged not to confer upon them , and abhorred to take from them , and their episcopal order , which was excellently martialled and imployed by worthy bishops , as jewel , usher , andrews , davenant , morton , prideaux , hall , white , bilson , babington and others ; also by hooker , willet , sutliff , rogers and others of the presbyterian subordination . § . t is true they were all men , and so might have their infirmities more or less ; but they were such men of might and weight , and of valour and renown , that ( with all the grains of allowance ) they far out-weighed all that popular stuff or pomp of either learning or vertue , gifts or graces , scholarship or saintship , which ▪ hath swelled their adversaries , rather then filled them , with any real truth , or ingenuom worth , comparable to them : and however now ( indeed ) the reformed church and religion of england doth look like an army , that hath been so harrased and routed , as it hath lost most of its gallant commanders , which gave life and courage and skill to the whole protestant party , and the cause of the reformed religion ; yet we must not despair but that god will return in mercy to us , if once our lives and manners be but as reformed as our doctrine was ; this needeth not , though the other do , reforming . § . and because there will be failers and infirmities on the best mens part in pleading gods cause in this world ; therefore to make amends there is a third court , wherin god will ( unavoidably ) plead his cause against every evil doer , and all nakedness in the world ; this will be in foro poli or coeli , at the last day , when the books of omniscience , conscience and scripture shall be opened ; and mens sins , with their wilful , immoral and impenitent errors shall be set in order before them ; then the great accuser within and without shall be heard , and sentence given secundum allegata & probata ; according to the merit and evidence of mens works : this is the last appeal of the oppressed righteous cause ; where it shall be heard , and have right done it : for then , as st. bernard tells judges , and juries , and lawyers , omnia judicata rejudicabuntur ; all judgements and causes shall be reviewed and rejudged . § . but the consideration of such instruments , as god is pleased to 〈◊〉 up to plead his cause in this world , leads me to the last particular , which is to shew the manner and method ▪ ( legitimi litigandi ) of mans pleading , as becomes him , this holy cause of god , when he is called to it in an ordinary ( which all are ) or extraordinary way , as some may be . § . it is not only the work of god to plead his own cause ( as joash said of baal , if he be a god , he can and will plead for himself ) but it is the duty of every good christian that loves god , to be a worker and pleader together with him in gods cause and way ; we must be all willing to be retained on gods side , to be his advocates and attorneys , when he calls us to this work , to contest for god against an evil , perverse , and adulterous generation , either by living or dying , by doing or suffering , by preaching or disputing , by discoursing or writing . it will be demanded , why i add not by fighting ? which is now much cryed up , and used by some , as a most speedy and effectual way to plead gods cause , and set up christ● kingdom . i answer , the cause of god is sometimes to be pleaded by the way of fighting . 1. in defence of any church and state , against unjust and foreign invasion , or intestine rebellion and sedition . 2. by way of a princes relieving his oppressed subjects and confederates in other states and dominions . 3. by way of asserting the proceedings of justice as to law , according to that power which is established in any kingdom or polity . 4. as to the cause of religion ; it is no further to be asserted by the sword , then as it is established by the law , and under the protection of the soveraign power ; there to plead its cause by such a sword , as is the sword of god , and of gideon , is lawful , when it is done by lawful command and supreme ( which is in england ) regal authority . otherwise no cause of god , as to religion , is to be either planted and propagated , or reformed , or vindicated by the sword of subjects against any princes or chief magistrates will and power , in whose hand the sword is : true , god by a special prophet , and a commission from heaven , confirmed by many miracles , did once put a sword into the jews hand , to make their way against those nations , which were declared by divine justice worthy to be destroyed . but the evangelical spirit is not of that temper ; the commission of the gospel , and christs spiritual militia , by which he conquers the world , is not to fight , and kill and slay ; but to preach , to pray , and to suffer . they grosly mistake christs kingdom , and gods cause now , that fancy it is to be pleaded by the arm of flesh ; by popular furies and forces , by tumults and violences ; by subverting and opposing magistratick power , and breaking over the boundaries of good laws and customs , civil and ecclesiastical . § . christ commanded peters gladiatorum forwardness in his defence , to put up his sword into his sheath . christ had two other swords , of the word and spirit , which were enough to do his work ; not by souldiers , but ministers ; not by colonels and captains , but hy bishops and presbyters . there are other ways to exercise a christians love , zeal , and courage for gods cause ; which as it is most worthy of our pleading , so we must take care to plead it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as becomes our lord and saviour : it is a caution which quintilian a great orator gave to all pleaders , cavendum ne bonam causam male litigando perdamus : many men are untowardly forward to plead christs cause ; like hot mettal'd and heady horses , neither well mouthed , nor well wayed and managed : they endanger more by their rashness , then they advance by their capring activity . the cause then of god must in times , places , and points , be pleaded so as becomes the majestie ▪ truth and honor of the great god. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ wisely , with understanding ; by the clear and potent demonstrations of it ; grounded on the word of god ; not by humane fancies , wilde notions , and extravagant presumptions , and fanatick fetches : the word of god is able to make us perfect pleaders of his cause . we must not adde to , nor detract from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compleat armour , offensive and defensive : if any plead not according to that rule of law and gospel ; of faith and loyalty ; of patience and obedience , it is because there is no light of truth , or grace of humility in them . gods cause needs no cavilings nor sophisms ; no wisdom or eloquence of mans invention , which is to joyn humane fraud and force , meer froth and folly to divine sufficiency : as if one would muster up frogs and mice , with their bulrushes , to joyn with angels in gods battels , to help the lord against the mighty . 2. gods cause is to be pleaded by man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerely , for gods sake , not for self-ends and interests , for our glory , gain , or advantage , as to our persons or parties , our secular and civil interests of power and preferment ; which are many times the dead flie cast into this precious oyntment ; as jehu did , whose ambition was the belows and blazoner of his zeal . so they that preached the gospel out of envy and ill will , or for filthy lucres sake , to serve their bellies , and not the lord jesus ; to please men , and not god ; seeking not the salvation of souls , or the good of the church and state , but their own emoluments and preferments : these are in all ages the greatest deformers of christian religion , exposing it first to popular fury , and after to the shame and contempt of all . 3. gods cause must be pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , integre , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solidly and entirely ; not picking and chusing what parts , or points , or duties of it most suit with our fancies , opinions , parties , designs , desires and private interests : we must not so plead for the first table in piety , as to neglect the second in equity and charity : so to contend against superstition in gods worship , as to overthrow the order and decency which ought to be solemnly observed in it ; or that duty and obedience we owe to those which are in church or state called fathers , and to whom we stand obliged by the first commandment with promise ▪ we must not so plead or urge our duty to god , as to skip over our duty to our neighbour ; nor so plead against idolatry , as to indulge sacri ▪ ledge ; or against adultery , as to acquit murther ; or so cry up religion or reformation , as to encourage rebellion and sedition : no● may we so inculcate and insist on one duty , as to omit and slight others ; to be meer euchites for prayer , or acoits for hearing ; or ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) pragmaticks , impertinently and irregularly busie in church and state , as to neglect the sacraments ; or to be so eager in dispute for truth ( even the minores veritates ) as to forget the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) great things of god in which the kingdoms of the gospel consists ; so magnifying faith , that we omit good works ; and crying down ceremonies , to the overthrow of all orderly and uniform devotion ; to cast out commandments , lords prayer , creed , and all settled liturgy out of the church . 4. the cause of god must be pleaded by us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holily , justly , and lawfully ; according to our place and duty ; after a righteous manner , also peaceably and orderly : nor ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) violently , rudely , and injuriously : this is the first thing god requires of us , to do justice , and then to shew mercy , and walk humbly with him . extravagant motions mar the cause of god , and rather prejudice it , then any way plead it : we must not commit robbery to do sacrifice ; nor lye or oppress , upon gods account : we must not be so far partial to gods cause , as to do evil that good may come thereby ; this is to turn the staff of moses into a serpent : the great care of the apostles was , to have mysteries of religion made good by moralities . cardinal poole well expressed , that those would best understand the eleven first chapters of the epistle to the romans ( which are full of high mysteries and disputes ) who did most practice the five last , which exhort to holy life ; teaching such as believed well , to do all things well , that the cause and name of god might not be evil spoken of . we must not violate the good laws of civil societies , under pretence to exalt the law of god ; nor run church and state into confusion , to set up reformation of either in seditious ways . gods cause needs not the devils engines ; either plead it as becomes it , or let it alone . it will support it self , without the rash hand of uzzah to stay it : if thou canst not plead it actively , thou mayest do it passively , and much more to purpose , as primitive christians did , then by any inordinate activity : no man , saith the apostle , that striveth , is crowned , unless he strive lawfully : secundum leges athleticas , such as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the institutor and umpire had appointed . 5. gods cause must be pleaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with moderation , discretion , and calmness ; so as not to suffer any transports of passion and precipitancy to over sway us , to an ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) excess or indecency : we must not so plead against superstition , as to reproach or weaken true religion ; or against humane corruptions , as to vacate and voyd , divine institutions ; or against the abuse of things , as to abolish the good use of them : to have no our father , because we would have no ave marys in our prayers . § . reformation must not run to the ruine of church , or the riot of state ; as if a physitian should destroy the body with the disease , purging away the spirits with ill humors , such as their former methods seem to be , who will have no bishops according to the primitive and catholique order of the church , because some bishops in after times had their fauls and frailties ; or no ministers , because some of them have been too blame ; or no sacraments , because some may be unworthy receivers : these as immoderations and madnesses , become not those , that undertake to plead gods cause ; it is like theirs who would starve themselves , because some have been gluttons , or destroy all vines , because of some mens drunkenness , or have no singing , because some may sing out of tune ; it is an ordinary error in men to suffer their pleas to pass from the cause to the persons , and so from the persons to the cause , which transports of envy and anger , arise from the overboyling of mens passions , which wasts their judgments , and make them instead of snuffing dim candles , to put them quite out ; an error that i fear hath been too prevalent in some mens spirits and practises among us ; whose meaning and intentions possibly might be good , or at least not so bad as the event . sixthly , valiantly and couragiously , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the generosity and magnanimity of a true christian spirit , which is rather good , then great ; or therefore great because good ; not by a military robus●ness , and boysterous forwardness , or childish pertinacy , that resolves to maintain any cause they once ingage for ; but such a cool and sober valour , as first hath made a just conquest of our selves , as to all irregular passions , inordinate lusts , & oblique designes ; that being listed in christs spiritual militia , and having given our names to him , we may put on that spiritual armour , which becomes a christian in truth , faith , love , zeal , patience , justice , sobriety , sanctity , and constancy , for these are the solid grounds , and sure guides of a christians courage in gods cause ; whose sacrifice might not be offered with strange fire , or strange incense , nor may his cause be pleaded by brutish valour , or by turbulent passions . for that were like baking the shewbread of the sanctuary with mans dung , which the prophet ezekiel so much abhorred , and deprecated . seventhly , gods cause must be pleaded by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , becoming christ and christians , who are persons under the severest restraints of any men , with modesty , gravity , humility , and due respects to our betters and superiors be●itting their place authority , and dignity : so the ancient martyrs and other confessors , ( in their apologies petitions and remonstrances , as iustin martyr , tertullian and others presented to the emperors or senates ) owned them with due honour , and payed that reverence to them which their dignity required , and gods word either commanded or permitted . they never used rayling accusations against them ; nor spake evil of dignities , to set a gloss and soyl on their good cause , no not in their greatest agonies , in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were dying , and suffering , as well as disputing , preaching , or writing ; they blessed those that cursed them : and prayed for those that spitefully used them ; this gave repute to the cause of god , and shewed the spirit of god was in them of a truth : they did not speak but act great things , and if they could less dispute , they would yet readily dye for that cause , which was delivered to them by the pillar and ground of truth , the church of christ . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charitative , with charity to all sorts of people , pittying their blindness and barbarity , in meekness of wisdom instructing them , as holy polycarp did , fervently and humbly praying for them , yea , ( osculando prodit orem ) even kissing our betrayers , and destroyers , as crysologus observes of christ : not behaving themselves as vermin in a trap or wild buls in a net , but as lambs and sheep of christs flock and mark , who opened not his mouth , save onely to pray for his crucifiers ; as also did the first martyr s. stephen , whose name imports the comfort and crown of his thus suffering for christs cause : not as an evil doer , or an evil speaker , some mens stomacks are so full of choler , gall and virulency , that they do not plead for gods cause so much , as spit and spue upon it ; when pretending high zeal and godliness , they so foully disgorge themselves in ill language against their superiors and betters every way ; no magistrate no minister escape their dirt and mire ; all are beasts and antichrists , and satans and enemys , and fit to be destroyed , that do not comply with the cause they look to set up ( together with themselves ) by pulling down all that stands in their way . § . what scurrilous and scandalous libels , have some men made , like the wast and filthy papers of martin marprelate and others of that bran , to wrap up their several causes in ; what undecencies , what barbarities , what●edities , whatfuries what menaces , have their sermons and prayers abounded with ? and so their action ▪ s ▪ by a superfluity of self conceit , passion , pride , arrogancy , envy , desire of revenge , and the like enormous distempers ? so far beyond a christian , that they would make a modest and ingenuous heathen blush , and abhor any cause that is pleaded or managed by such poy sonous pens , such polluted lips , and unwashed hands . § . i may truly say with st. iames , my brethren these things ought not to be so , these are not the methods of christians pleading their gods and saviour● cause , either bitterly to rail like rabsakeh , or pompously to vapour and flatter like tertullus , crying up every cause as gods , that is uppermost , either in power or in popular applause , or vulgar pitty , which are no true touch-stones of gods cause , either as to civil iustice , or true religion . and thus ( o worthy and christian auditors ) have i finished the demonstrative or doctrinal part , which shewed first , the nature of gods cause . secondly , the manner of pleading it , and thirdly what method we must use in our pleading it ; so as to observe the holy laws and orders , which become our respects to the cause of god , and to our superiors , yea , to all men : whose rules are his written word rightly understood , not wrested and depraved by sinister passions and presumptuous dispensations of what is our duty indeed to god and man. i will not abuse your patience , while i crave the use of a little time , to feel how the pulse of your affections and resolutions do beat , and whether your understandings have transmitted the cause of god to your heart , that knowing your duty in so great a concern , you may resolve to do it . 1. vse of instruction : to shew us what is that cause which is most worthy our pleading , with all the wisdom , power and capacities we have ; it is gods. for this cause as christ speaketh , he came into the world , and into the bosome of the true church ; for this cause we are endowed with understanding , memory , eloquence , conscience , civil influences in counsel and in authority ; publique and private : for this cause we were baptised by the blood of christ , and dedicated to him , sutably educated and instructed ; also nourished and refreshed by his body and blood , that we should plead for gods glory , for our saviours truth , worship , ministry , servants , and institutions against our own iusts and passions , against the ignorance , athe●sme , prophaneness , licentiousness , hypocrisie , novelty , extravagancy , error , superstition , idolatry , flattery , sacriledge , and security of the world . it is a shame for us to be so zealous industrious , solicitous and importune in our own petty concerns , for a little profit , honour , or pleasure ; and to neglect that cause , which is worth all we are and have , even our estates liberties and lives , nec propter vitam vivendi per dere causam ; if we expect god to plead ours we must plead his , and with a vehemency as much above all other causes , as heaven is above earth , eternity above a moment , and the excellency of christ above the loss and dung , the seraps and excrements of this world . 2. vse of caution ; but as we must be careful to adhere to , and assert gods cause , so it must be in gods way , with iustice , holiness , order , humility , patience , charity , sincerity , according to the bonds of gods and mans laws , not with tumult , violence , saction , sedition sraud , sury , partiality , injustice and hypocrisie ; gods ark though it ●otters must not be stayed or held up by such rash hands ; better it do honeste cadere , then inhoneste stare . these midwives are not fit for the birth of gods children ; such as call in the assistance of these , either mistake gods cause , or they make his cause but a stale and visard to their own private interests and designes ; or lastly they are ignorant of gods methods , and the way of his saints in all ages ; or they greatly distrust his power and goodness , as if he were not sufficient to vindicate himself and his cause , by such means as are onely worthy of him , of christ , and of us as his servants . 3. vse of trial and reproofe , you may see clearly what cause they plead , who observe not gods course and method , but think to justifie evil pleading by the goodness of the cause . to such violent injurious , perfidious , and unreasonable men , we may put that question which god doth , psalm . 50. 16. what hast thou to do , to take my cause into thy hand , or my word into thy mouth , since thou hatest to be reformed , &c. on which words they report that origen after his lapse , commented with his tears . those that plead gods cause any way by fighting or writing , speaking or doing , must have written in their hearts , and affections on their forehead and hands , as the horses in zacharies vision had on their bels or bridles , holiness to the lord ; st. chrisostome observes in the disorders and corruptions which distracted , with exstatick convulsions and madness the heathen sybils and prophets in their oracles ; and in the calmness or harmony , which was in gods prophets , how great a difference there is between diabolical possession , and divine inspiration ; such is the disorder that attends men in their own cause , and the order , which they observe , who intend gods. there was wont to be proclaimed before the olympian games , and athletick agonies ; that none who were misbegotten , or slaves , or vile or infamous persons , should offer to enter the lists , or contest , in those famous and solemn , yea sacred conflicts , which were not for private gain , but for the honour of their gods , and the victors ; such a proclamation may i make , as to gods cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no proud , prophane , covetous , ambitious , sacrilegious , perjurious , popular , partial , parasitick , insolent , disorderly and licentious persons pretend to plead it , since they do more prejudice and disparage it , then any way advance or forward it ; good and wise men are ashamed , and weak men are jealous and affraid to be s●en in that good cause , wherein wicked men appear ( not good but great sticklers ) as magots do in what was a good dish of meats ; not to garnish or adorne it , but to defile and devour it . 4. use , fear to oppose gods cause , or by anyforcible or fallacious ways to plead against it , for it will be as a burthensome stone , a rock of offence , who ever dasheth against it , or on whom it falls at last , with the weight of gods vindication , it will dash them to pieces ; who ever contended against god and his cause , and prospered ? for it will at last be pleaded with fire and brimstone , with an omni potent and unexorable justice , which will consume as fire doth stubble , all the opposing powers , and fallacious pretensions . 5. vse of exhortation when we have done our duty in gods cause , and in his way , according to our place , and see that we profit nothing as to the publique , but onely to our own peace and discharge of good consciences ; yet cease not to follow god with our prayers , and holy importunities , that he would take the matter into his own hand , bonae causae sufficit unus patronus bonus , gods cause is never to be despaired of ; though it have no patron or advocate among men , yet it hath one above who is optimus & maximus , the greatest and best of all ; it may ( as a bladder ) be forced under water , for a while , but it will buoy up again : the church may be as the ship in which christ was tossed and covered with waves , yet christum vebit & causam christi , ( as caesar said to the fearful mariners , of himself and his fortune ) god oft lets things run to low ebbs , that he may shew his mighty power , and make the extremities of his cause the opportunities of his help ; however let not thy faith or prayers fast , which have a kind of omnipotency in them , to remove mountains , and to do miracles , at a dead lift ; gods arme is not shortned , though mans be withered : let god alone with his own cause , the gates of bell shall not prevail against it . 6. vse , measure not the cause of god by outward prevailings and prosperities ; the gayest feathered foul are not the best meat ; we must condemne the generation of gods people and the cause of the righteous , if we think that the worst cause , which hath the worst usage or success in this world , look to the prophets from righteous abel to john baptist , look to the apostles and the best of their successors , look to the holy preachers and people , we shall find they had always enough to do to plead the cause of god and his truth , against the many open persecutions and secret underminings of evil men and devils ; who many times so prevayled by gods just judgment , that the cause of god seemed wholly routed , such were their powers , their victories , their numbers , their policies , their cruelties , all bent against the cause of god : yet , even their banishment and prison , and tortures , and plundrings , and sequestrations , and loss of all , even to life it self , these with a good cause , and a good conscience , were infinitely to be preferred before all the treasures , and triumphs , and thrones , and successes and applauses of impious prosperity or prosperous impiety . the just must live by faith not by sense ; the touch stone of gods cause is godsword , both as to the end , and the means the usual badg or mark of christs cause is christs cross , to which we were all devoted in our baptism : nor must we fly from those colours , least the lord answer us , as those that plead with him at the last day , have we not prophecyed in thy name and cast out devils &c. so have we not pleaded thy cause o lord by tumults , mutinies , falsities , sedition , rebellion , by plunder and rapine , by sacriledge and perjury , by blood and violence ; to whom the lord will reply , depart from me ye hypocrites , and accursed , i know you not , you pleaded the cause of your own lusts and belly , of your pride , envy , covetousness , ambition and revenge , and not of my holy name , and true religion , and reformation , which owns no such manner of pleading or practising . 7. vse , is by way of examination , wherein i will propound two questions to you , with such answers , as i conceive may suit them . 1. question is , what may be that cause of god , for which he thus pleads in wrath against us in england ? so far that his hand hath been a long time stretched forth against us , and his wrath is not yet turned away from us , but burnes as a consuming fire , to the very foundations , in a long war , and the worst of all , a civil war , which destroys even humanity it self , setting nearest relations at distances , and friends at distances , and neighbours at enmity , and countrimen at mortal contentions . yea , and this upon the worst account , even religious dissentions and jealousies no less then secular ; if we ask why the lord hath brought all this evil upon a people , that were once called by his name , and but too happy , the very wonder joy or envy of all churches , and nations , and kingdomes ; why is it that the lord hath pleaded thus severely , against our kings and princes , our parliaments and peers , our bishops and clergy , our gentry and commonalty even all sorts of people , against church and state , against our peace , our laws , our government , our liberties , our estates and our plenty , against the prosperity , and the honour of the nation , yea against our very religion , and reformation it self , as if he did abhor us , so that we seem condemned to everlasting torments , to contend with , and devoure each other , with endless diesolations and confusions , turning like ixion in the wheel , or sisyphus his stone , or st. laurence from one side to the other , upon the grid●ron of dayly exactions , vexations , terrors and vastations , while manasseh is against ephraim ; and ephraim against manasseh , and iudah against both ; that we cannot find or will not follow the way of peace . with what earthquakes , and shakings , and overturnings , and bloody battels , and mutual exhaustings , and unplacable annimosities , have we been wasted many years , and are still threatned every day , besides the bitter feuds and factions , the divisions and subdivisions , which like fire have seised on the temple and house of god , this so famous church , and our reformed religion , heretofore so blessed with piety and peace , gifts and graces , with the beauty and holiness , and the crown of double honour ; against all which god hath written bitter things and powred contempt . § . these frowns and fightings do all testifie to our faces , that god hath a controversie with the land , against church and state , that he pleads as an adversary against court and city , and country , against all estates and degrees of men ; among whom such an evil spirit is risen , as between abimeleck , and the men of sichem , that there is no peace to him that goes out or comes in , we are left as sheep without a sheepherd ; as a ship in a storme , without a pilot ; as orphanes without a father , and as widows without an husband , in a desolate , deplorable , self-destroying condition . of which abysse or ocean of troubles , we see no bounds or bottom , being condemned to an arbitrary subjection , to a partial monopoly of power , and to a meer military protection , in which not philosophers ( as plato wished ) but souldiers and men of blood , must be our governours , and our exactors , our protectors ; who keep us quiet that they may fleece us , and fleece us , that they may keep us in subjection , of whom we shall find that true , which is said of physitians , many of them are but a further disease to a patient , qui medice , sic qui militariter vivit , misere vivit , it is but a sad life , which must be maintained by dayly leeches , and bloodlettings , by laneings and searings and cuttings of some parts of the body which are not so unsound , as those that are the executioners of them . § . certainly god is too wise , and too indulgent a physitian , to use so long and so great evacuations , purgations , and corrosives to this body politique , if there were not many foul and marbose or malignant humours in it ? the heathens were wont in publique and long calamities after they had tried allways to appease their angry gods by supplications and sacrifices , and yet were never the better , to send to some famous oracle for its direction : do not presume to be your oracle , but let gods word be it , this will give you a clear and unambiguous answer , why the lord hath done all this evil against us , why he thus implacably pleads against this church and state , which formerly were his cheif favorites and darlings , ●● the signets or bracelets on his hand and arme , as the vine which himself had planted , and watered , and wonderful preserved , which is now become a scorn and shame to it self , no less then an hissing and astonishment to all the nations round about . as the lord pleads against his vine of the jewish church and state , appealing to the men of judah and jerusalem , to judge between him and his vine , so may it be said in our case . what could the lord have done more for us then he did , and what could we have done less for his cause than we have done , or more against it ? how were we planted , and watered and weeded , and fenced , and fortified , and loaded with the choisest blessings of heaven and earth ? what was there wanting in england to make us happy , but holy , humble and thankful hearts , with sutable lives , the good grapes which god expected ; instead of which , oh what sower grapes did we bring forth to god and man , o how weary were we of gods blessings , as if god had cloyed and overladen us ? how like the nansueating iews , we lothed this manna , the reformed religion , with all holy institutions and christian sacraments , and decent devotions and orderly government . how neglected ? how prophaned ? how despised were these by many wanton christians ? how many scornfully washt off their infant baptism , by a fanatick and schismatick novelty of anabaptisme contrary to the analogy of faith , and practise of all churches in all ages . how have many vomited up their former lords suppers , and as if they had surfited heretofore have fasted from them these twice seven years . how impatient have they been of such pastors and preachers , such bishops and presbyters as told them the truth , & sought to restrain those inordinate libertys , which they wickedly affected ? how hateful have these michajahs been to those that loved to be flattered in sin ? how have many gnashed their teeth against such stephens as have sowed no pillows under their elbows ? yea how over zealous have we been in pleading our own secular and civil causes , to much civil war and blood ; pretending to preserve our liberty till we overtook our slavery , and really intending on all sides to get places of profit and preferments to our selves , to feather our nests , and set up our selves on high , above all that was called gods among us . what vast sums have been expended to make us miserable ? on the other side o how cold , careless , formal and indifferent have we been as to god's great cause , for the good of souls , the true preaching of the gospel , the due administration of religion , the preservation of our happy reformation , for the order , honour , government , support , and just incouragement of able and faithful ministers in this church , which are and ever will be wanting in many places of this nation , where there is as yet no provender for the ox that should tread out the corn ; hence st. austin observed , quod christus non capit , capit fiscu● , what sacriledge cetaines from christ , is wasted for no purpose . § . we have with great clamour pretended gods cause , religion and reformation on all sides , but this on all sides is worsted , abased , deformed , discountenanced , diminished , and by many evil eyes sought to be wholy improverished and starved . god pleads against us for our hypocrisie and pretensions , for our sacrilegious invasions and confusions , which rob god of his honour , christ of his right and homage , the church of its portion and patrimony , ministers ▪ of their maintenance , the nation of its liberality , the dead of their bequeathings or legacies , true religion of its support , and all sorts of people , of that piety charity and hospitality , which was intended them , by those holy honest and legal donations , against which no man pleads , that hath not a mind to purloyn them , or to have a good peniworth of them , at the devils marke● . god pleads against us for our trusting too much to the arme of flesh , and prophaning gods cause with evil means , with sinister policies and practises , bringing to gods ●ltar , the lame and lean , and defective and deformed sacrifices of parsimonious and sordid spirits , which are not propitiations but pollutions , which the majesty of god is so far from accepting , that he abhors , and casts as dung in the deceivers face , god is not to be mocked . § . god pleads against our unthankefulness as to god , so to man , our discontented humors and impatience that knew not how to bless god and man , for moderate blessings , god pleads against the perjuries and forswearings among us ; the little or no conscience made of contradictory oaths , the familiar but vain and most rude swearings , which are so common among , not onely the dregs and beasts of the people , but even those persons who pretend to some good breeding ; who by evil speaking corrupt good manners . god pleads against us ministers of all degrees , for our insufficiencies , presumptions , popularities , inconstancies , and scandals , for not better employing the great advantages and talents they had , to the glory of god and his churches good , rather then private pomp , profit or pleasure . god pleads against you lawyers for your failing in those duties , which the law , your callings , and your consciences call you to , in all righteous causes , publique and private ; god pleads against the gentry and nobility for their luxury and idleness , for the looseness and sottery of their lives , doing so little good where they have so much means and opportunities , wanting nothing but good hearts , and a true sense of honour , which aimes in all things at gods glory , the churches flourishing , and their countrys peace . god pleads against all sorts of people in and out of parliament , for their servility and flattery ; their partialitie and compliances with any powerful lusts and predominant humors of men , never so palpably against law , reason , religion , oaths , and conscience , prostituting parliamentary honour , and priviledges , fulness and freedome , not onely to interne factions , but to extern tumults , and violent impressions , after which open rapes there is no great cause for some men ever to plead their parliamentary virginity and honor . god pleads against the common people for their phanatick giddiness and factious foolery , that loves to have many masters , to heap up teachers to themselves , having itching ears that will not endure sound doctrine , but delight to be carryed about with every wind of doctrine , according to the sleights and cheats of those that ly in weight to deceive unstable and silly souls , which are ever learning , and never come to the knowledge of the truth . § . god pleads against the souldiery , for their variableness , violences , insolencies and inconstancies ; for their carrying on private and partial interests , so much and so long to the prejudice of the publique safety , peace and honour , making their places and payes , their bellies and backs , the common-wealth ; putting the military interest into the scale against the whole nations : to the exasperating of so many of their countrimen and brethren , who have not patience to see themselves , their parliaments and country so oft bafled and defeated , of their long looked for peace , and pretended settlement . hence they that should be the bulworks and defence of the nation are looked upon by many , as the le 〈…〉 s and incubusses , that suck the blood and spirits of it , making themselves the onely soveraigne senate , the necessary imployment and absolute government . § . god pleads against rich men for the uncharitableness of some in hard times , the unhospitableness of others in the distresses of many , even excellent ministers , who for their consciences sake , and as they think for gods cause , have been reduced to a morsel of bread . for their racking and oppressing poor tenants ; for their pusillanimity and cowardise in a good cause ; for being so prodigal of their souls and true religion , to save their estates or their skins . § . god pleads against us all , and as a nation full of men that are wantonly wicked , and industriously injurious to god and man , delighting to destroy its self , refusing as babylon to be healed , when god and good men would have done it long ago . men that make a mock of such sins as the sober and modest heathens , though idolaters did abhor ; a people as sacrilegious robers of god , and prophaning his house , that in affliction sinned more and more , & contracted dross even in the very fiery furnace ; that hath so little fear of god or reverence of man , or sense and conscience of duty to either , that it hath shut its eyes as wilfully blind , and is most impatient to see or seek and follow the things that belong to the publique peace ; turning piety into policy , and reformation into faction , and the true interests of religion into those of parties and opinions ; that hath so oft prayed and fasted in vain , because we prayed amiss , to consume blessings on our lusts , fasting onely for strife , & for debate , to smite and destroy one another , that might and not right should take place : a nation that is self condemned and self punished , yet still dares to pursue or applaud most unjust and unwarrantable actions ( that is downright villanies and horrid evils ) pretending that good willcome thereby ; so that from the crown of the head ( if we had either crown or head ) to the soal of the feet it is full of biles and putrified sores , both of sins and pains : we have made necessities of sinning , and god hath made necessities of our sufferings . therefore hath god suffered us to run to this great consumption , and satisfied us with our own delusions ; therefore are we smitten once and again by the sword and rod of god , which crieth aloud to us ▪ making upon us the wounds of an enemy , which are not healed by any friendly hand , because we are not yet turned to him that smote us ; therefore do our eyes fail , not only with the expectation of the calamities that are coming upon us , but also with looking for good things , when behold saluation is far from us , because our iniquities have blinded us , and not only bereaved us of , but still keep good things from us , yet still we trust to i know not what physicians or state montebanks , that are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either many and cannot agree , or unsk lful and of no value , or unfaithful to others , or unhealthful themselves ( insani & insanabiles ) of inauspicious looks and lives , yea & for the most part incurable as to their sins and sores ; loving , as vitiated appetites , to feed not on wholesom food , but on trifles & trash ; not reason and religion , law and gospel , but the froth of seraphick fancies , and unbounded raptures , which the better to colour over and excuse the miseries and ruines of three flourishing kingdoms , pretend to expect a glorious kingdom of christ on earth , such as he never yet enjoyed for sixteen hundred years , nor ever will after their methods of blood and violence , which are the weapons of antichrist and belial , not of christ or good christians . this then is the answer which i may with too much truth and justice give as from the lord to you or any that enquire of the burthen of the lord , why he pleads , writes , and acts such bitter things against us , as if he would be no more en treated by us , nor his heart could be toward such a people as we are , whose iniquities have forfeited former blessings ; the sins of peace made way for war ; and war for domestick confusion , and these for foraign invasions , and this for romish superstitions and papal usurpations ; for there want not factors at home and abroad , who are earnest sticklers for a cause ; ( which they call the catholick cause ) what it means , as to our civil and religious concern , as to the honor of this nation , and the prosperity , or peace , or liberty of the reformed religion , you cannot be such strangers in the christian world as not to consider . how long ( as eliah said to the israelites ) will you halt between two opinions , between two causes ; nay now they are multiplied to twenty ; if the reformed church and religion , which god so blessed with temporal and spiritual blessings , with excellent gifts and graces , to your forefathers in the last century of englands honor and happiness ; if it be gods cause grounded on his word , sealed by his spirit , and conform to the best of primitive churches , let us plead and assert this against all other ; for it will be our wisdom and our strength , our honor , our peace and our safety , as it was to our forefathers for the greatest part of an hundred years , while they joyned loyalty to religion , and thought nothing further from reformation then rebellion against lawful magistrates and their lawful power . the second question you may make to me is , what is this cause of god , which we are now to plead in england ? or what is there left for us to do ? i answer as joseph to his brethren , this do and live : first , retain righteous principles as to civil justice and true religion , in your own judgements , and in the court of your consciences ; that you be not warped in them , so as by any events or successes , to call evil good , and good evil , darkness light , and light darkness : though you have not opportunity , or power , or courage at present to plead according to your principles , yet turn not from them , comply not with such as are false , unjust , irreligious ; though it be so evil a time , that prudence adviseth , and piety indulgeth you silence ; yet time may come when you may plead for gods cause according to your principles : mean time , as by your speaking you do not strengthen the hands of an evill cause and evill doers , so by your silence and reserve , you do cast a just reproach and discountenance upon them ; there is yet hope of a good cause , if the court and judge be not corrupted : notwithstanding that some evil pleaders cry it down . secondly , as you have power and opportunity given you , dare to own and plead for gods cause : 1. in your own brests and consciences , every grace and vertue , every good thought and motion is gods , plead them against thy own lusts and the devils temptations . 2. in thy family and relations , plead gods cause against lying , swearing , idleness , prophaness , &c. thirdly , in civil affairs plead the cause of justice against any injury and oppression ; the poorest mans cause if just , is gods ; yea and the cause of a wicked mans so far as it is just , is gods. specially in causes of publick justice , there thou must not be wanting to speak out , by pleading when called to it , by petitioning and praying for justice , yea and acting for it , according to what is just and lawful ; but a just cause must not be set , as the ark on the cart of injustice ; we must not so plead gods cause as to injure cesars , nor cesars , as to injure gods. fourthly , plead the cause of true religion of our reformed religion , of the church of england , and its excellent constitutions against the pseudo catholick church of rome ; the cause of christs merits and intercession against all mixtures humane or angelick ; the cause of the scriptures against all apocryphal traditions , and fanatick illuminations , which are false illusions , and not divine inspirations ; the cause of the lords supper in its compleatness , against the subductions and seductions of the mass , which loseth the bread to all , and steals away the wine from the laity ; the cause of the worship of god in a known tongue , to edification , against latin service , which few understand , so as to say amen to what is prayed ; so the cause of chast and honorable mariage against scorched and affected coelebacy . further , plead as for the verity , so for the unity of the reformed religion and this church , against those lice and locusts , those noxious and noysom vermine of factions , which have so gnawed and deface● this church , & the reformed religion , and which seek to deprive your children of one , and your selves of both the holy sacraments . plead for the churches patrimony , for the support and honor of an able , learned , authoritative and worthy ministry , in due order and government of it , against those sacrilegious spirits , who with judas grudge all as wast , that is by a grateful charity and devout superfluity , poured on christ for the honor of his name , and the encouragement of his ministers , according to the general tenor of gods word , not only permiting , but commanding us by personal or national donations , to honor god with our substance . plead for our due ordination & subordination as ministers , that we may not by novel projects of levelling confusion , & plebeian anarchy in the church , be driven from conformity with the ancient fathers , and the order and universal government of all christian churches , as wel as our own from our first being christian . if you think us able or worthy to take care of your souls eternal welfare , and to administer to you spiritual things : do not think us worthy to be condemned to live to dye , and to be buried even yet alive , with the meanest of the people ▪ since by what i have now discoursed to you , it may appear that we are neither ignorant of nor enemies to the true cause of god & jesus christ , as our blind and bitter enemies do maliciously pretend . of which cause i have in all my discourse not spoken my own private sense only , but the sense of my fathers & brethren , of all true bishops and presbyters , and of the whole church of england . lastly , since i hope you are as willing as able to plead gods cause ; and since i know you pray that god would plead your and your posterities cause in church and state , that he would make yours his own cause ; keep , i beseech you , always in your souls this holy resolution , not to be wanting in your place & to your power to assert gods cause ; corde et ore , consilio & exemplo , prece & praxi , atramento & sanguine : in which behalf you cannot form your thoughts to a better tune and words then luther did when he undertook that great cause of religious reformation , aut propugnemus causam dei , aut succumbamus cum causa dei either let us stand by the cause of god , or let us fall with it ; for as it will rise again in due time , so it will raise those with it to eternal glory , who stood sted fastly by it ; which that we may ever do , god of his mercy grant us wisdom & courage through jesus christ our blessed saviour ; to whom with the father and holy spirit be everlasting glory . amen . finis . notes, typically marginal, from the original text notes for div a42475-e6390 the scope of the psalm . the sad eclipse of true religion in any nation . 1 sam 4. 1. observ . the author of this psalm . iames 5. 13. his sympathy with the church . verse 1. verse 2. verse 3. verse 9. gods fear of mant reproaches . versa 1● . psal . 64. 2. 〈◊〉 13 , 14 , 15 , verse 16. verse 19. the division or parts of the text. of the word cause . exod. 17 2 sam. 15. 4● it s sense or import here . the etymology of cause . the many pretonded causes which men plead as gods. 1 sam. 17. 29. trial of causes . 1 iohn 4. address to the auditors ●n behalf of gods cause . iudges 9. 7. god alone ca● plead our cause . 1 iohn 2. heb. 12. 24. heb. 4. 16. 1. obs . god hath his cause in this world . psal . 33 11. exod. 7. 12. 1. obs . god ever did and will plead his own cause in his due time . ●dges ● . ●● 1 king. 8. 59. 3 o●s . gods cause may be in a very deplored state . 1 kings 19. 10. luk. 24. 31. iohn 20. 13. psal . 11. 3. and 50. 21. and 60. 11. and 119. 126. ●v . 21. 4. ● . obs . the cause of the church is signally gods cause . gen. ●● . 30. iosh . 7. 9. mark 8. 25. 5 obs . the most flourishing church may be under great depressions . iob 2. 3. ioh. 9. 3. psal . 107. 34. psal . 80. 3. ` obs . times may be such that none but god can plead his cause . psal . 78. 60. 70 and 80. ezra 1. 1. zach. 4. 7. isa . 49. 23. isa. 40. 11. 7 obs . gods cause is ( ●●t ) never desperate . 2 sam. 30. 6 hab. 3. 1● . psal . 78. 65. dan. 3. 8 obs . when all means fail , prayer must be applied to gods cause . acts 27. 24. iames 5. 16. isa . 5 11. psal . 123. 6. 6 obs . it is a sure sign of a gracious heart to lay to heart gods cause . match . 26. 33. isa . 63 9. isa . 6● . 7 ▪ esther 4. 16. exod. 32. 32. rom. 9. 3. the four main subjects of the discourse . 1 general , what this cause of god is . acts 14. 17. gods silence and patience in his own cause . 2 pet ▪ 3. 3. prov. 19. 2. eccles . 7. ●9 . prov. 18. 17. the marks and pr●peri●es o● gods cause . ● . the best cause . 2 most true according to scriptural verity . psal . 5. 4. 3 it is a most hol● , pure and just cause . 4 it is an intire and catholick cause . ephes . 1. 6. 5 constant to it self . 6 the most a●●le and august cause ▪ y●t the cause of go● consists not in minute matters . rom. 14. 1. but in grand and clear case● of faith and manners . rom. 1● . 1●● of ornamentals and essentials in religion . 1 cor. 14. 40. 1 cor. 14. 40. the cobwebs of small controversies catch fli●● . of varieties ● among good christians . ephes . 4. 3. 7 the cause of god is orderly and comely i● all things . 1 cor. 1● . 33. iames ▪ 1● . 16. iames ● . 20. ● kings 19. 12. 2 tim. 2. 25. iames 3. 13. of populer and false marks put on the cause of god. ●t . 5. 45. of mens rare gifts , great endowments , and severe professions ●atan a pretender to gods cause . gods cause most what a crucisied cause . reve. 12. phil. 1. 29. 2 tim ▪ 3. 12. tit ▪ ● . 12. an embleme of gods cause 2. particular , wherein the cause of god cheifely consists . 1. that his glory as god be owned in the world . gods plea against atheists . 2. the cause of iesus christ is gods cause . iohn . 14. 1. luk. 6. 35. acts. 4. 12. 1 iohn . 3. iohn . 17. 3 iohn . 14. 1. 1 iohn . 5. 10. 1 iohn . 5. 7. 3 the cause of the church is gods cause . zack . 2. 8. the scripture is the tate of gods cause . the ministry gods cause . 2 cor. 5. 2. mat. 10. 40. the sacraments , gods cause . the churches government , gods cause . the churches liberties is gods cause . 1 cor. 14. 40. the churches unity gods cause . ●om . 16. 17. primitive churches care to keep unity and charity among christians . of abolishing things once abused . 4. the good of mankind is gods cause . in civil justice . isa . 59. 1. micah 6. 8. 1 cor. 6. 8. col. 3. 25. in settled laws . in polity and magistracy . rom. 13. 1. 1 pet. 2. 13. 8. every private just cause is gods. the cause of magistrates is eminently gods. exod. 22. 28. psal . 105. 15. 1 sam. 24. 6. and 26. 11. mat. 22. 21. 1 pet. 2. 13. rom. 13. 1. 2. no friends to gods cause who are enemies to lawful magistracy . of common principles of reason and liberty urged as gods cause against magistracy and secled laws . luke 21. 19. 6 ▪ gods cause is in every mans conscience . the cause of the poor and fatherless and widows is gods. pro. 3● . 9. ●ob 29. 12. the just cause of a wicked and unholy man is gods. ezek. 17. 19. psal . 115. 16. heb. 11. 40. 7. the cause of every good creature is gods. hos . 2. 5. gen. 32. 10. luke 12. 20. luke 16. 25. 2 general . how and why the cause of god oft needs his pleading . ●u the great degeneracy or corruption of mankind as to common principles of reason and religion . 2 pet. 2. 12. rom. 1. 24. gen. ● . & 7. acts 17. 23. gen. 11. gen. 19. gen. 15. ●● . dan. 4. 1● . dan. 7. ●9 matth : ● 23 2 in the churches great depressions . 1 by heathenish persecution against the church of the iews exod : 5 ier : 12. 9 cant : 2. 28 psalm 83. 11 psalm ●0 ●3 psalm 2. 1 1. gor , 1 persecut on of heathen against the church christian iohn 4. 24 matth : 2 rom : 8. 36. acts 7. 54 ● the churches depression by hereticks and schismaticks . gal. 2. 4 ▪ 2 cor : 2. 17 acts 20. 29 , 30 2 tim : 4. 5 4 ▪ the churches decline by corruption of manndrs among true beleivers aeatth : 13. 25 the darkness and decay of the western churches unper popery . 5 the deccay of the reformed churches 1 pet ▪ 4. 19 1 pe● ▪ 3 1● 2 parti●●●ar , why god suffers his cause to lapse 1 to shew the malice that is in mens hearts psalm 50. 21 2 to try and exercise the graces of the godly 1 pet : 2. 21 iames 1. 2 , & 4 3 to punish the malitious by penal hardning hosea 4. 17 2 thess : 2. 1 2 tim : 4 4 rom : ● : 18 iohn 3. 19 4 to purge away the dross of his gold 5 to give the world presages of an after judgment and pleading . psalm ●3 . 19 and 11. 16 isai 3. 11 and 6● . 24 3 general , how god pleads his own cause 1 more immediately in the court of conscience against us isai 57. 21 and 48. 22 2 god pleads his cause in our conscience for us . isa : ●0 . 10 isa : 41. 21 exod : 33. 12 rom : 8. 1 3 god pleads his cause before all the world by his providences psalm 58. 1● isai 1. 24 the nature of godspleadings in the world against the greatest and highest princes psalm 107. 4 miraculous pleadings of gods cause isai 37. 39 isai 37. 37 iudges 7. 22 gods pleas impartial gen. 3 ier : 15. 3 2 pet , 2. 4 gods pleadings against the sins of the best men , as david , &c. 2 sam : 12. 10 , ● 1 sam. 2. 1 kings 15. 5 1 sam : 15. 23 1 kings ii isai 29 , 5 2 kings 20 4 gods pleading against the ews matth. 23 ▪ 35 gods pleading against christian churches 2 chron : ●5 . 5 5 gods pleading his cause by persecutions phil : 1 rev ▪ 12. 12 1 pet : 4. 14 rom : ● . 37 4 general , gods immediate pleading his cause by men . by pious princes . isai 41. 2 acts 3. 19 by councils and synods . rev : 12 gods pleading in the reformed churches . gods pleading at the day of judgement rev. 20. 12 and 20. 13 5 the right method of mans pleading gods cause . iudges 6. 31 of pleading gods cause by fighting . iudg. ● ▪ 1● . of religion to be asserted by the sword . luke 9. 55. mark 16. 15. mat. 26. 52. gods cause to be pleaded by men . 1 vnderstandingly . 2 tim. 3. 17. isa . ● . 20. 2. sincerely . 2 kings 10. 16. phil. 1. 15. tit. 1. 11. gal. 1. 10. 3. entirely . 4. holily , an● justly , or lawfully . micah . 6. 8. isa . 61. 8. 1 pet. 4. 15. 2 pet. 2. 2. rom. 3. 8. 1 pe● . 2. 12. 2 tim. 2. 5. 5. with moderation and discretion . phil. 4. 5. ● with christian courage and magnanimity . exod. 30. 9. lev. 10. 1. with respect and modesty to superiours . 2 pet. 2. 11. iude ● . mat. 5. 44. 2 with charity and compassion to all men . 1 pet ▪ 2. 23. acts 8. 32. acts 7. 60. 1 pet. 3. 16. of rude and riotous pleadng gods cause iames. 3. 10. 1 vse to direc● us to the best cause that is to be pleaded . iohn 18. 37. 2 vse , caution to plead gods cause in gods way . of mistakers and mispleaders of gods cause . psal . 50. 16. zach. 14. 20. 4. vse of terror , to such as oppose gods cause . 1 pet. 2. 8● 5. vse , of exhortation , and comfort in the lowest ebb to plead gods cause by our prayers . ps al. 119. 126. 6. vse , not to measure gods cause by false rules . psal . 73. 15. heb. 2. 4. rom. 1. 17. mat. 7. 22. vse of examination by putting two questions . 1 quest ▪ what is the cause which god thus pleads against us in england . gods controversie with the land. hos . 4. 1. ier. 25. 31. iudges 9. 23. 2 chron. 15. 5. gods long and sore pleading against us . answer to the first quaere . hag , 2. 23. isaiah . 5. god pleads against our unthankfulness to god. isaiah 5. 3. against our self seeking ▪ against our hypocrisie and sacriledg , against our unthankfulness to man. god pleads against ministers . against lawyers . against nobility and gentry against the people in and out of their parliaments . 2 ▪ tim. 4 , 3. against the souldiery . god pleads against rich men . against our incorigibleness and obstinacy . iames 4. 3. god pleads against us by the voyce of his rod , & sore afflictions . our too greattrust in state physicians . answer to the first question . factors for the romish cause . 1 king. 18. ●● . 2 query , what is the cause of god we now are to plead in england . ans . maintain honest and just principles with in . ●sa . 5. 20. 2 plead as you have power and opportunity . 1. in thy own soul . 2. in thy family . 3. in the publick . as to justice . as to true religion . the verity of it . the unity of it . for the churches patrimony . for right ordination and subordination among ministers . peroration or conclusion of gods cause and the pleadings of it . the christians converse with god, or, the insufficiency and uncertainty of human friendship and the improvement of solitude in converse with god with some of the author's breathings after him / by richard baxter ... baxter, richard, 1615-1691. 1693 approx. 208 kb of xml-encoded text transcribed from 92 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a26896 wing b1222 estc r14884 12542378 ocm 12542378 62989 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 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(eebo-tcp ; phase 1, no. a26896) transcribed from: (early english books online ; image set 62989) images scanned from microfilm: (early english books, 1641-1700 ; 305:1) the christians converse with god, or, the insufficiency and uncertainty of human friendship and the improvement of solitude in converse with god with some of the author's breathings after him / by richard baxter ... baxter, richard, 1615-1691. baxter, richard, 1615-1691. divine life. viii, [4], 167, [1] p. printed for john salusbury ..., london : 1693. the third treatise of: the divine life. cf. bm. page 5 print faded in the filmed copy. pages 1-25 photographed from bodleian library copy and inserted at the end. advertisements: p. [3]-[4] at beginning and p. [1] at end. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love. 2004-03 tcp assigned for keying and markup 2004-04 spi global keyed and coded from proquest page images 2004-05 melanie sanders sampled and proofread 2004-05 melanie sanders text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the christians converse with god , or , the insufficiency and vncertainty of human friendship and the improvement of solitude in converse with god ; with some of the author's breathings after him . by richard baxter . recommended to the reader 's serious thoughts when at the house of mourning , and in retirement . by mr. matth. silvester . london , printed for john salusbury , at the rising sun over against the royal exchange in cornhill . 1693. to the reader· this excellent discourse , breathing the excellence of it's ( now deceased ) authors spirit , craves thy most serious perusal ; and it will plentifully reward the hours which shall be spent thereon . it greatly savours of deep thoughts , strict observations , and long and great experience of god , of things , and persons . creatures look best when at a distance , and in prospect ; but when nearer to us , they are then easily looked through , and seldom found to correspond with their appearances to us , and with our expectations from them . but god is such a deep and boundless abyss of perfection , as most delightfully will endure and recompence all the severity and closeness of our eternal thoughts about him . perfected spirits are all thought concerning god , and find their hearts enflamed , and all their powers invigorated thereby eternally , to inexpressible satisfaction : and what varieties of pleasant thoughts the innumerable instances and mirrours of divine excellencies in the heavens will endlesly minister unto , i do not know , nor dare i guess too boldly at them . but how those souls can look for heaven , or truly be accounted gracious , who never retire solemnly to converse with god , i know not . surely , where god is not more than all to us , he can be comfortably nothing : and our religious exercises and pretences must needs be mean and dull , whilst god is triflingly and seldom thought on , and conversed with by us . can holy walking be preserved and promoted without love ? can love to god and christ , and to the invisible state , be kindled , cherished , and continually advanced without faith ? can faith be any thing but fancy and presumption , without thought and knowledge ? and can the life of faith , hope , love , and holy walking , be fixt and vigorous , and proficient , without our serious and frequent representations of god unto our selves by solemn contemplations of his excellent perfections , free communications , plentiful provisions , and glorious designs , whereto he hath entitled us , seeing our religion and devotions in all the parts thereof can have no life and soul but this ? what is it to converse with god in solitude , but to actuate our thoughts of what we know concerning god in christ , and to accomodate them to all the needful and useful purposes of religion and devotion ; and to make thoughts solemnly serviceable to the great ends thereof , viz. our due and seasonable representations of our god to us , and of our selves to him in christ , pursuant to the stated and occasional ends and interests of christian godliness , as the matter may require ? conversing thus with god , wants not its great advantages in life and death . and if these thoughts contained in this book , ( which did so greatly reconcile the author to the thoughts of his then approaching , but now experienced death , ) were more in exercise at funeral solemnities , and this book then put into the hands of mourners , it would be no matter of repentance that i know of . these are the hasty thoughts and sentiments of thine in and for the lord , whilst matthew sylvester . london , sept. 12. 1692. the contents· the context opened . p. 1 why christ was forsaken by his disciples . p. 6. use 1. expect by the forsaking of your friends to be conformed unto christ : reasons for your expectation . p. 12 the aggravations of their forsaking you . p. 34 some quieting considerations . p. 38 the order of forms in the school of christ. p. 51 the disciples scattered every man to his own . p. 57. selfishness contrary to friendly fidelity . p. 58. considerations to quiet us in the death of faithful friends . p. 60 whether we shall know them in heaven . p. 71 whether creatures be any matter of our comfort in heaven . p. 73. quest. shall i have any more comfort in present friends than in others ? p. 76 doct. 3. when all forsake us , and leave us ( as to them ) alone , we are far from being simply alone , because god is with us . p. 80. the advantages of having god with us . p. 81 quest. how he is with us . p. 82 use. 1. imitate christ : live upon god alone , though men forsake you ; yet thrust not your selves into solitude uncalled . p. 91 in what cases solitude is lawful and good . p. 92 reasons against unnecessary solitude . p. 94 the comfort of converse with god in necessary solitude . the benefits of solitude . the reasons from god. improved largely in some meditations . p. 102.111 directions for conversing with god in solitude . p. 149 concluded in further meditation . p. 160 a caution . p. 166 books printed for john salusbury in cornhill . the certainty of the worlds of spirits , fully evinced by unquestionable histories of apparitions and witchcrafts , operations , voices , &c. proving the immortality of souls , the malice and miseries of the devils and the damned , and the blessedness of the justified . by richard baxter . an end of doctrinal controversies which have lately troubled the churches , by ●econciling explication without much disputing . by richard baxter . the protestant religion truly stated and justified , by the late reverend divine mr. richard baxter : whereunto is added by way of an epistle , some account of the learned author , never before published . by mr. matth. sylvester and mr. daniel williams . the harmony of the divine attributes , in the contrivance and accomplishment of mans redemption by the lord jesus christ. by william bates , d. d. the changableness of this world , with respect to nations , families , and particular persons ; with a practial application thereof to the various conditions of this mortal life . by timothy rogers , m. a. the christian lover , or a discourse opening the nature of participation with , and demonstrating the necessity of purification by christ. by t. cruse . the duty and blessing of a tender conscience , plainly stated and earnestly recommended to all that regard acceptance with god , and the prosperity of their souls . by the same author . five sermons on various occasions . by the same author . the mirrour of divine love unvail'd , in a paraphrase on the high and misterious song of solomon . by robert fleming . v. d. m. the mourners memorial , in two sermons on the death of the truly pious mrs. susannah some . with some account of her life and death . by t. wright , and robert fleming . v. d. m. a new examination of the accidence and grammar , in english and latin , wherein all the rules of properi quae maribus , que genus , as in presenti , sintax , and praesodia , are made plain and easie , that the meanest capacity may speedily learn the latin tongue . of conversing with god , &c. joh. xvi . 32 . behold , the hour cometh , ye● is come ▪ that ye shall be scattered every man to his own , and shall leave me alone ▪ and yet i am not alone , because the father is with me . i am this day to handle the instance of [ christ's being forsaken by his friends and followers . ] he thought meet to foret●ll them , how they should ▪ manifest their infirmity and untrustiness in this temporary forsaking of him , that so he might fullyer convince them , that he knew what was in man , and that he knew future contingencies ( or things to come , which seem most dependent on the will of man ) and that he voluntarily submitted to his deserted state , and expected no support from creatures , but that man should then do least for christ , when christ was doing most for man ; that man by an unthankful forsaking christ , should then manifest his forsaken deplorate state , when christ was to make atonement for his reconciliation to god , and was preparing the most costly remedy for his recovery . he foretold them of the fruit which their infirmity would produce , to humble them that were apt to think too highly of themselves for the late free confession they had made of christ , when they had newly said [ now we are sure that thou knowest all things : by this we are sure , that thou comest forth from god , ver . 30. he answereth them [ do ye now believe ? behold , the hour cometh , &c. ] not that christ would not have his servants know his graces in them , but he would also have them know the corruption that is latent , and the infirmity consistent with their grace . we are very apt to judge of all that is in us , and of all that we shall do hereafter , by what we feel at the present upon our hearts . as when we feel the stirring of some corruption , we are apt to think that there 〈◊〉 nothing else , and hardly perceive the contrary grace , and are apt to think it will never be better with us : so when we feel the exercise of faith , desire or love , we are apt to overlook the contrary corruptions , and to think that we shall never feel them more . but christ would keep us both humble and vigilant ▪ by acquainting us with the mutability and unconstancy of our minds . when it goes well with us , we forget that the time is coming when it may go worse . as christ said to his disciples , he●e in the case of believing , we may say to our selves in that and other 〈◊〉 ▪ do we now believe ? it is well● but the time may be coming in which we may be brought to shake with th● stirrings of our remaining unbelief , and shrewdly tempted to question the 〈◊〉 of ch●istianity it self , and of the ●oly scriptures , and of the life to come . do we now rejoyce in the persuasions of the love of god ? the time may be coming when we may think our selves forsaken and undone , and think he will esteem and use us as his enemies . do we now pray with fervour , and pour out our souls enlargedly to god ? it is well : but the time may be coming when we shall seem to be as dumb and prayerless , and say , we cannot pray , or else we find no audience and acceptance of our prayers . christ knoweth that in us which we little know by our selves ; and therefore may foreknow , that we will commit such sins , or fall into such dangers , as we little fear . what christ here prophesieth to them did afterwards all come to pass . as soon as ever danger and trouble did appear , they began to flag , and to shew how ill they could adhere unto him or suffer with him , without his special corroborating grace . in the garden when he was sweating blood in prayer , they were sleeping ; though the spirit was willing , the flesh was weak : they could not ▪ watch with him one hour , mat. 26.40 , 41. when he was apprehended , they shifted each man for himself , mat. 26.56 . [ then all the disciples forsook him and fled . and as this is said to be that the scriptures might be fulfilled , mat. 26.54 , 56. so it might be said to be , that this prediction of christ himself might be fulfilled . not that scripture prophesies did cause the sin by which they were fulfilled , nor that god caused the sin to fulfill his own predictions , but that god cannot be deceived who foretold in scriptures long before , that thus it would come to pass : when it is said , that [ thus it must be , that the scripture may be fulfilled ] the meaning is not that [ thus god 〈…〉 but only necess●●● 〈…〉 ; a logical necessity in 〈…〉 noscendi & dicendi ; nor a 〈…〉 in ordine essendi : 〈…〉 of the thing it self as caused by 〈◊〉 prediction or decree ; but a 〈◊〉 of the truth of this 〈…〉 ; [ such a thing will b● , 〈…〉 hath decreed , foreknown or foretold 〈◊〉 or [ whatever god foretelleth , must nescessarily come to pass , that is , will certainly come to pass : but this god hath foretold ; therefore this will come to pass . ] here are three observable points in the text , that are worthy our distinct consideration , though for brevity sake i shall handle them together . 1. that christ was forsaken by his own disciples , and left alone . 2. when the disciples left christ , they were scattered every one to his own . they returned to their old habitations , and old acquaintance , and old employment , as if their hopes and hearts had been almost broken , and they had lost all their labour in following christ so long : yet the root of faith and love that still remained , caused them to enquire further of the end , and to come together in secret to confer about these matters . 3. when christ was forsaken of his disciples , and left alone , yet was he not forsaken of his father , nor left so alone as to be separated from him or his love . we 〈◊〉 ●ow ●o consider of this , 〈◊〉 〈◊〉 as a part of christs humiliation , 〈…〉 as a point in which we must 〈◊〉 to be conformed to him . it may possibly seem strange to us , that christ would suffer all his disciples to forsake him in his extremity ; and i doubt it will seem strange to us , when in our extremity , and our suffering for christ ( and perhaps for them ) we shall find our selves forsaken by those that we most highly valued , and had the greatest familiarity with . but there are many reasons of this permissive providence open to our observation . 1. no wonder , if when christ was suffering for sin , he would even then permit the power and odiousness of sin to break forth , that it might be known he suffered not in vain . no wonder , if he permitted his followers to 〈◊〉 him , and to shew the latent 〈◊〉 and selfishness , and unthankfulness tha● remained in them , that so they might know , that the death of christ was as necessary for them as for others ; and the universality of the disease might shew the need that the remedy should be vniversal . and it is none of christs intent to make his servants to seem better than they are , to themselves or others , or to honour himself by the hiding of their faults , but to magnifie his pardoning and healing grace , by the means or occasion of the sins which he pardoneth and healeth . 2. h●reby he will bring his followers to the fuller knowledge of themselves , and shew them that which all their days should keep them humble , and watchful , and save them from p●●●sumption and trusting in themselves : when we have made any full confession of christ , or done him any considerable service , we are apt to say with the disciples , mat. 19.27 . [ behold , we have forsaken all , and followed thee ; vvhat shall we have ? ] as if they had rather been givers to christ , than receivers from him ; and had highly 〈…〉 his hands : but when 〈…〉 him , and the rest shift for them●●lves , and when they come to themselves after such cowardly and ungrateful dealings , then they will be●ter understand their weakness , and know on whom they must de●end . 3. hereby also they shall better understand what they would have been , if god had le●t them to themselves , that so they may be thankful for grace received , and may not boast themselves against the miserable world , as if they had made themselves to differ , and had not received all that grace by which they excel the common sort : when our falls have hu●t us and shamed us , we shall know to whom we must be beholden to support us . 4. christ would permit his disciples thus far to forsake him , because he would have no support from man , in his sufferings for man : this was part of his voluntary humiliation , to ●e deprived of all earthly comforts , and to be●r affliction even from those few , that b●t lately were his faithful servants : that men dealing like men , and sinners , while he was doing like god , and as a saviour , no man might challenge to himself the honour of contributing to the redemption of the world , so much as by encouraging the redeemer . 5. christ did permit the faith and courage of his disciples thus far to fail , that their witness to him might be of the greater credit and authority , when his actual resurrection and the communication of the spirit should compel them to believe : when all their doubts were dissipated , they that had doubted themselves , and yet were constrained to believe , wo●ld be received as the most impartial witnesses by the doubting world . 6. lastly , by the desertion and dissipation of his disciples , christ would teach us whenever we are called to follow him in suffering , what to expect from the best of men ; even to know that of themselves they are untrusty , and may fail us : and therefore not to look for too much assistance or encouragement from them . paul lived in a time when christians were more self-denying and stedfast than they are now : and paul was one that might better expect to be faithfully accompanied in his sufferings for christ , than any of us : and yet he saith , 2 tim. 4.16 . [ at my first answer no man stood with me , but all men forsook me : ] and prayeth , that it be not laid to their charge : thus you have seen some reasons why christ consented to be left of all , and permitted his disciples to desert him in his sufferings . yet note here , that it is but a partial temporary forsaking that christ permitteth ▪ and not a total or final forsaking or apostasie . though he will let them see that they are yet men , yet will he not leave them to be but as other men : nor will he quite cast them off , or suffer them to perish . nor is it all alike that thus forsake him ; peter doth not do as iudas : the sincere may manifest their infirmity ; but the hypocrites will manifest their hypocrisie . and accordingly in our sufferings our familiars that were fals-hearted ( as being worldlings and carnal at the heart may perhaps betray us , and set against us , or forsake the cause of christ , and follow the way of gain and honour : when our tempted shrinking friends that yet may have some sincerity , may perhaps look strange at us , and seem not to know us , and may hide their heads , and shew their fears ; and perhaps also begin to study some self-deceiving arguments and distinctions , and to stretch their consciences , and venture on some sin , because they are afraid to venture on affliction ; till christ shall cast a gracious rebuking quickning aspect on them , and shame them for their sinful shame , & fear them from their sinful fears , and inflame their love to him by the motions of his love to them , and destroy the love that turned them for him : and then the same men that dishonourably failed christ and us , and began to shrink , will turn back and re-assume their arms , and by patient suffering overcome , and win the crown as we have done before them . vse . christians , expect to be conformed to your lord in this part of his humiliation also : are your friends yet fast and friendly to you ? for all that expect that many of them at least should prove less friendly : and promise not your selves an unchanged constancy in them : are they yet useful to you ? expect the time when they cannot help you : are they your comforters and delight , and is their company much of your solace upon earth ? be ready for the time when they may become your sharpest scourges , and most heart-peircing grief● , or at least whom you shall say , we have no pleasure in them . have any of them , or all , already failed you ? what wonder ? are they not men , and sinners ? to whom were they ever so constant . as not to fail them ? rebuke your selves for your unwarrantable expectations from them ▪ and learn hereafter to know what man is ; and expect that friends should use you as followeth . 1· some of them that you thought sincere , shall prove perhaps unfaithful and dissemblers , and upon fallings out , or matters of self-interest may seek your ruine . are you better than david that had an achitophel ? or than paul that had a domas ? or than christ that had a iudas ? some will forsake god : what wonder then if they forsake you ? because iniquity shall abound , the love of many shall wax cold , mat. 24.12 ▪ where pride and vain glory , and sensuality and worldliness are unmortified at the heart , there is no trustiness in such persons : for their wealth , or honour , or fleshly interest , they will part with god and their salvation ; much more with their best deserving friends . why may not you as well as iob have occasion to complain , [ he hath put my brethren far from me , and my acquaintance are very estranged from me : my kin●folk have failed , and my familiar friends have ●●●actten me : they that dwell in my house , and my maiden● count me for a stranger , i am an alien in their sight : i called my servant , and he gave me no answer , i intreated him with my mouth● my breath is strange to my wife ; though i intreated for the childrens sake of my own body : yea , young children dispised me : i arose , and they spake ●gainst me : all my inward friends abhorred me : and they whom i loved are turned against me , job 19.13 , 14 , 15 , 16 , 17 , 1● , 19. why may not you as well as david be put to sav , yea mine own familiar friend in whom i trusted , which did eat of my bread , hath lift up his heel against me ! ] psal. 41.9 . those that have been most acquainted with the secrets of your soul , and privy to your very thoughts , may be the persons that shall betray you , or grow strange to you . those that you have most obliged by benefits , may prove your greatest enemies . you may find some of your friends like birds of prey , that hover about you for what they can get , and when they have catcht it , fly away . if you have given them all that you have , they will forsake you , and perhaps reproach you , because you have no more to give them . they are your friends more for what they yet expect from you , than for what they have already received . if you cannot still be helpful to them , or feed their covetous desires , or supply their wants , you are to them but as one that they had never known . many a faithful minister of christ hath studied , and preacht , and prayed , and wept for their peoples souls , and after all have been taken for their enemies , and used as such ; yea even because they have done so much for them . like the patient , that being cured of a mortal sickness , sued his physician at law for making him sick with the physick ( but it is indeed our uncured patients only that are offended with us . ) paul was accounted an enemy to the galathians , because he told them the truth . ungrateful truth maketh the faithfullest preachers most ungrateful . it must seem no wonder to a preacher of the gospel , when he hath entreated , prayed , and wept night and day for miserable souls , and laid his hands as it were under their feet in hopes of their conversion and salvation , to find them after all , his bitter enemies , and seeking his destruction , that could have laid down his life for their salvation . ieremy seemed too impatient under this affliction , when he said [ give heed to me , o lord , and hearken to the voice of them that contend with me : shall evil be recompensed for good ? remember that i stood before thee to speak good for them , and to turn away thy wrath from them : therefore deliver up their children to the famine , and pour out their blood by the force of the s●●ond , &c. jer. 18 , 19 , 20. thus may ingratitude afflict you , and kindness be requited with unkindness , and the greatest benefits be forgotten , and requited with the greatest wrongs : your old familiars may be your foes : and you may be put to say as ieremy [ for i heard the defaming of many : fear on every side : report , say they , and we will report it : all my familiars watched for my halting , saying , peradventure he will be enticed , and we shall prevail against him , and we shall take our revenge on him . ] jer. 20.10 . thus must the servants of christ be used , in conformity to their suffering head. 2. and some that are sincere , and whose hearts are with you , may yet be drawn by temptation to disown you : when malice is slandering you , timerous friendship may perhaps be silent ▪ and afrai● to just●fie you or take your part . when a peter in such imbecility and fear can disown and deny his suffering lord , what wonder if faint hearted friends disown you , or me , that may give them too much occasion or pretence ? why may not you and i be put to say as david did , psal. 38.11 , 12. [ my lovers and my friends stand aloof from my sore , and my kinsmen stand afar off : they that seek after my life lay snares for me : and they that seek my hurt speak mischievous things , and imagine deceits all the day long . ] they that in fearfulness will ●ail their maker and redeemer , and hazard their salvation , may by a smaller temptation be drawn to fail such friends as we . 3. moreover , a hundred things may 〈…〉 action or 〈…〉 may cause passions in 〈…〉 these may grow so high till 〈…〉 seem to one another to be like 〈◊〉 : paul and barnabas may grow so hot , as to fall out to a parture . how easily can satan let fire on the tinder which he findeth in the best and gentlest natures , if god permit him ? no friends so near and dear , that passionate weaknesses may not either alienate or make a grief to one another ; how apt are we to take unkindnesses at one another , and to be suspicious of ou● friends , or offended with them ? and how apt to give occasion of such offence ? how apt are we to censure one another , and to misinterpret the words and actions of our friends ? and how apt to give occasion of such mistakes and cutting censures ? and the more kindness we have found in , or expected from our friends , the more their real or supposed injuries will affect us . we are apt to say , [ had it been a stranger , i could have born it : but to be used thus by my bosom or familiar friend , goes near my heart . ] and indeed the unkindness of friends is no small affliction● th● suffering going usually as near the hea●t , as the person that caused it was near it : especially when our own weakness causeth us to forget the frailty and infirmities of man , and with what allowances and expectations we must choose and use our friends ; and when we forget the love that remaineth in the midst of passions . 4. also cross interests and unsuitableness may exceedingly interrupt the fastest friend●hip . friendship is very much founded in suitableness , and maintained by it : and among mortals , there is no perfect s●it●bleness to be found ; but much unsuitablen●ss still remaineth . that which pleaseth one , is displeasing to another : one li●eth this place , and the other that : one liketh this habit , and the other that : one is for mirth , and the other fo● sadness : one for talk , and the other for silence : one for a publick , and the other for a private life . and their personallity or individuation having self love as inseparable , will unavoidably ●●use a contrariety of interests . the creature is insufficient for us : if one have it , perhaps the other must want it : like a covering too narrow for the bed . sometimes our ●●puta●ions seem to stand a 〈◊〉 , so that one mans is diminished by anothers : and then how apt is envy to create a grudge , and raise unfriendly jealousies and distastes . sometimes the commodity of one is the discommodity of the other : and then [ mine and thine ] ( which are contrary to the community of friendship ) may divide and alienate , and make two of those that seemed one . the instances of abraham and lot ( upon the differen●e among their servants ) and of isaac and ishmael , and of ●acob and esau , and of ●ban and iacob , and of leah and rachel● and of ioseph and his brethren , and of saul and david , and of ziba mephibosheth and david , with many oth●rs tell us this . it is rare to meet with a ionathan , that will endearedly love that man to the death , who is appointed to deprive him of a kingdom . if one can but say [ i suffer by him , or i am a looser by him ] it seemeth enough to excuse unfriendly thoughts and actions . when you can gratifie the desires of all the covetous , ambitious , self-seeking persons in the world , or else cure their diseases , and possess their minds with perfect c●●rity , then ●ll the 〈…〉 hath over and over again given 〈…〉 as full and sad demonstrations of th● 〈◊〉 of cross opinions , to alienate 〈◊〉 and make divisions , as most ages of the world have ever had . if your friend 〈◊〉 proud , it 's wonderful how he will ●ligh● you , and withdraw his love , if you 〈◊〉 not of his mind ▪ if he be zealous , he is easily tempted , to think it a part of his duty to god , to disown you if you differ from him , as taking you for one that disowneth the truth of god , and therefore one that god himself disowneth ; or at least to grow cold in his affection toward you , and to decline from you , as he that thinks you do from god. as agreement in opinions doth strangely reconcile affections ; so disagreement doth secretly and strangely alienate them ; even before you are well aware , your friend hath lost possession of your hearts , because of an unavoidable diversity of apprehensions : when all your friends have the same intellectual complexion and temperature , and measure of understanding with your selves , then you may have hope to escape the ruptures , which unlikeliness and differences of apprehensions might else cause . 6. moreover , some of your friends may so far overgrow you in wisdom , or wealth , or honour , or worth , in their own conceits , that they may begin to take you to be unsuitable for them , and unmeet for their further special friendship . alas poor man , they will pity thee that thou art no wiser , and that thou hast no greater light to change thy mind as fast as they , or that thou art so weak and ignorant as not to see what seems to them so clear a truth ; or that thou art so simple to cast away thy self by crossing them that might prefer thee , or to f●ll under the displeasure of those that have power to raise or ruine thee : but if thou be so simple , thou mayest be the object of their lamentation , but art no familiar friend for them . they think it fittest to close and converse with those of their own rank and stature , and not with such shrubs and children , that may prove their trouble and dishonour . 7. and some of your friends will think that by a more through acquaintance with you , they have found out more of your infirmities or faults ; and therefore have found that you are less aimable and valuable than at first they judged you : they will think that by distance , unacquaintedness , and an over-hasty love and judgment , they were mistaken in you ; and that now they see reason to repent of the love which they think was guilty of some errors and excess : when they come nearer you , and have had more tryal of you , they will think they are fitter to judge of you than before : and indeed our defects are so many , and all our infirmities so great , that the more men know us , the more they may see in us that deserveth pity or reproof ; and as pictures , we appear less beautiful at the nearest view : though this will not warrant the withdrawing of that love which is due to friends , and to vertue even in the imperfect : nor will excuse that alienation and decay of friendship that is caused by the pride of such as overlook , perhaps much greater failings and weaknesses in themselves , which need forgiveness . 8. and perhaps some of your friends will grow weary of their friendship , having that infirmity of humane nature , not to be much pleased with one thing long . their love is a flower that quickly withereth : it is a short liv'd thing that soon groweth old . it must be novelty that must feed their love and their delight . 9. and perhaps they may have got some better friends in their apprehensions , that may have so much interest as to take them up , and leave no room for antient friends . it may be they have met with those that are more suitable , or can be more useful to them : that have more learning , or wit , or wealth , or power , than you have , and therefore seem more worthy of their friendship . 10. and some of them may think when you ( are in a low and suffering state , and in danger of worse , that it is part of their duty of self-preservation to be strange to you though in heart they wish you well ) they will think they are not bound to hazard themselves upon the displeasure of superiours , to own or befriend you or any other : though they must not desert christ , they think they may desert a man for their own preservation . to avoid both extreams in such a case , men must both study to understand which way is most serviceable to christ , and to his church , and withal to be able to deny themselves , and also must study to understand what christ meaneth in his final sentence [ in as much as you did it ( or did it not ) to one of the least of these my brethren , you did it ( or did it not ( to me . ] as if it were to visit the contagious , we must neither cast away our lives to do no good , or for that which in value holdeth no proportion with them ; nor yet must we deny to run any hazard when it is indeed our duty : so is it in our visiting those that suffer for the cause of christ : ( but that here the owning them being the co●fessing of him , we need more seldom to fear being too forward . ) 11. and some of your friends may cover their faithfulness with the pretence of some fault that you have been guilty of , some errour that you hold , or some unhansom or culpable act that you have done , or some duty that you have left undone or failed in . for they think there is not a better shelter for their unfaithfulness , then to pretend for it the name and cause of god , and so to make a duty of their sin . who would not justifie them , if they can but prove , that god requireth them , and religion o●ligeth th●m to forsake you f●r your faults ? there are few crimes in the world that by some are not fathered on god ( that most hateth them ) as thinking no name can so much honour them . false friends therefore use this means as well as other hypocrites : and though god is love , and condemneth nothing more than uncharitableness & malice , yet these are commonly by falsha●ted hypocrites , called by pious vertuous names , and god himself is entitled to them : so that few worldlings , ambitious persons or timeservers , but will confidently pretend religion for all their falshood to their friends , or bloody cruelty to the servants of christ , that comply not with their carnal interest . 12. perhaps some of your friends may really mistake your case , and think that you suffer as evil doers , and instead of comforting you , may be your sharpest censurers : this is one of the most notable things set out to our observation in the book of iob : it was not the smallest part of his affliction , that when the hand of god was heavy upon him , and then if ever was the time for his friends to have been his comforters , and friends indeed , on the contrary they became his scourge , and by unjust accusations , and misinterpretations of the providence of god , did greatly add to his affliction ! when god had taken away his children , wealth and health , his friends would take away the reputation and comfort of his integrity ; and under pretence of bringing him to repentance , did charge him with that which he was never guilty of ; they wounded his good name , and would have wounded his conscience , and deprived him of his inward peace : censorious false accusing friends do cut deeper then malicious slandring enemies . it is no wonder if strangers or enemies do misjudge and misreport our actions : but when your bosom friends , that should most intimately know you , and be the cheif witness of your innocency against all others , shall in their jealousie , or envy , or peevishness ▪ or falling out , be your chief reproachers and unjust accusers , as it makes it serve more credible to others , so it will come nearest to your selves . and yet this is a thing that must be expected : yea even your most self-denying acts of obedience to god , may be so misunderstood by godly men , and real friends , as by them to be taken for your great miscarriage , and turned to your rebuke : as davids dancing before the ark was by his wife ; which yet did but make him resolve to be yet more vile : if you be cast into poverty , or disgrace , or prison , or banishment , for your necessary obedience to christ , perhaps your friend or wife may become your accuser for this greatest service , and say , this is your own doing : your rashness , or indiscretion , or self-conceitedness , or willfulness hath brought it upon you : what need had you to say such words , or to do this or that ? why could not you have yeilded in so small a matter ? ] perhaps your costliest and most excellent obedience shall by your nearest friends be called the fruits of pride , or humour , or passion , or some corrupt affection , or at least of folly and inconsiderateness . when flesh and blood hath long been striving in you against your duty , and saying , [ do not cast away thy self : o serve not god at so dear a rate : god doth not require thee to undo thy self : why shouldest thou not avoid so great inconveniences ? ] when with much ado you have conquered all your carnal reasonings , and denyed your selves and your carnal interest ; you must expect even from some religious friends , to be accused for these very actions , and perhaps their accusations may fasten such a blot upon your names , as shall never be washed out till the day of judgment . by difference of interests , or apprehensions , and b● unacquaintedness with your hearts , and actions , the righteousness of of the righteous may be thus taking from him , and friends may do the work of enemies , yea of satan himself the accuser of the brethren ; and may prove as thorns in your bed , and gravel in your shoes , yea in your eyes , and wrong you much more than open adversaries could have done . how is it like to go with that mans reputation , you may easily judge , whose friends are like iobs , and his enemies like davids , that lay snares before him , and diligently watch for matter of reproach : yet this may befall the best of men . 13. you may be permitted by god to fall into some real crime , and then your friends may possibly think it is their duty to disown you , so far as you have wronged god : when you provoke god to frown upon you , he may cause your friends to frown upon you : if you fall out with him , and grow strange to him , no marvel if your truest friends fall out with you , and grow strange to you . they love you for your godliness , and for the sake of christ ; and therefore must abate their love if you abate your godliness ; and must for the sake of christ be displeased with you for your sins . and if in such a case of real guilt , you should be displeased at their displeasure , and should expect that your friend should befriend your sin , or carry himself towards you in your guilt as if you were innocent , you will but shew that you understand not the nature of true friendship , nor the use of a true friend ; and are yet your selves too friendly to your sins . 14. moreover , those few friends that are truest to you , may be utterly unable to relieve you in your distress , or to give you ease , or do you any good . the case may be such that they can but pity you and lament your sorrows , and weep over you : you may see in them that man is not as god , whose friendship can accomplish all the good that he desireth to his friends . the wisest and greatest and best of men are silly comforters , and uneffectual helps : you may be sick , and pained , and grieved , and distressed , notwithstanding any thing that they can do for you : nay , perhaps in their ingnorance , they may increase your misery , while they desire your relief ; and by striving indirectly to help and ease you , may tye the knot faster and make you worse . they may provoke those more against you that oppress you , while they think they speak that which would tend to set you free : they may think to ease your troubled minds by such words as shall increase the trouble : or to deliver you as peter would have delivered christ , and saved his saviour , first by carnal counsel , math. 16.22 . [ be it far from thee lord , this shall not be unto thee ] and then by carnal unjust force , ( by drawing his sword against the officers . ) love and good meaning will not prevent the mischiefs of ignorance and mistake . if your friend cut your throat while he thought to cut but a vein to cure your disease , it is not his friendly meaning that will save your lives . many a thousand sick people are killed by their friends , that attend them with an earnest desire of their life ; while they ignorantly give them that which is contrary to their disease , and will not be the ●ess pernicious for the good meaning of the giver . who have more tender affections than mothers to their children ? and yet a great part of the calamity of the world of sickness , and the misery of mans life , proceedeth from the ignorant and erroneous indulgence of mothers to their children , who to please them , let them eat and drink what they will , and use them to excess and gluttony in their childhood , till nature be abused and ma●tered and clogged with those superfluities and crudities , which are the dunghill matter of most of the following diseases of their lives . i might here also remember you how your friends may themselves be overcome with a temptation , and then become the more dangerous tempters of you , by how much the greater their interest is in your affections . if they be infected with error , they are the likest persons to ensnare you : if they be tainted with covetousness or pride , there is none so likely to draw you to the same sin : and so your friends may be in effect your most deadly enemies , deceivers and destroyers . 15. and if you have friends that are never so firm and constant , they may prove ( not only unable to relieve you ) but very increasing to your grief . if they are afflicted in the participation of your sufferings , as your troubles are become theirs ( without your ease ) so their trouble for you will become yours , and so your stock of sorrow will be encreased and they are mortals , and liable to distress as well as you . and therefore they are like to bear their share in several sorts of sufferings : and so friendship will make their sufferings to be yours : their sicknesses and pains , their fears and griefs , their wants and dangers will all be yours . and the more they are your hearty friends , the more they will be yours . and so you will have as many additions to the proper burden of your griefs , as you have suffering friends : when you do but hear that they are dead , you say as thomas , joh. 11.16 . [ let us also go that we may die with him . ] and having many such friends you will almost always have one or other of them in distress ; and so be seldom free from sorrow ; besides all that which is properly your own . 16. lastly , if you have a friend that is both true and useful , yet you may be sure he must stay with you but a little while . the godly men will cease , and the faithful fail from among the children of men ; while men of lying flattering lips , and double hearts survive , and the wicked walk on every side while the vilest men are exalted , psal. 12.1 , 2 , 8. while swarms of false malicious men , are left round about you , perhaps god will take away your dearest friends : if among a multitude of unfaithful ones , you have but one that is your friend indeed , perhaps god will take away that one . he may be separated from you into another country ; or taken away to god by death . not that god doth grudge you the mercy of a faithful friend ; but that he would be your all , and would not have you hurt your selves with too much affection to any creature , and for other reasons to be named anon . and to be forsaken of your friends , is not all your affliction ; but to be so forsaken is a great aggravation of it . 1. for they use to forsake us in our greatest sufferings and streights , when we have the greatest need of them . 2. they fail us most at a dying hour , when all other worldly comfort faileth : as we must leave our houses , lands and wealth , so must we for the present leave our friends : and as all the rest are silly comforters , when we have once received our citation to appear before the lord , so also are our friends but silly comforters : they can weep over us , but they cannot with all their care , delay the separating stroak of death , one day or hour . only by their prayers , and holy advice , remembring us of everlasting things , and provoking us in the work of preparation , they may prove to us friends indeed . and therefore we must value a holy , heavenly , faithful friend , as one of the greatest treasures upon earth . and while we take notice how as men they may forsake us , we must not deny but that as saints they are precious , and of singular use to us ; and christ useth by them to communicate his mercies ; and if any creatures in the world may be blessings to us , it is holy persons , that have most of god in their hearts and lives . 3. and it is an aggravation of the cross , that they often fail us , when we are most faithful in our duty , and stumble most upon the most excellent acts of our obedience . 4. and those are the persons that oft-times fail us , of whom we have deserved best , and from whom we might have expected most . review the experiences of the choicest servants that christ hath had in the world , and you shall find enough to confirm you of the vanity of man , and the instability of the dearest friends . how highly was athanasius esteemed ? and yet at last deserted and banished even by the famous constantine himself ! how excellent a man was gregory nazianzene , and highly valued in the church ? and yet by reproach and discouragements driven away from his church at constantinople whither he was chosen : and envyed by the bishops round about him . how worthy a man was the eloquent chrysostom , and highly valued in the church ! and yet how bitterly was he prosecuted by hierome and epiphanius ; and banished , and dyed in a second banishment , by the provocation of factious contentious bishops , and an empress impatient of his plain reproofs ? what person more generally esteemed and honoured for learning , piety and peaceableness then melanchthon ? and yet by the contentions of illyricus and his party , he was made aweary of his life . as highly as calvin was ( deservedly ) valued at geneva , yet once in a popular lunacy and displeasure , they drove him out of their city , and in contempt of him some called their dogs by the name of calvin ; ( though after they were glad to intreat him to return . ) how much our grindal and abbot were esteemed , it appeareth by their advancement to the archbishoprick of canterbury : and yet who knoweth not that their eminent piety sufficed not to keep them from dejecting frowns ! and if you say , that it is no wonder if with princes through interest , and with people through levity , it be thus ; i might keep up instances of the like untrustiness of particular friends : but all history and the experiences of the most , do so much abound with them , that i think it needless . which of us must not say with david that [ all men are lyars ] psal. 116. that is , deceitful and untrusty , either through unfaithfulness , weakness or insufficiency ; that either will forsake us , or cannot help us in the time of need ? was christ forsaken in his extremity by his own disciples , to teach us what to expect , or bear ? think it not strange then to be conformed to your lord in this , as well as in other parts of his humiliation . expect that men should prove deceitful : not that you should entertain censorious suspicions of your particular friends : but remember in general that man is frail , and the best too selfish and uncertain ; and that it is no wonder if those should prove your greatest grief , from whom you had the highest expectations . are you better then iob , or david , or christ ? and are your friends more firm and unchangeable then theirs ? consider , 1. that creatures must be set at a sufficient distance from their creator . all-sufficiency , immutability and indefectible fidelity , are proper to jehovah . as it is no wonder for the sun to set or be eclipsed , as glorious a body as it is ; so it is no wonder for a friend , a pious friend , to fail us , for a time , in the hour of our distress . there are some that will not : but there is none but may , if god should leave them to their weakness . man is not your rock : he hath no stability but what is derived , dependant , and uncertain , and defectible . learn therefore to rest on god alone , and lean not too hard or confidently upon any mortal might . 2. and god will have the common infirmity of man to be known , that so the weakest may not be utterly discouraged , nor take their weakness to be gracelesness , whilst they see that the strongest also have their infirmities , though not so great as theirs . if any of god's servants lives in constant holiness and fidelity , without any shakings or stumbling in their way , it would tempt some self-accusing troubled souls , to think that they were altogether graceless , because they are so far short of others . but when we read of a peters denying his master in so horrid a manner , with swearing and cursing that he knew not the man , mat. 26.74 . and of his dissimulation and not walking uprightly , gal. 2. and of a davids unfriendly and unrighteous dealing with mephibosheth , the seed of ionathan ; and of his most vile and treacherous dealing with vriah , a faithful and deserving subject ; it may both abate our wonder and offence at the unfaithfulness of our friends , and teach us to compassionate their frailty , when they desert us ; and also somewhat abate our immoderate dejectedness and trouble , when we have failed god or man our selves . 3. moreover , consider , how the odiousness of that sin , which is the root and cause of such unfaithfulness , is greatly manifested by the failing of our friends . god will have the odiousness of the remnants of our self-love and carnal mindedness , and cowardize appear . we should not discern it in the seed and root , if we did not see , and taste it in the fruits . seeing without tasting will not sufficiently convince us . a crab looks as beautiful as an apple ; but when you taste it , you better know the difference . when you must your selves be unkindly used by your friends , and forsaken by them in your distress , and you have tasted the fruits of the remnants of their worldliness , selfishness and carnal fears , you will better know the odiousness of these vices , which thus break forth against all obligations to god and you , and notwithstanding the light , the conscience , and perhaps the grace , that doth resist them . 4. are you not prone to overvalue and overlove your friends ? if so , is not this the meerest remedy for your disease ? in the loving of god , we are in no danger of excess ; and therefore have no need of any thing to quench it . and in the loving of the godly purely upon the account of christ , and in loving saints as saints , we are not apt to go too far . but yet our understandings may mistake , and we may think that saints have more of sanctity than indeed they have ; and we are exceeding apt to mix a selfish common love with that which is spiritual and holy ; and at the same time , when we love a christian as a christian , we are apt not only to love him ( as we ought ) but to overlove him , because he is our friend , and loveth us . those christians that have no special love to us , we are apt to undervalue and neglect , and love them below their holiness and worth : but those that we think entirely love us , we love above their proper worth , as they stand in the esteem of god : not but that we may love those that love us , and add this love to that which is purely for the sake of christ ; but we should not let our own interest prevail and overtop the interest of christ , nor love any so much for loving us , as for loving christ : and if we do so , no wonder if god shall use such remedies as he seeth meet , to abate our excuse of selfish love. o how highly are we apt to think of all that good which is found in those who are the highest esteemers of us , and most dearly love us ; when perhaps in it self it is but some ordinary good , or ordinary degree of goodness which is in them ! their love to us unresistibly procureth our love to them : and when we love them , it is wonderful to observe , how easily we are brought to think well of almost all they do , and highly to value their judgments , graces , parts and works : when greater excellencies in another perhaps are scarce observed , or regarded but as a common thing : and therefore the destruction or want of love , is apparent in the vilifying thoughts and speeches , that most men have one of another ; and in the low esteem of the judgments , and performances , and lives of other men ; ( much more in their contempt , reproaches , and cruel persecutions . ) now though god will have us encrease in our love of christ in his members , and in our pure love of christians as such , and in our common charity to all , yea , and in our just fidelity to our friend ; yet would he have us suspect and moderate our selfish and excessive love , and inordinate partial esteem of one above another , when it is but for our selves , and on our own account . and therefore as he will make us know , that we our selves are no such excellent persons , as that it should make another so laudable , or advance his worth , because he loveth us ; so he will make us know , that our friends , whom we overvalue , are but like other men : if we exalt them too highly in our esteem , it is a sign that god must cast them down . and as their love to us was it that made us so exalt them ; so their unkindness or unfaithfulness to us , is the fittest means to bring them lower in our estimation and affection . god is very jealous of our hearts , as to our overvaluing and overloving any of his creatures . what we give inordinately and excessively to them , is some way or other taken from him , and given them to his injury , and therefore to his offence . though i know , that to be void of natural , friendly or social affections , is an odious extreme on the other side ; yet god will rebuke us , if we are guilty of excess . and it 's the greater and more inexcusable fault to over-love the creature , because our love to god is so cold , and hardly kindled and kept alive . he cannot take it well to see us dote upon dust and frailty like our selves , at the same time when all his wondrous kindness , and attractive goodness , do cause but such a faint and languid love to him , which we ourselves can scarcely feel . if therefore he cures us by permitting our friends to shew us what they are , and how little they deserve such excessive love ( when god hath so little ) it is no more wonder , than it is , that he is tender of his glory , and merciful to his servants souls . 5 by the failing and unfaithfulness of our friends , the wonderful patience of god will be observed and honoured , as it is shewed both to them and us . when they forsake us in our distress , ( especially when we suffer for the cause of christ ) it is god that they injure more than us : and therefore if he bear with them , and forgive their weakness upon repentance , why should not we do so , that are much less injured ? the worlds perfideousness should make us think , how great and wonderful is the patience of god , that beareth with , and beareth up so vile , ungrateful , treacherous men that abuse him , to whom they are infinitely obliged ? and it should make us consider , when men deal treacherously with us , how great is that mercy that hath born with , and pardoned greater wrongs , which i my self have done to god , than these can be which men have done to me ! it was the remembrance of david's sin , that had provoked god to raise up his own son against him ( of whom he had been too fond ) which made him so easily bear the curses and reproach of shimei . it will make us bear abuse from others , to remember how ill we have dealt with god , and how ill we have deserved at his hands our selves . 6. and i have observed another of the reasons of god's permitting the failing of our friends , in the season and success . it is , that the love of our friends may not hinder us when we are called to suffer or die . when we over-love them , it teareth our very hearts to leave them : and therefore it is a strong temptation to draw us from our duty , and to be unfaithful to the cause of christ , lest we should be taken from our too-dear friends , or lest our suffering cause their too-much grief . it is so hard a thing to die with willingness and peace , that it must needs be a mercy to be saved from the impediments which make us backward : and the excessive love of friends and relations , is not the least of these impediments . o how loth is many a one to die , when they think of parting with wife , or husband or children , or dear and faithful friends ! now i have often observed , that a little before their death or sickness , it is ordinary with god to permit some unkindness between such too dear friends to arise , by which he moderated and abated their affections , and made them a great deal the willinger to dye . then we are ready to say , it is time for me to leave the world , when not only the rest of the world , but my dearest friends have first forsaken me ! this helpeth us to remember our dearest everlasting friend , and to be grieved at the heart that we have been no truer our selves to him , who would not have forsaken us in our extremity . and sometimes it makes us ev'n weary of the world , and to say as elias , lord take away my life , &c. 1 king 19.4.10 , 14. when we must say , i thought i had one friend left , and behold even he forsaketh me in my distress . ] as the love of friends intangleth our affections to this world , so to be weaned by their unkindnesses from our friends , is a great help to loosen us from the world , and proveth oft a very great mercy to a soul that is ready to depart . and as the friends that love us most , and have most interest in your esteem and love , may do more than others , in tempting us to be unfaithful to our lord , to to entertain any errour , to commit any sin , or to flinch in suffering ; so when god had permitted them to forsake us , and to lose their too great interest in us , we are fortified against all temptations from them . i have known where a former intimate friend hath grown strange , and broken former friendship , and quickly after turned to such dangerous ways and errours , as convinced the other of the mercifulness of god , in weakning his temptation by his friends desertion ; who might else have drawn him along with him into sin . and i have often observed , that when the husbands have turned from religion to infidelity , familism , or some dangerous heresie , that god hath permitted them to hate and abuse their wives so inhumanly , as that it preserveth the poor women from the temptation of following them in their apostasie or sin : when as some other women with whom their husbands have dealt more kindly , have been drawn away with them into pernicious paths . therefore still i must say , we were undone if we had the disposing of our own conditions . it would belong before we should have been willing our selves to be thus unkindly dealt with by our friends : and yet god hath made it to many a soul , a notable me●●s of preserving them from being undone for ever . yea the unfaithfulness of all our friends , and the malice and cruelty of all our enemies , doth us not usually so much harm , as the love and temptation of some one deluded ●●ring friend , whom we are ready to follow into the gulf . 7. lastly , consider that it is not desirable or suitable to our state , to have too much of our comfort by any creature : not only because it is most pure and sweet which is most immediately from god ; but also because we are very prone to over-love the creature ; and if it should but seem to be very commodious to us , by serving our necessities or desires , it would seem the more amiable , and therefore be the stronger snare : the work of mortification doth much consist in the annihilation or deadness of all the creatures as to any power to draw away our hearts from god , or to entangle us and detain us from our duty . and the more excellent and lovely the creature appeareth ●o us , the less it is dead to us , or we to it ; and the more will it be able to hinder or ensnare us . when you have well considered all these things , i suppose you will admire the wisdom of god in leaving you under this kind of tryal , and weaning you from every creature , and teaching you by his providence as well as by his word , to cease from man , whose breath is in his nostrils ; for wherein is he to be accounted of ? ] and you will see that it 's no great wonder that corrupted souls , that live in other sins , should be guilty of this unfaithfulness to their friends : and that he that dare unthankfully trample upon the unspeakable kindness of the lord should deal unkindly with the best of men . you make no great wonder at other kind of sins , when you see the world continually commit them ; why then should you make a greater or a stranger matter of this than of the rest ? are you better than god ? must unfaithfulness to you be made more hainous , than that unfaithfulness to him , which yet you daily see and slight ? the least wrong to god is a thousand fold more than the greatest that can be done to you , as such . have you done that for your nearest friend , which god hath done for him and you , and all men ? their obligations to you are nothing in comparison of their great and manifold obligations to god. and you know that you have more wronged god , your selves , than any man ever wronged you : and if yet for all that he bear with you , have you not great reasons to bear with others ? yea , you have not been innocent towards men your selves : did you never wrong or fail another ? or rather , are you not apter to see and aggravate the wrong that others do to you , than that which you have done to others ? may you not call to mind your own neglects , and say , as adonizebeck , judg. 1.7 . [ threescore and ten kings having their thumbs and their great toes cut off , gathered their meat under my table : as i have done , so god hath requited me . ] many a one have i failed or wronged : and no wonder if others fail and wrong me . ] nay you have been much more unfaithful and injurious to your selves , than ever any other hath been to you . no friend was so near you , as your selves : none had such a charge of you : none had such helps and advantages to do you good or hurt : and yet all the enemies you have in the world , even in earth or hell , have not wronged and hurt you half so much as you have done your selves . o , methinks the man or woman that knoweth themselves , and knoweth what it is to repent ; that ever saw the greatness of their sin and folly , should have no great mind or leisure , or aggravate the failings of their friends , to the injuries of their enemies , considering what they have proved to themselves ! have i forfeited my own salvation , and deserved everlasting wrath , and sold my saviour and my soul for so base a thing as sinful pleasure , and shall i ever make a wonder of it , that another man doth me some temporal hurt ? was any friend so near to me as my self ? or more obliged to me ? o sinful soul , let thy own , rather then thy friends deceit and treachery , and neglects , be the matter of thy displeasure , wonder and complaints ! and let thy confirmity herein to jesus christ , be thy holy ambition and delight : not as it is thy suffering , nor as it is caused by mens sin : but as it is thy confirmity and fellowship in the sufferings of thy lord , and caused by his love. i have already shewed you that sufferers for christ , are in the highest form among his disciples . the order of his followers usually is this ; 1. at our entrance , and in the lowest form , we are exercised with the fears of hell , and gods displeasure , and in the works of repentance for the sin that we have done . 2. in the second form , we come to think more seriously of the remedy , and to enquire what we shall do to be saved , and to understand better what christ hath done and suffered , and what he is and will be to us ; and to value him and his love and grace . and here we are much enquiring how we may know our own sincerity , and our interest in christ , and are labouring for some assurance , and looking after signs of grace . 3. in the next form or order we are searching after further knowledge , and labouring better to understand the mysteries of religion , and to get above the rudiments and first principles : and here if we escape turning bare opinionists or hereticks by the snare of controversie or curiosity , it 's well . 4. in the next form we set our selves to the fuller improvement of all our further degrees of knowledge ; and to digest it all , and turn it into stronger faith , and love , and hope , and greater humility , patience , self-denial , mortification , and contempt of earthly vanities , and hatred of sin ; and to walk more watchfully and holily , and to be more in holy duty . 5. in the next form we grow to be more publick-spirited : to set our hearts on the churches welfare , and long more for the progress of the gospel , and for the good of others : and to do all the good 〈◊〉 the world that we are able , for mens souls or bodies , but especially to long and lay out our selves for the conversion , and salvation of ignorant , secure , unconverted souls . the counterfeit of this , is , an eager desire to proselyte others to our opinions or that religion which we have chosen , by the direction of flesh and blood , or which is not of god , nor according unto godliness , but doth subserve our carnal ends. 6. in the next form we grow to study more the pure and wonderful love of god in christ , and to relish and admire that love , and to be taken up with the goodness and tender mercies of the lord , and to be kindling the flames of holy love to him that hath thus loved us ; and to keep our souls in the exercise of that love : and withal to live in joy , and thanks , and praise to him that hath redeemed us and loved us . and also , by faith to converse in heaven , and to live in holy contemplation , beholding the glory of the father and the redeemer in the glass , which is fitted to our present use , till we come to see him face to face . those that are the highest in this form , do so walk with god , and burn in love , and 〈◊〉 so much above inferiour vanities , and are so conversant by faith in heaven , that their hearts even dwell there , and there they long to be forever . 7. and in the highest form in the school of christ , we are exercising this confirmed faith and love , in sufferings , especially for christ. in following him with our cross , and being conformed to him , and glorifying god in the fullest exercise and discovery of his graces in us , and in an actual trampling upon all that standeth up against him , for our hearts ; and in bearing the fullest witness to his truth and cause , by constant enduring , though to the death . not but that the weakest that are sincere , must suffer for christ , if he call them to it . martyrdom it self is not proper to the strong believers : whoever forsaketh not all that he hath for christ , cannot be his disciple , luke 14.33 . but to suffer with that faith and love forementioned , and in that manner , is proper to the strong : and usually god doth not try and exercise his young and weak ones with the tryals of the strong ; nor set his infants on so hard a service , nor put them in the front or hottest of the battel , as he doth the ripe confirmed christians . the sufferings of their inward doubts and fears doth take up such . it is the strong that ordinarily are called to sufferings for christ , at least in any high degree ; i have digrest thus far to make it plain to you , that our conformity to christ , and fellowship with him in his sufferings , in any notable degree , is the lot of his best confirmed servants , and the highest form in his school , among his disciples : and therefore not to be inordinately feared or abhorred , nor to be the matter of impatiency , but of holy joy ; and in such infirmities we may glory . and if it be so of sufferings in the general ( for christ ) then is it so of this particular sort of suffering , even to be forsaken of all our best and nearest , dearest friends , when we come to be most abused by the enemies . for my own part , i must confess that as i am much wanting in other parts of my conformity to christ , so i take my self to be yet much short of what i expect he should advance me to , as long as my friends no more forsake me ▪ it is not long since i found my self in a low ( if not a doubting ) case , because i had so few enemies and so little sufferings for the cause of christ ( though i had much of other sorts : ) and now that doubt is removed by the multitude of furies which god hath let loose against me . but yet , methinks , while my friends themselves are so friendly to me , i am much short of what i think i must at last attain to . but let us look further in the text , and see what is the cause of the failing and forsaking christ in the disciples ; and what it is that they betake themselves to , when they leave him . [ ye shall be scattered every man to his own. ] self-denyal was not perfect in them , selfishness therefore in this hour of temptation did prevail . they had before forsaken all to follow christ ; they had left their parents , their families , their estates , their trades , to be his disciples : but though they believed him to be the christ , yet they dreamt of a visible kingdom , and did all this with too carnal expectations of being great men on earth , when christ should begin his reign . and therefore when they saw his apprehension and ignominious suffering , and thought now they were frustrate of their hopes , they seem to repent that they had followed him ( though not by apostacy and an habitual or plenary change of mind● yet ) by a sudden passionate , frightful apprehension , which vanished when grace performed its part . they now began to think , that they had lives of their own to save , and families of their own to mind , and business of their own to do . they had before forsaken their private interests and affairs , and gathered themselves to jesus christ , and lived in communion with him , and one another . but now they return to their trades and callings , and are scattered every man to his own . selfishness is the great enemy of all societies , of all fidelity and friendship . there is no trusting that person in whom it is predominant . and the remnants of it where it doth not reign , do make men walk unevenly and unstedfastly towards god and men . they will certainly deny both god and their friends , in a time of tryal who are not able to deny themselves : or rather , he never was a real friend to any , that is predominantly selfish . they have alway some interest of their own , which their friend must needs contradict , or is insufficient to satisfie . their houses , their lands , their moneys , their children , their honour , or something which they call their own , will be frequently the matter of contention ; and are so near them , that they can for the sake of these cast off the nearest friend . contract no special friendship with a selfish man : nor put no confidence in him , whatever friendship he may profess . he is so confined to himself , that he hath no true love to spare for others : if he seem to love a friend , it is not as a friend , but as a servant , or at best as a benefactor : he loveth you for himself , as he loveth his mony , or horse , or house , because you may be serviceable to him : or as a horse or dog doth love his keeper , for feeding him . and therefore when your provender is gone , his love is gone ; when you have done feeding him , he hath done loving you . when you have no more for him , he hath no more for you . object . but ( some will say ) it is not the falseness of my friend that i lament , but the separation , or the loss of one that was most faithful : i have found the deceitfulness of ordinary friends ; and therefore the more highly pri●e those few that are sincere . i had but one true friend among abundance of self-seekers ; and that one is dead , or taken from me , and i am l●ft as in a wilderness , having no mortal man that i can trust or take much comfort in . answ. is this your case ? i pray you answer these few questions , and suffer the truth to have its proper work upon your mind . quest. 1. who was it that deprived you of your friend ? was it not god ? did not he that gave him you take him from you ? was it not his lord and owner that call'd him home ? and can god do any thing injuriously or amiss ? will you not give him leave to do as he list with his own ? dare you think that there was wanting either wisdom or goodness , iustice or mercy in god's disposal of your friend ? or will you ever have rest , if you cannot have rest in the will of god ? 2. how know you what sin your friend might have fallen into , if he had lived as long as you would have him ? you 'll say , that god could have preserved him from sin . it 's true : but god preserveth sapientially , by means , as well as omnipotentially : and sometime he seeth that the temptations to that person are like to be so strong , and his corruption like to get such advantage , and that no means is so fit as death it self , for his preservation . and if god had permitted your friend by temptation to have fallen into some scandalous sin , or course of evil , or into errors , or false ways , would it not have been much worse than death to him and you ? god might have suffered your friend that was so faithful , to have been sifted and shaken as peter was , and to have denied his lord ; and to have seemed in your own eyes , as odious as he before seemed amiable . 3. how know you what unkindness to your self , your dearest friend might have been guilty of ? alas ! there is greater frailty and inconstancy in man , than you are aware of . and there are sadder roots of corruption unmortified , that may spring up into bitter fruits , than most of us ever discover in our selves . many a mother hath her heart broken by the unnaturalness of such a child , or the unkindness of such a husband , as if they had died before , would have been lamented by her , with great impatience and excess . how confident soever you may be of the future fidelity of your friend , you little know what tryal might have discovered . many a one hath failed god and man that once were as confident of themselves , as ever you were of your friend . and which of us see not reason to be distrustful of our selves ? and can we know another better than our selves ? or promise more concerning him ? 4. how know you what great calamity might have befallen your friend , if he had lived as long as you desired ? when the righteous seem to men to perish , and merciful men are taken away , it is from the evil to come that they are taken , isa. 57.1 . how many of my friends have i lamented as if they had dyed unseasonably , concerning whom some following providence quickly shewed me , that it would have been a grievous misery to them to have lived longer ! little know you what calamities were imminent on his person , his family , kindred , neighbours , country , that would have broke his heart : what if a friend of yours had died immediately before some calamitous subversion of a kingdom , some ruines of the church , &c. and if ignorantly he had done that which brought these things to pass , can you imagin how lamentably sad his life would have been to him , to have seen the church , the gospel , and his country in so sad a case ? especially if it had been long of him ? many that have unawares done that which hath ruined but a particular friend , have lived in so much grief and trouble , as made them consent that death should both revenge the injured on them , and conclude their misery . what then would it have been to have seen the publick good subverted , and the faithful overwhelmed in misery , and the gospel hindred , and holy worship changed for deceit and vanity ; and for conscience to have been daily saying , [ i had a hand in all this misery : i kindled the fire that hath burned up all . ] what comfort can you think such friends if they had survived , would have ●ound on earth ? unless it were a comfort to hear the complaints of the afflicted , to see and hear such odious sins as sometimes vexed righteous l●t to see and hear ; or to hear of the scandals of one friend , and the apostasie of another , and the sinful compliances and declinings of a third ; and to be under temptations , reproaches ; and afflictions themselves ? is it a matter to be so much lamented that god hath prevented their greater miseries and wo ? 5. what was the world to your friends while they did enjoy it ? or what is it now , or like to be hereafter to your selves ? was it so good and kind to them , as that you should lament their separation from it ? was it not to them a place of toil and trouble , of envy and vexation , of enmity and poison ? of successive cares and fears and griefs ? and worst of all , a place of sin ? did they groan under the burden of a sinful nature , a distempered , tempte● , troubled heart of languishings and weakness of every grace ; of the rebukes of god , the wounds of conscience , and the malice of a wicked vvorld ? and would you have them under these again ? or is their deliverance become your grief ? did you not often joyn in prayer with them , for deliverance from malice , calamities , troubles , imperfections , temptations and sin ? and now those prayers are answered in their deliverance : and do you now grieve at that which then you prayed for ? doth the vvorld use your selves so well and kindly , as that you should be sorry that your friends partake not of the feast ? are you not groaning from day to day your selves ? and are you grieved that your friends are taken from your griefs ? you are not well pleased with your own condition : vvhen you look into your hearts , you are displeased and complain ; when you look into your lives , you are displeased and complain : when you look into your families , into your neighbourhoods , unto your friends , unto the church , unto the kingdom , unto the world , you are displeased and complain : and are you also displeased that your friends are not under the same displeasedness and complaints as you ? is the world a place of rest or trouble to you ? and would you have your friends to be as far from rest as you ? and if you have some ease and peace at present , you little know what storms are near ! you may see the days , you may hear the tydings , you may feel the griping griefs and pains , which may make you call for death your selves , and make you say that a life on earth is no felicity , and make you confess that they are bl●ssed that are dead in the lord , as resting from their labours , and being past these troubles , griefs and fears . many a poor troubled soul is in so great distress , as that they t●ke their own lives to have some taste of hell : and yet at the same time , are grieving because their friends are ●aken from them , who would have been grieved for their griefs , and for ought they know might have fallen into as sad a st●te as they themselves are now l●menting . 6. do you think it is for the hurt or the go●d of your friend , that he is removed hence ? it cannot be for his hurt unless he be in hell. ( at least , it is uncertain whether to live would have been for his good , by an increase of grace , and so for greater glory ▪ ) and if he be in hell , he was no fit person for you to take much pleasure in upon earth : he might be indeed a fit object for your compassion , but not for your complacency . sure you are not undone for want of such company as god will not endure in his sight , and you must be separated from for ever . but if they be in heaven , you are scarce their friends if you would wish them th●nce . friendship hath as great respect to the good of our friends as of our selves . and do you pretend to friendship , and yet lament the removal of your friend to his greatest happiness ! do you set more by your own enjoying his company , then by enjoying god in perfect blessedness ? this sheweth a very culpable defect either in faith or friendship ; and therefore beseemeth not christians and friends . if love teacheth us to mourn with them that mourn , and to rejoyce with them that rejoyce ; can it be an act of rational love to mourn for them that are possessed of the highest everlasting joyes ? 7. god will not honour himself by one only , but by many : he knoweth best when his work is done : when our friends have finished all that god intended them for , when he put them into the world , is it not time for them to be gone , and for others to take their places , and finish their work also in their time ? god will have a succession of his servants in the world. would you not come down , and give place to him that is to follow you , when your part is played , and his is to begin ? if david had n●t dyed , there had been no solomon , no i●hoshaphat , no hezekiah , no iosiah , to succeed him and honour god in the same throne . you may as wisely grudge that one day only takes not up all the week , and that the clock str●keth not the same hour still , but proceedeth from one to two , from two to three , &c. as to murmur that one man only continueth not to do the work of his place excl●ding his successors . 8. you must 〈◊〉 have all your mercies by one messenger or hand : god will not have you confine your love to one only of his servants : and therefore he will not make one only useful to you : but when one hath delivered his message and done his part , perhaps god will send you other mercies by another hand : and it belongeth to him to choose the messenger who gives the gift . and if you will childishly dote upon the first messenger , and say you will have no more , your frowardness more deserveth correction than compassion : and if you be kept fasting till you can thankfully take your food , from any hand that your father sends it by , it is a correction very suitable to your sin . 9. do you so highly value your friends for god , or for them , or for your selves , in the final consideration ? if it was for god , what reason of trouble have you , that god hath disposed of them , according to his wisdom and unerring will ? should you not then be more pleased that god hath them , and employeth them in his highest service , than displeased that you want them ? but if you value them and love them for themselves , they are now more lovely when they are more perfect ; and they are now fitter for your content and joy , when they have themselves unchangeable content and joy , than they could be in their sin and sorrows . but if you valued and loved them but for your selves only , it is just with god to take them from you , to teach you to value men to righter ends , and upon better considerations : and both to prefer god before your selves , and better to understand the nature of true friendship , and better to know that your own felicity is not in the hands of any creature , but of god alone . 10. did you improve your friends while you had them ? or did you only love them , while you made but little use of them for your souls ? if you used them not , it was just with god for all your love to take them from you . they were given you as your candle , not only to love it , but to work by the light of it : and as your garments ; not only to love them , but to wear them ; and as your meat , not only to love it , but to feed upon it . did you receive their counsel , and hearken to their reproofs , and pray with them , and confer with them upon those holy truths that tended to elevate your minds to god , and to inflame your breasts with sacred love ? if not , be it now known to you , that god gave you not such helps and mercies only to talk of , or look upon , and love , but also to improve for the benefit of your souls . 11. do you not seem to forget both where you are your selves , and where you must shortly and for ever live ? where would you have your friends , but where you must be your sel●es ? do you mourn that they are taken hence ? why , if they had staid here a thousand years , how little of that time should you have had their company ? when you are almost leaving the world your selves , would you not send your treasure before you to the place where you must abide ? how quickly will you pass from hence to god , where you shall find your friends that you lamented as if they had been lost , and there shall dwell with them for ever ! o foolish mourners ! would you not have your friends at home ! at their home and your home , with their father , and your father ; their god , and your god ? shall you not there enjoy them long enough ! can you so much miss them for one day , that must live with them to all eternity ? and is not eternity long enough for you to enjoy your friends in ? obj. but i do not know whether ever i shall there have any distinct knowledge of them , or love to them , and whether god shall not there be so far all in all , as th●t we shall need or fetch no comfort from the creature . answ. there is no reason for either of these doubts . for , 1. you cannot justly think that the knowledge of the glorified shall be more confused or imperfect than the knowledge of natural men on earth . we shall know much more , but not so much less . heaven exceedeth earth in knowledge , as much as it doth in joy . 2. the angels in heaven have now a distinct particular knowledge of the least believers ; rejoycing particularly in their conversion , and being called by christ himself [ their angels . ] therefore when we shall be equal to the angels , we shall certainly know our nearest friends that there dwell with us , and are employed in the same attendance . 3. abraham knew the rich man in hell , and the man knew abraham and lazarus : therefore we shall have as distinct a knowledge . 4. the two disciples knew moses and elias in the mount , whom they had never seen before : though it is possible christ told them who they were , yet there is no such thing expressed : and therefore it is as probable that they knew them by the communication of their irradiating glory . much more shall we be then illuminated to a clearer knowledge . 5. it is said expresly , 1 cor. 13.10 , 11 , 12. that our present knowledge shall be done away only in regard of its imperfection ; and not of it self , which shall be perfected : [ when that which is perfect is come , then that which is in part shall be done away : ] as we put away childish thoughts and speeches , when we become men : the change will be from [ seeing in a glass ] to [ seeing face to face ] and from [ knowing in part ] to [ knowing even as we are known . ] 2. and that we shall both know , and love and rejoyce in creatures even in heaven , notwithstanding that god is all in all , apeareth further thus . 1. christ in his glorified humanity is a creature : and yet there is no doubt but all his members will there know and love him in his glorified humanity , without any derogation from the glory of the deity . 2. the body of christ will continue its unity , and every member will be so nearly related , even in heaven , that they cannot choose but know and love each other . shall we be ignorant of the members of our body ? and not be concerned in their felicity , with whom we are so nearly one ? 3. the state and felicity of the church hereafter , is frequently described in scripture as consistent in society . it is a kingdom , the city of god , the heavenly ierusalem : and it is mentioned as part of our happiness to be of that society , heb. 12.22 , 23 , 24 , &c. 4. the saints are called kings themselves : and it is said that they shall judge the world , and the angels ( and judging in scripture is frequently put for governing ) therefore , ( whether there will be another world of mortals which they shall govern as angles now govern men ; or whether the misery of damned men and angels will partly consist in as base a subjection to the glorified saints , as dogs now have to men , or wicked reprobates on earth to angles ; or whether in respect of both these together , the saints shall then be kings , and rule and judge ; or whether it be only the participation of the glory of christ , that is called a kingdom , i will not here determine , but ) it is most clear that they will have a distinct particular knowledge of the world , which they themselves must judge ; and some concernment in that work . 5. it is put into the description of the happiness of the saints , that they shall come from the east , and from the west , and shall sit down with abraham , isaac , and jacob , in the kingdom of god. therefore they shall know them , and take some comfort in their presence . 6. love ( even to the saints as well as unto god ) is one of the graces that shall endure for ever , 1 cor. 13. it is exercised upon an immortal object ( the image , and children of the most high ) and therefore must be one of the immortal graces . for grace in the nature of it dyeth not : and therefore if the object cease not , how should the grace cease , unless you will call it's perfecting a ceasing ? it is a state too high for such as we , and i think for any meer creature to live so immediately and only upon god , as to have no use for any fellow creature , nor no comfort in them . god can make use of glorified creatures , in such subserviency and subordination to himself , as shall be no diminution to his all-sufficiency or honour , nor to our glory and felicity . we must take heed of fancying even such a heaven it self , as is above the capacity of a creature ; as some very wise divines think they have ●one , that tell us we shall immediately see gods essence ( his glory being that which is provided for our intuition and felicity , and is distinct from his essence ; being not every where as his essence is ) and as those do that tell us because that god will be all in all , therefore we shall there have none of our comfort by any creature . though flesh and blood shall not enter into that kingdom , but our bodies will then be spiritual bodies ; yet will they be really the same as now , and distinct from our souls : and therefore must have a felicity suitable to a body glorified : and if the soul did immediately see god's essence , yet as no reason can conclude that it can see nothing else , or that it can see even created good , and not love it , so the body however must have objects and felicity fit for a body . obj. but it is said , if we knew christ after the flesh , henceforth know we him no more . answ. no doubt but all the carnality in principles , matter , manner and ends of our knowledge will then cease as it's imperfection : but that a carnal knowledge be turned into a spiritual , is no more a diminution to it , than it is to the glory of our bodies , to be made like the stars in the firmament of our father . obj. but then i shall have no more comfort in my present friends than in any other . answ. 1. if you had none in them , it is no diminution to our happiness , if indeed we should have all in god immediately and alone . 2. but if you have as much in others that you never knew before , that will not diminish any of your comfort in your antient friends . 3. but it is most probable to us , that as there is a twofold object for our love in the glorified saints ; one is their holiness , and the other is the relation which they stood in between god and us , being made ▪ his instruments for our conversion and salvation , so that we shall love saints in heaven in both respects : and in the first respect ( which is the chiefest ) we shall love those most that have most of god , and the greatest glory ( though such as we never knew on earth . ) and in the second respect , we shall love those most that were employed by god for our greatest good . and that we shall not there lay by so much respect to our selves , as to forget or disregard our benefactors , is manifest , 1. in that we shall forever remember christ , and love him , and praise him , as one that formerly redeemed us , and washed us in his blood , and hath made us kings and priests to god : and therefore we may also in just subordination to christ , remember them with love and thankfulness , that were his inst●uments for the collation of these benefits . 2. and this kind of self-love ( to be sensible of good and evil to our selves ) is none of the sinful or imperfect selfishness to be renounced or laid by , but part of our very natures , and as inseparable from us , as we are from our selves . much more , were it not digress●ve , might be said on this subject ; but i shall only add , that as god doth draw us to every holy duty , by shewing us the excellency of that duty ; and as perpetu●ty is not the smallest excellency ; so he hath purposely mentioned that love endureth for ever ( when he had described the love of one another ) as a principle motive to kindle and encrease this love. and therefore those that think they shall have no personal knowledge of one another , nor personal love to one another ( for we cannot love person●lly , if we know not personally ) do take a most effectual course to destroy in their souls all holy special love to saints , by casting away that principal or very great motive given them by the holy ghost , i a● not ●ble to love mu●h where i f●●eknow that i shall not love long . i cannot love a comely inn , so well as a nearer dwelling of my own , because i must be gone to morrow therefore must i love my bible better than my lawbooks or physickbooks , &c. because it leadeth to eternity . and therefore i must love holiness in my self and others , better than meat and drink , and wealth , and honour , and beauty and pleasure ; because it must be loved for ever , when the love of these must needs be transitory , as they are transitory . i must profess from the very experience of my soul , that it is the belief that i shall love my friends in heaven , that principally kindleth my love to them on earth : and if i thought i should never know them after death , and consequently never love them more , when this life is ended , i should in reason number them with temporal things , and love them comparatively but a little ; even as i love other transitory things ( allowing for the excellency in the nature of grace ) but now i converse with some delight with my godly friends , as believing i shall converse with them for ever , and take comfort in the very dead and absent , as believing we shall shortly meet in heaven : and i love them , i hope , with a love that is of a heavenly nature , while i love them as the heirs of heaven , with a love which i expect shall there be perfected , and more fully and for ever exercised , 12. the last reason that i give you , to move you to bear the loss or absence of your friends , is , that it gives you the loudest call to retire from the world , and to converse with god himself , and to long for heaven , where you shall be seperated from your friends no more . and your forsaken state will somewhat assist you to that solitary converse with god , which it calls you to : but this brings us up to the third part of the text. and yet i am not alone , because the father is with me . ] doct. when all forsake us and leave us ( as to them ) alone , we are far from being simply alone ; because god is with us . he is not without company , that is with the king ▪ though twenty others have turned him off . he is not without light that hath the shining sun , though all his candles be put out . if god be our god , he is our all , and is enough for us : and if he be our all , we shall not much find the want of creatures while he is with us . for 1. he is with us , who is every-where , and therefore is never from us ; and knoweth all the ways and projects of our enemies ; being with them in wrath , as he is with us in mercy . 2. he is with us who is almighty , sufficient to preserve us , conquerable by none ? and therefore while he is with us , we need not fear what man can do unto us : for they can do nothing but what he will : no danger , no sickness , no trouble or want can be so great as to make it any difficulty to god to deliver us when and how he please . 3. he is with us who is infinitely wise , and therefore we need not fear the subtilty of enemies ; nor shall any of his undertaken works for his church or us , miscarry for want of foresight , or through any oversight . we shall be preserved even from our own folly , as well as from our enemies subtilty : for it is not our own wisdome that our greatest concernments do principally rest upon , nor that our safety and peace are chiefly secured by ; but it is the wisdome of our great preserver . he knoweth what to do with us , and what paths to lead us in , and what is best for us in all conditions : and he hath promised to teach us , and will be our sure infallible guide . 4. he is with us who is infinitely good , and therefore is only fit to be a continual delight and satisfaction to our souls : that hath nothing in him to disaffect us , or discourage us : whom we may love without fear of over-loving ; and need not set any bounds to our love , the object of it being infinite . 5. he is with us , who is most nearly related to us , and most dearly loveth us ; and therefore will never be wanting to us in any thing that is fit for us to have . this is he that is with us , when all have left us , and as to man we are alone ; and therefore we may well say that we are not alone . of this i shall say more anon in the application . quest. but how is he with us ? answ. 1. he is with us not only in his essential presence , as he is every where , but as by his gracious fatherly presence : we are in his family , attending on him : even as the eye of a servant is to the hand of his master : we are always with him , and ( as he phraseth it himself in the parable ) luke 15. all that he hath in ours , that is , all that is fit to be communicated to us , and all the provisions of his bounty for his children . when we awake , we should be still with him : when we go abroad we should be always as before him : our life and works should be a walking with god. 2. he is always with us efficiently to do us good ; though we have none else that careth for us , yet will he never cast us out of his care , but biddeth us cast our care on him , as promising that he will care for us . though we have none else to provide for us , he is always with us , and our father knoweth what we want , and will make the best provision for us , mat. 6.32 , 33. though we have none else to defend us against the power of our enemies , he is always with us to be our sure defence : he is the rock to which we fly , and upon which we are surely built . he gathereth us to himself as the hen gathereth her chickens under her wings , mat. 2.37 , 3. and sure while love is thus protecting us , we may well say that the father himself is with us . though in all our wants we have no other to supply us , yet he is still with us to perform his promise , that no good thing shall be wanting to them that fear him . though we may have none else to strengthen and help us , and support us in our weakness , yet he is always with us , whose grace is sufficient for us , to manifest his strength in weakness . though we have no other to teach us , and to resolve our doubts , yet he is with us that is our chiefest master , and hath taken us to be his disciples , and will be our light and guide , and will lead us into the truth . though we have none else to be our comforters , in our agony , darkness or distress ; but all forsake us , or are taken from us , and we are exposed as hagar with ishmael in a wilderness ; yet still the father of all consolations is with us ; his spirit who is the comforter is in us : and he that so often speaketh the words of comfort to us in his gospel , and saith , [ be of good chear ; let not your hearts be troubled , neither be afraid , &c. ] will speak them ( in the season and measure which is fittest for them ) unto our hearts . though all friends turn enemies , and would destroy us , or turn false accusers , as iob's friends , in their ignorance or passion ; though all of them should add affliction to our affliction , yet is our redeemer and justifier still with us , and will lay his restraining hand upon our enemies , and say to their proudest fury [ hitherto and no further shall thou go ] he is angry with iob's accusing friends , notwithstanding their friendship and good meaning , and though they seemed to plead for god and godliness against iob's sin : and who shall be against us while god is for us ? or who shall condemn us when it is he that justifieth us ? though we be put to say as david , psal. 142.4 . [ i looked on my right hand and beheld , but there was no man that would know me ; refuge failed me ; no man cared for my soul : ] yet we may say with him , vers . 5. and 7. [ i cryed unto thee , o lord ; i said , thou art my refuge and my portion in the land of the living : bring my soul out of prison that i may praise thy name : the righteous shall compass me about : for thou shalt deal bountifully with me : 2 , 3. i poured out my complaint before him ; i shewed before him my trouble : when my spirit was overwhelmed within me , then thou knewest my path : in the way wherein i walked have they privily laid a snare for me . ] thus [ god is our refuge and strength ; a very present help in trouble . ] psal. 46.1 . therefore should we not fear though the earth were removed , and though the mountains were carried into the mi●st of the sea ; though the waters thereof roar and be troubled , &c. vers . 2.3 . though a● david saith , psal. 41.5 , 6 , 7. [ mine enemies speak evil of me : when shall he dye , and his name perish ? and if he come to see me , he speaketh vanity : his heart gathereth iniquity to it self ; when he goeth abroad he tell●th it : all that ●●te me whisper t●gether against me : against me do they devise my hurt : an evil disease , say they , cleaveth fast unto him ; and now that he lyeth , he sh●ll rise up no more : yea , my own familiar friend in whom i trusted , that did eat of my bread , hath lift up his heel against me — ] yet we may add a● he , v. 12. [ and as for me , thou upholdest me in mine integrity , and settest me before thy face forever . ] though ( as psal. 35.7 , &c. without cause they have hid for me their net in a pit , which without cause they have digged for my soul : 11. and false witnesses did rise up , they laid to my charge things that i knew not ; they rewarded me evil for good : 15 , 16. in my adversity they rejoyced , and gathered themselves together ; the objects gathered themselves together against me , and i knew it not ; they did tear and ceased not ; with hypocritical mockers in feas●s , they gnashed upon me with their teeth : 20. for they speak not peace , but they devise deceitful matters against them that are quiet in the land. ] yet verse 9. [ my soul shall be joyful in the lord ; it shall rejoyce in his salvation : 10. all my bones shal● say , lord , who is like unto thee , who deliverest the poor from him that is too strong for him , yea the poor and the needy from him that spoileth him . ] though friends be far off , the lord is nigh to them that are of a brok●n heart , and saveth such as be of a contrite spirit : many are the afflictions of the righteous ; but the lord delivereth him out of them all . ] psal. 34.18 , 19. the lord redeemeth the soul of his servants ; and none of them that trust in him shall be desolate . ] v. 22. therefore [ i will be glad and rejoyce in his mercy , for he hath considered my trouble , and hath known ( and owned ) my soul in adversity : and hath not shut me in the hand of the enemy . — when my life was spent with grief , and my years with sighing ; my strength failed because of mine iniquity , and my bones were consumed ; i was a reproach among all mine enemies , but especially among my neighbours , and a fear to mine acquaintance ; they that did see me without fled from me : i was forgotten , and as a dead man out of mind : i was like a broken vessel : i heard the slander of many : fear was on every side ; while they took counsel together against me , they devised to take away my life : but i trusted in thee , o lord : i said , thou art my god : my times are in thy hand : deliver me from the hand of mine enemies , and from them that persecute me : make thy face to shine upon thy servant : save me for thy mercies sake . — o how great is thy goodness which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the sons of men ! thou shalt hide them in the secret of thy presence from the pride of man : thou shalt keep them secretly in a pavilion from the strife of tongues , psal. 31. ] thus god is with us when men are far from us , or against us : his people find by happy experience , that they are not alone . because he is nigh them , evil shall not come nigh them , unless as it worketh for their good . he is their hiding place to preserve them from trouble : the great water-floods shall not come nigh them : he will compass them about with songs of deliverance . ] psal. 32.6 , 7. 3. and as god is with us thus relatively and efficiently , so also objectively for our holy converse . wherever our friends are , god is still at hand to be the most profitable , honourable and delightful object of our thoughts . there is enough in him to take up all the faculties of my soul. he that is but in a well furnished library , may find great and excellent employment for his thoughts many years together : and so may he that liveth in the open world , and hath all the visible works of god to meditate upon : but all this were nothing , if god were not the sense of books and creatures , and the matter of all these noble studies : he that is alone , and hath only god himself to study , hath the matter and sense of all the books and creatures in the world , to employ his thoughts upon . he never need to want matter for his meditation , that hath god to meditate on . he need not want matter of discourse ( whether mental or vocal ) that hath god to talk of , though he have not the name of any other friend to mention . all our affections may have in him the highest and most pleasant work . the soul of man cannot have a more sweet and excellent work than to love him : he wanteth neither work nor pleasure , that in his solitude is taken up in the believing contemplations of eternal love , and of all his blessed attributes and works . o then what happy and delightful converse may a believer have with god alone ! he is always present , and always at leisure to be spoken with ; and always willing of our access and audience : he hath no interest cross to our felicity , which should move him to reject us ( as worldly great ones often have ▪ ) he never misunderstandeth us , nor chargeth that upon us which we were never guilty of : if we converse with men , their mistakes , and interests , and passions , and insufficiencies , do make the trouble so great , and the benefit so small , that many have become thereby aweary of the world , or of human society , and have spent the rest of their days alone in desert places . indeed , so much of god as appears in men , so much is their converse excellent and delightful ; and theirs is the best that have most of god. but there is so much of vanity , and self ▪ and flesh , and sin in the most or all of of us , as very much darkneth our light , and dampeth the pleasure , and blasteth the fruit of our societies and converse . o how oft have i been solaced in god , when i found nothing but deceit and darkness in the world ! how oft hath he comforted me , when it was past the power of man ! how oft hath he relieved and delivered me , when all the help of man was vain ! it hath been my stay and rest , to look to him , when the creature hath been a broken staff , and deceitful friend● have been but as a broken tooth , or a foot that is out of joint ( as solomon speaketh of confidence in an unfaithful man in time of trouble , prov. 25.29 . ) verily , as the world were but an horrid dungeon without the sun , so it were a howling wilderness , a place of no considerable employment or delight , were it not that in it we may live to god and do him service , and sometime be refreshed with the light of his countenance , and the communications of his love . but of this more ano● . vse 1. we see our example , and our encouragements . let us now as followers of christ , endeavour to imitate him in this , and to live upon god , when men forsake us , and to know that while god is with us , we are not alone , nor indeed forsaken while he forsakes us not . i shall , 1. shew you here negatively , what you must not do . 2. affirmatively , what you must do ; for the performance of your duty in this imitation of christ. 1. you must not make this any pretence for the undervaluing of your useful friends ; nor for your unthankfulness for so great a benefit as a godly friend : nor for the neglect of your duty in improving the company and help of friends : two is better then one : the communion of saints , and help of those that are wise and faithful , is a mercy highly to be esteemed . and the undervaluing of it , is at least a sign of a declining soul. 2. you must not hence fetch any pretence to slight your friends , and disoblige them , or neglect any duty that you owe them , or any means therein necessary to the continuation of their friendship . 3. you must not causelesly withdraw from humane society into solitude . a weariness of converse with men , is oft conjunct with a weariness of our duty : and a retiring voluntarily into solitude , when god doth not call or drive us thither , is oft but a retiring from the place and work which god hath appointed us : and consequently a retiring rather from god , than to god. like some idle servants , that think they should not work so hard , because it is but worldly business , and think their masters deal not religiously by them , unless they let them neglect their labour , that they may spend more time in serving god : as if it were no serving god to be faithful in their masters service . i deny not but very holy persons have lived in a state of retirement from humane converse : in such cases as these it may become a duty , 1. in case of such persecution as at present leaveth us no opportunity of serving or honouring god so much in any other place or state . 2 in case that natural infirmity , or disability , or any other accident shall make one less serviceable to god and his church in society than he is in solitude . 3. in case he hath committed a sin so heinous and of indelible scandal and reproach , as that it is not fit for the servants of christ any more to receive him into their local communion , though he repent : ( for as to local communion , i think , such a case may be . ) 4. in case a man through custom and ill company be so captivated to some fleshly lust , as that he is not able to bear the temptations that are found in humane converse ; but falleth by them into frequent heinous sinning : in this case the right hand or eye is rather to be parted with , than their salvation . and though a meer restraint by distance of temptations and opportunities of sinning , will not prove a man sanctified , nor save the soul that loveth the sin and fain would live in it ; yet , 1. grace may sometime appear in the strength and self denyal which is exercised in the very avoiding of temptations , when yet perhaps the person hath not strength enough to have stood against the temptation if it had not been avoided . and 2. the distance of temptations , & opportunity of serious and frequent consideration , may be a mean● to help to sincerity that want it . 5. in case a man by age or sickness find himself so near to death , as that he hath now a more special call to look after his present actual preparation , than to endeavour any more the good of others ; and find withall , that solitude will help him in his preparations , his society being such as would but hinder him . in these five cases i suppose it lawful to retire from humane converse into solitude . but when there is no such necessity or call , it usually proceedeth from one of these vicious distempers : 1. from cowardize and fear of suffering , when the souldiers of christ do hide their heads , instead of confessing him before men . 2. from a laziness of mind and weariness of duty : when slothful unprofitable servants hide their talents , pretending their fear of the austerity of their lord. it s easier to run away from our work , then do it : and to go out of the reach of ignorance , malice , contradiction and ungodliness , than to encounter them , and conquer them by truth and holy lives . so many persons as we converse with , so many are there to whom we owe some duty : and this is not so easie as it is to over run our work , and to hide our selves in some wilderness or cell , whilst others are fighting the battels of the lord. 3. or it may proceed from meer impatience : when men cannot bear the frown , and scorns , and violence of the ungodly , they fly from sufferings , which by patience they should overcome . 4. or it may come from humour and mutability of mind , and discontent with ones condition : many retire from humane converse to please a discontented passionate mind ; or expecting to find that privacy , which in publick they could not find , nor is any where to be found on earth . 5. and some do it in melancholy , meerly to please a sick imagination , which is vexed in company , and a little easeth it self in living as the possessed man among the tombs . 6. and somtimes it proceedeth from self ignorance , and an unhumbled state of a soul : when men think much better of themselves than others , they think they can more comfortably converse with themselves than with others : whereas if they well understood that they are the worst or greatest enemies , or troubles to themselves , they would more fear their own company than other mens : they would then consider what proud , and fleshly , and worldly , and selfish , and disordered hearts they are like to carry with them into their solitude , and there to be annoyed with from day to day : and that the nearest enemy is the worst , and the nearest trouble is the greatest . these vices or infirmities carry many into solitude ; and if they live where popish vanity may seduce them , they will perhaps imagine , that they are serving god , and entring in perfection , when they are but sinfully obeying their corruptions : and that they are advanced above others in degrees of grace , while they are pleasing a diseased fancy , and entring into a dangerous course of sin . no doubt but the duties of a publick life are more in number , and greater in weight , and of more excellent consequence and tendency ( even to the most publick good , and greatest honour of god ) than the duties of privacy or retirement . vir bonus est commune bonum : a good man is a common good . and ( saith seneca ) nulla essent communia nisi pars illorum pertineret ad singulos ] if every one have not some share or interest in them , how are they common ? let me add these few cons●derations , to shew you the evil of voluntary unnecessary solitude . 1. you less contribute to the honour of your redeemer , and less promote his kingdom in the world , and less subserve his death and office , while you do good but to few , and live but almost to your selves . 2. you live in the poorest exercise of the grace of charity ; and therefore in a low undesirable condition . 3. you will want the communion of saints , and benefit of publick ordinances ( for i account not a colledge life a solitary life . ) and you will want the help of the charity , graces and gifts of others , by which you might be benefited . 4. it will be a life of smaller comfort , as it is a life of smaller benefit to others . they that do but little good ( according to their ability ) must expect but little comfort . they have usually most peace and comfort to themselves , that are the most profitable to others . [ non potest quisquam bene degere qui se tantum intuetur : alteri vivas oportet , si tibi vis vivere : sen. ] no man can live well , that looketh but to himself : thou must live to another , if thou wilt live to thy self . ] o the delight that there is in doing good to many ! none knoweth it that hath not tryed it : not upon any account of merit ; but as it pleaseth god , and as goodness it self is amiable and sweet ; and as we receive by communicating ; and as we are under promise ; and as charity makes all the good that 's done to another to be to us as our own ! 5. we are dark and partial , and heedless of our selves , and hardly brought or kept in acquaintance with our hearts ; and therefore have the more need of the eye of others : and even an enemies eye may be useful , though malicious ; and may do us good while he intends us evil , saith bernard [ malum quod nemo videt nemo arguit : vbi autem non timetur reprehensor , securus accedit tenat●r ; licentius perpetratur iniquitas ] [ the evil that none seeth , none reproveth : and where the reprover is not feared , the temper cometh more boldly , and the sin is committed the more licentiously . ] it 's hard to know the spots in our own faces , when we have no glass or beholder to accquaint us with them . saith chrysostom ' [ solitude is velamen omnium vitiorum ] the cover of all vices ] in company this cover is laid aside , and vice being more naked , is more ashamed . it is beholders that cause shame ; which solitude is not acquainted with : and it 's a piece of impenitency not to be shamed of sin . 6. and we are for the most part so weak and sickly , that we are unable to subsist without the help of others . sen. nemo est ex imprudentibus qui relinqui sibi debet ] unwise men ( or infants , or sick-like men ) must not be left to themselves . ] and god hath let some impotency , insufficiency and necessity upon all that should keep men sociable , & make them acknowledge their need of others , and be thankful for assistance from them , and be ready to do good to others , as we would have others do to us . he that feeleth not the need of others , is so unhumb●ed as to have the greater need of them . 7. pride will have great advantage in private , and repentance great disadvantage , while our sins seem to be all dead , because there is not a temptation to draw them out , or an observer to reprove them . [ tam diu patiens quisque sibi videtur & humi●is , donec nullius hominum consortio commiscetur ; ad naturam pristinam reversurus quum interpellaverit cujuslibet occasionis commotio , inquit cassianus ] many a man seems to himself patient and humble , while he keeps out of company ? who would return to his own nature if the commotion of any occasion did but provoke him . ] it 's hard to know what sin or grace is in us ▪ if we have not such tryals as are not to be found in solitude . 8. flying from the observation and judgment of others , is a kind of self-accusation ; as if we confest our selves so bad as that we cannot stand the tryal of the light. ] bona conscientia turbam advocat : mala in solitudine anxia est & sollicita : si honesta sunt que facis omnes sciant : siturpia , quid refert neminem scire : cum tu scias ! o te miserum si contemnis hunc testem : inquit seneca . ] that is [ a good conscience will call in the croud ( or witnesses , not caring who seeth : ) a bad conscience is anxious and sollicitous even in solitude : if they be things honest which thou doest , let all men know : if the be dishonest , what good doth it thee that no man else knoweth it , when thou knowest it thy self ! o miserable man if thou dispise this witness ! ] something is suspected to be amiss with those that are always in their chambers , and are never seen . tell not men that you cannot bear the light : it is he that doeth evil that hateth the light , lest his deeds should be reproved . 9. solitude is too like to death , to be desirable : he liveth that doth good ; and he is dead that is useless . [ vivit is qui multis usu● est : vivit is qui sentitur : qui vero latitant & torpent , mortem suam antecesserint , inquit sen. ] [ he liveth that is profitable to many : he liveth that is observed or perceived : but they that lye hid and drowsie do anticipate their death . ] and it is the most culpable death , and therefore the worst , to have life , and not to use it . 10. a life of holy communion is likest unto heaven , where none shall be solitary , but all as members of the heavenly ierusalem , shall in harmony love and praise their maker . these reasons seem to me sufficient to satifie you that no man should choose a solitude without a special necessity or call : nor yet should it be taken for a life of greater perfection , then a faithful serving of god ●n publick , and doing good to more . i shall now come to the affirmative , and tell you for all this , that [ if god call us into solitude , or men forsake us , we may rejoice in this , that we are not alone , but the father is with us . ] fear not such solitude , but be ready to improve it , if you be cast upon it . if god be your god , reconciled to you in christ , and his spirit be in you , you are provided for solitude , and need not fear if all the world should cast you off . if you be banished , imprisoned , or left alone , it is but a relaxation from your greatest labours ; which though you may not cast off your selves , you may lawfully be sensible of your ease , if god take off your burden . it is but a cessation from your sharpest conflicts , and removal from a multitude of great temptations . and though you may not cowardly retreat or shift your selves from the fight and danger , yet if god will dispense with you , and let you live in greater peace and safety , you have no cause to murmur at his dealing . a fruit tree that groweth by the high-way side , doth seldom keep its fruit to ripeness , while so many passengers have each his stone or cudgel to cast at it : seneca could say [ nunquam a turba mores quos extuli refero : aliquid ex eo quod composu● turbatur ; aliquid ex his quae fugavi redit : inimica est multorum conversatio ] i never bring home well from a crowd the manners which i took out with me : something is disordered of that which i had set in order : something of that which i had banished doth return : the conversation of many i find an enemy to me . ] o how many vain and foolish words corrupt the minds of those that converse with an ungodly world , when your ears and minds who live in solitude , are free from such temptations ! you live not in so corrupt an air as they : you hear not the filthy ribbald speeches , which fight against modesty and chastity , and are the bellows of lust : you hear not the discontented complaining words of the impatient ; nor the passionate provoking words of the offended ; nor the wrangling quarrelsom words of the contentious ; nor the censorious , or slanderous , or reproachful words of the malicious , who think it their interest to have their brethren taken to be bad , and to have others hate them , because they them selves hate them ; and who are as zealous to quench the charity of others , when it is destroyed in themselves , as holy persons are zealous to provoke others to love , which dwe●●eth and ruleth in themselves . in your solitude with god , you shall not hear the lyes and malicious revilings of the ungodly against the generation of the just : nor the subtile cheating words of hereticks , who being themselves deceived , would deceive others of their faith , and corrupt their lives . you shall not there be distracted with the noise and clamours of contending uncharitable professors of religion , endeavouring to make odious first the opinions , and then the persons of one another : one saying , here is the church , and another , there is the church : one saying , this is the true church government , and another saying nay , but that is it : one saying , god will be worshipped thus , and another , not so , but thus or thus : you shall not there be drawn to side with one against another , nor to joyn with any faction , or be guilty of divisions : you shall not be troubled with the oaths and blasphemies of the wicked , nor with the imprudent miscarriages of the weak ; with the persecutions of enemies , or the falling out of friends . you shall not see the cruelty of proud oppressors , that set up lyes by armed violence , and care not what they say or do , nor how much other men are injured or suffer , so that themselves may tyrannize , and their wills and words may rule the world , when they do so unhappily rule themselves . in your solitude with god , you shall not see the prosperity of the wicked to move you to envy , nor the adversity of the just to be your grief : you shall see no worldly pomp and splendor to be fool you ; nor adorned beauty to entice you , nor wasting calamities to afflict you : you shall not hear the laughter of fools , nor the sick mans groans , nor the wronged mans complaints , nor the poor mans murmurings , nor the proud mans boastings , nor the angry mans abusive ragings . as you lose the help of your gracious friends , so you are freed from the fruits of their peevishness and passions ; of their differing opinion and ways and tempers ; of their inequality , unsuitableness , and contrariety of minds or interests ; of their levity and unconstancy , and the powerful temptations of their friendship , to draw you to the errors or other sins which they are tainted with themselves . in a word , you are there half delivered from the vanity and vexation of the world ; and were it not that you are yet undelivered from your selves , and that you take distempered corrupted hearts with you , o what a felicity would your solitude be ! but , alas , we cannot overrun our own diseases , we must carry with us the remnants of our corrupted nature ; our deadness , and dulness , our selfishness and earthly minds , our impatience and discontents ; and worst of all ▪ our lamentable weakness of faith and love and heavenly mindedness , and our strangeness to god , and backwardness to the matters of eternal life . o that i could escape these , though i were in the hands of the cruellest enemies ! o that such a heart could be left behind ! how gladly would i overrun both house , and land , and honour , and all sensual delights , that i might but overrun it ! o where is the place where there is none of this darkness , nor disaffection , nor distance , nor estrangedness from god! o that i knew it ! o that i could find it ! o that i might there dwell ! though i should never more see the face of mortals ; nor ever hear a human voice , nor ever taste of the delights of flesh ! alas , foolish soul : such a place there is , that hath all this , and more than this ▪ but it is not in a wilderness , but in paradise , not here on earth , but above with christ ! and yet am i so loath to die ? yet am i no more desirous of the blessed day , when i shall b● uncloathed of flesh and sin ? o death , what an enemy art thou even to my soul ▪ by affrighting me from the presence of my lord , and hindring my desires and willingness to be gone , thou wrongest me much more , than by laying my flesh to rot in darkness . fain i would know god , and fain i would more love him and enjoy him : but o this hurtful love of life ! o this unreasonable fear of dying , detaineth my desires from pressing on to the happy place where all this may be had ! o wretched man that i am , who shall deliver me from this body of death ! this carnal unbelieving heart , that sometime can think more delightfully of a wilderness then of heaven ; that can go seek after god in desert solitude , among the birds and beasts and trees , and yet is so backward to be loosed from flesh that i may find him and enjoy him in the world of glory : can i expect that heaven come down to earth ! and that the lord of glory should remove his court , and either leave the retinue of his celestial courtiers , or bring them all down into this drosly world of flesh and sin , and this to satisfie my fleshly foolish mind ! or can i expect the translation of henoch or the chariot of elias ? is it not enough that my lord hath conquered death , and sanctifyed the passage , and prepared the place of my perpetual abode . well! for all this , though a wilderness is not heaven , it shall be sweet and welcom for the sake of heaven , if thence i may but have a clearer prospect of it : and if by retiring from the crowd and noise of folly , i may but be more composed and better disposed to converse above , and to use my faith ( alas , my too weak languid faith ) until the beatifical vision and fruition come . if there may be but more of god , or readier access to him , or more heart quickning flames of love , or more heart-comforting intimations of his favour , in a wilderness than in a city , in a prison than in a palace ; let that wilderness be my city , and let that prison be my palace , while i must abide on earth . if in solitude i may have henochs walk with god , i shall in due season have such a translation as shall bring me to the same felicity which he enjoyeth : and in the mean time as well as after , it is no incommodity , if by mortal eyes i be seen no more . if the chariot of contemplation will in solitude raise me to more believing affectionate converse with heaven , than i could expect in tumults and temptations , it shall reconcile me unto solitude , and make it my paradise on earth , till angels instead of the chariot of elias , shall convey me to the presence of my glorified head , in the celestial paradise . object . but it is grievous to one that hath been used to much company , to be alone . answ. company may so use you , that it may be more grievous to you not to be alone . the society of wasps and serpents may be spared ; and bees themselves have such stings as make some that have felt them think they bought the hony dear . but can you say , you are alone , while you are with god ? is his presence nothing to you ? doth it not signifie more than the company of all men in the world ? saith hierom , [ sapions nunquam solus esse potest : habet enim secum omnes qui sunt , & qui fuerunt boni — & si h●minum sit inopia , loquitur cum deo ] viz. a wise man cannot be alone : for he hath with him the good men that are or have been — and if there be a want of men , he speaks with god. ] he should rather have said , there can be no want of man , when we may speak with god : and were it not that god is here revealed to us as in a glass , and that we do converse with god in man , we should think human converse little worth . object . o but solitude is disconsolate to a sociable mind . answ. but the most desirable society is no solitude : saith hierom , [ infinita cremi vas●itas te terret ? sed tu paradisum mente de ambula : quotiescunque cogitatione ac mente illuc conscenderi● , toties in eremo non e●is ] that is [ doth the infinite vastness of the wilderness terrifie thee ? but do thou ( ascend ) in mind and walk in paradise : as oft as thou ascendest thither in thought and mind , so oft thou shalt not be in the wilderness . ] if god be nothing to thee , thou art not a christian but an atheist . if god be god to thee , he is all in all to thee ; and then should not his presence be instead of all ? o that i might get one step nearer unto god , though i receded many from all the world ! o that i could find that place on earth where a soul may have nearest access unto him , and fullest knowledge and enjoyment of him , though i never more saw the face of friends ! i should chearfully say with my blessed saviour [ i am not alone , for the father is with me . ] and i should say so for these reasons following . 1. if god be with me , the maker , and ruler , and disposer of all is with me : so that all things are virtually with me in him . i have that in gold and jewels which i seem to want in silver , lead , and dross . i can want no friend if god vouchsafe to be my friend ; and i can enjoy no benefit by all my friends , if god be my enemy . i need not fear the greatest enemies , if god be reconciled to me . i shall not miss the light of the candle , if i have this blessed sun. the creature is nothing but what it is from god , and in god : and it is worth nothing , or good for nothing , but what it's worth in order unto god , as it declareth him , and helps the soul to know him , serve him , or draw nearer to him : as it is idolatry in the unhappy worldling , to thirst after the creature with the neglect of god , and so to make the world his god ; so doth it savour of the same hainous sin to lament our loss of creatures more than the displeasure of god. if god be my enemy , or i am fallen under his indignation , i have then so much greater matters to lament than the loss , or absence , or frowns of man , as should almost make me forget that there is such a thing as man to be regarded : but if god be my father , and my friend in christ , i have then so much to think of with delight , and to recreate and content my soul , as will procl●im it most incongruous and absurd to lament mordinately the absence of a wo●m , while i have his love and presence who is all in all. if god cannot content me , and be not enough for me , how is he then my god ? or how shall he be my heaven and everlasting h●ppiness ? 2. if god be with me , he is with me to whom i am absolutely devoted . i am wholly his , and have acknowledged his interest in me , and long ago disclaimed all usurpers , and repented of alienations , and unreservedly resigned my self to him : and where shoul● i dwell but with him that is my owner , and with whom i have made the solemnest covenant that ever i made ? i never gave my self to any other , but in subordination to him , and with a salvo for his highest inviolable right . where should my goods be but in my own house ? with whom should a servant dwell but with his master ? and a wife , but with her husband ? and children but with thei● father ? i am nearlier related to my god and to my saviour , than i am to any of my relations in this world . i owe more to him than to all the world : i have renounced all the world , as they stand in any competition or comparison with him ; and can i want their company then while i am with him ? how shall i hate father and mother , and wife and children , and brother and sister for his sake , if i cannot spare them , or be without them to enjoy him ? to hate them is but to use them as men do hated things , that is , to cast them away with contempt as they would alienate me from christ , and to cleave to him , and be satisfied in him alone . i am now married to christ , and therefore must chearfully leave father and mother , and my native place , and all to cleave to him : and with whom should i now delight to dwell , but with him who hath t●ken me into so near relation , to be , as it were , one flesh with him ! o my dear lord , hide not thou thy face from an unkind an unworthy sinner ! let me but dwell with thee and see thy face , and feel the gracious embracements of thy love , and then let me be cast off by all the world , if thou see it meetest for me ; or let all other friends be where they will , so that my soul may be with thee : i have agreed for thy sake to forsake all , even the dearest that shall stand against thee ; and i resolve by thy grace to stand to this agreement . 3. if god be with me , i am not alone , for he is with me that loveth me best . ] the love of all the friends on earth is nothing to his love. o how plainly hath he declared that he loveth me , in the strange condescention , the sufferings , death , and intercession of his son ? what love hath he declared in the communications of his spirit , and the operations of his grace , and the near relations into which he brought me ? what love hath he declared in the course of his providences ? in many and wonderful preservations and deliverances ? in the conduct of his wisdom , and in a life of mercies ? what love appeareth in his precious promises , and the glorious provisions he hath made for me with himself to all eternity ? o my lord , i am ashamed that thy love is so much lost ; that it hath no better return from an unkind unthankful heart ; that i am not more delighted in thee , and swallowed up in the contemplation of thy love ; i can contentedly let go the society and converse of all others , for the converse of some one bosom friend , that is dearer to me than they all , as ionathan to david : and can i not much more be sati●fied in thee alone , and let go all if i m●y continue with thee ? my very dog will gladly forsake all the town , and all persons in the world , to follow me alone ! and have i not yet found so much love and goo● ness in thee my dear and blessed god , as to be willing to converse alone with thee ? all men delight most in the company of those that love them best : they choose not to converse with the multitude when they look for solace and content , but with their dearest friends : and should any be so dear to me as god ? o were not thy love unworthily neglecte● by an unthankful heart , i should never ●e so unsatisfied in thee , but should take up , or seek my comforts in thee : i should then say , whom have i in heaven but thee , and there is none on earth that i desire besides thee ! though not only my friends , but my flesh and heart themselves should fail me , it is thou that will still be the strength of my heart , and my portion forever : it is good therefore for me to draw near to thee , how far soever i am from man : o let me there dwell where thou wilt not be strange , for thy loving kindness is better than life . instead of the multitude of my ●u●moiling thoughts , let me be taken up in the believing views of thy reconciled face , and in the glad attendance upon thy grace ; or at least in the multitude of my thoughts within me , let thy celestial comforts delight my soul. let me dwell as in thy family ; and when i awake , let me be still with thee ! let me go no whither but where i am still following thee : let me ●o nothing but thy work , nor serve any other but when i may truly call it a serving thee : let me hear nothing ●ut thy voice , and let me know thy voice by whatever instrument thou shalt speak : let me never see a●y thing but thy self and the glass that representeth thee , and the books in in which i may read thy name : and let me never play with the out-side , and gaze on words and letters as insignificant , and not observe ●hy name which is the sense . whether it be in company or in solitude , let me be continually with thee , and do thou vouchs●fe to hold me by my right hand : and guide me with thy counsel , and afterwards receive me unto thy glory , psal. 73.23 , 24 , 25 , 26 , 28. psal. 63.3 . 4. if god be with me i am not alone ; for i shall be with him whose love is of greater use and benefit to me , than the love of all my friends in the world . their love may perhaps be some little comfort , as it floweth from his : but it is his love by which and upon which i live. it is his love that gives me life and time , and health and food , and preservation ; that gives me books , gives me books and giveth me understanding : that giveth me provision , and saveth me from turning it to pernicious fleshliness and excess ; that giveth me even my friends themselves , and saveth me from that abuse which might make them to me worse than enemies . the sun , the earth , the air is not so useful or needful to me as his love. the love of all my friends cannot make me well when i am sick : it cannot forgive the smallest of my sins ; nor yet assure me of gods forgiveness : it cannot heal the maladies of my soul , nor give a solid lasting peace to the conscience which is troubled : if all my friends stand about me when i am dying , they cannot take away the fears of death , nor secure my passage to everlasting life : death will be death still , and danger will be danger , when all my friends have done their best . but my almighty friend is all sufficient : he can prevent my sickness , or rebuke and cure it , or make it so good to me , that i shall thank him for it : he can blot out my transgressions , and forgive all my sin ; and justifie me when the world and my conscience do condemn me : he can teach me to believe , to repent , to pray , to hope , to suffer , and to overcome : he can quiet my soul in the midst of trouble , and give me a well grounded everlasting peace , and a joy which no man can take from me . he can deliver me from all the corruptions and distempers of my froward heart ; and ease me and secure me in the troublesom war which is daily managed in my breast . he can make it as easie a thing to dye , as to lye down and take my rest when i am weary , or to undress me at night and go to bed . he can teach death to lay by its terrible aspect , and to speak with a mild and comfortable voice , & to bring me the joyfullest tydings that ever came unto my ears ; and to preach to me the last and sweetest sermon , even the same that our ●aviour preached on the cross [ luke 23.43 . verily i say unto thee , to day shalt thou be with christ in paradise . ] and is this the difference between the love of man and of god ? and yet do i lament the loss of man ! and yet am i so backward to converse with god , and to be satisfied in his love alone ! ah my god , how justly mayest thou withhold that love which i thus undervalue ; and refuse that converse which i have first refused ? and turn me over to man , to silly man , to sinful man , whose converse i so much desire , till i have learnt by dear experience the difference between man and god , and between an earthly and an heavenly friend ! alas , have i not tryed it oft enough , to have known it better before this day ! have ● not 〈◊〉 enough sound what man is in a time of tryal ! have i not been tol● it over and over , and told it to the quick , by deceitful friends , by self-seeking friends , by mutable , erroneous , deceived , scandalous , backslding friends , by proud and selfconceited friends ; by passionate , quarrelsom , vexatious friends , by self-grieved , troubled friend● , that have but brought me all their calamities and griefs to be additions to my own ; by tempting friends , that have drawn me to sin more effectually than enemies ; by tender , faithful , but unable friends , that have but fetcht fire from my calamities and sorrows to kindle their own , not equally sharing , but each one taking all my trouble entirely to himself : that have been willing , but insufficient to relieve me ; and therefore the greater was their love , the greater was their own , and consequently mine affliction , that would have been with me , but could not ; that would fain have eased my pain , and strengthened my languishing body , but could not ; that would fain have removed all my troubles , and comforted my cast down mind , but could not . o how often have i found that humane friendship is a sweet desired addition to our woe ; a beloved calamity , and an affliction which nature will not be without , not because it loveth evil , nor because it is wholly deceived in its choice ( for there is good in friendship , and delight in holy love ) but because the good which is here accompanied with so much evil , is the beginn●ng of a more high and durable frendship , and pointeth us up to the blessed delightful society and converse which in the heavenly ierusalem we shall have with christ. but o how much better have i found the friendship of the all-sufficient god! his love hath not only pitited me , but relieved me : he hath not only been as it were afflicted with me in my afflictions , but he hath delivered me seasonably , and powerfully , and sweetly hath he delivered me : and when he had once told me that my afflictions were his own , i had no reason to doubt of a deliverance . my burdened mind hath been eased by his love , which was but more burdened by the fruitless love of all my friends . oft have i come to man for help , and ease , and comfort , and gone away as from an empty cistern , that had no water to cool my thirst ; but god hath been a present help : could i but get near him , i was sure of light , how great soever was my former darkness : could i but get near him , i was sure of warming quickning life , how dead soever i had been before : but all my misery was , that i could not get near him ! my darkened estranged guilty soul , could not get quiet●ng and satisfying acquaintance : my lumpish heart lay dead on earth , and would not stir , or quickly fall down again , if by any celestial force it began to be drawn up , and move a little towards him : my carnal mind was entangled in diverting vanities : and thus i have been kept from communion with my god. kept ! not by force or humane tyranny ; not by bars or bolts , or distance of a place , or by the lowness of my condition ; nor by any misrepresentations o● reproach of man ; but , alas , by my self , by the darkness and deadness , and sluggishness , and earthliness , and fleshliness , and passions of a naughty heart . these have been my bars , and bolts , and jaylors ; these are they that have kept me from my god : had it not been for these i might have got nearer to him ; i might have walkt with him , and dwelt with him ; yea dwelt in him , and he in me : and then i should not have mist any friends , nor felt mine enemies : and is it my sinful distance from my god that hath been my loss , my wilderness , my woe ! and is it a nearer admittance to the presence of his love that must be my recovery and my joy , if ever i attain to joy ! o then my soul , lay hold on christ the reconciler , and in him and by him draw near to god : and cease from man whose breath is in his nostrils : love god in his saints , and delightfully converse with christ in them , while thou hast opportunity . but remember thou livest not upon them , or on their love , but upon god , and therefore desire their company but for his : and if thou have his , be content if thou have not theirs . he wants not man that enjoyeth god. gather up all the love , and thoughts , and desires which have been scattered and lost upon the creatures , and set them all on god himself , and press into his presence , and converse with him , and thou shalt find the mistake of thy present discontents , and sweet experience shall tell thee thou hast made a happy change . 5. if god be with me , i am not alone , because he is with me with whom my greatest business lyeth : and what company should i desire , but theirs with whom i have my daily necessary work to do ? i have more to do with god , than with all the world : yea more and greater business with him in one day , than with all the world in all my life . i have business with man about house , or lands , or food , or raiment , or labour , or journying , or recreations , about society and publick peace : but what are these to my business with god! indeed with holy men i have holy business ; but that is but as they are messengers from god , and come to me on his business , and so they must be dearly welcome : but even then my business is much more with god then with them ; with him that sent them , then with the messenger . indeed my business with god is so great , that if i had not a mediator to encourage and assist me , to do my work and procure me acceptance , the thoughts of it would overwhelm my soul. o therefore my soul , let man stand by : it is the eternal god that i have to do with : and with whom am i to transact in this little time the business of my endless life . i have to deal with god through christ , for the pardon of my sins , of all my great and grievous sins ; and wo to me if i speed not , that ever i was born : i have some hopes of pardon , but intermixt with many perplexing fears : i have evidences much blotted , and not easily understood : i want assurance that he is indeed my father , and reconciled to me , and will receive me to himself when the world forsaketh me : i have many languishing graces to be strengthened ; and alas , what radicated , obstinate , vexatious corruptions to be cured ! can i look into my heart , into such an unbelieving , dead , and earthly heart , into such a proud and peevish and disordered heart , into such a trembling , perplexed , self-accusing heart , and yet not understand how great my business is with god! can i peruse my sins , or feel my wants , and sink under my weaknesses , and yet not discern how great my business is with god! can i look back upon all the time that i have lost , and all the grace that i unthankfully resisted , and all the mercies that i trod under foot , or fool'd away , and can i look before me and see how near my time is to an end , and yet not understand how great my business is with god ; can i think of the malice and diligence of satan , the number , power and subtilty of mine enemies , the many snares and dangers that are still before me , the strength and number of temptations , and my ignorance , unwatchfulness and weakness to resist , and yet not know that my greatest business is with god : can i feel my afflictions and lament them , and think my burden greater than i can bear , and find that man cannot relieve me ; can i go mourning in the heaviness of my soul , and water my bed with tears , and fill the air with my groans and lamentations , or feel my soul overwhelmed within me , so that my words are intercepted , and i am readier to break than speak , and yet not perceive that my greatest business is with god ? can i think of dying ? can i draw near to judgment ? can i think of everlasting joys in heaven ? and of everlasting pains in hell , and yet not feel that my greatest business is with god ? o then , my soul , the case is easily resolved , with whom it is that thou must most desirously and seriously converse . where shouldst thou be but where thy business is , and so great business ! alas , what have i to do with man ! what can it do but make my head ake , to hear a deal of senseless chat , about preferments , lands and dignities , about the words and thoughts of men , and a thousand toys that are utterly impertinent to my great imployments , and signifie nothing but that the dreaming world is not awake ! what pleasure is it to see the busles of a bedlam world ? what a stir they make to prove or make themselves unhappy ? how low and of how little weight , are the learned discourses about syllables and words , and names and notions , and mood and figure , yea , or about the highest planets , when all are not referred unto god ? were it not that some converse with men , doth further my converse with god ; and that god did transact much of his business by his messengers and servants , it were no matter whether ever i more saw the face of man : were it not that my master hath placed me in society , and appointed me and much of my work for others , and with others , and much of his mercy is conveyed by others , man might stand by , and solitude were better then the best society , and god alone should take me up . o nothing is so much my misery and shame , as that i am no more willing , nor better skilled in the management of my great important business ! that my work is with god , and my heart is no more with him ! o what might i do in holy meditation or prayer one hour ; if i were as ready for prayer , and as good at prayer as one that hath so long opportunity and so great necessity to converse with god , should be ! a prayerless heart , a heart that flyeth away from god , is most excusable in such a one as i , that hath so much important business with him : it is work that must be done ; and if well done , will never be repented of : i use not to return from the presence of god ( when indeed i have drawn near him ) as i do from the company of empty men , repenting that i have lost my time , and trembled that my mind is discomposed or depressed by the vanity and earthly savour of their discourse : i oft repent that i have prayed to him so coldly , and conversed with him so negligently , and served him so remisly ; but i never repent of the time , the cares , the afflictions , or the diligence imployed in his holy work . many a time i have repented that ever i spent so much time with man , and wisht i had never seen the faces of some that are eminent in the world , whose favour and converse others are ambitious of : but it is my greif and shame that so small a part of all my life , hath been spent with god ; and that fervent prayer and heavenly contemplations , have been so seldom and so short . o that i had lived more with god , though i had been less with my dearest of my friends ! how much more blameless , regular and pure ! how much more fruitful , and answerable to my obligations and professions ! how much more comfortable to my review ! how many falls , and hurts , and wounds , and greifs , and groans might i have escaped ! o how much more pleasing is it now to my remembrance , to think of the hours in which i have lain at the feet of god , though it were in tears and groans , than to think of the time which i have spent in any common converse with the greatest , or the learnedest , or the dearest of my acquaintance ! and as my greatest business is with god , so my daily-business is also with him : he purposely leaveth me under wants , and suffers necessities daily to return , and enemies to assault me , and affliction to surprize me , that i may be daily driven to him : he loveth to hear from me : he would have me be no stranger with him : i have business with him every hour : i need not want employment for all the faculties of my soul , if i know what it is to converse in heaven . even prayer , and every holy thought of god , hath an object so great and excellent , as should wholly take me up . nothing must be thought or spoken lightly about the lord. his name must not be taken in vain : nothing that is common beseemeth his worshipers . he will be sanctified of all that shall draw near him : he must be loved with all the heart and might . his servants need not be wearied for want of employment , nor through the lightness or unprofitableness of their employment : if i had cities to build , or kingdoms to govern , i might better complain for want of employment for the faculties of my soul , than i can when i am to converse in heaven . in other studies the delight abateth , when i have reached my desire , and know all that i can know : but in god there is infinitely more to be known , when i know the most . i am never satiated with the easiness of knowing , nor are my desires abated by any unusefulness or unworthiness in the object ; but i am drawn to it by it's highest excellencies , and drawn on to desire more and more by the infiniteness of the light which i have not yet beheld , and the infiniteness of the good which yet i have not enjoyed . if i be idle , or seem to want employment , when i am to contemplate all the attributes , relations , mercies , works , and revealed perfections of the lord , it 's sure for want of eyes to see , or a heart enclined to my business : if god be not enough to employ my soul , then all the persons and things on earth are not enough . and when i have infinite goodness to delight in , where my soul may freely let out it self , and never need to fear excess of love ; how sweet should this employment be ? as knowledge , so love is never stinted here , by the narrowness of the object : can never love him in any proportion either to his goodness and amiableness in himself , or to his love to us . what need have i then of any other company or business , when i have infinite goodness to delight in , and to love ( further than they subserve this greatest work ? ) come home then , o my soul , to god : converse in heaven : turn away thine eyes from beholding vanity : let not thy affections kindle upon straw or bryars , that go out when they have made a flash or noise , and leave thee to thy cold and darkness : but come and dwell upon celestial beauties , and make it thy daily and most diligent work , to kindle thy affections on the infinite everlasting good ; and then they will never be extinguished or decay for want of fewel ; but the further they go , and the longer they burn , the greater will be the flame . though thou find it hard while love is but a spark to make it burn , and complain that thy cold and backward heart is hardly warmed with the love of god , yet when the whole pile hath taken fire , and the flame ascendeth , fire will breed fire , love will cause love ; and all the malice of hell it self shall never be able to suppress or quench it unto all eternity . 6. and it is a great encouragement to my converse with god , that no misunderstanding , no malice of enemies , no former sin or present● frailty , no , nor the infinite distance of the most holy glorious god , can hinder my access to him , or turn away his ear or love , or interrupt my leave and liberty of converse . if i converse with the poor , their wants afflict me , being greater than i can supply : their complaints and expectations which i cannot satisfie , are my trouble . if i would converse with great ones , it is not easie to get access : and less easie to have their favour , unless i would purchase it at too dear a rate : how strangely and contemptuously do they look at their inferiours ! great friends must be made for a word or smile : and if you be not quickly gone , they are aweary of you : and if you seek any thing of them , or would put them to any cost or trouble , you are as welcom to them as so many vermin or noisom creatures . they please them best that drive you away . with how much labour and difficulty must you clime , if you will see the top of one of these mountains ? and when you are there , you are but in a place of barrenness ; and have nothing to satisfie you for your pains , but a larger prospect and vertiginous despect of the lower grounds which are not your own : it is seldom that these great ones are to be spoken with : and perhaps their speech is but a denyal of your requests , if not some snappish and contemptuous rejection , that makes you glad when you are got far enough from them , and makes you the better like and love the accessible calm & fruitful plains . but , o how much greater encouragements hath my soul to converse with god! company never hindereth him from harkning to my suit : he is infinite and omnipotent , and as sufficient for every individual soul , as if he had no other to look after in the world : when he is taken up with the attendance and praises of his heavenly host , he is as free and ready to attend and answer the groans and prayers of a contrite soul , as if he had no nobler creatures , nor no higher service to regard . i am oft unready , but god is never unready : i am unready to pray , but he is not unready to hear : i am unready to come to god , to walk with him , and to solace my soul with him ; but he is never unready to entertain me . many a time my conscience would have driven me away , when he hath called me to him , and rebuked my accusing fearful conscience . many a time i have called my self a prodigal , a companion of swine , a miserable hard-hearted sinner , unworthy to be called his son , when he hath called me child , and chid me for my questioning his love. he hath readily forgiven the sins which i thought would have made my soul fuel of hell : he hath entertained me with joy , with musick and a feast , when i better deserved to have been among the dogs without his doors . he hath embraced me in his sustaining consolatory arms , when he might have spurned my guilty soul to hell , and said , depart from me , thou worker of iniquity , i know thee not . o little did i think , that he could ever have forgotten the vanity and villany of my youth ; yea , so easily have forgotten my most aggravated sins . when i had sinned against light ; when i had resisted conscience ; when i had frequently and wilfully injured love , i thought he would never have forgotten it : but the greatness of his love and mercy , and the blood and intercession of his son , hath cancelled all . o how many mercies have i tasted since i thought i had sinned away all mercies ! how patiently hath he born with me , since i thought he would never have put up more ? and yet besides my sins and the withdrawings of my own heart , there hath been nothing to interrupt our converse . though he be god , and i a worm , yet that would not have kept me out : though he be in heaven , yet he is near to succour me on earth , in all that i call upon him for : though he have the praise of angels , he disdaineth not my tears and groans : though he have the perfect love of perfect souls , he knoweth the little spark in my breast , and despiseth not my weak and languid love : though i injure and dishonour him by loving him no more ; though i oft forget him , and have been out of the way when he hath come or called me ; though i have disobediently turned away mine ears , and unkindly refused the entertainments of his love , and unfaithfully plaid with those whose company he forbad me , he hath not divorced me , nor turned me out of doors . o wonderful ! that heaven will be familiar with earth ! and god with man ! the highest with a worm ! and the most holy with an unconstant sinner ! man refuseth me , when god will entertain me : man , that is no wiser or better than my self . those that i never wronged or deserved ill off , reject me with reproach : and god whom i have unspeakably injured , doth invite me , and intreat me , and condescendeth to me , as if he were beholden to me to be saved : men that i have deserved well of , do abhor me : and god that i have deserved hell of , doth accept me . the best of them are briars , and as a thorny hedge , and he is love , and rest , and joy : and yet i can be more welcom to him , tho●gh i have offended h●m , than i can to them whom i have obliged : i have freer leave to cast my slef into my fathers arms , than to tumble in those briars , or wallow in the dirt. i upbraid my self with my sins , but he doth not upbraid me with them . i condemn my self for them , but he condemns me not : he forgivet● me so●n●r than i can forgive my self : i have peace with him , before i can have peace of conscience . o therefore my soul , draw near to him that is so willing of thy company ! that frowneth thee not away , unless it be when thou hast fallen into the dirt , that tho● mayst wash thee from thy filthiness , and the fitter for his converse . draw near to him that will not wrong thee , by believing misreports of enemies , or laying to thy charge the things thou knewest not : but will forgive the wrongs thou hast done to him , and justifie thee from the sin , that conscience layeth to thy charge . come to him that by his word and spirit , his ministers and mercies calleth thee to come ; and hath promised , that those that come to him , he will in no wise shut out . o walk with him that will bear thee up , and lead thee as by the right hand ( psal. 73.23 . ) and carry his infants when they cannot go ! o speak to him that teacheth thee to speak , and understandeth and accepts thy stammering ; and helpeth thine infirmities when thou knowest not what to pray for as thou oughtest ; and giveth thee groans when thou hast not words , and knowe●h the meaning of his spirit in thy groans : that cannot be contained in the heaven of heavens , and yet hath respect to the contrite soul , that trembleth at his word , and feareth his displeasure : that pityeth the tears , and despiseth not the sighing of a broken heart , nor the desires of the sorrowful . o walk with him that is never weary of the converse of an up●ight soul ! that is never angry with thee , but for flying from him , or for drawing back , or being too strange , and refusing the kindness and felicity of his presence . the day is coming when the proudest of the sons of men would be glad of a good look from him , that thou hast leave to walk with : even they that would not look on thee , and they that injured and abused thee , and they that inferiours could have no access to ; o how glad would they be then of a smile , or a word of hope and mercy from thy father ! draw near then to him , on whom the whole creation doth d●pend ; whose favour at last the proudest and the worst would purchase with the loudest cries , when all their pomp and pleasure is gone , and can purchase nothing . o walk with him that is love it self , and think him not unwilling-or unlovely ; and let not the deceiver by hideous misrepresentations drive thee from him : when thou hast felt a while the storms abroad , me thinks thou shouldst say , how good , how safe , how sweet is it to draw near to god! 7. with whom should i so desirously converse , as with him whom i must live with for ever ? if i take pleasure in my house , or land , or country , my walks , my books or friends themselves as cloathed with flesh , i must possess this pleasure but a little while ; henceforth know we no man after the flesh : had we known christ himself after the flesh , we must know him so no more for ever . ( though his glorified spiritual body we shall know . ) do you converse with father or mother ? with wives or children ? with pastors and teachers ? though you may converse with these as glorified saints , when you come to christ , yet in these relations that they stand in to you now , you shall converse with them but a little while : for the time is short : it remaineth that both they that have wives be as though they had none ; and they that weep as though they wept not ; and they that rejoyce as though they rejoyced not ; and they that buy as though they possessed not ; and they that use the world , as not abusing it ( or as though they used it not : ) for the fashion of this world doth pass away . ] 1 cor. 7.29 , 30 , 31. why then should i so much regard , a converse of so short continuance ? why should i be so familiar in my inn , and so in love with that familiarity , as to grieve when i must but think of leaving it , or talk of going home , and look forward to the place where i must dwell for ever ? shall i be fond of the company of a passenger that i travel with ( yea perhaps one that doth but meet me in the way , and goeth to a contrary place ) and shall i not take more pleasure to remember home ? i will not be so uncivil as to deny those i meet a short salute , or to be friendly with my fellow-travellers : but remember , o my soul , that thou dost not dwell but travel here , and that it is thy fathers house where thou must abide forever : yea and he is nearer thee than man ( though invisible ) even in thy way . o see him then that is invisible : hearken to him when he spea●eth : obey his voice : observe his way : speak to him boldly , though humbly and reverently , a● his child , about the great concernments of thy state : tell him what it is that aileth thee : and seeing all thy smart is the fruit of thy own sin , confess thy folly and unkindness , crave his forgiveness , and remember him what his son hath suffered , and for what : treat with him about thy future course : desire his grace , and give up thy self to his conduct and his cure : weep over in his ears the history of thy misdoings and unthankful course : tell it him with penitential tears and groans : but tell him also the advantage that he hath for the honouring of his grace , if it may now abound where sin aboundeth : tell him that thou art most offended with thy self , for that which he is most offended with : that thou art angry with thy disobedient unthankful heart : that thou art even a weary of that heart that loveth him no more : and that it shall never please thee , till it love him better and be more desirous to please him : tell him of thy enemies , and crave the protection of his love : tell him of thy frailties , infirmities and passions , and crave not only his tender forbearance , but his help : tell him that without him thou canst do nothing ; and crave the grace that is sufficient for thee , that through him that strengtheneth thee thou mayest do all things : when thou fallest , despair not , but crave his helping hand to raise thee . speak to him especially of the everlasting things , and thank him for his promises , and for thy hopes : for what thou shalt be , and have , and do among his holy ones for ever . express thy joys in the promise of those joys ; that thou must see his glory , and love him , and praise him better than thou canst now desire . begin those praises , and as thou walkest with him , take pleasure in the mention of his perfections ; be thankful to him and speak good of his name : solace thy self in remembring what a god , what a defence and portion all believers have : and in considering whither he is now conducting thee , and what he will do with thee , and what use he will make of thee forever : speak with rejoycing of the glory of his works , and the righteousness of his judgmen●s , and the holiness and evenness of his ways : sing forth his praises with a joyfull heart , and pleasant and triumphing voice ; and frown away all slavish fears , all importune malicious suggestions or doubts , all peevish hurtful nipping griefs , that would mar or interrupt the melody ; and would untune or unstring a raised well composed soul. thy father loveth thy very moans and tears : but how much more doth he love thy thanks and praise ? or if indeed it be a winter time , a stormy day with thee , and he seem to chide or hide his face because thou hast offended him , let the cloud that is gathered by thy folly come down in tears , and tell him , thou hast sinned against heaven and before him , and art no more worthy to be called his son ; but yet fly not from him , but beg his pardon and the priviledges of a servant : and thou wilt find embracements , when thou fearest condemnation : and find that he is merciful and ready to forgive : only return , and keep closer to him for the time to come . if the breach through thy neglect be gone so far , as that thou seemest to have lost thy god , and to be cast off , and left forsaken ; despair not yet ; for he doth but hide his face till thou repent : he doth not forsake thee , but only tell thee what it is to walk so carelesly as if thou wouldst forsake him : thou art faster and surer in his love and covenant then thou canst believe or apprehend . thy lord was as dear as ever to his father , when he cryed out , my god , why hast thou forsaken me . but yet neglect him not , and be not regardless of his withdrawings and of thy loss : lift up thy voice and cry but [ father ; ] in despight of unbelief , cry out [ my father , my saviour , my god , ] and thou shalt hear him answer thee at last [ my child : ] cry out [ o why dost thou hide thy face ? and why hast thou forsaken me ! o what shall i do here without thee ! o leave me not , lose me not in this bowling wilderness ! let me not be a prey to any ravening beast ! to my sin , to satan , to my foes and thine ! ] lift up thy voice and weep , and tell him , they are the tears and lamentation of his child : o beg of him , that thy wanderings and childish folly , may not be taken as acts of enmity , or at least that they may be pardoned ; and though he correct thee , that he will return and not forsake thee , but still take thee and use thee as his child . or if thou hast not words to pour out before him , at least smite upon thy breast , and though thou be ashamed or afraid to look up toward heaven , look down and say , [ o lord , be merciful to me a sinner , ] and he will take it for an acceptable suit , that tendeth to thy pardon and justification , and will number such a sentance with the prayers which he cannot deny . or if thou cry , and canst not hear of him , and hast long called out upon thy fathers name , and hearest not his voice and hast no return ; enquire after him of those thou meetest : ask for him of them that know him and are acquainted with his way ! make thy moan unto the watchmen ; and ask them , where thou mayst find thy lord. and at last he will appear to thee , and find thee first , that thou mayst find him , and shew thee where it was that thou didst lose him , by losing thy self and turning from him ! seek him and thou shalt find him : wait and he will appear in kindness : for he never faileth or forsaketh those that wait upon him . this kind of converse , o my soul , thou hast to prosecute with thy god. thou hast also the concernments of all his servants ; his aff●icted ones , his broken hearted ones , his diseased ones , his persecuted ones , to tell him of : tell him also of the concernments of his kingdom , the fury of his enemies , the dishonour they cast upon his name , the matters of his gospel , cause and interest in the world : but still let his righteous judgment be remembred , and all be terminated in the glorious everlasting kingdom . is it not much better thus to converse with him that i must be with for ever , about the place , and the company , and work , and concernments of my perpetual abode , then to be taken up with strangers in my way , and detained by their impertinencies ? i have form'd my self so long in these meditations , that i will but name the rest , and tell you what i had further to have treated on , and leave the enlargement to your own meditations . 8. i have no reason to be weary of converse with god , seeing it is that for which all human converse is regardable . converse with man is only so far desirable as it tendeth to our converse with god : and therefore the end must be preferred before the means . 9. it is the office of christ , and the work of the holy ghost , and the use of all the means of grace , and of all creatures , mercies and afflictions , to reduce our straying souls to god , that we may converse with him and enjoy him . 10. converse with god is most suitable to those that are so near to death ; it best prepareth for it : it is likest to the work that we are next to do . we had rather when death comes , be found conversing with god then with man : it is god that a dying man hath principally to do with : it is his judgment that he is going to ; and his mercy that he hath to trust upon : and therefore it concerneth us to draw near him now , and be no strangers to him , lest strangeness then should be our terrour . 11. how wonderful a condescension is it that god should be willing to converse with me ! with such a worm and sinful wretch : and therefore how unexcusable is my crime , if i refuse his company , and so great a mercy ! 12. lastly , heaven it self is but our converse with god and his glorified ones , ( though in a more perfect manner then we can here conceive . ) and therefore our holy converse with him here is the state that is likest heaven , and that prepareth for it , and all the heaven that is on earth . it remaineth now that i briefly tell you , what you should do to attain and manage this converse with god , in the improvement of your solitude . ( for directions in general for walking with god , i reserve for another place . ) at present let these few suffice . direct . 1. if you would comfortably converse with god , make sure that you are reconciled to him in christ , and that he is indeed your friend and father . can two walk together except they be agreed ? can you take pleasure in dwelling with the consuming fire ? or conversing with the most dreadful enemy ? yet this i must add , that every doubting or self-accusing soul may not find a pretence to fly from god. 1. that god ceaseth not to be a father when ever a fearful soul is drawn to question it or deny it . 2. that in the universal love and grace of god to miserable sinners , and in the universal act of conditional pardon and oblivion , and in the offers of grace , and the readiness of god to receive the penitent , there is glad tidings that should exceedingly rejoyce a a sinner ; and there is sufficient encouragement to draw the most guilty miserable sinner to seek to god , and sue for mercy . but yet the sweetest converse is for children , & for those that have some assurance that they are children . but perhaps you will say , that this is not easily attained : how shall we know that he is our friend ? in brief , i answer , if you are unfeignedly friends to god , it is because he first loved you . prefer him before all other friends , and all the wealth and vanity of the world ; provoke him not by wilfulness or neglect : use him as your best friend , and abuse him not by disobedience or ingratitude ; own him before all , at the dearest rates , whenever you are called to it : desire his presence : lament his absence : love him from the bottom of your hearts : think not hardly of him : suspect him not ; misunderstand him not : hearken not to his enemies : receive not any false reports against him : take him to be really better for you than all the world : do these , and doubt not but you are friends with god , & god with you : in a word , be but heartily willing to be friends to god , and that god should be your cheifest friend , and you may be sure that it is so indeed , and that you are and have what you desire . and then how delightfully may you converse with god! direct . 2. wholly depend on the mediation of christ , the great reconciler : without him there is no coming near to god : but in his beloved you shall be accepted . whatever fear of his displeasure shall surprize you , fly presently for safety unto christ : whatever guilt shall look you in the face , commit your self and cause to christ , and desire him to answer for you : when the doors of mercy seem to be shut up against you , fly to him that bears the keyes , and can at any time open to you , and let you in : desire him to answer for you to god , to your consciences , and against all accusers : by him alone you may boldly and comfortably converse with god : but god will not know you out of him . direct . 3. take heed of bringing particular guilt into the presence of god , if you would have sweet communion with him : christ himself never reconciled god to sin : and the sinner and sin are so nearly related , that for all the death of christ , you shall feel that iniquity dwelleth not with god ; but he hateth the works of it , and the foolish shall not stand in his sight ▪ and that if you will presume to sin because you are his children , be sure your sin will find you out . o what fears , what shame , what self-abhorrence and self-revenge will guilt raise in a penitent soul , when it comes into the light of the presence of the lord ; it will unavoidable abate your boldness and your comforts : when you should be sweetly delighting in his pleased face , and promised glory , you will be be fooling your selves for your former sin , and ready even to tear your flesh , to think that ever you should do as you have done , and use him as you would not have used a common friend , and cast your selves upon his wrath . but an innocent soul , or pacified conscience , doth walk with god in quietness and delight , without those frowns and fears which are a taste of hell to others . direct . 4. if you would comfortably converse with god , be sure that you bring not idols in your hearts : take heed of inordinate affection to any creature . let all things else be nothing to you , that you may have none to take up your thoughts but god. let your minds be further seperate from them than your bodies : bring not into solitude or to contemplation , a proud , or lustful , or covetous mind : it much more concerneth thee , what heart thou bringest , that what place thou art in , or what work thou art upon . a mind that is drowned in ambition , sensuality or passion , will scarce find god any sooner in any wilderness than in a croud ( unless he be there returning from those sins to god ) where-ever he seeth him , god will not own and be familiar with so foul a soul. seneca could say [ quid prodest totious regionis silentium , si affectus fremunt ? ] what good doth the silence of all the country do thee , if thou have the noise of raging affections within ? ] and gregory saith [ qui corpore remotus vivit , &c. he that in body is far enough from the tumult of human conversation , is not in solitude , if he busie himself with earthly cogitations and desires : and he is not in the city that is not troubled with the tumult of worldly cares or fears , though he be pressed with the popular crouds . ] bring not thy house , or land , or credit , or carnal friend along with thee in thy heart , if thou desire and expect to walk in heaven , and to converse with god. direct . 5. live still by faith ; let faith lay heaven and earth as it were together : look not at god as if he were far off : set him aways as before you , even as at your right hand ; psal. 16.8 . be still with him when you awake , psal. 139.18 . in the morning thank him for your rest ; and deliver up your self to his conduct and service for that day ▪ go forth as with him , and to do his work : do every action , with the command of god , and the promise of heaven before your eyes , and upon your hearts : live as those that have incomparably more to do with god and heaven , than all this world ; that you may say with david , psal. 37.25 , 26. ( as aforecited ) whom have i in heaven but thee ! and there is none on earth that i desire besides thee : ] and with paul , phil. 1.21 . [ to me to live is christ , and to dye is gain . ] you must shut up the eye of sense ( save as subordinate to faith ) and live by faith upon a god , a christ , and a world that is unseen , if you would know by experience what it is to be above the brutish life of sensualists , and to converse with god. o christian , if thou hadst rightly learned this blessed life , what a high and noble soul-conversation wouldst thou have ! how easily wouldst thou spare , and how little wouldst thou miss the favour of the greatest , the presence of any worldly comfort ! city or solitude would be much alike to thee , saving that the place and state would be best to thee , where thou hast the greatest help and freedom to converse with god. thou wouldst say of human society as seneca [ vnus pro populo mihi est , & populus pro uno : mihi satis est unus , satis est nullus . ] [ one is instead of all the people to me , and the people as one ; one is enough for me , and none is enough . ] thus being taken up with god , thou mightest live in prison as at liberty , and in a wilderness as in a city , and in a place of banishment as in thy native land : for the earth is the lords , and the fulness thereof : and everywhere thou mayest find him , and converse with him , and lift up pure hands unto him : in every place thou art within the sight of home ; and heaven is in thine eye , and thou art conversing with that god , in whose converse the highest angels do place their highest felicity and delight . how little cause then have all the churches enemies to triumph , that can never shut up a true believer from the presence of his god ? nor banish him into such a place where he cannot have his conversation in heaven ? the stones that were cast at holy stephen , could not hinder him from seeing the heavens opened , and christ sitting at the right hand of god. a patmos allowed holy iohn communion with christ , being there in the spirit on the lords day , rev. 1.9 , 10. christ never so speedily and comfortably owneth his servants , as when the world disowneth them , and abuseth them for his sake , and hurls them up and down as the scorn and off-scouring of all . he quickly found the blind man that he had cured , when once the jews had cast him out , ioh. 9.35 . persecutors do but promote the blessedness and exceeding joy of sufferers for christ , mat. 5.11.12 . and how little reason then have christians to shun such sufferings by unlawful means , which turn to their so great advantage ? and to give so dear as the hazard of their souls by wilful sin , to escape the honour , and safety , and commodity of martyrdom ? and indeed we judge not , we love not , we ●ive not as sanctified ones must do , if we judge not that the truest liberty , and love it not as the best condition , in which we may best converse with god. and o how much harder is it to walk with god , in a court , in the midst of sensual delights , than in a prison or wilderness , where we have none to interrupt us , and nothing else to take us up ? it is our prepossessed minds , our earthly hearts , our carnal affections and concupisence , and the pleasures of a prosperous state , that are the prison and the jaylors of our souls . were it not for these , how free should we be , though our bodies were confined to the straightest room ! he is at liberty that can walk in heaven , and have access to god , and make use of all the creatures in the world , to the promoting of this his heavenly conversation . and he is the prisoner whose soul is chained to flesh and earth , and confined to his lands and houses , and feedeth on the dust of worldly riches , or walloweth in the dung and filth of gluttony , drunkenness and lust : that are far from god , and desire not to be near him ; but say to him , depart from us , we would not have the knowledge of thy ways : that love their prisons and chains so well , that they would not be set free , but hate those with the cruellest hatred that endeavour their deliverance . those are the poor prisoners of satan , that have not liberty to believe , nor to love god , nor converse in heaven , nor seriously to mind or seek the things that are high and honourable : that have not liberty to meditate or pray , or seriously to speak of holy things , nor to love and converse with those that do so : that are tyed so hard to the drudgery of sin , that they have not liberty one month , or week , or day , to leave it , and walk with god so much as for recreation ! but he that liveth in the family of god , and is employed in attending him , and doth converse with christ , and the host of holy ones above , in reason should not much complain of his want of friends , or company or accommodations , nor yet be too impatient of any corporal confinement . lastly , be sure then most narrowly to watch your hearts , that nothing have entertainment there , which is against your liberty of converse with god. fill not those hearts with worldly trash , which are made and new-made to be the dwelling place of god. desire not the company which would diminish your heavenly acquaintance and correspondency . be not unfriendly , nor conceited of a self-sufficiency ; but yet beware lest under the honest ingenuous title of a friend , a special , faithful , prudent , faithful friend , you should entertain an idol , or an enemy to your love of god , or a corrival and competitor with your highest friend : for if you do , it is not the specious title of a friend that will save you from the thorns and bryars of disquietment , and from greater troubles than ever you found from open enemies . o blessed be that high and everlasting friend , who is every way suited to the upright souls ! to their minds , their memories , their delight , their love , &c. by surest truth , by fullest goodness , by clearest light , by dearest love , by firmest constancy , &c. — o why hath my drowsie and dark-sighted soul been so seldom with him ! why hath it so often , so strangely , and so unthankfully passed by , and not observed him , nor hearkened to his kindest calls ! o what is all this trash and trouble that hath filled my memory , and employed my mind , and cheated and corrupted my affections , while my dearest lord hath been days and nights so unworthily forgotten , so contemptuously neglected , and disregarded , and loved as if i loved him not ! o that these drowsie and those waking nights , those loitered , lost , and empty hours , had been spent in the humblest converse with him , which have been dreamed and doted away upon — now i know not what ! o my god , how much wiser and happier had i been , had i rather chosen to mourn with thee , than to rejoyce and sport with any other ! o that i had rather wept with thee , than laughed with the creature ! for the time to come , let that be my friend , that most befriendeth my dark , and dull , and backward soul , in its undertaken progress , and heavenly conversation ! or if there be none such upon earth , let me here take one for my friend ! o blot out every name from my corrupted heart , which hindereth the deeper engraving of thy name ! ah lord , what a stone , what a blind ungrateful thing , is a heart not touched with celestial love ! yet shall i not run to thee , when i have none else that will know me ! shall i not draw near thee , when all fly from me ! when daily experience cryeth out so loud [ none but christ : god or nothing . ] ah foolish heart , that hast thought of it [ where is that place , that cave or desert , where i might soonest find thee , and fullest enjoy thee ? is it in the wilderness that thou walkest , or in the croud : in the closet , or in the church ; where is it that i might soonest meet with god ? ] but alas , i now perceive , that i have a heart to find , before i am like to find my lord ! o loveless , lifeless , stony heart ! that 's dead to him that gave it life ! and to none but him ! could i not love , or think , or feel at all , methinks i were less dead than now ? less dead , if dead , than now i am alive ? i had almost said [ lord , let me never love more till i can love thee ? nor think more on any thing till i can more willingly think of thee ? ] but i must suppress that wish ; for life will act : and the mercies and motions of nature are necessary to those of grace . and therefore in the life of nature , and in the glimmerings of thy light , i will wait for more of the celestial life ! my god , thou hast my consent ! it is here attested under my hand : separate me from what and whom thou wilt , so i may but be nearer thee ! let me love thee more , and feel more of thy love , and then let me love or be beloved of the world , as little as thou wilt . i thought self-love had been a more predominant thing : but now i find that repentance hath its anger , its hatred and its revenge ! i am truly angry with that heart that hath so oft and foolishly offended thee ! methinks i hate that heart that is so cold and backward in thy love , and almost grudge it a dwelling in my breast ! alas when love should be the life of prayer , the life of holy meditation , the life of sermons and of holy conference , and my soul in these should long to meet thee , and delight to mention thee , i straggle lord , i know not whether ! or i sit still and wish , but do not rise and run and follow thee , yea , i do not what i seem to do . all 's dead , all 's dead , for want of love ! i often cry , o where is that place , where the quickening beams of heaven are warmest , that my soul night seek it out ! but whether ever i go , to city or to solitude , alas , i find it is not place that makes the difference . i know that christ is perfectly replenished with life and light , and love divine : and i hear him as our head and treasure proclaimed and offered to us in the gospel ! this is thy record , that he that hath the son hath life ! o why then is my barren soul so empty ! i thought i had long ago consented to thy offer ; and then according to thy covenant , both he and life in him are mine ! and yet must i still be dark and dead ! ah dearest lord , i say not that i have too long waited ! but if i continue thus to wait , wilt thou never find the time of love ? and come and own thy gasping worm ? wilt thou never dissipate these clouds , and shine upon this dead and darkened soul ? hath my night no day ? thrust me not from thee , o my god! for that 's a hell , to be thrust from god. but sure the cause is all at home , could i find it out , or ra●her could i cure it ! it is sure my face that 's turned from god , when i say , his face is turned from me . but if my life must here be out of sight , and hidden in the root ( with christ in god , ) and if all the rest be reserved for that better world , and i must here have but these small beginnings , o make me more to love , and long for the blessed day of thine appearing , and not to fear the time of my deliverance , nor unbelievingly to linger in this sodom , as one that had rather stay with sin , then come to thee ! though sin hath made me backward to the fight , let it not make me backward to receive the crown ; though it hath made me a loiterer in thy work , let it not make me backward to receive that wages , which thy love will give to our pardoned , poor , accepted services . though i have too oft drawn back , when i should have come unto thee , and walked with thee in thy ways of grace , yet heal that unbelief , and disaffection , which would make me to draw back , when thou callest me to possess thy glory ? though the sickness and lameness of my soul have hindered me in my journy , yet let their painfulness help me to desire to be delivered from them , and to be at home , where ( without the interposing nights of thy displeasure ) i shall fully feel thy fullest love , and walk with thy glorified on●s in the light of thy glory , triumphing in thy praise for evermore . amen . but now i have given you these few directions for the improvement of your solitude for converse with god , lest i should occasion the hurt of those that are unfit for the lesson i have given , i must conclude with this caution ( which i have formerly also published , ) that it is not malencholly or weak-headed persons , who are not able to bear such exercises , for whom i have written these directions . those that are not able to be much in serious solitary thoughtfulness , without confusions and distracting suggestions , and hurrying vexatious thoughts , must set themselves for the most part to those duties which are to be done in company by the help of others ; and must be very little in solitary duties : for to them whose natural faculties are so diseased or weak , it is no duty , as being no means to do them the desired good ; but while they strive to do that which they are naturally unable to endure , they will but confound and distract themselves , and make themselves unable for those other duties which yet they are not utterly unfit for . to such persons therefore instead of ordered , well-digested meditations , and much time spent in secret thoughtfulness , it must suffice that they be brief in secret prayer , and take up with such occasional abrupter . meditations as they are capable of , and that they be the more in reading , hearing , conference , and praying and praising god with others : untill their melancholly distempers are so far overcome , as that ( by the direction of their spiritual guides ) they may judge themselves fit for this improvement of their solitude . finis . books printed for iohn salusbury in cornhill . 〈…〉 opened , 〈…〉 supper of the parable discovered , 〈◊〉 several sermons . by ioseph hussey , pastor in cambridge . an inquiry after religion , or a veiw of all religions and sects in the world. by a member of the royal society . a word to poor , ignorant , and careless people , that mind not the salvation of their precious souls ; containing directions for a holy life ; with a catechism and prayers for families , and graces before and after meat . the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. this text is an enriched version of the tcp digital transcription a86947 of text r209351 in the english short title catalog (thomason e1372_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 239 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86947 wing h3866 thomason e1372_4 estc r209351 99868234 99868234 169869 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a86947) transcribed from: (early english books online ; image set 169869) images scanned from microfilm: (thomason tracts ; 179:e1372[4]) the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. [14], 190 p. printed by ja. cottrel, for giles calvert, at the black spread-eagle at the west-end of pauls, london : 1651. ed. hide jun. = edward hyde. annotation on thomason copy: "may. 28". reproduction of the original in the british library. eng jesus christ -meditations -early works to 1800. christian life -early works to 1800. trinity -early works to 1800. holy spirit -symbolism -early works to 1800. god -knowableness -early works to 1800. a86947 r209351 (thomason e1372_4). civilwar no the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened: also, the parable of the rich man's fl hyde, edward 1651 47998 116 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the mystery of christ in us , with the mystery of the father , word , and holy ghost or spirit , opened . also , the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , explicated . likewise , the way that christ takes to undo a man , and take away his life . together with a discovery of the neerness of christs coming , and of those glorious things which are to be fulfilled in these later days . set forth and published by ed. hide jun. rom. 10. 6 , 7 , 8 , 9. 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 joh. 5. 7 , 8. psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. isa. 6. 6 , 7. zech. 14. 20 , 21. zech. 5. 6 , 7 , 8 , 9. london , printed by ja. cottrel , for giles calvert , at the black spread-eagle at the west-end of pauls . 1651. to the reader . christian reader , before i was stirred up to set pen to paper in this following treatise , i found in my spirit such a contrariety to it , that i resolved within my self i would write no more . but within a little while after , i found the spirit of god to have such violent , strong , and powerful influence upon me , that i could not withstand it , but write . and besides , i had no peace and quietness in my spirit , till i had unloadened my spirit , and finished this work : for i had this dashed into my spirit , write . but no sooner was it dashed in , but i went and consulted with flesh and blood , and so questioned it , whether it was from the lord , or no . and after some further clearings of it up by the lord to my spirit , i was forced to lie down under the truth , power , and authority of it . within a while after , there were divers places of scripture given in unto me , with the minde , interpretation , and meaning thereof ; which i was to write , and which i have in this discourse inserted . two things therefore i do desire of you in the reading of this discourse : first , that you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the truth , and so be found an opposer of it . the second is this : that you would not judge nor take that for error , that doth not sute with your judgements or apprehensions : this is the weakness of many professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure truth according to their capacity ; it is not truth no further then they can reach it : this very thing hath made many to withstand truth ; as for example , our priests and others , how often have they withstood truth , meerly upon this ground ! weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ here are waters to the ancles , to the knees , to the loyns ; a river that cannot be passed over , a fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an angel from heaven may come down and put you into them , and involve you in them : there is one in this discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . if you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the lord , not me . it may be , you may meet with some discoveries of the father , word and spirit , or water , blood and holy ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . it may be , god may meet with you in a parabolical way and manner , as he did david , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the lord , not me . it may be , jesus christ may steal like a theef into your hearts by this discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . it may be , god may make mention of rahab and babylon to you , in this discourse ; it may be he may call you to behold philistia and tyre , with ethiopia , & tell you that this man was born there : if he doth , admire the lord , not me . it may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this discourse set down : who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? then resist rather say , ah lord , there may be truth in this discourse , though i cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that i may praise thee ; then he will discover it to thee . here is no need of the sun , moon , stars , candle , and temple ; for the lord god almighty , and the lamb , are the temple thereof , and the glory of god did lighten them , and the lamb is the light thereof : and there shall be no night there , and they need no candle , neither light of the sun ; for the lord god giveth them light . i look for some to scoff , laugh , and jeer at me , and that which i have written ; to slight and scorn me , and what is written , as i am sure the priests and others will . do , slight , scorn , laugh and jeer at me and what i have written ; see what you will get by it in the end ; see what will be the issue of it . and i look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what i have written . others i look should say that i go backward and forward in what i write , and contradict my self . i look that others haply should say , that i write scatteringly , meanly , and not learnedly , but poorly . i care not what they say , i weigh it not ; i desire to speak not in the eloquence of mans wisdom , but in the plainness of the spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , i weigh them not likewise ; they are my portion , i rejoyce in them all , if there were as many more of them : i shall and do count them my crown , and shall and do not think my self worthy of them . i know whom i have believed , whose i am ; not mens , not sins , not satans , but the lords , in the truth that is after godliness , edvv. hide junior ▪ chap. i. some sweet discoveries of christ in us , out of rom. 10. 6 , 7 , 8 , 9 , 10 ▪ vers . 6. but the righteousness which is of faith , speaketh on this wise : say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above . 7. or , who shall descend into the deep ? that is , to bring up christ again from the dead . 8. but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . in the thirtieth and one and thirtieth verses of the ninth chapter to the romanes , there are two nations spoken of ; that is to say , the gentiles and the jews . the gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the jews , otherwise israel , were those which followed after the law of righteousness , but had not attained to the law of righteousness . the first reason of it , is set down in verse 32. wherefore ? because they sought it not by faith , as the gentiles did , but as it were by the works of the law . the second reason of it , is , because they stumbled at that stumbling stone , v. 33. as it is written , behold , i lay in sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . jesus christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the law . quest . but what is it to seek righteousness , as it were , by the law ? answ. it is to seek righteousness partly by believing , and partly by doing . those that do so , stumble at christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the scribes and pharisees did , by reason of their not knowing him . now in the first verse of the tenth chapter to the romanes , paul tells his brethren the jews what a hearty desire he had , and how he prayed that they might be saved : brethren , my hearts desire and prayer to god for israel is , that they might be saved . and the reason of this prayer , he tells them ▪ vers. 2. for i bear them record , that they have a zeal of god , but not according to knowledge . they were mighty zealous for god , but it did not proceed from true knowledge : as the scribes and pharisees were mighty zealous and strict in keeping the sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . and there are many zealots in our days , oh how full of zeal they are for god , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . and the reason of this is in the third verse : for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god . as the not seeking righteousness by faith , keeps those from attaining to the law of righteousness , that follow after the law of righteousness : so ignorance of gods righteousness makes many go about to establish their own , and so by that means do not subject to god's righteousness . in the fourth verse , paul sheweth , that christ is the end of the law , for righteousness , to every one that believeth : which the glorious israelites , scribes and pharisees , follow after , thinking to be justified thereby . the righteousness of which law , moses describes in the fifth verse , that the man which doth those things shall live in them . which saying , satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the law : and he makes use of it thus : saith satan , if you do the things that the law commands you , you shall live by them : this is scripture saith the devil , if you perform the law , you shall live ; for there is life wrapped up , in keeping of the law : and poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; and the devils design in it , is , to keep poor souls from submitting to the righteousness of god ; the devil knowing well , that as many as are of the works of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things that are written in the book of the law , to do them , gal. 4. 10 , 11. and that no man is justified by the law , in the sight of god , is evident : for the just shall live by faith , now in the 6. ver. which is that i intend to speak to , paul describes the righteousness of faith : but the righteousness which is of faith , speaketh on this wise , say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above , &c. the words are the voice of the righteousness which is of faith ; they are what the righteousness of faith speaketh : and there are in the words , these things to be considered : first , what faith is . secondly , what the voice of the righteousness of faith is . thirdly , what it speaks . fourthly , to whom it speaks . the first thing to be considered , is , what faith is ; that is , what the faith of christ is , as it is in the original . it is a supernatural divine work of god , upon the spirit , which enables the soul to believe above all that natural faith and hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into god , into the righteosness of god ; it is the key that unloks the cabinet where righteousness is , and lets us in into the mysteries of the kingdom : gal. 3. 7 , 9. know ye therefore , that they which are of faith , the same are the children of abraham , and are blessed with faithful abraham . or , faith in this place may be taken for christ ; gal. 3. 23. but before faith came , we were kept under the law , shut up unto the faith which should afterwards be revealed . the second thing to be considered , is , what the righteousness which is of faith is . it is the righteousness which is by believing . but what is the righteousness which is by believing ? it is the righteousness of god . but you will ask me , what is that ? see in rom. 3. 25 , 26. whom god hath set forth to be a propitiation , through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of god ; to declare , i say , at this time his righteousness , that he might be just , and the justifier of him which believeth in jesus . his righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of faith is the righteousness of christ ; for faith is called christ , as i said before ; he is made of god unto us , wisdom , sanctification , justification , redemption , righteousness , and the like . but what is the righteousness of christ ? or in what doth the matter of it consist ? in the active and passive obedience of christ ; that is , in what he hath done and suffered for us . the third thing to be considered , is , what the voice of the righteousness of faith is , or what it speaketh . it speaketh these following things ; that is to say , say not in thine heart . that is , do not speak secretly . it speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . quest . but what should i not say in my heart ? answ. these two things following : first , who shall ascend into heaven ? what is that ? that is , to bring down christ from above . we are ready to speak it in our hearts , though not in our mouthes , who shall ascend into heaven ? we want christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : o how we have endeavoured to fetch him down , by prayer and striving ! as i my self have done : o how i have gaped for him to come down from heaven into my mouth and heart , when i was many times praying ! and when i could do no good this way , i have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . answ. 2. say not in thine heart , who shall descend into the deep ? what is that ? that is , to bring up christ again from the dead . for want of a feeling of christ within us , we are ready to say in our hearts , though not with our mouthes , who shall descend into the deep ? we conclude many times in our spirits , that either he is in the heavens , or in the deep . but first , we are carried out , with much care , for one to fetch him from above : and if jesus christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . we think that either he is above us , or beneath us , among the dead in the grave , in hell . sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . thus much for that which the righteousness of faith would have us not say . now we are to speak of that which the righteousness of faith saith . what is that ? first , the righteousness of faith saith , the word is nigh thee . but what word ? the word of faith , which we preach ▪ what word is that ? christ . why is he called the word of faith ? because he it is that begets faith in souls . the righteousness of faith saith , that word is nigh thee . oh that god would give us ears to hear : it is good news that the righteousness of faith speaks . we will hear thee what thou sayst , therefore speak , lord . the word is nigh , whom ? thee , us , them , him , her , all . friends , christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , job 23. 9. the word of god is nigh us . but why is christ called the word of god in scripture ? because , as the word of a man is that whereby a man expresseth himself , his minde : so christ is called the word of god in this respect ; he is the minde of the father expressed . that by which we know the minde of a man , is his words ; that by which we know the minde of god , is by his word . so that christ is the minde of god discovered ; the word is god made known , revealed : this word was god , and was with god , joh. 1. 1. christ is called the word of truth likewise in scripture : who hath begotten us to himself by the word of truth . but why is he called the word of truth ? because he begets truth in the soul . this word is nigh thee . how nigh me ? very nigh thee : deut. 30. 14. for the word is very nigh unto thee . where is it ? in thy mouth . i do not finde him there . though you do not , yet he is there . secondly , he is in thine heart . i do not feel him there , and therefore he is not there . that will not follow : he is there , though you feel him not : that jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , acts 17. 27. we many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our christ is within us . we are carried out after more sense then faith ; and that is the reason that we no longer then we feel christ to be in us , do conclude him to be in our hearts . the next thing to be enquired into , is , to whom the voice of the righteousness of faith speaketh . that is , to those , who , by reason of the want of feeling jesus christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch christ from thence into their hearts : which were the jews , israel , and , in them , the saints : and the words indeed are spoken , to prevent all objections in them , and others , against this truth , christ in them . and there is not an objection that they can make , or that we and others can make , but it is there answered . the voice of the righteousness of faith speaks so fully to all objections , that i cannot but subscribe to the truth of what it saith , that christ is in me : i am forced to do it , by reason i have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of god , though it be never so plain . the words being explicated , there will arise naturally this corollary ; that is to say , that there is an aptitude in the spirits of those who feel not the lord jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch christ from thence into their spirits , whenas christ is within them . this is clear from the words . the grounds of this doctrine are two : 1. ignorance . 2. unbelief . first , ignorance . we are ignorant of the omnipresencie of christ , that he is present in every place , and in our hearts , as in every place . i have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . secondly , unbelief . we cannot believe that he is in our hearts : we will give christ a being in every place , but not in our hearts . the cause of unbelief , is ignorance : we are ignorant of this truth , christ in us , and therefore cannot believe it . if it be so , that there is a readiness in those who feel not the lord jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch christ from thence into their hearts ; then say not in your hearts , who shall ascend , and who shall descend , to fetch christ from heaven and the deep , into your hearts : it is the voice of the righteousness of faith . why do you say so ? what is the reason of it ? because , saith the soul , i do not injoy him , nor possess him within me . how do you know that you do not injoy him ? because i feel him not : i should feel him within me , if he were there . poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more feeling then faith , that blindes thine eyes . 2. if it be so , this may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , say not in your hearts , who shall go up into heaven , and who shall go down into the deep , to fetch christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing christ is within us . a second corollary from the words , is this : that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . this is cleer from the words : they enquired , who shall ascend , and who shall descend , to bring christ into their hearts ; whenas he was within them . to prove this truth further , we shall bring divers places of scripture : see that in joh. 15. 4. abide in me , and i in you : he speaks to his disciples that were offended at his fleshly departure from them : and that in joh. 17. 23. i in them , and thou in me : and then that in 2 cor. 13. 5. examine your selves , whether ye be in the faith : prove your own selves : know ye not your own selves , how that jesus christ is in you , except ye be reprobates ? that is , unapproved , or rejected . as if the apostle should say , you are reprobates , if christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . and that in eph. 4. 6. one god and father of all who is above all , and through all , and in you all . and that in 1 joh. 4. ye are of god , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of christ , that he is in us , and is stronger then he that is in the world , which is the devil . it is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of christ not being in us . and that in gal. 2. 20. i am crucified with christ , nevertheless i live ; yet not i , but christ lives in me . i am crucified , and yet i live . this is a paradox , a strange thing : how can a man be crucified , and yet live ? the meaning of it is , he was crucified to the world , and lived to god . and in psal. 46. 5. god is in the midst of her ; she shall not be moved . friends , god will not suffer us to be moved away from the hope of the gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . and that in jerem. 14. 9. why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? they ask god this question ; yet , that is , though it be so , thou art in the midst of us , thou art neer to us , we are called by thy name : that is , we are thine , and therefore leave us not . just so , poor souls many times say to god , when he seems to their souls as a man amazed , and as one that cannot save them ; why art thou so , lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy name ; do not forsake us . and that in zeph. 3. 5. the just lord is in the midst thereof , ( speaking of his sanctuary : ) he will not do iniquity , that is , sin . friends , the holy lord is within us : see the fifteenth verse : the lord is in the midst of thee ; thou shalt not see evil any more . therefore , in the fourteenth verse , he calls upon his people to sing : sing , o daughter of zion ; shout , o israel ; be glad and rejoyce with all the heart , o daughter of jerusalem . is not this good news ? friends , why do ye not sing and shout for joy , seeing the lord is within you ? and in the seventeenth verse he speaks of the same thing : the lord thy god in the midst of thee ; or , he that is thy god , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : he will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . now in the sixteenth verse it is said , in that day it shall be said to jerusalem , fear thou not , i am in the midst of thee ; and to zion , let not thy hands be slack ; that is , be not unbelieving . the reason why i mentioned all these places of scripture , was , that so the objections might be fully satisfied concerning this truth , christ in them . if it be so , that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : then , friends , be peswaded of this truth , that christ is within you . but who is it that saith , that christ is within us ? the righteousness of faith and the scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . o glorious truth ! o excellent truth ! this is sweet , sweet . but you seem to make no difference between christ's being in all the world , and his being in the saints . yes but i do ; there is a great deal of difference . he is in all the world more generally ; he is in his saints more particularly . if it be so , then this may serve to discover this truth to us : o how pitiful ignorant many professors are of this truth , christ in them ! how ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! friends , do ye believe it ? is it a truth to your souls ? then why do you not rejoyce and sing ? why are ye sad , seeing the lord god , in the midst of you , is mighty . if it be so , wait upon god , till he reveal his son in you . paul did not know christ to be in him , before god revealed him : when it pleased god to reveal his son in paul , then paul knew him to be in him . no man knows the son , but he to whom the father will reveal him : therefore desire the father to reveal him in you . if it be so , awake him not , till he please . cant. 3. 5. i charge you , o ye daughters of jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my love , till he please . and cant. 2. 7. he speaks of the like thing , we are ready to awake the lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . if he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . the spouse chargeth the daughters of jerusalem not to do it , by the roes and hindes of the field : the meaning is , the spouse doth call the very dumb creatures to witness against stirrers up of christ ; and we are charged also not to do it . and therefore , friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . if it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . this we are ready to do , and then immediately we question whether it be true or no , that he is within us . paul saith , gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of christ in him , whether it was true or no . if ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of christ are false . have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of christ in you , flesh and blood will make you question all your discoveries of christ ; and the reason is , because it is an enemy to the soul . if it be so , that christ is within us , then let us confess him with our mouthes ; this is our duty , to confess him : whom ? jesus christ . how confess him ? to be within us . where ? in our hearts . that which is required on our parts , is , i say , to confess him to be within us : that if thou shalt confess with thy mouth the lord jesus , he is in us ; it is so , it is no lye . whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . object . but , may some say , how shall i confess him , when i do not know whether or no he is in me ? whether you know , or do not know it , he is there . but i cannot acknowledge it , saith the soul . why cannot you acknowledge it ? because i do not feel him to be within me : nay , surely he is not within me . why do you say so ? what makes you say so ? what makes you think he is not within you ? i am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with christs holiness , to be in such a vile unclean heart . answ. 1. to this i answer : what thou sayest , is a cleer argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? who gave it thee ? where hadst thou it ? deal seriously with me ; did not christ within thee , discover it to thee ? thou canst not have otherwise a discovery of thy heart , but by christ within thee . he that hath an ear to hear , let him hear . answ. 2. i answer to it thus : i can prove it to you , that he is in the worst of sinners : see in hos. 11. 9. i will not execute the fierceness of my anger , i will not return to destroy ephraim : for i am god , and not man , the holy one in the middest of thee . ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into hos. 8. 11. because ephraim had made many altars to sin , altars shall be unto him for sin . idolatry is a great sin , in the account of god ; it is worse then witch-craft , and yet he committed it . and then that in hos. 8. 9. for they are gone up to assyria , a wild ass , alone by himself : ephraim hath hired lovers . and that in hos. 6. 10. i have seen a horrible thing in the house of israel ; there is the whoredom of ephraim . and so throughout all the chapters of hosea , the prophet discovers ephraims wickedness . and he was in paul the chiefest of sinners , before god revealed him in him ; gal. 1. 16. so that now i think your objections are answered . ( selah . ) answ. 3. and by way of answer to that , you do not know him to be in you , i say thus : that though you do not know him to be in you , yet you shall know him to be within you . see joh. 14. 20. at that day , you shall know that i am in my father , and you in me , and i in him . that day is to be understood when christ does send the comforter . and that in joel 2. 27 and ye shall know that i am in the middest of israel , and that i am the lord your god , and none else . the time is coming , yea , it is at hand , that you shall know christ to be in the middest of you , and to be your lord and god : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . o it is a good word of god , ( praised be god : ) you shall not onely know it , but god is willing to make it known , to reveal it . see that in col. 1. 17. to whom god is willing to make known christ in you the hope of glory : and all the promises in christ are yea and amen . he is very willing to do it . see that in zach. 2. 5. for i , saith the lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : which is spoken of jerusalem , ver. 2. see likewise , gen. 45. 1 , 2 , 3 , 4. then joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . and he cryed , cause every man to go out from me . and there stood no man with him , while joseph made himself known to his brethren . and he wept aloud ; and the egyptians and house of pharoah heard . and joseph said unto his brethren , i am joseph : doth my father yet live ? and his brethren could not answer him : for they were troubled at his presence . and joseph said to his brethren , come neer me , i pray you . and they came neer . i am joseph your brother , whom ye sold into egypt . this joseph is a type of christ ; and his discovering himself to his brethren , is the manner that christ takes to reveal himself to his brethren . christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into egypt ; he must discover himself to his brethren , as joseph did : as joseph wept to see his brethren , so doth jesus christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , i am ioseph , i am your ioseph , one of your fellow-brethren ; doth my father yet live in you ? when christ speaks thus to the soul , the soul cannot answer him , because it is troubled at his presence . and as ioseph said to his brethren , come neer ; so christ bids us come neer . we are ready , when we have a discovery of christ , to stand afar off , and to be afraid of him ; and then christ saith , come neer ; as if he should say , why stand you a loof off ? come neer : and to encourage them to come neer , he speaks more plainly to them now , i am joseph your brother , whom ye sold into egypt ; but before he said , i am joseph , onely : and then the soul comes neer to christ . o how sweet this is ! christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore christ saith unto them , be not grieved nor angry with your selves , that ye sold me into egypt : for god did send me before you , to preserve life . see how christ endeavours to take away all grief and anger from his brethren , by telling them that god sent him into egypt to preserve life . selah . so that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : but what is it to confess him ? to confess him , is to acknowledge him come in the flesh , and come within you : 1 joh. 4. 2. hereby know yee the spirit of god : every spirit that confesseth that jesus christ is come in the flesh , is of god . 1 joh. 4. 15. whosoever shall confess that jesus is the son of god , god dwels in him , and he in god . confessing there , is acknowledging . phil. 2. 11. and that every tongue shall confess , that jesus christ is lord , to the glory of god the father . there is the same word . so that to confess him , is to acknowledge him . how ? thus : thou art within me ; i do subscribe to the truth of it , that it is so even so . but yet i cannot confess him , saith the soul . the word of faith is in thy mouth , to make thee to confess that christ is within thee , and to say , it is true , lord , as i have believed , thou art within me . there is the acknowledgement of the soul . there is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that god raised christ from the dead ; which i do intend a little to speak to . dead here is to be understood grave , hell , that state that jesus christ was in , of whom it was said , thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption , psal. 16. 10. it is not enough to confess christ to be within us , but to believe in our hearts that god raised him from the dead : if we would be saved , our faith must reach further then christ in us ; it must reach to the father also . see 1 pet. 1. 21. who by him do believe in god , that raised him from the dead , and gave him glory , that our faith and hope might be in god . see further in act. 13. 32 , 33 , 34. and we declare unto you glad tidings , how that the promise which was made to our fathers , god hath fulfilled the same unto us their children , in that he hath raised up iesus again , as it is also written in the second psalm , thou art my son , this day have i begotten thee . and as concerning that he raised him up from the dead , now no more to return to corruption , he said , i will give him the sure mercies of david . a faith that saves , that is , a faith that is accompanyed with salvation , is in god as one that raised christ from the dead : for there is in gods raising christ remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the law of moses , act. 13. 38 , 39. and besides , to us , there is an imputation of righteousness , which was imputed to abraham , if we believe on him that raised up iesus our lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , rom. 4. 24 , 25. god would have us believe in him ; as one that raised christ from the dead , because in gods raising christ , he raised us , through the faith of the operation of god , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . a glorious slaughter of all our enemies is to be seen , in gods raising christ from the dead . and then that in eph. 2. 5 , 6. in gods raising christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in christ iesus ; which was gods rich mercy and great love : and his end in it , was , that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in christ iesus , eph. 2. 4 , 7. now god many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in god that raised the dead . quest . but you will ask me , first , how god raised christ from the dead . secondly , what it is to be believe it . answ. for the first , how god raised christ ; it was , 1. by the glory of the father , rom. 6. 4 , 9 2. by the spirit , rom. 8. 11. 3. by his mighty power , eph. 1. 20. the second thing to be enquired into , is , what it is to believe that god raised his son from the dead . there are divers sorts of faith spoken of in scripture : there is a believing from the relation of another , ioh. 4. 42. as the samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen christ : and there is a believing , as i said before , that is not accompanied with salvation ; which simon magus had : and there is a believing that is accompanied with salvation , heb. 10. 39. but we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : this is the belief that is intended here . now that faith that saves ▪ is the faith of christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that god raised christ from the dead : we have obeyed from the heart , that form of doctrine that hath been delivered unto us , rom. 6. 17. this believing in god , that he raised christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , it is so , it is so , lord . lie down therefore under the power of this truth , that god raised his son ; say it is a truth , and thou shalt be saved : it is a truth , lord , it is even so ; thou art saved . quest . but you seem to make no difference between confession of the mouth , and belief with the heart . answ. yes but i do . faith in the heart believes this is a glorious truth , that god raised jesus christ from the dead , and that christ is within us ; confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . chap. ii. the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. vers . 1 and the lord sent nathan unto david : and he came unto him , and said unto him , there were two men in one city ; the one rich , and the other poor . 2 the rich man had exceeding many flocks and herds . 3 but the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 and there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 and davids anger was greatly kindled against the man ; and he said to nathan , as the lord liveth , the man that hath done this thing , shall surely die . 6 and he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 and nathan said unto david , thou art the man . in the first verse of this chapter , there is the lord sending nathan unto david , with a parable in his mouth : it was the lord that sent him unto david , and that put the parable into his mouth , to declare to david . from part of the first verse to the fifth verse , nathan makes known the parable . a parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an allegory . the first words of the parable are these : there were two men in one city ; the one rich , and the other poor . the city are the saints : see heb. 12. 22. but ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels . and eph. 2. 22. matth. 27. 53. rev. 21. 2 , the rich man is david , who had exceeding many flocks and herds . the poor man is christ : see eccles. 9. 15. there was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . now there was found in it a poor man , and he by his wisdom delivered the city . see likewise 2 cor. 8. 9. for ye know the grace of our lord jesus christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . see psal. 34. 6. this poor man cried , and the lord heard him , and saved him out of all his troubles . and in another place he is called , the man christ jesus . now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of god . the rich man's flocks and herds , are those exceeding many spiritual blessings that god had blessed david with ; which are those blessings that god blesseth many of his people with : see ephes. 1. 3. blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ . the poor man's ewe-lamb is the beloved disciple of christ , as john was : see luke 13. 23. now there was leaning on jesus bosome one of his disciples , which jesus loved . this ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 cor. 6. 12. ye are bought with a price ; therefore glorifie god in your body , and in your spirits , which are gods . and then that in 1 cor. 7. 23. ye are bought with a price : be not ye the servants of men . jesus christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , christ brought it up with himself , as he was brought up with the father : see prov. 8. 20. and it grew up with his children ; that is , with christ's children : who are those ? such that are of faith , and so are blessed with faithful abraham , and are gal. 3 : 7 , 9. those which are born of the free woman , that is , born after the spirit , or by promise . it did not grow up with christ alone , but with the rest of his children , who grew up with him . and it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is christ himself . that which nourished the lamb , and which the lamb fed upon , was the meat and drink of christ , which is his flesh and blood . see in joh. 6. 53 , 54 , 55 , 56. then jesus said unto them , verily , verily , i say unto you , except ye eat the flesh of the son of man , and drink his blood , you have no life in you . whosoever eateth my flesh , and drinketh my blood , hath eternal life . for my flesh is meat indeed , and my blood is drink indeed . he that eateth my flesh , and drinketh my blood , dwells in me , and i in him . that which christ fed this lamb with , was life and spirit , which is his flesh and blood . o glorious food ! friends , it is the best food christ hath , or that he can feed a soul with . christ did not onely buy this lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : and therefore he is said toca●ry the lambs in his own bosom , isai. 40. 11. he shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . and then he goes on with the parable : and it was unto him as a daughter , that is , as one of the daughters of jerusalem : see cant. 3. 10. he made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of jerusalem . speaking of solomon , who made himself a chariot of the wood of lebanon , verse 9. see luke 23. 28. but jesus turning to them , said , daughters of hierusalem , weep not for me , but weep for your selves , and for your children . this was spoken when jesus was a leading away to suffer . see that in cant. 5. 16. this is my friend , o daughters of jerusalem ; meaning christ . but what is a daughter of hierusalem ? it is a daughter of love and glory . nathan goes on further with the parable . and there came a traveller unto the rich man . this traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . wayfaring men are often spoken of in scipture . see jer. 9. 2. o that i had in the wilderness a lodging place of wayfaring men , that i might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . and that in is . 35. 8. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . and that in ier. 14. 8. o the hope of israel , the saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? this rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . the taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before god ; as david's slayingvriah the hittite , and taking the hittite's wife to be his , vers. 9. or a man offending his weak brother : see 1 cor. 8. 11 , 12. and through thy knowledge shall thy weak brother perish for whom christ died ? but when you sin so against the brethren , and wound their weak conscience , ye sin against christ . therefore he saith , vers. 9 , 10. take heed lest by any means this liberty of yours become a stumbling block to them that are weak . for if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? the committing of any sin , is the slaying of the poor mans lamb for the traveller . after this , david's anger was greatly kindled against the man : and he said to nathan , as the lord liveth , ( that is , as sure as the lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . this kinde of saying of david , is sutable to that , in a manner , in gen. 38. 24. and it came to pass about three months after , that it was told iudah , saying , tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . and iudah said , bring her forth , and let her be burnt . in this 2 sam. 6. 12. david sets forth what the rich man that had killed the poor mans lamb , shall restore : and he shall restore the lamb fourfold , according to the levitical law : see exod. 22. 18. because he did this thing , and because he had no pity , of the poor man's lamb . sutable to this , is that in psal. 109. 16. because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . now in the seventh verse of 2 sam. 12. nathan describes the man that took the poor mans lamb , and slew it for the traveller : and nathan said unto david , thou art the man that did this thing . see how all this while david condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as iudah did : see that fore-named place of scripture , in gen. 38. 25 , 26. when she was brought forth , she sent to her father in law , saying , by the man whose these are , am i with childe : and she said , discern , i pray , whose these are , the signet , and bracelets , and staff . and iudah acknowledged them , and said , she hath been more righteous then i , because i gave her not to shelah my son . and he knew her again no more . iudah condemned himself out of his own mouth , in condemning tamar ; as well as david did , in passing sentence upon the rich man : and he knew , after that tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . the parable being explicated , there will arise naturally these points of doctrine . the first is this , that nathan the prophet never went about any thing , but he was sent of god to do it . the second is this , that christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . the third is this , that committing of any sin whatsoever , is the killing of the poor man's lamb . the fourth is this , that god many times speaks in a parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . the fifth is this , that that which convinceth a soul of sin , is god's saying unto him , thou art the man . for the first , that nathan the prophet never went about any thing , but he was sent of god to do it ; this is clear from the words . he was sent from god unto david , to declare this parable unto him : he was sent from god to david , to tell him that the lord had put away his iniquity : he was sent of god to david , to speak nothing but what god had put into his mouth ; according to all the vision , so did nathan speak unto david , 1 chron. 17. 1 , 2 , 3 , 15. if it be so , then this may serve to discover those that go before they are sent , with this in their mouthes , the lord hath sent them ; whereas the lord hath not sent them : they tell the people so indeed , that the lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great livings that brought them thither . there are many that take upon them the apostles commission to preach , without power from above , meerly to get livings , to get a livelihood : what enquiring hath there been , and yet still is , among the priests , for fat benefices ! what asking ▪ each other is there amongst them , what is such a living worth , and such a living ; is it worth any thing ? is it a great one or not ? if it be a great one , then what laying of heads together amongst the priests , is there ; to get it ! and if it be a small living , rather then they will have none , they will have that . they make merchandise of the word . o how christ speaks of these priests , in matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . when ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . well did isaiah prophesie of you , saying , this people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . but in vain do ye worship , teaching for doctrines the commandments of men . ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . ye can discern the face of the skie , but ye cannot discern the signes of the time . ye are graves that appear not , and the men that walk over them are not aware of them . wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . ye love the uppermost seats in the synagogues , and greetings . beware therefore , friends , of the leaven of the pharisees . wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . ye are like ( saith christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? and the old prophets speak as much , if not more , against them ; that they prophesied in his name , whenas he sent them not : see jer. 14. 15. i am against the prophets , saith the lord , that steal my word every one from his neighbour , jer. 23. 30. o what picking and stealing by whole-sale , is there among the priests of our age , out of other mens books and writings , and from one another ! what patching up of sermons is there amongst them , of other mens experiences , and so preach them ! i have not sent these prophets , yet they ran ; i have not spoken to them , yet they prophesied , jer. 23. 21. they prophesie lyes , yea , they are prophets of the deceit of their own heart . jerem. 23. 26. the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the lord , and say , is not the lord among us ? none evil can come upon us , mic. 3. 11. her prophets are light and treacherous persons , her priests have polluted the sanctuary , zeph. 3. 4. and it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , zech. 13. 4. you priests , and prophets , hearken to the word of the lord in mic. 3. 5 , 6. thus saith the lord god concerning the prophets that make my people erre , that bite with their teeth , and cry peace ; and he that putteth not into their mouthes , they even prepare war against them . therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . and then that in jer. 24. 15. thus saith the lord concerning the prophets , behold , i will feed them with wormwood , and make them drink the water of gall : for from the prophets of jerusalem , is prophanes gone forth into all the land . they commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as sodom , and the inhabitants thereof as gomorrah , ver. 14. see here what god threatens and speaks to you priests and prophets ; your judgement doth not linger , it is at the very door ; and god himself will exalt a poor despised people that shall do his work . behold i am against the prophets , saith the lord , that use their tongue , and say he saith . behold , i am against them that cause my people to erre by their lies , and by their lightness , yet i sent them not , nor commanded them : therefore they shall not profit this people at all , saith the lord , jer. 23. 31 , 32. there is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of jordan is spoiled , zach. 11. 3. methinks i hear this voice , howl , o ye priests ; howl , o ye shepherds ; howl o ye prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , blessed be the lord , for i am rich ; and their own shepherds pitty them not . three shepherds also i cut off in one month , and my soul loathed them , and their soul also abhorred me , zech. 11. 3 ▪ 5 ▪ 8. gird your selves and lament , ye priests ; howl , ye ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . but they also have erred through wine , and through strong drinke are out of the way , the priest and the prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in judgement , isa. 28. 7. from the prophet even unto the priest , every one dealeth falsly , jer. 6. 13. for both prophet and priest are prophane , yea , in my house have i found their wickedness , saith the lord , jer. 23. 11. and there shall be like people like priest : and i will punish them for their ways , and reward them their doings , hos. 4. 9. the priests said not , where is the lord ? and they that handle the law , knew me not : the pastors also transgressed against me , and the prophets prophesied by baal , and walked after things that do not profit . wherefore i will yet plead with you , jer. 2. 8 , 9. the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? jer. 5. 31. hear ye this , o priests , and hearken , ye house of israel , and give you ear , o house of the king : for judgement is toward you , because you have been a snare to the people of god , hos. 5. 1. as troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , hos. 6. 9. thus saith the lord , o priests , that despise my name ; and ye say , wherein have we despised thy name ? ye offer polluted bread upon mine altar , and ye say , wherein have we polluted thee ? mal. 1. 6 , 7. and now , o yee priests , this commandment is for you . if ye will not hear , and if ye will not lay it to heart , to give glory to my name , i will even send a curse , upon you , saith the lord , and i will curse your blessings , mal. 2. 12. the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered , jer. 10 , 21. many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , jer. 12. 10 , 11. we be unto the pastors that destroy and scatter the sheep of my pasture , saith the lord . therefore thus saith the lord god of israel against the pastors that feed his people , ye have scattered my flock , and driven them away , and have not visited them : behold , i will visit upon you the evil of your doings , saith the lord , jer. 23. 1 , 2. and in another place he saith , i will require my flocks at your hands . object . but you will say , that you are no priests , and that i have no warrant to call you so . answ. that you are priests , will appear by comparing you with the priests under the law ; as , first , the priests under the law did wear holy garments , exod. 31. 10. so did and do you ; as copes , surplices , and the like . secondly , the priests office under the law , was to make atonement for sin by offering sacrifice , levit. 4. 20. levit. 14. 20. numb. 15. 25 , 28. this hath been and is the work of you priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . for this purpose you have prayed , and moved others to pray ; as i have heard some of you say to your hearers , make your atonement , peace , and reconciliation with god , by prayer , fasting , humbling your selves , and the like . thirdly , the priests under the law were to offer up sacrifice to take away sin , levit. 15. 30. so do you priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . fourthly , none but the high-priests , under the law , were to enter into the holy of holies , heb. 9. 6 , 7 , 25. so you say and hold now , none but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of christ , that is to say , his flesh , for all the saints to enter into the holy of holies . fifthly , the priests under the law lived by tythes , they had no other maintenance but tythes : so do you priests live upon that which was for the maintenance of the priests under the law , that served at the altar , which was tythes ; and so may fitly be called priests . it was a legal administration that they were under , therefore they were to live of the law : but those who are under the dispensation of the gospel , they live of the gospel ; that is , free , and can trust god for their maintenance . sixthly , the priests under the law were to interpret the law , neh. 7. 8. this hath been and is the work of you priests , to open the law , to press the people upon working for life , and to threaten judgement to drive to christ . son of man ▪ therefore prophesie against the shepherds of israel , prophesie and say unto them , thus saith the lord god unto the shepherds , wo be to the shepherds of israel that feed themselves : should not the shepherds feed the flocks ? ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . the diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , ezek. 34. 2 , 3 , 4. his watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . come ye , say they , i will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , isa. 56. 10 , 11 , 12. howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . and the shepherds shall have no way to flee , nor the principal of the flock to escape . a voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : i hear it , i hear it ; and others shall hear it : for the lord hath spoiled their pasture , jer. 25. 34 , 35 , 36. ye shepherds and priests , hear the word of the lord again , thus saith the lord god , behold , i am against the shepherds , and i will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for i will deliver my flock from their mouth , that they may not be meat for them . and as for his people , he saith , i will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of israel by the rivers , and in all the inhabited places of the country . i will feed them in a good pasture , and upon the high mountains of israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; i will feed my flock , and cause them to lie down , saith the lord . i will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . god will feed his flock himself , and cure them and heal them himself . ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. if it be so , that the prophet nathan never went about any thing without a call from god ; then take heed of those that venter upon any thing without a call from god ; as there are many of our priests do : they preach and prophesie without a call from god : they have been at cambridge , and have taken their orders and degrees , and have been chosen by men to the work ; and they think that is a sufficient call from god . paul had not his ministery from man , nor by man , but as he was taught it by the revelation of jesus christ : and therefore these are false priests and prophets . there shall false prophets arise , that shall deceive many ; if it were possible , the very elect. if the priests in our age , were put to prove their call to the ministry , there would be found very few of them that could prove their call from god . beware therefore of these wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of gods people ; but if any child of god makes a scruple in his conscience of paying tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay tythe ▪ sin against his conscience ; yet the priests will have it . what care they for offending the conscience of gods people ? how shall we live ▪ say they , else ? it is not conscience , say they , it is rather humor ; and besides , tythes is a civil right , and a soul need not scruple them , say they . this is a divelish cloak to cover the priests baseness . but we hope you would have us have a livelihood ? yes , ( god forbid else : ) work with your hands as the apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : see 2 thes. 3. 10. for even when we were with you this we commanded you , that if any would not work , neither should he eat . and if any man obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. we do work , they will say ; we sweat and take pains day and night for the good of peoples souls . but do you work with your hands , and set upon some manual calling or other ? i know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike congregations , to get a living : but do you work as the apostles did with their hands ? obj. but it is said in scripture that the lord hath ordained that they which preach the gospel should live on the gospel ; and , do ye not know that they which minister about holy things , live of the things of the temple ; & they which wait at the altar , are partakers with with the altar ? or i onely and barnabas , have not we power to forbear working ? who goeth a warfare at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk thereof ? say i these things as a man ? or saith not the law the same also ? for it is written in the law of moses , thou shalt not muzzle the mouth of the ox that treadeth out the corn . doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . if we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? if others be partakers of this power over you , are not we rather ? 1 cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. answ. i answer thus : it is true , that those that preach the gospel , should live by the gospel ; but you preach other mens books and writings : you preachers of the gospel ! what , you ambassadours of christ , and have not matter to speak from christ , but speak other mens experience ! neither , as i said before , had you your ministery from christ , nor by revelation , as paul had . if you had your ministery from christ , you would trust christ for a livelihood ; you would not first seek a living , and then go and preach the gospel . you cannot preach without other mens books , and therefore are not fit to preach the gospel . can you preach , all books being taken away from you save the bible , at any time when you are desired to do it ? can you preach twice every day of the week throughout the yeer , without other mens books ? if you cannot , you are not to live on the gospel : for ye are no true preachers of the gospel . secondly , i answer thus : though those that preach the gospel may live on the gospel , as paul and barnabas might ; yet , saith paul , we have not used this power , but suffer all things , lest we should hinder the gospel of christ , 1 cor. 9. 12. but i have used none of these things , neither have i written these things ( saith paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 cor. 9. 15. what is my reward then ? verily , that when i preach the gospel , i may make the gospel of christ without charge , that i abuse not my power in the gospel , 1 cor. 9. 18. for your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 thess. 3. 7 , 8. let me see you priests do so : where is there such a spirit as paul had , among you ? o how you make the gospel of christ chargeable ! your reward is tythes ; but this was paul's reward , his preaching the gospel for nothing : he abused not his power in the gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking tythes . object . but you will say , we have done good , many of us , and converted souls , and are worthy of somewhat for our pains . answ. this was paul's reward , his preaching the gospel for nothing ; and it is a bigger reward then taking tythes . o that you would consider of it therefore ! if it be so , let us be sure to have a call from god for what we do . we do many things that we have no call for from god . o how sweet it is , when we do what we do from a call from god! we cannot take pleasure in any thing we do , unless we have a call from god to do it . we cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a call from god . we must not look that god should go with us , and be with us , in any enterprise , without a call from god . if we have a call for what we do , we may do what we undertake with cheerfulness , and may expect god to go with us , and be with us , and in us , to help us to do what he calls us to . quest . but , may some say , how shall we know whether we have a call to this or to that ? answ. you may know it by this , that is to say , by the power of god : if it be nakedly the power of god that carries you out to do this or that , and not any by-respect , or self-end , then you have a call from god . or you may know it by this : if you be called by god to do this or that , he enables you to do that which you are called to , sutable and according to his will . if it be so , then if god hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a parabolical way and manner ; go , and the lord will be with thee . the next point of doctrine to be ▪ spoken to , is , that christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . this is clear from the words . if it be so , then this speaks the great love that christ hath to his beloved disciple . friends , what high love is here ! what , for his beloved disciple to be brought up and nourished with christ , and to grow up together with him ; to eat of christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! greater love then this , can no man shew . what heart would not this love ravish and melt ! it speaks the heighth , length , bredth , and depth of love . lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . o admirable ! o excellent ! and i appoint unto you a kingdom , as my father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of israel , luke 22. 29 , 30. if it be so , friends , then beg of christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of jerusalem . it is a high priviledge to be one of the beloved disciples of christ : for then we are interessed into all the glory of christ ; there is nothing that christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . if it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with christ , and growing up together with him , and with his children ; his eating of christ's own meat , and drinking of christ's own cup , and lying in his bosome , and being unto him as a daughter . we are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : such a one hath notable parts , can write and preach ; he hath sweet enjoyments of god , knows much ; but i am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . i beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to christ as the apple of his eye , lest you speak evil of , envie and reproach christ . that is indeed a beloved disciple of christ , which christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. therefore , beware , beware , take heed what you speak of a beloved disciple of christ . the next point of doctrine to be spoken to , is this , that the committing of sin is slaying the poor man's lamb . this is clear from the words . if it be so , that the committing of sin is the slaying the poor man's lamb , then , friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . if it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of christ ▪ is : it is the doing of any thing that is sinful before god ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . if it be so , let the poor man's lamb be tender in your eyes : it is tender in christ's eyes , let it be so also in yours . do you love it as christ loves it ? be you careful of offending , killing , slaying of it , as christ is : let it be dear to you , as it is to christ . the next point of doctrine to be spoken to , is this , that god many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . this is clear from the parable . if it be so , then this may serve to discover the truth of this , how that god many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made david . it makes me wonder at david's being caught by god , and what he said , when the prophet said unto him , thou art the man . friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; god hath a parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . there is no hiding of your sins ; god will finde them out . david little thought that he was the man the prophet spoke to , and that he passed sentence upon himself in the person of another . god can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did david , some way or other . if it be so , it speaks the wisdom of god . o how wise is our god , for our good ! though haply , we think him not to be so . o the depth of the wisdom of god! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . we many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . the fifth doctrine is this : that that which convinceth a man of sin , is , gods saying unto him , thou art the man : this is cleer from the words . if it be so , then you that take your fill of sin , that commit sin with greediness ; when god comes to say to you souls , you are the men and the women that have sinned against him , what will you do then ? and you that are proud , self-conceited , high-minded , and the like ; god will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . to confirm this doctrine , consider that in act. 2. 3 , 6. therefore , let all the house of israel know assuredly , that god hath made that same jesus , whom ye have crucified , both lord and christ ; whom they had crucified . when god had said unto them , that they were those which crucified christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , what shall we do to be saved ? and in another place , it was ye that denyed christ in the presence of pilate , that denyed the holy one and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom god , raised from the dead , act. 3. 13 , 14 , 15. the god of our fathers raised up jesus , whom ye slew and hanged on a tree , him hath god exalted with his right hand , to be a prince and a saviour , to give repentance unto israel , and forgiveness of sins . when they heard that , they were cut to the heart , and took counsel to slay them , act. 5. 30 , 31 , 33. the apostles saying unto them in the spirit of christ , that they were those that slew christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . vvhen god speaks to a soul , thou art the man that hast sinned , that hast slain christ ; either he will cry out , vvhat shall i do to be saved ? or else he will inrage and take counsel against the people of god . the vvord of god is like a two edged sword , and will cut one way or other . if it be so , then o that god would say to you , as he did to david , you are the men and women , that have killed the poor mans lamb ! vve are ready , with the whorish woman , to wipe our mouthes , and say , vve have not sinned : but when god comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . chap. iii. the three witnesses in heaven with their testimonies ; and the three witnesses on earth , with their testimonies , explicated , out of 1 joh. 5. 7 , 8. vers . 7. for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . 8 and there are three that bear witness in earth , the spirit , and the water , and the blood ; and these three agree in one . in the fifth verse of this chapter , there is a question propounded with an answer annexed to it . the question is this : who is he that overcometh the world ? the answer is this : but he that believeth that jesus is the son of god , this is he that came by water and bloud , even jesus christ ; not by water onely , but by water and blood . and it is the spirit that beareth witness of this . the reason is , because the spirit is truth . now these two verses which we are to speak to , are a reason of part of the sixth verse . there are in the first verse of the words , these things to be considered , first , who the witnesses are that bear record in heaven . secondly , what heaven is , in which they bear testimony . thirdly , what the witnesses records are . fourthly , what the witnesses oneness is . there are in the second verse of the words these things likewise to be considered , first , what earth is . secondly , who they are that bear witness in earth . thirdly , what their testimonies are . fourthly , how the witnesses agree in one . the first thing to be considered in the first verse of the words , is this : who the witnesses are , that bear record in heaven . they are three great mysteries , the father , the word , and the spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : and besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . the very marrow of godliness and christianity consists and lies hid in the knowledge of these three : it is the right understanding of these three , that makes the soul truly godly . all happiness and glory lie involved in these three , the father , word , and holy ghost . quest . but you will ask me , what is the father ? what is the son ? and what is the holy ghost ? answ. the father is god , the son the same god , and the holy ghost the same god ; though in a different manner . quest . but why is god called the father ? why the son ? and why the holy ghost ? answ. he is called the father , with respect to two creations : first , the old creation ; secondly , the new creation . first , he is called the father with respect to the old creation : he is the former , begetter , and framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the old creation : for it is the proper work of god , as he is the father , to beget and create . secondly , he is called the father with respect to the new creation : he is the father , as he is the begetter of christ , psal. 2. 7. and as he is the begetter of souls to himself by the word of truth in the new creation , james 1. 18. as he is the begetter of us to a lively hope , by the resurrection of jesus christ from the dead , 1 pet. 1. 3. and as he is the begetter of us to himself by the gospel , 1 cor. 4. 15. he is called the word , first , with respect to the old creation likewise ; secondly , with respect to the new creation also . first , he is called the word , with respect to the old creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of god , which is christ : see 1 cor. 1. 24. for it is the proper work of the son , to be begotten in the old creation . secondly , he is called the word , with respect to the new creation , as he is the thing begotten in us in the new creation ; as he is the life , power , and hope of glory within us , col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . for it is the proper work of the son , to be begotten in us . he is called the spirit , with respect to two things : first , as he is a discoverer and revealer of truth and glory to us , and in us , in the old creation : there is abundance of truth and glory to be seen there , which we see not , nor know : every thing of the old creation sets forth more or less glory . the heavens declare the glory of god , and the firmament sheweth his handy-work . and the devil keeps us from looking after the glory of god that shines forth in the things of the world . now it is the onely work of god , as he is the spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . secondly , he is the spirit , as he is the revealer and discoverer of truth and glory in the new creation : there is no glory to be seen , without the spirit ; and there is no knowing of truth and glory , but by the spirit . we may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . it is not the joyning of every mans learning together , can finde it out : truth indeed will put all learned rabbies to a non-plus . and so for the glory of god , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . where is the wise ? where is the scribe ? where is the disputer of this world ? tell me what is glory of god , and what is truth . you cannot tell me : for , no man knows the minde of god , but god . now it is the onely work of god , as he is the spirit , to reveal and make known truth and glory to us and in us . again , he is called the spirit , as he is the leader of the poor creature into truth and glory , in the old creation . though god , as the spirit , discovers truth and glory to us in the old creation ; yet , friends , we cannot be led into it , but by the spirit : though we see never so much truth and glory shine forth in the old creation , yet we cannot enjoy it , without the spirit ; the spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . howbeit , when he the spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , joh. 16. 13. secondly , he is the spirit , as he is the guider of poor creatures into truth and glory , in the new creation . friends , if there be any truth and glory that you possess , the spirit guided you into it : for we are so ready to go out of the way of truth and glory , though it be discovered to us , that unless we had some one to guide us into truth and glory , we should miss of the enjoyment of it , though we see it . the second thing to be spoken to in the first verse of the words , is this : what heaven is , in which the witnesses bear record . heaven here , is the uncompounded and unmixt state of saints ; it is such an estate of glory in which saints shall be , as shall not be mixed or compounded with flesh . that state which we are now in , it is a mixt state of flesh and spirit ; but that state which we shall be in , in heaven , is a pure state of spirit and glory . the third thing to be enquired into , is , what the witnesses record in heaven is . in which , we shall consider four things . 1. what the father's report is . 2. what the word's report is . 3. what the holy ghost's report is . 4. how they witness . for the first , what the father's report is : the father's report is somewhat concerning the son . what is that ? see in 1 joh. 5. 9 , 10 , 11 , 12. if we receive the witness of men , the witness of god is greater : for this is the witness of god , which he hath testified of his son . he that believeth on the son of god , hath the witness in himself : and he that believeth not god , hath made him a lyer , because he believeth not the report that god gave of his son . and this is the report , that god hath given to us eternal life , and this life is in his son . he that hath the son , hath life ; and he that hath not the son of god , hath not life . see that in joh. 5. 32. there is another that beareth witness of me ; and i know that the witness which he beareth of me , is true . see verse 37. and the father himself which hath sent me , hath born witness of me . but what doth the father witness of christ ? see in matth. 3. 16 , 17. and jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the spirit of god descending like a dove , and lighting upon him . and lo , a voice from heaven , saying , this is my beloved son , in whom i am well pleased . that which the father testifies of christ , is , that he is the messiah , the son of god ; and that he is well pleased with his son , and so with us , in his son . then that in joh. 8. 18. the father that sent me , beareth witness of me . what is that ? see vers . 12. then spake jesus again unto them , saying , i am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . god beareth record of christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . see that in heb. 7. 17. for he testifieth , thou art a priest for ever after the order of melchizedek . the father testifieth of christ , that he is an everlasting priest , to make intercession for us , and to take away our sins . who is made , not after the law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . the second thing to be enquired into , is , what the word's report is . 1. it beareth witness of the father . 2. of it self . first , it beareth witness of the father , that he sent his son to be the saviour of the world ; it testifieth what it hath seen and heard , in the father , and from the father , joh. 3. 32. the word testifieth of that good will , love , and grace , which it hath seen and heard to be in the father , towards the worst of sinners : the word beareth witness of the father , by its works that it did , that the father sent him into the world , to finish that great work of redemption and reconciliation . see joh. 18. 37. to this end was i born , and for this cause came i into the world , that i should bear witness unto the truth . every one that is of the truth , heareth my voice . secondly , it testifieth of it self . see joh. 8. 14 , 18. jesus answered and said unto them , though i bear record of my self , yet my record is true : for i know whence i came , and whither i go . i am one that beareth witness of my self , that i came from the father , and go to the father . object , but , may some say , christ saith in joh. 5. 3. if i bear witness of my self , my witness is not true : so that christ bearing witness of himself , is not true . answ. to this i answer ; if christ bear witness of himself alone , that is , without the father , and not as one sent from the father ; then indeed his witness is nottrue ; otherwise it is . the third thing to be enquired into , is , what the holy ghost's report is . the holy ghost's report , see in heb. 10. 15. whereof the holy ghost also is a witness to us : of which see in vers. 10. by the which will we are sanctified , through the offering of the body of jesus christ once for all . see likewise vers. 12. this man , after he offered one sacrifice for sins for ever , sate down on the right hand of god , from henceforth expecting till his enemies be made his footstoole . see vers . 14. for by one offering , he hath perfected for ever them that are sanctified . all which the holy ghost testifieth . and that in act. 5. 32. for we are his witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . what doth the holy ghost witness ? see in vers . 30 , 31. the god of our fathers raised up jesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins : of which the holy ghost is a witness . now the holy ghost beareth witness by cloven tongues , that christ is exalted . see act. 2. 3 , 4 , 33. and there appeared unto them cloven tongues like as of fire , and it sate upon each of them . and they were all filled with the holy ghost , and began to speak with other tongues , as the spirit gave them utterance . therefore , being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which you now see and hear . the fourth thing to be inquired into , is , how the father , word , and holy ghost witness . they witness immediately , that is , without means . the next thing to be inquired into , is , how the father , word , and holy ghost , are one . they are one in substance , in being ; they are one pure essence and person . he doth not say , they agree in one ; but , are one . if it be thus , then this may serve to discover what these three witnesses in heaven are ; they are the father , word , and holy ghost ; three immediate , true , and strong witnesses . it is written in the law , that the testimony of two witnesses is true ; much more the testimony of three . what greater testimony can there be in heaven , then the testimony of three ? the father bearing testimony of the son , and the son of the father , and the holy ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . job saith , also now behold , my witness is in heaven ; ( speaking of the father , son , and holy ghost in unity ) and my record is on high , that is , in the high places , job 16. 19. it shall be established for ever , as the moon , and as a faithful witness in heaven : selah : speaking of davids throne . so psa. 37. the witnesses in heaven are such as are faithful . now a faithful witness will not lye , prov. 14. 5 , 25. if it be so , then desire god to open the temple of the tabernacle of the testimony in heaven to you . rev. 15. 5. it is said , when the temple of god was opened in heaven , there was seen in the temple the arke of his testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , rev. 11. 19. friends , when god comes to open his temple in heaven , then we shall see the ark of his testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . if it be so , then this may serve to discover what the mystery of the father , son , and holy ghost or spirit is ; that they are three , and yet one ; one , and yet three : that the father is one , the son another , and the holy ghost another ; and yet the same ▪ god variously come forth . so that unity brancheth forth it self into variety , and variety into unity : the father is not limited to unity , but spreads forth himself into diversi●y . if it be so , then this may serve to discover the vanity and blasphemy of those that hold that christ and the spirit are meer creatures , and not the most high god ; for it is cleer from what hath been spoken , that they are the most high god in unity ; and the father , son , and spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible being . and the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : he that sendeth , and he that is sent ; he that gave the holy ghost , and the holy ghost that was given ; he that speaketh of himself , and he that speaketh not of himself ; he that teacheth , and he that is taught ; he that gives , and he that receiveth ; he that is the giver , and he that is the gift ; he that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore christ saith of the father and himself , that they are one : i and my father are one . till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . thus much for the first verse of the words . the first thing to be considered in the second verse of the words , is , what earth is , in which the water , blood , and spirit witness . earth is the mixt and compounded state of saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a saint cannot do many times the things he would , but is led captive into the law of sin . the second thing to be considered in the second verse of the words , is , who they are that bear witness on earth . they are three ; the spirit , vvater , and blood . but you will ask me , vvhat the spirit is , what the vvater is , and what the blood is . the spirit is god , and the lord is that spirit . now god is the spirit ( as i said before ) in reference to the discovery of truth , and leading into truth : or , he is called the spirit , in respect of his omnipresency , or because of its invisibility : a spirit cannot be seen . the second thing to be spoken to , is , vvhat the vvater is . it is that which came out of the side of christ , when one of the souldiers with a spear pierced his side . the third thing to be spoken to , is , vvhat the blood is , that beareth witness in earth : it was that likewise which issued out of christ's side . see both these in joh. 19. 34. the next thing to be considered in the words , is , vvhat the vvitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 vvhat the witness of the spirit is . 2 vvhat the witness of vvater is . 3 vvhat the witness of blood is . 4 how they witness . the first thing to be inquired into , is , vvhat the witness of the spirit is , or what it testifieth . it testifies of christ : see joh. 15. 26. but when the comforter is come , whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testifie of me , and make known me : i say , the spirit testifies of christ ; it witnesseth christ to the soul . 1 it testifies of the sufferings of christ . 2 of the glory that should follow those sufferings . first , it testifieth the sufferings of christ ; it witnesseth them to the soul ; it makes known what christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 pet. 1. 11. secondly , it testifies of that glory which should follow those sufferings . vvhat is the glory ? that glory which jesus christ is in at the right hand of the father . vvhat is that ? see in joh. 17. 5. and now , o father , glorifie me with thine own self , with the glory which i had with thee before the world was ; which was with his own self . now the spirit testifies of that glory , and witnesseth it to the soul . there is always glory following after affliction ; and the more affliction , the more glory : our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . all which the spirit testifies . the next thing to be considered , is , vvhat vvater witnesseth . it witnesseth mystically sanctification , purity , vvashing , cleansing , doing away sin . the third thing to be considered , is , vvhat blood witnesseth . it witnesseth salvation , redemption , justification , life , though in a mystical sence . object . but , may some say , how can vvater witness sanctification , washing , cleansing of the soul ? and how can blood witness salvation , justification , and the like , seeing the vvater and blood of christ was long since spilt upon the ground ? answ. i shall answer this , by asking another question : how did abel , being dead , speak ? rev. 11. 4. the fourth thing to be inquired into , is , how the spirit , vvater , and blood witness . they witness mediately , that is , by means . the last thing to be inquired into , is , how the spirit , vvater , and blood agree in one . thus : they witness to one thing : what the spirit witnesseth , that vvater witnesseth ; and what vvater witnesseth , blood witnesseth ; and what vvater and blood witness , that the spirit witnesseth , which is love . if it be thus , then this may serve to inform us of this truth , that god hath not left us without three vvitnesses in earth : god would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by satan , and to sink in our spirits for want of vvitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own spirit , and his own vvater and blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . if it be thus , then do not say you shall not be sanctified and made clean : vvater witnesseth sanctification , and purity to the soul . do not say you are not , nor shall be justified , that your sins are not pardoned : blood speaks it , that your sins are pardoned , and you justified . if it be thus , then set to your seals to that which the spirit , vvater , and blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . listen therefore what vvater and blood , or rather the spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that god is true . chap. iv. some sweet discoveries of those glorious things that are spoken of the city of god ; out of psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. vers . 1. his foundation is in the holy mountains . 2. the lord loveth the gates of sion , more then all the dwellings of jacob . 3. glorious things are spoken of thee , o city of god . selah . 4. i will make mention of rahab and babylon to them that know me ; behold , philistia , and tyre , with ethiopia : this man was born there . 5. and of zion it shall be said , this and that man was born in her : and the highest himself shall establish her . 6. the lord shall count when he writeth up the people , that this man was born there . selah . 7. as well the singers as the players on instruments , shall be there : all my springs are in thee . there are in the first verse of this psalm , these things to be considered : first , what is meant by foundation here . secondly , whose this foundation is . thirdly , where this foundation is . fourthly , what the holy mountains are in which the foundation is . the first thing to be enquired into , is , what is meant by foundation here . it is meant christ ; he is a saints foundation , upon which he builds , or is built . we are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone . it is not any thing that a believer builds upon , but jesus christ . as a wise master-builder , ( saith paul ) i laid the foundation , christ : for other foundation can no man lay , then that is laid , jesus christ . now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false doctrines and principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ if any mans work abide , which he hath built thereupon , he shall receive a reward . if any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 cor. 3. 10 , 11 , 12 , 13 , 14 , 15. the second thing to be enquired into , is , whose this foundation is . it is god's foundation , of god's own laying in the mountains : behold , i lay in zion for a foundation , a stone , a tried stone , a sure foundation , isai. 28. 16. and in another place it is said , that the foundation of god standeth sure , 2 tim. 2. 19. the third thing to be enquired into , is , where this foundation is : that is to say , in the holy mountains . what is meant by the holy mountains ? see dan. 9. 16. o lord , according to all thy righteousness , i beseech thee , let thine anger and thy fury be turned away from thy city jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , jerusalem and all thy people are become a reproach to all that are about us . and that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion my holy mountain : then shall jerusalem be holy , and there shall be no strangers pass thorow her any more . so that the holy mountain is the city jerusalem ; it 's zion : god hath laid his foundation in jerusalem , in zion , for zion to build upon . the lord loves the gates of zion more then all the dwellings of jacob . there are in this verse these things to be considered : first , what the gates of zion are . they are those that open into zion , that give an entrance into zion , that let us into zion . it is the property of a gate to let in into some place or other : so the gates of zion are those which give us an admittance into zion . the second thing to be enquired into , is , what the dwellings of jacob are . they are these : they dwelt upon somewhat that was not god ; they dwelt upon wickedness , as those that know not god do : see job 18. from vers. 6 of this chapter , to vers. 21. yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . for he is cast into a net by his own feet , and he walketh upon a snare . the grin shall take him by the heel , and the robber shall prevail against him . the snare is laid for him in the ground , and a trap for him in the way . terrours shall make him afraid on every side , and shall drive him to his feet . his strength shall be hungerbitten , and destruction shall be ready at his side . it shall devour the strength of his skin ; even the first-born of death shall devour his strength . his confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . it shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . his roots shall be dried up beneath , and above shall his branch be cut off . his remembrance shall perish from the earth , and he shall have no name in the street . he shall be driven from light into darkness , and chased out of the world . he shall neither have son nor nephew among his people , nor any remaining in his dwellings . they that come after him , shall be astonied at his day , as they that went before were affrighted . surely such are the dwellings of the wicked , and this is the place of him that knoweth not god . then that in psal. 55. 15. let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . now the lord loves the gates of zion , the outward part of zion , the entrance of zion , more then jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides god . glorious things are spoken of thee , o city of god . selah . the things that are to be enquired into in this verse , are these following ▪ first , what the city of god is . it is that in which god dwells and inhabits , and takes up his abode : it is zion , jerusalem ; it is god's people . the second thing to be enquired into , is , what those glorious things are that are spoken of the city of god . see psal. 45. 13 , 14 , 15. the kings daughter is all glorious within ; ( which is the church of christ : ) her clothing is of wrought gold . she shall be brought to the king christ jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . with gladness and rejoycing shall they be brought : they shall enter into the kings palace ; that is , into christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of ophir , vers. 9. see that in isai. 33. 20 , 21. look upon zion , the city of our solemnities : thine eyes shall see jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . see rev. 21. 1. and i saw a new heaven and a new earth . this new heaven and earth is a state of righteousness : see 2 pet. 3. 13. nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . this new heaven and new earth is spoken of in isai. 45. 17. for behold , i create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . this new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but jerusalem shall be created a rejoycing and a joy , vers. 18. and he who blesseth himself in the earth , shall bless himself in the god of truth ; and he that sweareth in the earth , shall swear by the god of truth ; because the former troubles shall be forgotten , vers. 16. for the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . which first heaven and earth is that state of things in and under which the saints are now : whose voice then shook the earth ; but now he hath promised , saying , yet once more i shake not the earth onely , but also heaven , heb. 12. 26. god is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . and there was no more sea : that is , no more troublesomness , confusedness , broils , waves , tempests , and storms . this john saw , and it will shortly be fulfilled . and i john saw the holy city , new hierusalem , coming down from god out of heaven , prepared as a bride adorned for her husband . this holy city , new hierusalem , is the church of christ in her glorious triumphing estate . it is therefore said to come down from god out of heaven , because it hath all its newness and holiness from god , and from heaven , by which she is now prepared and adorned for her husband . and i heard a great voice out of heaven , saying , behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people ; and god himself shall be with them , and be their god . iohn heard a voice from heaven , which called him to behold , see , and take notice , that god would tabernacle in men , make men his tabernacle . he tells iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the saints already : intimating unto us this , that it is so in the counsel of god . there is a great deal in that word himself : he dwells in us now by the spirit : ( ye are the habitation of god by the spirit : ) but he will dwell himself , in his own proper substance , being , and person : god himself shall be with them : he is with us now , but he shall be with us in greater glory : and he will dwell with us : now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : we are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their god : he is their god now , but it shall appear to all then that he is their god . and god shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . here is a further description of hierusalem's state . when god comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , heb. 2. 15. and we shall live for ever in his sight : and the reason is , because the former things are past away . and he that sate upon the throne , said behold , i make all things new . and he said unto me , write : for these words are true and faithful . and he said unto me , it is done . here is christ upon the throne , calling us to behold that he makes all things new . friends , jesus christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first adam ; and for the confirmation of this , commandeth john to write it as a thing already done . things to come , which are decreed in the counsel of god , are as certain as if they were past : for god cannot change nor alter : therefore he saith , i am alpha and omega , the first and the last , ver. 6. now at the ninth verse he saith , and there came unto me one of the seven angels which had the seven vials full of the seven plagues , and talked with me , saying , come up hither ; ( here the spirit of the lord calls up john above himself , that so he might see and receive the visions of the lord ) i will shew thee the bride the lambs wife , that is , the church of christ in her glorious estate . and he carried me away in the spirit to a great and high mountain , which is christ , that so he might take a view of the spouse of christ in her glory . which thing holds forth this to us , that none can take a right view of the new jerusalem , unless they be taken from earth into heaven . and shewed me that great city , the holy jerusalem , descending out of heaven from god , having the glory of god , that is , the light , wisdom , power , beauty , and excellency of god : no less then the very glory of god is the new ierusalem clothed with . and her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . and cleer as crystal , that is , in respect of its bright shining and glistering light ▪ and had a wall great and high ; which speaks the security , defence , and safetiness of the city . and it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . and at the gates twelve angels , to keep the gates , that none but the righteous enter in . and names written thereon , which are the names of the twelve tribes of the children of israel ; that is , all the elect of god , both jews and gentiles , that are not israelites after the flesh , but true israelites . which holds forth this to us , that those that are to enter into the city , their names are written upon the gates of the city . on the east three gates , on the north three gates , on the south three gates , and on the west three gates . which holds forth this unto us , that out of all the four quarters of the earth , the elect shall be gathered . see mat. 24. 31. and he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , mark 13 , 27. and some shall be let in at one gate , and some at another . and the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the lamb ; to signifie unto us , that the ground and foundation of this city is laid upon the doctrine of the apostles and prophets , jesus christ being the corner-stone . and he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . measuring with reeds , was a thing of great use , as we read among the prophets . because every thing of this spiritual ierusalem is glorious , therefore the measuring-reed is said to be of gold . this golden reed is the spirit . and the city lieth foursquare : which presents us with this , the fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve god , that we may please him , with reverence and fear , hebr. 12. 28. and the length is as large as the breadth . and he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . the angel with his golden reed measureth the square side of the city , both in length , breadth , heighth , and depth of it and findeth each of them to be twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great city cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this city , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . and he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two cubits to a yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . and the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . and the city was pure gold , without any mixture . like unto clear glass , pure and glistering . and the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the high-priests under the law . but here we are not to think that the city of god is of such metal and matter indeed , as is here described : but the holy ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new hierulem is . and the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . all which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the city . if the gates be of pearl , and the street of gold , then what are the inmost rooms ! and i saw no temple therein , as was in the old ierusalem . for the lord god almighty , and the lamb , are the temple of it . as the city hath no need of the temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of god did lighten it , and the lamb is the light thereof . god and christ is all in all there . the kings of the earth do bring their glory and honour into it . though none of the kings and nobles of the gentiles might be admitted into the old jerusalem , yet they have free passage into this . and the gates of it shall not be shut at all by day . the gates of this city always stand open for believers to come in , as not fearing enemies . for there shall be no night there . all shall be light . and they shall bring the honour and glory of the nations into it ; and throw it down at christ's feet . and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the lambs book of life . no unclean thing shall enter in here . now in chap. 22. to verse 6. he speaketh of a pure river of water of life : this river is christ , who is pure : the water of this river , is the spirit , that flows from him , and begets life in us . clear as crystal . there is no muddiness in it . proceeding out of the throne of god and the lamb . which holds forth unto us , that god in christ is the original of all our life and happiness . in the midst of the street of it , and of either side of the river , was there the tree of life ; which is christ : which bare twelve manner of fruits : which speaketh those varieties of pleasures and delights that are in jesus christ . and yeelded her fruit every month , as well in summer as in winter : which speaks this to us ▪ the plenty of pleasures and delights that are in jesus christ . and the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . the tree stands not in an outward corner of the city ▪ but in the midst of the street , and of both sides of the river , that all the citizens of jerusalem might freely come unto it , and taste of the fruits of it . and there shall be no more curse . we shall be no more subject to any curse in the heavenly paradise , as adam was in the earthly . but the throne of god and the lamb shall be in it . god shall be on his throne , and the lamb there . and his servants shall serve him ; yea , they shall see his very face , ( which moses could not endure the sight of ) and be taken with his glory . and his name shall be in their foreheads ; which shall distinguish them from the world : yea , his name shall be so seen in their foreheads , that all the world shall take notice of it . and there shall be no night there , and they need no candle , neither light of the sun : for the lord god gives them light ; and they shall reign for ever and ever with the lord . and he said unto me , these sayings are faithful and true . and the lord god of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . all which are spoken of the city of god . selah . and if you look into the 54 , 60 , 62 , 65 of isaiah , you shall see further what glorious things are spoken of the city of god . i will make mention of rahab and babylon to them that know me . the first thing to be inquired into in these words , is , what rahab is . it is egypt : see isa. 51. 9. awake , awake , put on strength , o arm of the lord ; awake as in the ancient days , in the generations of old . art thou not it that hath cut rahab , and wounded the dragon ? see psal. 89. 10. thou hast broken rahab in pieces . or ▪ rahab may be taken for the harlot . heb. 11. 31. by faith , the harlot rahab perished not with them that believed not , when she had received the spies with peace . the second thing to be inquired into , is , what babylon is . it is a great city , rev. 18. 10. alas , alas , that great city babylon . the third thing to be inquired , is , what gods making mention of rahab and babylon is . it is his making known and discovering of rahab and babylon . the fourth thing to be inquired into , is , to whom god will make mention of rahab and babylon : and that is , to those that know him ; to those that are acquainted with god ; that have not an outward cognizance of god , but a divine inward knowledge of him : god will make mention of rahab and babylon to them that thus know him . what , make mention of rahab and babylon ? why ? what is to be seen in rahab ? is there any thing to be seen that is worth the seeing , in egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? yes , this man was born there . who is that ? christ . vvhat , christ born in egypt , among the egyptians , where there is nothing but cruelty , darkness , and bondage ? this is strange . god will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that christ shall be born in them . or , rahab here ▪ may be taken for the harlot . if you take rahab for the harlot , then it is thus : god will make mention of rahab the harlot to them that know him . vvhat , a harlot ? is there any thing to be seen or learn'd from her ? yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . gods making mention of rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . i will make mention of babylon likewise to them that know me . vvhy , is there any thing to be seen in babylon , among the babylonians ? yes : this man was born there . vvhere ? in babylon , among the babylonians , those sinful persecuting creatures , that held the people of god in captivity : this god will make mention of to them that know him , as an incouragement to them likewise . behold , see , take notice . what shall we take notice of ? philistia . what is philistia ? a country , of which the philistims came . what is to be seen there ? this man was born there . where ? among the philistims that fought against christ , and were enemies to him . behold , see , take notice of tyre . what is tyre ? a city , mat. 11. 21 , what is to be seen there ? this man was born there . what , born in that sinful city ? yes . behold , ethiopia . what was ethiopia ? a country , of whom the ethiopians came , that is , blackamores . what is to be seen there ? this man was born there . where ? among the blackamores , those sullied , sinful , black creatures . so that if satan makes the question , how christ can be born in such an egyptian babylonish rahab-like heart as thine is ; make mention of rahab and egypt , and tell him ▪ that this man was born there . if satan makes the question , how christ can be born in thee , that art so philistia and tyre-like ; behold philistia and tyre , and tell him , that this man was born there . if satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether christ be born in thee , from thy blackness and sulliedness ; behold philista ; and tell satan , that this man was born there . as it was said of rahab and babylon , philistia ▪ tyre , and ethiopia , that this man was born there : so it shall be said of zion . and of zion it shall be said ▪ this man , and that man , that is , man and man , the man christ jesus , and the man david , was born in her . and the highest himself shall establish her . god himself shall establish her with grace , shall root her and ground her in himself , against all winds of doctrine , temptations , sin ▪ and the gates of hell . the lord shall count , or , reckon , when he writeth up the people ( among the living in jerusalem ▪ isa. 4. 3. in the writing of the house of israel , ezek. 13. 9. ) that this man christ , was born there . born where ? in zion . selah . he that hath an ear to hear , let him hear . as well the singers , as the players on instruments shall be there . where ? in zion ; and shall make sweet and heavenly musick and melody in their hearts to god . what singers and players on instruments shall be there ? not carnal singers , but such as can sing the song of the lamb ; and not carnal players or carnal instruments neither , but spiritual . the psalmist ends the psalm with this sweet saying , all my springs are within thee : as if he should say , i am nothing but what i am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , i die : my lower and upper springs are in thee , my lesser and my greater . christ saith of his people , a garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from lebanon ▪ cant. 4. 12 , 15. therefore with joy , shall ye draw water out of the wells of salvation , isa. 12. 3. therefore are they before the throne of god , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . they shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and god shall wipe away all tears from their eyes , rev. 7. 15 , 16 , 17. chap. v. some sweet discoveries of the way christ takes to undo a man , and take away his life , light , understanding , knowledge , wisdom , and so make him a meer begger ; out of isa. 6. 5 , 6 , 7. vers . 5. then said i , wo is me , for i am undone ; because i am a man of unclean lips , and i dwell in the midst of a people of unclean lips : for mine eyes have seen the king , the lord of hosts . 6. then flew one of the seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. and he laid it upon my mouth , and said , loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ in the verses going before , the prophet isaiah gives a description of that discovery that he had of the lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that king vzziah dyed , 2 chron. 26. 23. the prophets discovery of the lord , is as followeth . i saw the lord sitting upon a throne ; as ready to judge , psa. 9. 7 , 8. but the lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . see dan. 7. 9 , 10. i beheld till the thrones were cast down , and the ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . the judgement was set , and the books were opened . see that in rev. 4. 2 ▪ 3. and immediately i was in the spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . and there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the covenant of grace . see revel. 6. 16. and they said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb . and that in rev. 20. 12. and i saw the dead ▪ small and great , stand before god : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . at vers. 19. and i saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . or , the throne may be taken thus : a throne denotes dignity , rule , kingliness , authority : sitting holds forth rest . the words being thus explained , the meaning of them is this : isaiah saw the lord sitting upon the throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . high , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , eph. 1. 21. and his train filled the temple : that is , the skirts of his robes ▪ with which he sate upon the throne , filled the temple , that is , the saints : for they are the temple of the living god , 1 cor. 3. 16 , 17. above it ( that is , above the throne ) stood the seraphims . what are those ? angels appearing as fire , psal. 104. 4. who maketh his angels spirits , his ministers a flaming fire . these stood and attended christ . see dan. 7. 10. thousand thousands ministred unto him , and ten thousand times ten thousand stood before the ancient of days ▪ that sate upon the throne , whose garments were white as snow . each one had six wings : with twain he covered his face ; as not able to endure the brightness of christ's glory ; even as moses did : see exod. 3. 6. moreover , he said , i am the god of thy fathers , the god of abraham , the god of isaac , and the god of jacob . and moses hid his face : for he was afraid to look upon god . see that likewise in 1 king. 19. 11 , 12 , 13. and he said , go forth , and stand upon the mount before the lord . and behold , the lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the lord ; but the lord was not in the winde : and after the winde , an earthquake ; but the lord was not in the earthquake : and after the earthquake , a fire ; but the lord was not in the fire : and after the fire , a still small voice . and it was so , when elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . elijah could not endure the glory of god , and therefore puts a mantle before his face . and with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with god's incomparable perfection and majestie , job 4. 18. behold , he put no trust in his servants , and his angels he charged with folly . and with twain he did flie : which speaks their readiness and swiftness to go about god's business , psal. 110. 20. bless the lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . and one cried to another , or , this cried to this , holy , holy , holy . their constant employment is praising god . see rev. 4. 8. and the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , holy , holy ▪ holy lord god almighty ▪ which was , and is , and is to come . the whole earth is full of his glory ; or , his glory is the fulness of the whole earth : he fills heaven and earth with his glory : we can look nowhere , but behold glory . psal. 104. 24 , 25. lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . and the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . the posts are those upon which the door hangs : their moving was a signe of god's indignation . see amos 9. 1. i saw the lord standing upon the altar , and he said smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and i will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . and the house was filled with smoak : another signe of his fierce anger incensed . see psal. 18. 7 , 8. then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . there went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . see deut. 29. 20. the lord will not spare him but then the anger of the lord , and his jealousie shall smoak against that man . or by smoak here is meant darkness : see rev. 15. 8. and the temple was filled with smoak from the glory of god , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . in this symbolical vision , isaiah saw the lord ; and the discovery of the lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . so that the words are a fruit of that discovery that isaiah had of christ . and there are in them these things to be considered : first , here is what isaiah said when he saw the lord : wo is me , or , wo belongs to me ; it is my portion . secondly , here is the reason of that saying , wo is me ; and that is , for i am undone , that is , cut off . thirdly , here is the ground why he said he was undone ; which is threefold : 1. because i am a man of unclean lips ; that is , because he was vile . 2. i dwell in the midst of a people of unclean lips . 3. because mine eyes have seen the king , the lord of hosts . that which we shall raise from the words , is this : that a true seeing the lord , is accompanied with these things following : first , it undoes a man . secondly , it makes him cry out , wo is he . thirdly , it makes him cry out that he is a man of unclean lips . fourthly , that he dwells in the midst of a people of unclean lips . i. first of all , a true discovery of the lord , undoeth a man ; that is , cuts him off from what he is , or can do . as for samaria ▪ her king is cut off , as the foam upon the water , hos. 10. 7. as the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the lord . or , it may be meant that isaiah was cut off in his own apprehensions & thoughts . or , the word undone may be taken thus : an undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is christ . there is in a true undoing of a man by the sight of the lord , these things following : first , there is a striking of a man down . when god intends good to a soul , the first work that god takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto god . in this manner paul was struck down , as he journeyed with letters to damascus : he came neer to damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , saul , saul , why persecutest thou me ? acts 9. 3 , 4. much like to this , is that in rev. 1. 17. and when i saw him , i fell at his feet as dead . secondly , a true discovery of the lord , takes away a man's sight , that he cannot see with his own eyes . friends , if god intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did paul ▪ and saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into damascus . see acts 9. 8. and 22. 11. we would live and see , but god will destroy our life and sight , if he intend us good . thirdly , a true discovery of the lord , takes away a mans strength and breath . see dan. 10. 16 , 17. and behold , one like the similitude of the sons of men , touched my lips . then i opened my mouth , and said unto him that stood before me , o my lord , by the vision my sorrows are turned upon me , and i have retained no strength : for how can the servant of this my lord talk with this my lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . it takes away our breathing after god , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with god , ond the like . we are ready to vaunt , and say , this is that which we have done by our might , for the honour of our majestie : but god will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . fourthly , a true discovery of the lord confounds a mans understanding . see prov. 30. 1 , 2. the words of agur the son of jakeh , even the prophecie : the man spake unto ithiel , even unto ithiel and vcal . surely i am more brutish then any man , and have not the understanding of a man . our understandings are a great hinderance to us , in the knowledge of the things of god ; and till our understanding of things be destroyed , we shall not see into the truth of things . fifthly , a true discovery of the lord ▪ destroys our knowledge , we would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . we make our knowledge the measure of all truth . but a true sight of god , will confound it : if once you come to see the lord ▪ then you will say , you have not the understanding of a man ; as i was forced to say . sixthly , a true sight of the lord , destroys our wisdom that makes us wise in our own eyes . we think we are wise , and we need not the wisdom of god , whenas our wisdom is foolishness . we think we carry our selves wisely : but god will destroy the wisdom of the wise . we think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of god will put an end to it . seventhly , a true discovery of the lord , destroys all mans holy walkings : not that i am against holy walkings , if they be the holy walkings of christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . ii. a true sight of god doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the lord : against thee , thee onely have i sinned , and done this evil . it makes a man abhor himself : i have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore i abhor my self , and re pent in dust and ashes , job . 42. 5 , 6. iii. a true sight of god , makes a man cry out that he dwells among a sinful people : o it is a wicked people among whom i dwell and live ! it makes him cry out of their sinfulness . a soul that hath seen god , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of sechem . it doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . a man that hath seen the lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . iv. a true sight of god makes a man cry out , wo is him : wo and destruction belongs to me , for i am undone ▪ i am a man of polluted lips , for i have seen the lord . friends , if once you come to see the lord , then you will cry out ▪ wo is you , wo is you , we are undone ▪ we know not what to do ; how shall we do to be saved ? then flew one of the seraphims unto me : that is ▪ one of the fiery angels , at the command of god . see psal. 103. 20. it is said , it flew : it speaks the swiftness with which it went to isaiah ; it speaks the haste that it made to him , isaiah being in an undone state . having a live coal in his hand ▪ this seraphim did not fly empty to isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort isaiah in this state . but what is this live coal ? and whence had the seraphim it ? this live coal is the spirit : and the seraphim , had taken it with the tongs from off the altar : which altar , in the type of it , was the altar of burnt offerings , where the fire never went out , and upon which the fat of the peace-offerings was burnt : see lev. 6. 12. the antitype of which altar is christ : so that the seraphim had it from christ . the tongs are that with which he took the coal from off the altar . and he laid it upon the prophets mouth ; or ▪ caused it to touch the prophets lips . and said , lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . the coal touching the prophets lips , is nothing but a secret perswasion by the spirit , that his iniquity was done away . god no sooner strikes a man down dead , and undoes him , but he sends a seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . if it be thus , then this may serve to discover a true sight of the lord from all false sights of him . friends , if it be a true sight of the lord that you have had , then it hath undone you , taken away your strength , breath ▪ understanding ▪ knowledge , wisdom , light , life , &c. it hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : it hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to god : it hath crucified you , slain you , that you no more live ▪ but christ lives in you : it hath forced you to cry out , wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . he that hath an ear to hear ▪ let him hear . if it be so , then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . vvhat , have you seen the lord , and are not dead , and are not undone ? vvhat have you seen the lord , and are alive ? do not lye . i beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . if you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . if you say you have seen him , & are yet alive , then i know not what seeing of him is . if it be so , then this may serve to discover the goodness of god , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that god should not suffer that man to be swallowed up in despair , but should cause to flie one of his seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ o man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; as he did to daniel , dan. 10. 19. this is admirable . if it be so , be not afraid to be undone , to lose your life , light , breath , understanding , knowledge , wisdom , and strength . o it is sweet , sweet : do not think much , though god by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if god should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged , thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . and you shall no more live your own life , but for ever live the life of god ; and you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of god : you shall do nothing in and by your own strength and wisdom , nor breathe after god in your own breath : but you shall do all things in the strength and wisdom of god , breathe after himself in the breath of god . selah . if it be so , beg of god a discovery of christ upon the throne ; of a risen christ ; that it may undo you , take away your life , vvisdom ▪ strength , understanding , knowledge , light , strength . it is a sweet thing to be undone , to be stript of all a man hath , to lie naked before god ; and we to have nothing and be nothing of our own , but to have all and be all in god : it is the greatest work god can do for a soul , and it is the greatest mercy god can shew to a soul . if it be so , then o that i had a discovery of a risen christ , of christ upon the throne , saith the soul . do you know what you desire , what you ask for ? are you contented to be undone , to lose all that you have and are ? are you willing to have all burnt up in you by that fiery flame that issueth out of christs mouth ? then he will manifest himself to you , and you shall know the lord indeed and in truth , in your souls . chap. vi . some sweet discoveries of what shall be in the later days , out of zech. 14. 20 , 21. vers . 20. in that day , shall there be upon the bells of the horses , holines vnto the lord : and the pots in the lords house shall be like the bowls before the altar . 21. yea every pot in jerusalem and in judah shall be holiness unto the lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . and in that day , there shall be no more the canaanite in the house of the lord of hosts . the words are a prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . what shall be , are these things following . first , there shall be upon the bells of the horses , holiness unto the lord . secondly , the pots in the lords house , shall be like the bowls before the altar . thirdly , every pot in jerusalem and in judah , shall be holiness unto the lord of hosts . fourthly ▪ all they that sacrifice , shall come and take of them , and seethe therein . fifthly , in that day , there shall be no more the canaanite in the house of the lord of hosts . sixthly , the time when all these things shall come to pass ▪ will be , in that day . there are in the first verse of the words , these things to be considered : first ▪ what the bells of the horses are . secondly , what the meaning of that saying is , there shall be upon the bells of the horses ▪ holiness unto ▪ the lord . thirdly ▪ what the lords house is . fourthly , what the pots in the lords house are . fifthly ▪ what the altar is . sixthly , what the bowls before the altar are . seventhly , in what sence the pots in the lord's house shall be like the bowls before the altar . the first thing to be enquired into , is , what the bells of the horses are . they are the bridles of the horses , which govern , rule , and command the horses . bridles are such , that are put into the horses mouthes , to restrain them . the second thing to be enquired into , is , what the meaning of that saying is , there shall be upon the bells of the horses , holiness unto the lord . the prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , that all their spoils , even the very deckings of their furniture , should be consecrated to god , to make utensils for his service . the meaning is , god shall convert to his service , in his church , all such things as before were employed against him . see this interpretation further cleared , in isai. 23. 17 , 18. and it shall come to pass , after the end of ten yeers , that the lord will visit tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the lord , to eat sufficiently , and for durable cloathing . her hire shall be holiness unto the lord ; that is , shall be converted to the service of god , which was before employed against god . or , the meaning of that saying , there shall be upon the bells of the horses , holiness unto the lord , may be this : there shall be holiness seen upon mean things poor things comparatively , as a bridle is : a man shall look nowhere , but he shall see holiness written , yea , upon the most contemptible things : if a man look behinde him , or before him , or on either side of him , he shall see holiness , that is ▪ he shall see somewhat of god in every thing in the world ; shall see holiness in mount zion : though mount zion now seems to be that she is not , black , unholy , yet there shall be holiness seen there : for it shall shine forth , and all the world shall see it : see obadiah vers. 17. vpon mount zion shall be deliverance , and there shall be holiness . as there is written holiness upon the brestplate of our high-priest christ jesus : so shall there be holiness written upon us , upon mount zion ; and it shall be visible too , as it is in our head , and as it was in the high-priest under the law : see exod. 39. 30. and they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , holiness to the lord , or of the lord . and as holiness was ingraven upon the brestplate of the high-priest under the law : so it shall be upon us . consider that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion , my holy mountain . zion is holy , but the world sees it not , and therefore the world speaks evil of zion . then shall jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . god looks upon jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the lord . the third thing to be enquired into , is , what the lords house is . it is zion , it is jerusalem : the lords house are those in whom he dwells ; and they are his people . the fourth thing to be enquired into , is , what the pots in the lords house are . the pots in the letter , were those that were made use of under the law , and were made of brass . see exod. 38. 3. he made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . see 2 chron. 35. 13. and they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of aaron were busied in offering of burnt offerings . see that in ezek. 46. 22 , 23 , 24. in the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . then said he unto me , these are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . so that you see the pots in the letter were those in which the sacrifices of the people were to be boiled . the pots in the mysterie , are those divine discoveries and manifestations of christ , in which the spiritual sacrifices of the saints are and shall be boyled . that they are the discoveries of christ that fit a sacrifice to be offered to god , see mal. 3. 2 , 3 , 4. but who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness : then shall the offering of judah and jerusalem be pleasant unto the lord ▪ as in the days of old , and as in former yeers . the fifth thing to be enquired into , is , what the altar is . the altar is christ . the sixth thing to be enquired into , is , what the bowls before the altar are . the bowls , in the letter , were those in which was put the blood of the sacrifice , and of sprinkling . see 2 chron. 4. 8. exod. 29. 20. levit. 4. 6. levit. 9. 8 , 9. or , the bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : see numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. the bowls in the spiritual interpretation , are the saints , in which the blood of sprinkling is . the pots in the lords house shall be like the bowls before the altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 chron. 4. 8. he made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . now the pots were not so many . it speaks the manifold discoveries of god that shall be in the later days to his people . or , it speaks this , that is to say , the multiplicity of spiritual services that shall be offered to god in the later days . the things that are to be enquired into in the last verse of the words , are these following . first , what judah and jerusalem are . secondly , what every pot in judah and jerusalem is . thirdly , how and in what sence it shall be holiness to the lord of hosts . fourthly , what is meant by the canaanite . fifthly , when these things shall come to pass . the first thing to be spoken to , is , what judah and jerusalem are . judah was one of the twelve tribes : see revel. 7. 5. hierusalem is the saints of the most high , the lambs wife . the second thing to be spoken to , is , what every pot in judah and jerusalem is . it is the same as the pots in the lords house are : every pot , that is , every discovery of christ , that purifies every sacrifice , and makes it fit to be offered up to god . the third thing to be spoken to , is , how and in what sence every pot in judah and jerusalem shall be holiness to the lord . the meaning is , it shall be of a holy use to the lord of hosts , that is , of armies . but of what use ? to purifie and make fit sacrifices to be put up to him . or ▪ it may be taken thus : every discovery of christ shall be holy to the lord ; that is , there shall be written upon every discovery , holiness : for those are truest discoveries , that have holiness written upon them . sclah . and all they that sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their sacrifices in the discoveries and manifestations of christ , and so make them pure sacrifices , to be offered up to god , mal. 1. 11. the fourth thing to be spoken to , is , what is meant by the canaanite . the canaanite may be meant the merchant : he seems to have a special relation to the abuse of merchandising and selling , which was used in the temple : see joh. 2 , 15. and when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , mat. 21. 2. or , by the canaanite may be meant the unclean , person : see isa. 35. 6. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . see rev. 2. 27. and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . god will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . the last thing to be spoken to , is , when all these things shall come to pass ; and that is , in that day . what is meant by that day ? the day of gods coming : see zech. 14. the latter part of vers . 5. then shall these prophecies be fullfilled , when jesus christ shall appear the second time without sin , to salvation . if it be thus , then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of god in every thing , even in the meanest things . and those things that have been made use of against the lord , shall be turned into an holy use : they shall be holiness unto the lord . the pots in the lords house shall be like the bowls before the altar : there shall be multiplicities of discoveries of christ ; that is , abundance of discoveries of christ in the latter days : every pot in jerusalem shall be holiness unto the lord ; there shall be holiness written upon every discovery of god : they shall come and boyl their sacrifices in these discoveries of god : there shall no merchant , no unclean thing , be in zion , in jerusalem , but all shall be pure , and nothing shall hurt nor destroy in gods holy mountain . so that zion shall be a peaceable and pure estate . if it be so , this may serve to discover what zion , the lords house , is . it is not a stonewalled house , such as your meeting-places are : the lords house is his people , in whom he dwells : the the foundation of this house , is christ ; it is founded upon a sure rock , that the winds and storms of corruptions and temptations cannot shake it . the lords house is a spiritual building , built by himself , to be the habitation of himself by the spirit . if it be thus , then this may serve to inform us of those pure sacrifices that shall be offered up to god in the latter days . now , our sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of god that then will be . now , we are troubled and perplexed that we cannot offer up better sacrifices then we do , to god , that we cannot worship him as we would do , in spirit and in truth ; but then , we shall worship in the pureness of the spirit . if it be so , then this may serve to discover true discoveries of christ , from false . vvhat a many rotten pretended discoveries of christ we and others have had ! o how we have entertained falshood instead of truth , and lived upon it ! but a true discovery of christ , hath this motto written upon it , holiness to the lord . if your discoveries of god bring not along with them holiness , they are delusions of satan : if any discoveries of god come with holiness engravened upon them , receive them . if it be so , then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be sacrifices offered up to god in the new jerusalem-state . that there shall be , it is cleer from what i have said : onely there shall be this difference ; more purer sacrifices shall be offered up then , then now there are : then shall the offerings of judah and jerusalem be more pure and pleasant to the land . and that the words here speak of the new jerusalem-state , it appears by the last verse : there shall be no more the canaanite in the land ; of which thing john speaks of , when he speaks of the new jerusalem-state , in rev. 21. 27. quest . but , may some say , it will be a long while before what you have said will come to pass . answ. to this i answer , it will come to pass in that day ; and how soon god may come , we know not : he may come presently , and deceive many , for ought that we know . secondly , i say this , that all the promises of christ are yea and amen in christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in christ . chap. vii . some sweet manifestations of the neerness of christ's coming , and of those glorious things that shall follow after his coming ; out of zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. vers . 5. and the lord my god shall eome , and all the saints with thee . 6. and it shall come to pass in that day that the light shall not be clear nor dark . 7. but it shall be one day , which shall be known to the lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. and it shall be in that day , that living waters shall go out from jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. and the lord shall be king over all the earth : in that day shall there be one lord , and his name one . in the first verse of this chapter , the prophet speaks of the coming of the day of the lord : behold , the day of the lord cometh , saith he : behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . he bids them behold and take notice of the coming of the day of god , lest it should come upon them unawares . he gives them the reason why he would have them take notice of the coming of the day of god : for i will gather all nations against jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . here he speaks of the ruine of jerusalem . and half of the city shall go forth into captivity . here he speaks of leading one half of the city into captivity . and the residue of the people shall not be cut off from the city . here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this chapter . then shall the lord go forth , and fight against those nations : or , as it is in the margine of some bibles , in the middle , or among those nations gathered together against jerusalem ; not as an enemy , but helper . and he shall fight as when he fought in the day of battel for gideon , judg. 7. 22. god setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . and his feet shall stand in that day upon the mount of olives which is before jerusalem on the east . god would fight upon that mount against jerusalem . or , it may be taken thus : by this manner of speech the prophet sheweth gods power and care over his people , and how he will as it were by miracle save them . and the mount of olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see jerusalem , which was before hid with this mountain . this is to be understood of spiritual ierusalem , the people of god . see isai. 66. 23. and it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the lord . and ye shall flee to the valley of the mountains : all you believers shall run unto the people of god , to be safe from the destruction of ierusalem . or it may be taken thus : the prophet speaketh of the hypocrites , that could not endure the presence of god , but should flee into all places where they might hide themselves among the mountains . for the valley of the mountains shall reach unto azal ; that is , to the place he separated for his people ; which the word azal signifieth . yea , ye shall flee , like as ye fled from before the earthquake in the days of vzziah king of iudah ; which fleeing was with fear and trembling . and the lord my god shall come , and all the saints with thee . because they did not credit what the prophet said to them , he turneth to god , and comforteth himself , in that he knew these things should come to pass , and saith , and the lord my god shall come , and all the saints with thee , to perform this . the prophet speaks to the lord , as his god , and can claim an interest and propriety in him ▪ as his ; as the psalmist in many places of the psalms doth : thou art my god , and i will praise thee . oh how sweet a thing it is , when a soul can claim an interest in god , and can say , thou art my god , the lord my god shall come ! the prophet cannot onely claim an interest in the lord , as his god ; but he can command god ; he shall come : he had power with god , as iacab had over the angel . friends , what an excellent thing it is , for a soul to command god , to have power with god for any thing ; to subdue sin , repel a temptation , conquer the devil ! a believer hath this priviledge and power ; he may command the lord , as his god , for things to come , things concerning his sons , or the work of gods hands ; and he will be commanded by him . see isai. 45. 11. and there was no day like that , before it , or after it , that the lord hearkened unto the voice of a man : for the lord fought for israel . see this in iosh. 10. 14. and this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 joh. 5. 14 , 15. and whatsoever ye shall ask in my name , that will i do , that the father may be glorified in the son . if ye shall ask any thing in my name , i will do it , joh. 14. 13 , 14. and in that day ye shall ask me nothing : verily , verily , i say ▪ unto you , whatsoever ye shall ask the father in my name , he will give it you , joh. 16. 23. the lord my god shall come . there are three sorts of the coming of christ , in scripture . first , there was a coming of christ in flesh . great is the mystery of godliness , god manifested in the flesh , 1 tim. 3. 16. who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 pet. 1. 20. but we have not followed cunningly-devised fables , when we made known unto you the power and coming of our lord iesus christ ; but were eye-witnesses of his majestie . see this in 2 pet. 1. 16. now this coming of christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , dan. 9. 24. secondly , there is a coming of christ in spirit . see ioel 2. 28 , 29. and it shall come to pass in the last days , saith god , i will pour out of my spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . see that likewise in zech. 12. 10. and i will pour out upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . now all this was fulfilled in part , in act. 2. 2 , 3. and is yet to be fulfilled . and the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . see ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . see ioh. 16. 26. and to testifie of christ to them , and to guide them into all truth ; and many other things . thirdly , there is a third appearance of christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , heb. 9. 28. which coming of christ , is the last coming of christ ; of which i do intend now to speak . my god shall come . i can say boldly , as well as the prophet my god shall come , ( blessed be his holy name : ) i can command him , and he will be commanded by me . and not onely my god shall come , but your god shall come . he is not onely the prophet's god that shall come ▪ but my god , our god , thy god , and your god which shall come . what , my god ? yes : see isai. 35. 3 , 4. strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , be strong fear not : behold , your god will come : your god that you seek for , and wait for , will come , and he shall come . what , to me ? yea , to a hastie heart . but he will appear to my shame . no , to your joy and comfort . see isa. 40. 10. behold , the lord god will come . behold ; as if he saw him coming . isa. 66. 11. behold , the lord will come , will indeed come . the vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , habb . 2. 3. sing and rejoyce , o daughters of zion : for lo , i come , and will dwell in the midst of you , zech. 2. 10. say unto the cities of jerusalem , behold , your god , isa. 40. 9. let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , psal. 96. 12 , 13. quest . but how shall he come ? answ. see that in psal. 50. 3. our lord shall come , and shall not keep silence . i have a long time , ( saith god ) holden my peace , i have been silent , i refrained my self ; now will i cry like a travelling woman , i will destroy and devour at once . the lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , isa. 42. 14. 13. a fire shall devour before him ; which is himself : see deut 4. 24. for the lord thy god is a consuming fire , even a jealous god : understand therefore ▪ this day , that the lord thy god is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the lord hath said unto thee , deut. 9. 3. and it shall be very tempestuous round about him . who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , mal. 3. 2 3. consider that in isa. 35. 4. your god will come with vengeance , even god with a recompence will come and save you . this scripture holds forth the coming of christ two manner of ways . first , he will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . secondly , he will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and satan : he will reward us for all our sufferings . or it may be taken thus : he will come with a recompence ; he will reward with destruction all our enemies : for the lord is our judge , the lord is our lawgiver ▪ the lord is our king ; he will save us , isa. 33. 22. and then that in isa. 41. 10. the lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . the strength of a man is in his armes ; so gods strength is in his armes : gods armes shall rule for him : behold , his reward is with him , and his work ( or recompence ) before him . consider that in isa. 66. 15. behold , the lord will come with fire ; and with his chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . we shall further illustrate the coming of christ by these things . first ▪ he shall come in a cloud . secondly ▪ he shall come in the clouds . thirdly ▪ he shall come with clouds ▪ fourthly , he shall come with his saints and angels . first , he shall come in a cloud . see luke 21. 27. and then shall they see the son of man coming in a cloud . what cloud ? in a cloud of darkness . as he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . see act. 1. 11. which also said , ye men of galilee , why stand ye gazing up into heaven ? this same jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . for the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god : and the dead in christ shall rise first . then we which are alive and remain , shall be caught up together with them in the clouds , to meet the lord in the air ; and so shall we ever be with the lord ▪ 1 thes. 4. 16 , 17. quest . but , may some say , you hold the personal reign of christ . answ. yes : but i do not hold it as many hold it : i hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , i know not . object . but shall not he come and reign , with that very flesh and body which he had at ierusalem ? answ. no . my reason is : for thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . object . but some will say , how are the dead raised ? and with what body do they come ? answ . thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but god gives it a body , as it hath pleased him , and to every seed his own body , 1 cor ▪ 15. 35 , 36 , 37 , 31. selah . secondly , he shall come in the clouds . see matth. 26 ▪ 64. jesus said unto them , thou hast said . nevertheless i say unto you , hereafter shall ye see the son of man sitting on the right hand of power , which is the father , and coming in the clouds of heaven . what are these clouds ? they are clouds of darkness : psal. 97. 2. clouds and darkness are round about him , and he maketh the clouds his chariot , psal. 104. 3. clouds of darkness are christ's chariot , in which he will come riding into the world , and into the spirits of his people . he shall come in this chariot two manner of ways : first , he shall come with power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of lebanon , that are high and lifted up , and all the tall oaks of bashan , and all the high hills , and the high towers , and fenced walls , and the ships of tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the lord , and for the glory of his majesty . secondly , he shall come in great glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . thirdly , he shall come with clouds . see revel. 1. 7. behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . even so . amen . clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . fourthly , he shall come with his saints and angels . first , he shall come with his saints : my god shall come , and all his saints with him . and enoch also , the seventh from adam , prophesied of these , behold , the lord cometh with ten thousand of his saints , jude vers. 14. to the end he may establish your hearts unblameable in holiness before god , even our father , at the coming of our lord iesus christ with all his saints , 1 thes. 3. 13. secondly , he shall come with his angels likewise . the chariots of god are twenty thousand , even thousands of angels : the lord is among them as in sinai , in the holy place , psal. 68. 17. for the son of man shall come in the glory of his father , with his angels , matth. 16. 27. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels . 2 thess. 1. 7. as clouds and darkness shall usher him in , so saints and angels shall be his guard to wait upon him , in his coming . i shall further hold forth the coming of christ , these manner of ways following ; and then shew you the end of his coming . first , he shall come in the glory of his father . secondly , he shall come in the glory of himself . thirdly , he shall come in the glory of his angels . first , he shall come in the glory of his father , cloathed with his fathers glory , clad with his riches , grace , and good will ; filled with his fulness . see mar. 8. 38. whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he comes in the glory of his father . secondly , he shall come in his own glory , which is god himself . father , glorifie me with thine own self , which is with the glory i had with thee before the beginning of the world , joh. 17. 5. the lord possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning , or ever the earth was , prov. 8. 22 , 23. in the beginning was the word , and the word was with god , and the word was god , joh. 1. 1. he shall come with the fulness of the godhead in him , col. 2. 9. he shall come with a fulness of grace and truth , joh. 1. 14. for it pleased the father that in him all fulness should dwell , col. 1. 19. with all his fulnhss he shall come . thirdly , he shall come in the glory of his angels , cloathed with the angelical glory . but what is the glory of angels ? see heb. 1. 7. and of the angels he saith , who maketh his angels spirits , and his ministers a flame of fire . the glory of angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . the glory of angels is the strength of angels ▪ bless the lord , ye his angels , that excel in strength , or , are mighty in strength ▪ psal. 103. 20. the glory of angels is their holiness : see mat. 25. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . the glory of angels consisteth in this likewise : they neither marry , nor give in marriage . the last thing to be enquired into , is , the ends of his coming . they are these things following . the first is this : that in the dispensation of the fulness of times , he might gather tother into one , all things in christ , both which are in heaven , and which are on earth , eph. 1. 10. and he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , mar. 13. 27. secondly , that he might gather his people together , unto the supper of the great god ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . friends , we shall feed upon all our enemies ; we shall make a supper of them all , rev. 19. 18. and i saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , come and gather your selves together to the supper of the great god , vers. 17. the third end , is to take vengeance on them that know not god , and that obey not the gospel of our lord jesus . 2 thes. 1. 7 , 8 9. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ : who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . the fourth end of his coming , is , that he might destroy that wicked one : and then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is antichrist , 2 thes. 2. 8. if it be thus , that my god , thy god , our god , your god shall come , yea , will come ; be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him redemption and salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . why should ye fear ? therefore , lift up your heads : for your redemption draws nigh . if it be thus , that my god , thy god , your god shall come , do not doubt of his coming . say to them that are of a fearful heart , be strong , fear not ; behold , your god will come ; you need not fear but that he will . but when will he come ? he shall suddenly come , mal. 3. 1. the lerd whom ye seek , even the messenger of the covenant , whom ye delight in , shall suddenly come into his temple . behold , i come quickly ; hold that fast which thou hast , that no man take thy crown , revel. 3. 11. friends , look to your crown : god hath set a crown of pure gold , that is , of salvation , upon your heads ; take heed that satan rob you not of it : behold , i come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , rev. 16. 15. behold , i come quickly : blessed is he that keepeth the sayings of the prophecies of this book , rev. 22. 7. behold , i come quickly , and my reward is with me , to give every man according to his work , vers. 12. as the light cometh out of the east , and shineth even unto the west , so shall also the coming of the son of man be ; which will be with speed , quickly , matth. 24. 27. he hath promised that he will come , and come quickly . quest . but , may some say , where is the promise of his coming ? for since the fathers and apostles fell asleep , all things continue as they were from the beginning of the creation . answ. take heed what you say . this was the saying of scoffers that walked after their own lusts ▪ see 2 pet. 3. 4. quest . but , may some say , there are a great many things to be fulfilled and accomplished before christ comes in this manner ; as . the calling of the jews , the bringing in of the gentiles , the time of restitution of all things , spoken of in acts 2. 20 , 21. and divers other things , spoken of in matth. 24. also , satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , rev. 20. 1 , 2 , 3. answ. to all these objections , i answer thus : it is true , there are the jews to be called , and the fulness of the gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . and as for the restitution of all things , which is to be fulfilled before the coming of christ ; that may be as soon , for ought that we know . and as to those things spoken of in the 24 of matthew , which are to be fulfilled before the coming of christ ; i say , the most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . and as to satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : i say this , that satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : i say , he was , comparatively to that which he is now ; and that he is let loose again : if ever the dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , gog and magog , to gather them together to battel , the number of whom is as the sand of the sea : and they shall go upon the breadth of the earth , and compass the camp of the saints about , and the beloved city ; and fire shall come down from god out of heaven , and devour them . and after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . and if i be out in this , then i shall say thus , that a thousand yeers with the lord are as one day , 2 pet. 3. 8. and by the way note this , that i do not believe that it is so to be understood , that satan shall be so shut up , as that he shall not decive some . if it be so , that which any of you hath already , hold fast , until christ comes , rev. 2. 25. you that are professors in deed , and not in shew onely , hold fast your good profession ; let not satan drag you out of your profession , into earth : hold fast , and repent : if thou shalt not watch . i will come on thee as a thief , saith christ ; and thou shalt not know what hour i will come upon thee , rev. 3. 3. watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . and what i say unto you , i say unto all , watch ; mark 13. 35 , 36 , 37. watch therefore ; for ye know not at what hour your lord will come , matth. 24. 42 , 43 , 44. but know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . therefore be ye also ready : for in such an hour as ye think not , the son of man cometh . surely jesus christ is not far off , but will steal in upon us unawares , when we look not for him : therefore watch , with oil in your lamps . and to encourage you to watch , consider that place of scripture in luke 12. 37. blessed are those servants , whom the lord when he cometh shall finde watching ; verily i say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . and if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . but if that servant shall say in his heart , my lord delayeth his coming ; the lord of that servant shall come in a day when he looketh not for him , luke 12. 45. if it be thus , be patient unto the coming of our lord : be ye patient also ; for the coming of the lord draws nigh ; it is at hand , james 5. 7 , 8. it was nigh in the apostles times ; it is neerer now . for ye have need of patience , that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come , will come , and will not tarry , heb. 10. 36 , 37. certainly he is not far off , but will steal in upon us , when we never expect him . if it be so , wait and look for christ's coming . ye come behinde in no gift , waiting for the coming of our lord , 1 cor. 1. 7. looking for and hasting to the coming of god , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 pet. 3. 12. look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . wait : who knows but that he may come down in a cloud of darkness into your hrarts ? if it be so , little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 joh. 2. 28. for as the days of noe were , so shall also the coming of the son of man be . for as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the son of man be , matth. 24. 37 , 38 , 39. the very god of peace ( therefore ) sanctifie you wholly : and i pray god that your whole spirit , soul and body may be preserved blameless unto the coming of our lord ▪ 1 thes. 5. 23. if it be thus , then occupie till christ come . god hath given every one of us a talent ; let us improve our talents ; and let us not say , when christ comes ( as one of those ten did ) lord , here is thy talent , which i have kept laid up in a napkin : for i feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; luke 19. 20 , 21. let us not be as one of those husbandmen to whom god committed his vineyard till he came ; that when god should send one of his servants , or his heir , for the fruit of his vineyard , that should beat or wound any of his servants that he sends , or kill the heir , and cast him out of the vineyard ; lest he come and destroy us , luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. and it shall come to pass in that day , that the light shall not be clear , nor dark . there are three things in these words , to be enquired into : first , what that day is . it is the day of god's coming , of his appearance ; as appears by vers . 5. secondly ▪ what is meant by light here ▪ i may be taken either for a natural or spiritual light . thirdly , what is meant by that expression , the light shall not be clear nor dark . the meaning is , it shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . but it shall be one day : or , the day shall be one ; that is to say , one perpetual day . the prophet's meaning is , that there shall be continual light in the church of christ under the messiah ; though sometimes more dim and dark then at other times , yet ways some light . or , one perpetual day may be taken thus ; in which there shall be no darkness at all : rev. 22. 5. and there shall be no night there ; and they need no candle , neither the light of the sun : for the lord god gives them light . and they shall raign for ever and ever . or , it may be taken for a singular day , to wit , of christ's death , when the sun was darkened at noon : amos 8. 9. and it shall come to pass in that day , saith the lord god , that i will cause the sun to go down at noon , and i will darken the earth in the clear day . which thing god did ; and so remained three hours : see matth. 27. 45. now from the sixth hour there was darkness over all the land , until the ninth hour . or it may be taken for the day of christ's coming : and the reason of it , are the words following , which shall be known to the lord . of that day and hour knows no man , no not the angels in heaven , but my father , mat. 24. 36. not day nor night : it shall not be day , neither shall it be night . what then shall it be ? it shall be somewhat of either . but it shall come to pass , that at evening-time it shall be light . when we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . see isai. 60. 19 , 20. the sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the lord shall be unto thee an everlasting light , and thy god thy glory : the lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the lord shall be thine everlasting light , and the days of thy mourning shall be ended . see revel. 21. 23. and the city had no need of the sun , neither of the moon , to shine in it : for the glory of god did lighten it , and the lamb is the light thereof . in the evening-time , when we little expect light , this everlasting glorious light shall break forth . the prophet further goes on , to discover what shall be in that day . and it shall be in that day , that living waters shall go out from jerusalem . jerusalem here , is to be taken for the city of god , his saints . the living waters here , are waters that have life in them , which are the abundance of the spirit : see joh. 7. 38. he that believeth in me as the scripture hath said , out of his belly shall flow rivers of living water . these shall flow out of the saints : see ezek. 47. from the first verse to the seventeenth . afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . and when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . again he measured a thousand , and brought me thorow the waters : the waters were to the knees . again he measured a thousand , and brought me thorow the waters : the waters were to the loins . afterward he measured a thousand , and it was a river , that i could not pass over : for the waters were risen , waters to swim in . and he said anto me , son of man , hast thou seen this ? then he brought me , and caused me to return to the brink of the river . now when i had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . then said he unto me , these waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . and it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . and it shall come to pass , that the fishers shall stand upon it , from engedi even unto eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . but the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . and by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . so that you see what these waters are ; they are such as are not passable , healing waters , waters of life . see joel 3. 18. and it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of judah shall flow with waters ; and a fountain shall come forth of the house of the lord , and shall water the valley of shittim . the mountains , here , are the saints : for they are so called in scripture . the new wine which they shall drop down , is new discoveries of the spirit . the hills are the saints likewise , caught up into high enjoyments of god . their flowing with milk , is nothing but the spirit breaking forth in an abundant manner in them , in another consideration . the meaning of that saying , a fountain shall come forth of the house of the lord , is this : there shall be such a fountain of living waters , that is , of the spirit , flow forth from the saints , as shall not be dry . see revel. 22. 1. and he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of god , and the lamb . which speaks the same thing ; onely it holds forth the pureness of those waters . in the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . half of these waters shall go towards the former or eastern sea , and half of them toward the later sea , or hinder sea . the eastern sea , here in the letter , is the lake of sodom ; and the hinder sea is the mediterranean sea . but take it in the mystery , and the meaning is this : by the former sea are meant those that are forwardest in the ways of christ : by the hinder sea , those that are hindermost in the ways of christ . or , the former sea , and hinder sea , may be taken for the gentiles : the abundance of the sea shall be converted to thee : see isai. 60. 5. it speaks this clearly , a general and large pouring forth of the spirit . in summer and in winter shall it be . when it is summer , and when it is wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of summer , as your natural summer-streams are . and the lord shall be king over all the earth . he shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the lord . in that day shall there be one lord , and his name one . that day is to be understood of the day of god's coming , and of the appearance of christ . there shall be one lord . now there are many lords , but then shall there be onely the true god acknowledged . there shall be one lord , or , the lord shall be one . now he is twain ; then he shall be one . and his name shall be one . now twain , then one . o what a glorious state will that be , when there shall be but one lord and one name worshipped ! then shall be no other name professed , but onely the name of the lord . though all people now profess another god , and walk in the name of his god ( micah 4. 5. ) yet they shall then walk in the name of the true god alone . question . what is it to walk in the name of the lord ? answer . it is to walk in the power , majesty , wisdom , knowledge , light , and life of god . if it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of christ ; then think it not strange , if it fall out so , as surely it will . but in the evening it will be light . when the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of god himself . a strange thing is , friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . in the evening it shall be light ; when a soul least looks for it . who would look for light to break forth in the evening ! but it is true that it shall ; therefore , wait for it . if it be so , that living waters shall flow forth from jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; then this may serve to discover the abundance of the spirit that shall be poured forth in the later days ; a fountain of living waters shall flow forth from jerusalem , to water the world with ; the mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of judah shall flow with waters . the church of christ shall be so filled with the spirit , as it shall be in them as a fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . this shall be in summer and in winter ; it shall be always , it shall constantly flow forth from them towards the world . if it be so , you that want the spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . if it be thus , this may soon discover who shall reign in that day , the lord alone shall reign ; he shall be king then over all the earth ; then our lord will be exalted . now men reign , and are exalted ; but he will throw them down , and exalt himself . and his name shall be one . his name is not one now ; there are other names besides his , worshipped : but god will throw them down , and his alone shall be lifted up . the postscript . there are three things which moved me to write this postscript : the first was , to declare and make known , that that which i have written against the priests , was intended onely against those that are base and vile , and such as take tythes , and are proud , ignorant , idle , blinde priests , such as are for gain ; that feed themselves , and not the flock ; that go , before they are sent ; that teach for hire , and the like . the second thing was , to take off those things that have been laid to my charge by some , concerning my first book ; which are these : first , they affirm that i say in my book , that i take heaven to be the light and glory of god ; which is true : and that satan in heaven , is satan in the very light and glory of god ; which i deny : for it is an impossible thing , and cannot be . though this i cannot but subscribe to , that is to say , that he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . and besides , if they would look diligently into my book , and search narrowly how things are spoken there , they would finde that i speak a quite contrary thing : for i say , that satan in heaven , is satan in glory ; and satan in glory , is satan in an angel of light . as in these words , and there appeared another wonder in heaven ; the meaning is not , that there appeared really a great red dragon in the light and glory of god ; but the meaning is , john being taken up by the spirit into heaven , that is , into the light and glory of god , he saw the appearance of the great red dragon there ; but not really the dragon , in the very light and glory of god . the second thing that they lay to my charge , is , the title of my last book , which is , a wonder , and no wonder : they admire how i can make that which is a wonder , to be no wonder . this is a poor thing to give an answer to : but i will satissie them so far , as to tell them , i make a wonder , no wonder , thus : it is a wonder to those that are not acquainted with what satan in heaven is ; for they stand and admire at the thing : but it is not a wonder to those that know what satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . and the reason wherefore john called it a wonder , was , because he knew not what satan in heaven was , he was not acquainted with satan in an angel of light . consider that place in 2 cor. 11. 14 ▪ and no marvel : for satan himself is changed into an angel of light . the rest of the things they lay to my charge , are words in my book which are falsly printed ; for which the printer indeed is to be blamed , not i. the third thing that moved me to write this postscript , was , to answer a poor weak saying of one whom i forbear to name , which was this : there are many that take upon them to write now a days , but i know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some new truth , that was never heard of before . to the first , i ask you this : is all truth in learned godly men ? have none but they a warrant to write ? may not a childe of god , that hath no learning at all , be endued with the spirit , and power from on high , and so be made as fit as they to preach and write ? is not the same spirit in one , as in the other ? certainly you have lost your senses ; you seem to hold that which many ignorant priests do ; that is to say , that none are so able to deliver and write truth , as themselves are . i am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . there is that revealed , many times , to a poor , ignorant , weak christian , that learned christians are ignorant of : and i have seen that written by a babe , the like whereof i never saw come from learned professors , though they were godly . i speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( god knows ) that those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from ignorance or envie to the second , i say , there is no truth new , that is to be written ; but that which is written , and shall be written , is the old truth . it is true , in one sence , old truth may be new ; as in that sence , i write to you a new commandment : it was new to them , because they had not practised it before ; but yet it was the old commandment , which was , that they should love one another . now he that writes , must write old truth , that was heretofore , or else he must write a lye : there is nothing new under the sun . there are many hidden old truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of god . and those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be truth : for though you and others know them to be truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . finis . a disswasive from conformity to the world as also god's severity against impenitent sinners : with a farewel sermon lately preached to a congregation in london / by henry stubs. stubbes, henry, 1606?-1678. 1675 approx. 258 kb of xml-encoded text transcribed from 119 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a61876 wing s6042 estc r26265 09407190 ocm 09407190 42999 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61876) transcribed from: (early english books online ; image set 42999) images scanned from microfilm: (early english books, 1641-1700 ; 1316:18) a disswasive from conformity to the world as also god's severity against impenitent sinners : with a farewel sermon lately preached to a congregation in london / by henry stubs. stubbes, henry, 1606?-1678. [8], 224 p. printed and are to be sold by john hancock senior and junior, london : 1675. reproduction of original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng dissenters, religious -england. liberty of conscience. god -wrath. 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 rachel losh sampled and proofread 2005-01 rachel losh text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a disswasive from conformity to the world. as also god's severity against impenitent sinners . with a farewel sermon lately preached to a congregation in london . by henry stubs minister of the gospel . psalm 141. 5. let the righteous smite me , it shall be a kindness ; and let him retrove me , it shall be an excellent oyl , which shall not break my head ; for yet my prayer also shall be in their calamity . london , printed and are to be sold by john hancock senior and junior , at the sign of the three bibles in popes-head alley , 1675. to the professors of this age . do you not know that you ought to be followers of god , and christ , and the saints , ephes. 5. 1. matth. 16. 24. heb. 6. 12. and not the multitude , exod. 23. 2. not the world , rom. 12. 2. and dare you yet to set up them to be your patterns , and to follow their examples , who are not at all esteemed in the church ? i speak it to your shame , is there not a holy christ to be your pattern , and a holy word to be your rule ; but professors of religion must needs be as the irreligious of the world , taking example from them , who will take no example from christ ? now therefore there is utterly a fault amongst you , because you conform so much to this world , contrary to that express prohibition , rom. 12. 2. be not conformed to this world ; and because you have so much fellowship with the unfruitful works of darkness ; contrary to that word , eph. 5. 11. why are ye not rather reprovers of the world , and condemners of it , as noah was , heb. 11. 7. by your walking as christ walked , 1 john 2. 6. and according to rule ? gal. 6. 16. why do you not rather suffer your selves to be derided and despised ? know you not that the world you conform to lies in wickedness ? 1 john 5. 19. and that the unrighteous world shall not inherit the kingdom of god ? 1 cor. 6. 9. you know it . and you know also that eyes are upon you , observers you have many , god , angels , and men ; you had need look well to your wayes : you have a rule to talk and walk by . 't is not for you to say , we will be as the heathen , ezek. 20. 32. we will be as others , contrary to eph. 4. 17. which forbids you to walk as others , in the vanity of your minds : remember the words of christ to his disciples , luke 22. 26. ye shall not be so : you must walk as christ walked he has left you an example , 1 pet. 2. 21. if you shall walk as others , you will by so doing give great occasion to the enemies of god to blaspheme , 2 sam. 12. 14. and be stumbling blocks to the world : and if offences come by you unto the world , woe unto you , matth. 18. 7. remember david , and what god told him , the child that is born to thee shall surely dye ; verily the name of god is blasphemed among the prophane through you ; rom. 2. 24. you should adorn the doctrine of god our saviour in all things ; mark in all things , tit. 2. 10. and be very tender of the name of god and his doctrine , that it be not blasphemed through you , 1 tim. 6. 〈◊〉 . if it be , be sure god will be as good as his word , amos 3. 2. you only have i known , therefore i will punish you christ has somewhat against you already , because you have left your first love . remember therefore from whence you are fallen , and repent , and do your first works , or else i will come unto you quickly , and will remove your candlestick out of its place , except you repent , rev. 2. 4 , 5. would i could say of you as it follows , vers . 6. with a little alteration , but this you have , that you hate conformity to the world which christ also hateth . brethren , be ye followers of christ , and mark them which walk so , as that ye have christ for an ensample . for many walk , of whom i have told you often , and now tell you even weeping , that they are the enemies of the cross of christ : whose end is destruction , whose god is their back and belly , whose glory is in their shame , who mind earthly things , phil. 3. 17 , 18 , 19. but let your conversation be in heaven , as was pauls and the saints at phillippi , phil. 3. 20. seek you the things which are above , where christ sitteth at the right hand of god. set your affections on things above , and not on things on the earth ; for you profess your selves to be dead , and your life is hid with christ in god. when christ , who is your life , shall appear , then shall you appear with him in glory . mortifie therefore your members which are upon the earth ; col. 3. 2 , 3 , 4 , 5. i beseech you by the mercies of god , the meekness of christ , and by your appearing before his judgment seat ; hear counsel and receive instruction , that you may be wise at length , prov. 19. 20. if you will not hear counsel and receive instruction , read jer. 6. 8. and consider and tremble . that you may is the prayer of one who wisheth above all things that your souls may prosper , and be adorned as your bodies do and are . non-conformity to this world . rom. 12. 2. and be not conformed to this world . in this and the foregoing verse we have an exhortation to holiness , branched out into three particulars . 1. that we present our bodies , a living sacrifice , holy , acceptable to god. 2. and not be conformed to this world . 3. but to be transformed by the renewing of our mind . i beseech you : though i might be bold in christ to enjoyn you , yet for love sake , i rather beseech you , pray and intreat you . therefore , seeing you have received so much mercy from god through christ. brethren , being all the children of god through faith in christ. gal. 3. 26. by the mercies of god , bestowed on you . gods mercy is one , but the effects and fruits of it are many ; election , redemption , justification . that you present your bodies ; not your souls onely , but your bodies also : god will have the body conformed to his will , and not to the world , as well as the soul ; for the body is for the lord , for the service of the lord , and the lord for the body , 1 cor. 6. 13. our bodies being his , and bought with a price , 1 cor. 16. 19 , 20. our bodies being the members of christ , 1 cor. 6. 15. and therefore also must we glorifie god with our bodies , 1 cor. 6. 20. the apostle praying for the thessalonians , prayes that their bodies , as well as their souls , might be sanctified , 1 thes. 5. 23. i note this the rather , because many think they may do what they will with , and make what use they will of their bodies ; but they are greatly deceived , for the body is not for fornication , 1 cor. 6. 15. no not for ostentation , to make a shew with it . read , rom. 6. 13 , 19. that you present them ; 1. that you offer and consecrate them to god as a sacrifice of thankfulness ; as heb. 13. 35. a living sacrifice , dead indeed unto sin , but alive to god , rom. 6. 11. being quickned by his spirit , that we might not live to our selves , but to him who died for us , 2 cor. 5. 15. holy , not regarding , but hating iniquity in our hearts ; for if iniquity be regarded , we cannot be accepted : psalm 66. 18. acceptable to god , well pleasing to him through jesus christ , 1 pet. 2. 5. through faith in him , without which we cannot please god , heb. 11. 6. which is your reasonable service . 1. your service of god , which consists not in the offering up of unreasonable beasts , as heretofore , but in the offering up of your reasonable selves . or , your service , which is agreeable to the rules of true reason . and be not conformed : 1. take not upon you the form or fashion of this wicked world , make not the manners and pleasures of worldly men your rule to walk by . but be ye transformed , changed , altered . 1. more and more . by the renewing of your mind , understanding , will and affections . that ye may prove . 1. discern , understand . 2. approve . 3. give proof by a godly life that you do understand and approve . that good , acceptable and perfect will of god. 1. good , which teacheth , and leadeth to that which is good , and makes good . 2. acceptable , nothing being acceptable to god but what is according to his will. 3. perfect , comprehending all things necessary to salvation , 2 tim. 3. 16. these words , and be not conformed to this world , are a dehortation : wherein , 1. the persons dehorting , paul a servant of jesus christ , called to be an apostle , one that well understood the mind of his lord and master , and would give nothing in charge but what he had received , 1 cor. 11. 23. 2. the persons dehorted , the believing romans , beloved of god , called to be saints , rom. 1. 7. yea , eminent saints , rom. 1. 18. such as had obeyed from the heart , rom. 6. 17. 3. the thing they are dehorted from , viz. conformity to this world , which you , who are saints , and called to the kingdom and glory of god , should look upon with contempt , and trample under foot . 4. the mode of the dehortation , t is in a beseeching way ; i beseech you . 5. the motive ; by the mercies of god. doct. 't is the will of the most holy god , that they who are called to be saints should not conform to sinners . they that are called out of the world must not be conformed to this world . i shall shew you , 1. what is meant by the world. 2. what meant by conformed . 3. what of the world must not be conformed unto . 4. that it is so . 5. why. 6. the use. first , what is meant by the world ? by the world understand the men of the world , psal. 17. 14. worldly minded men and women , who have their hearts , inheritance , and happiness here , their portion in this life . the wicked of the world , joh. 14. 17. these are called the world , 1. because they are ruled by the god of this world , 2 cor. 4. 4. eph. 2. 2. 2. because they have received onely the spirit of the world , that spirit which teacheth worldly things , and placeth its happiness in worldly things , 1 cor. 2. 12. 3. because they are satisfied and contented with the things of this world , psal. 4. 6. & 17. 14. phil. 3. 19. 4. because they are the major part of world . secondly , what meant by conformed ? by conforming to the world understand , fashioning our selves according to it ; resembling the world , and being like to it ; making the men of the world our pattern , our example , and copy to write after . when we approve , imitate and follow the sinful fashions and practices of this world , then we conform to it . now , not to be conformed to this world , is not to approve , not to imitate , not to follow the sinful , vain , foolish fashions and practices of this world . not to put on their form and shape in our behaviour . thirdly , what of the world it is wherein we must not be conformed unto it . 1. not in that wickedness the world lies in , 1 joh. 5. 19. not in that unrighteousness it is filled with : a catalogue whereof is set down , rom. 1. 29 , 30 , 31. not in those works of darkness it delights in , rom. 13. 12 , 13. not in those works of the flesh , set down gal. 5. 19 , 20 , 21. not in the walk of the gentiles , ephes. 4. 17 , 18 , 19. 1 pet. 4. 3. not in its lustings , 1 joh. 2. 16. we must not be conformed 〈…〉 in it s sinful customs , dispositions , practices . we must not be conformed to the practice of worldly men , in natural , civil , and religious actions . we must not eat and drink as they do , for they feed themselves without fear ; jude 12. we must not buy and sell as they do , for therein they walk not by that rule mat. 7. 12. we must not carry our selves in religious matters as they do . we must not hear as they do , for they hear without preparation before hearing , attention at hearing . affection at hearing . application at hearing . practice after hearing . see ezek. 33. 31. we must not pray as they do : for 1. they make light of prayer , job 21. 15. 2. they pray with the lip onely , and not with the heart , isa. 29. 13. mat. 15. 18. 3. they continue not in prayer , they grow weary . 4. they think to be heard for their much speaking , matth. 6. 7. 5. they turn away their ear from heari● 〈…〉 whom they pray , prov. 28. 9. 6. they aim amiss in prayer , jam. 4. 3. we must not come to the lords table as they do , for they come unpreparedly . nor observe sabbaths as they do , for they trifle them away . nor sing psalms as they do , for they sing not with the heart , but voice onely . nor fast as they do , for they abstain onely from food , not from sin . fourthly , that it is so , that saints must not conform to sinners . thou shalt not follow a multitude to do evil , exod. 23. 2. after the doing of the land of egypt and canaan shall ye not do , neither shall ye walk in their ordinances : levit. 18. 3. thou shalt not learn to do after the abominations of the nations : deut. 18. 9. walk not in the way of sinners , refrain thy foot from their path : prov. 1. 15. enter not into the path of the wicked , go not in the way of evil men : avoid it , pass not by it , turn from it , and pass away : prov. 4. 14 , 15. if sinners entice thee , consent thou not : prov. 1. 10. thus saith the lord , learn not the way of the heathen : jer. 10. 2. though israel play the harlot , yet let not judah offend : hos. 4. 15. this i say therefore , and testifie in the lord , that ye henceforth walk not as other gentiles walk , in the vanity of their mind : ephes. 4. 17. have no fellowship with the unfruitful works of darkness , but rather reprove them : ephes. 5. 11. ye are children of the light , and of the day ; not of the night , nor of darkness : therefore let us not sleep , as do others ; but let us watch and be sober : 1 thes. 5. 5 , 6. the kings of the gentiles do so and so● but ye shall not be so : luke 22. 25 , 26. st. peter speaks of some converts that would not run with the world in their sinful fashions and courses , though they were wonder'd at and evil spoken of therefore ; 1 pet. 4 4. fifthly , why. 1. from the world. 2. from themselves . 3. from christ. 4. from the things themselves wherein conformity to the world is practiced . first , from this world. 1. because satan is the god and prince of it , 2 cor. 4. 4. joh. 12. 31. & 14. 13. & 16. 11. 2. because 't is an evil world , gal. 1. 4. and lyes in wickedness , 1 john 5. 19. see its description , psal. 36. 1 , to 5. & rom. 3. 11 , &c. & 8. 7. ephes. 4. 18 , 19. 3. because this evil world must give account , even for those things wherein we are so prone to follow it , 1 pet. 4. 5. 4. because the end of it is destruction , phil. 3. 19. you would not suffer with it , and will you sin with it ? secondly , from themselves , who by profession are saints , christians . 1. because they are not of the world , but are called out of it ; joh. 15. 19. god hath seperated you from others to be his own peculiar ; levit. 20. 24. exod. 19. 5. hence , for this cause , as well as others , 't was that god was displeased with his people of old , for desiring a king , that they might be like the nations , 1 sam. 8. 5. viz. because god hath severed them from other people that they should be his : levit. 20. 26. 2. because they have better principles , then the world has , viz. 1 tim. 1. 5. a pure heart , good conscience , faith unfeigned , they have christ in them , as a principle of their life , gal. 2. 20. and the spirit of god , 1 john 4. 4. 1 cor. 2. 12. the principles of the world are , an impure heart , a bad conscience , real unbelief . yea satan , ephes. 2. 2. 1 pet. 〈◊〉 4. and the spirit of the world , 1 cor. 2. 12. now is not this a good reason why the people of god should not conform to this world ? for should they of better principles conform to them of worse ? should they that have a pure heart , good conscience , and faith unfeigned , conform to those that have an impure heart , a bad conscience , and real unbelief ? should they who have christ and the spirit of god in them , conform to them who have satan and the spirit of the world in them ? 3. because they have better patterns to conform to , then the world is , viz. 1. god , 1 pet. 1. 15 , 16. 2. christ , col. 2. 6. 1 john 2. 6. 3. saints , heb. 6. 12. phil. 3. 17. mark them which walk so as ye have us for an ensample : so as ye have the servants of christ , not the world for your example . 4. angels and glorified saints . we must study so to do the will of god on earth , as 't is done in heaven : matth. 6. 10. now , judge in your own consciences , should they who have such excellent patterns , conform to the pattern of a base world ? 4. because they are bound by their baptism to the contrary , viz. to renounce the world , the pomps and vanities thereof , and not to follow , or to be led by it . now should we do that which is a breach of our baptismal covenant . 5. because you that are saints are born to great matters , even to an inheritance incorruptible and undefiled , &c. 1 pet. 1. 3 , 4. and should you , persons that are new born to so great an estate , should you please your selves in a conformity to the poor things of this world ? 6. because you are grown up to maturity , to years of discretion ; so that it is time for you to put away childish things : whilst you were children 't was more tollerable , but now that you are grown up to be men , to be so childish and foolish is intollerable . see 1 cor. 13. 11. 7. because you are more excellent then your neighbour , prov. 12. 26. and therefore must not conform to them . for shall the more noble conform to the more ignoble ? ye are gods treasure , psal. 135. 4. and shall gods treasure conform to the refuse of this world ? you are priests of god , 1 pet. 2. 9. and shall the priests of god conform to common people ? the priests of old were not to touch any unclean thing . 8. because you have not so learned christ , ephes. 4. 20. q. d. the doctrine of christ in which you are instructed , and which you have learned , requires another manner of life from you , then that which the gentiles lead , therefore you should not imitate them . christ hath taught you otherwise , the grace of god which bringeth salvation , teacheth you to deny ungodliness and worldly lusts , and to live righteously , soberly , and godly in this present world ; and not to conform to its unrighteous , intemperate and ungodly life , tit. 2. 11. 9. because you are now within sight of home , your fathers house ; and your salvation is nearer , and therefore must cast off the works of darkness , and walk honestly as in the day , not in rioting , drunkenness , not in chambering and wantonness , not in strife and envying : as the world does . rom. 13. 11 , 12. your thoughts should now be so taken up and pleased with what you have in view , the great things which are to come , and so near to come , that all the toyes and trifles this world is so much pleased with , should be looked upon by you with disdain . 10. because you shall now very speedily be separated from this world , and distinguished from it , and delivered from that wrath which they shall suffer for ever and for ever ; and will you conform to them now , in those things for which they shall suffer the vengeance of eternal fire ? would you have your souls gathered hereafter with those you conform to here , and whose fashions you have learned here ? david would not , psal. 26. 9. thirdly , from christ. 1. because christ designedly gave himself to deliver us from this present evil world according to the will of god and our father , gal. 1. 4. to what he gave himself , see isa. 50. 6. & 52. 14. his back to smiters , his checks to them that plucked off the hair , his face to shame and spitting . consider this you proud men and women , whose backs , faces , heads , necks , brests , and armes , shew the pride of your hearts . did christ give himself to suffer all this , that he might separate and deliver you from conformity to this world ? and is not this a good reason why you should not conform unto it , in hair , habit , and nakedness . 2. because christ and his kingdom is not of this world . 1. christ is not of it , joh. 8. 23. 2. his kingdom is not of it , joh. 18. 36. not onely in respect of the subjects , but in opposition to worldly kingdoms , which come with external pomp and observation . but christ's kingdom is not so , luke 17. 20 , 21. fourthly , from the things themselves wherein conformity to the world is practiced . 1. because these things are not of the father , but of the devil , and the world , 1 joh. 2. 16. 2. because the love of these will not consist with the love of god , 1 joh. 2. 15. 3. because these things pass away , 1 cor. 7. 31. 1 joh. 2. 17. sixthly , the use. 1. of information . then the best are prone to conformity to this world , so far as they are carnal ; what need else of this prohibition , be not conformed to this world . even joseph was found guilty of conformity to pharaohs courtiers in swearing by the life of pharaoh , gen. 42. 15 , 16. 2. use of reproof , of such as profess themselves to be saints , and to be called to fellowship with christ , and yet have fellowship with the unfruitful works of darkness ; who profess themselves to be called out of the world , and yet conform unto it ; who profess themselves to be saints , and yet live like sinners . god finds fault with this , and is much displeased that his people should learn the works of the heathen , psal. 106. 35. and think you it doth not displease him that we should learn the fashions of the world , and serve their idols , psal. 106. 36. do not they whose fashions you learn , make idols of their hair , skin , and habit ? and will you serve their idols ? pray god they prove not a snare unto you . read , 1 king. 14. 24. 2 king. 17. 33. 2 chron. 13. 9. & 25. 14 , 15. may we not well say to such as conform to this world , as jehu the prophet said to jehosaphat , 2 chron. 19. 2. should you conform to the ungodly , and love and like the practices of them that hate the lord ! pray god wrath may not come upon you for this . hezekiah a good man was proud of his fine things , 2 chron. 32. 25 , 26. with 2 king. 20. 13. but wrath came upon him for it . read , ezek. 23. 26. 3. use of examination . do not we conform to this world ? even we who in some things are non-conformists ? do not many , who in some things separate from the world , in other things conform unto it ? do not many that separate from their worship , conform to their works ? have not many fellowship with the world in the unfruitful works of darkness , that will have no fellowship with them in worship ? the world is for rioting , drunkenness , chambering and wantonness , strife and envying , rom. 13. 13. would professors were not so too ? the world is for lasciviousness , lusts , excess of wine , revellings , banquetings , 1 pet. 4. 3. would professors were not so too ? all that is in the world , is the lust of the flesh , the lust of the eye , and the pride of life , 1 joh. 2. 16. now i beseech you let 's deal truly with our selves , do not we conform to this world in these ? in lusting after pleasure , profit , and preferment ; are not ▪ these in too great account with us ? do not we love , desire , and seek after these ? would you that are professors could wash your hands from voluptuousness , covetousness , pride and vain glory . take a view of the world , and then take a view of your selves , and then judge whether you do not conform unto it . the world is , atheistical , without god in the world , psal. 14. 1. eph. 2. 12. are not we so too , or very near it ? see isa. 49. 14. & 51. 13. psal. 77. 9. blasphemous , psal. 74. 18. and are not we guilty of this too much ? see rom. 2. 24. covetous , 2 pet. 2. 14. and are not professors so too ? judas a professor , and demas a professor were so ; 2 tim. 4. 10. defrauding , rom. 1. 29. and do not professors the same ? see 1 cor. 6. 8. envious , gal. 5. 21. and are not professors so too ? see 1 cor. 3. 3. fearful of suffering for religion ; of these read , rev. 21. 8. and are not professors so too ? see matth. 13. 21. even peter was too fearful . god-distrusting , psal. 20. 7. jer. 17. 5. and are not professors so too ? see isa. 31. 1. haughty , rom. 1. 30. and are not professors so too ? see 2 tim. 3 ▪ 2 , with 5. did not the disciples of christ affect superiority ? idle , sloathful , ezek. 16. 49. and are not professors so too ? 2 thes. 3. 11. 1 tim. 3. 13. matth. 25. 26. kain-like , brother hating ; 1 joh. 3. 13. prov. 29. 27. joh. 15. 18 , 19. and are not professors so too ? see jude 11. lukewarme , indifferent , 1 king. 18. 21. and are not professors so too ? see rev. 3. 16. murmuring , 2 king. 6. 33. rev. 16. 10 , 11. isa. 8. 31. and are not professors so too ? see 1 cor. 10. 10. negligent , neglects duty to god and man. 1. to god , psal. 14. 4. 2. to man , ezek. 16. 5. and are not professors so too ? offence-giving , matth. 18. 7. do not professors do so too ? they did in pauls time , rom. 14. passionate , froward , ●retful ; as nabal , 1 sam. 25. 17. are not professors so too ? see jonah 4. 9. quarrelsom , contentious ; are not professors so too ? see 1 cor. 1. 11. & 6. 7. revengeful ; are not professors so too ? see luke 9. 54. secure , like laish , judg. 18. 7. are not professors so too ? see jer. 8. 6 , 7. hos. 7. 9. treacherous ; are not professors so too ? mic. 7. 4 , 5. uncharitable ; mat. 25. 42 , 43. are not professors so too ? see jam. 2. 15 , 16. job . 3. 17 wavering , unbelieving ; joh. 5. 38. & 10. 26. joh. 12. 39 , 47. and are not professors so too ? see joh. 6. 60 , 64 , 66. yea , see luke 24. 25. joh. 20. 25. 4. use of dehortation . be not conformed to this world . that i may the better disswade you from conformity to this world , i shall shew you , 1. what they are called to whom you are beseeched not to conform . 2. what those things are called wherein you are desired not to conform . 3. what you your selves are called , who are disswaded from conformity to this world . 4. how god is affected and carries towards this world which you are beseeched not to conform to . 5. how the world is affected and carries towards you who are disswaded from this conformity . first , what they are called , to whom you are beseeched not to conform . they are called , 1. men of this world , psal. 17. 14 whose portion is in this life . now shall those who have god to be their portion , psal. 16. 5. conform to these ? 2. the children of this world , luke 16. 8. who are well pleased with the rattles , toyes and trifles of this world . now shall those who are born of god , to an inheritance incorruptible , &c. 1 pet. 1. 3. conform to these ? 3. the disputers of this world : the enquirers of this age , so the dutch , 1 cor. 1. 20. now shall those who have the scriptures to search . joh. 5. 39. conform to these ? 4. the fornicators of this world , 1 cor. 5. 10. now shall the chaste virgins of christ , 2 cor. 11. 2. conform to these ? 5. the friends of this world , jam. 4. 4. who are the enemies of god. now shall the friends of god , joh. 15. 14 , 15. conform to these ? 6. the rich in this world , who are apt to be high minded , 1 tim. 6. 17. now shall the humble and contrite , with whom the high and lofty one vouchsafes to dwell , isa. 57. 15. conform to these ? secondly , what those things are called wherein you are desired not to conform to this world . 1. the darkness of this world , eph. 6. 12. now shall they that are light in the lord , eph. 5. 8. conform to the world in its darkness ? 2. the wisdom of this world , 1 cor. 2. 6. & 3. 9. which descendeth not from above , but is earthly , sensual , devilish , james 3. 15. now shall a wise man endued with wisdom from above , jam. 3. 13 , 17. conform to this earthly , sensual , devilish wisdom of the world ? 3. the cares of this world , mat. 13. 22. now shall they who have a father in heaven , who knoweth their needs , and careth for them , mat. 6. 32. 1 pet. 5. 7. care as the world doth ? 4. the course of this world , eph. 2. 2. now shall they who are called out of the world , and now are not of the world , joh. 15. 19. and whom the world hates , run the course of this world ? 5. the fashion of this world which passeth away , 1 cor. 7. 31. now shall they who have in heaven a better and more enduring substance , heb. 10. 34. fall in love with the fashions of this world ? 6. the lusts of men , 1 pet. 4. 2. now shall they who have gods law written in their hearts , heb. 8. 10. live according to the lusts of men ? thirdly , what you your selves are called , who are diswaded from conformity to this world . 1. adopted sons , gal. 4. 5. sons and daughters , 2 cor. 6. 18. others , the ungodly , men of the world are called bastards , heb. 12. 8. now shall the sons and daughters of god conform to the bastards of this world ? 2. alive to god , rom. 6. 11. others are dead in sin , ephes. 2. 1. luke 15. 32. now shall they who are a live to god , conform to those who are dead in sin ? i say as paul in a like case , 1 cor. 6. 15. god forbid . 3. believers , act. 5. 14. the men of the world are called unbelievers , 2 cor. 6. 14. now shall believers conform to , and yoke with unbelievers ? god forbid . 4. blessed of the lord , gen. 26. 29. psal. 115. 15. the wicked are the cursed of the lord , psal. 37. 22. now shall the blessed of the lord , conform to the curfed of the lord ? god forbid . 5. children of god , 1 joh. 3. 10. the wicked are called children of the devil , 1 joh. 3. 10. now shall the children of god conform to the children of the devil ? god forbid . 6. children of light , luk. 16. 8. 1 thes. 5. 5. the men of the world are called children of darkness , 1 thes. 5. 5. now shall the children of light conform to the children of darkness ? god forbid . 7. children of wisdom , matth. 11. 19. the wicked are called sottish children , that have no understanding , jer. 4. 22. now shall the children of wisdom conform to the sots of this world ? god forbid . 8. children of the free woman , gal. 4. 30 , 31. the wicked are called the children of the bond woman , ibid. now shall the children of the free woman conform to the children of the bond ? god forbid . 9. children of sion , psal. 149. 2. babilon also has children , for she is the mother of harlots and abominations , rev. 17. 15. now shall the children of sion conform to the children of babilon ? god forbid . 10. children of the highest , luke 6. 35. who dwels in the high and holy place , isa. 57. 15. the wicked are called the children of this world , luke 16. 8. and inhabiters of the earth , rev. 12. 12. now shall the children of the highest conform to the children of this low world ? god forbid . 11. christians , act. 11. 26. some crucifie him afresh , heb. 6. 6. as they do who reckon of him and reject him , as the jews did who crucified him . now shall christians conform to the crucifiers of christ ? god forbid . 12. christs brother , sister , and mother , matth. 12. 50. the wicked are aliens from the church of christ , and strangers from the covenants of promise , ephes. 2. 12. now shall christs brother , sister , and mother , conform to strangers ? god forbid . 13. crown of glory , royal diadem , isa. 62. 3. the wicked are christs footstool , psal. 110. 1. now shall crowns of glory , and royal diadems conform to foot-stools ? god forbid . 14. devout , act. 2. 5. act. 10 2. the wicked are without god , eph. 2. 12. now shall the devout conform to those who are without god in the world ? god forbid . 15. discreet , who guide their affairs with discretion , psal. 112. 5. the wicked are void of counsel , deut. 32. 28. and oft-times their counsels , such as they are , are carried headlong , job 5. 13. now shall they who do or should guide their affairs with discretion , conform to those who are void of counsel , or whole counsel is carried headlong ? god forbid . 16. elect of god , col. 3. 12. the wicked are rejected of god , jer. 6. 30. now shall the elected of god , conform to the rejected of god ? god forbid . 17. espoused of christ , 2 cor. 11. 2. hos. 2. 19. the wicked are called adulterers and adulteresses , jam. 4. 4. now shall the espoused of christ conform to the adulterers and adulteresses of this world ? god forbid . 18. friends of christ , joh. 15. 14 , 15. the wicked are called his enemies , luke 19. 27. now shall the friends of christ , conform to the enemies of christ ? god forbid . 19. faithful servants , matth. 24. 45. & 25. 23. the wicked are called sloathful servants , matth. 25. 26. now shall faithful servants conform to sloathful servants ? god forbid . 20. good , matth. 12. 35. the wicked are called evil , ibid. and naught , prov. 6. 12. now shall the good conform to the evil ? god forbid . 21. godly , psal. 12. 1. the wicked are called ungodly , psal. 1. 4. now shall the godly conform to the ungodly ? god forbid . 22. gold , job 23. 10. the wicked are likened to dross , psal. 119. 119. now shall gods gold conform to the dross of this world ? god forbid . 23. happy , psal. 144. 15. the wicked are miserable , rev. 3. 17. now shall the happy conform to the miserable ? god forbid . 24. heavenly , having their conversation in heaven , phil. 3. 20. the wicked are earthly , minding earthly things , phil. 3. 19. men of the earth , psal. 10. 18. now shall the heavenly conform to the earthly ? god forbid . 25. houshold of god , eph. 2. 19. and houshold of faith , gal. 6. 10. the wicked are the houshold of satan , 2 cor. 4. 4. the devils work-house , ephes. 2. 2. now shall the houshold of god conform to the houshold of satan ? god forbid . 26. jewels , gods jewels , mal. 3. 17. the wicked are worthless , prov. 10. 20. now shall jewels of great price , conform to the worthless things of this world ? god forbid . 27. innocent , job 4. 7. jer. 19. 4. the wicked are hurtful , bryars and thorns , isa. 27. 4. now shall the innocent conform to the hurtful ? god forbid . 28. kings and priests , rev. 1. 6. the wicked are called common and unclean , act. 10. 28. now shall kings and priests conform to the common and unclean ? god forbid . 29. lambs , joh. 21. 15. isa. 40. 11. the wicked are lions , wolves , mat. 10. 16. now shall sheep and lambs conform to lions and wolves ? god forbid . 30. lords freemen , 1 cor. 7. 22. the wicked are satans bondmen , 2 tim. 2. 28. now shall , &c. god forbid . 31. meek of the earth , zeph. 2. 3. psal. 149. 4. the wicked are raging waves of the sea foaming out their own shame , jude 13. now shall , &c. god forbid . 32. members of christ , 1 cor. 6. 15. eph. 5. 30. some wicked are members of an harlot , ibid. limbs of satan . now shall , &c. god forbid . 33. men of wisdom , micah 6. 9. the wicked are mad , eccles. 9. 3. act. 26. 11. not themselves , luke 15. 17. now shall , &c. god forbid . 34. merciful , matth. 5. 7. psal. 37. 26. the wicked are unmerciful and cruel , matth. 25. 42 , 43. now shall , &c. god forbid . 35. mourners , matth. 5. 4. the wicked are all for mirth , carnal mirth , isa. 22. 13. amos 6. 5 , 6. now shall , &c. god forbid . 36. new creatures , 2 cor. 5. 17. the wicked are old in sin ; of some 't is said they were old in adulteries , ezek. 23. 43. corrupt nature in them is called the old man , ephes. 4. 22. now shall , &c. god forbid . 37. old disciples , so some are called , act. 21. 16. and fathers , 1 joh. 2. 13. some are young , raw , unexperienced professors . and shall old disciples conform to th●se ? god forbid . 38 obed●ent , rom. 6. 17. the wicked are called disobedient , tit. 1. 15. 1 tim. 1. 9. now shall , &c. god forbid . 39 precious , jer. 15. 19. isa. 43. 4. excellent , psal. 16. 3. precious so●s of sion , lam. 4. 2. the wicked are vile , jer. 15. 19. the wicked are called vile persons , psal. 15. 4. dan. 11. 21. now shall , &c. god forbid . 40. quiet , psal. 35. 20. according to the injunction given , 1 thes. 4. 11. the wicked are unquiet like the troubled sea which cannot rest , isa. 57. 20. given to change , prov 24. 21. and busie bodies in other mens matters , 1. pet. 4. 15. 2 thes. 3. 11. now shall , &c. god forbid . 41. righteous , matth. 13. 13. isa. 3. 10. matth. 25. 46. the wicked are unrighteous , 1 cor. 6. 9. enemies of righteousness , act. 3. 10. now shall , &c. god forbid . 42. redeemed of the lord , isa. 62. 12. the wicked are forsaken , left in bondage , ibid. and reprobate silver , rejected of god , jer. 6. 30. now shall , &c. god forbid . 43. sanctified in christ , 1 cor. 1. 2. saints , saints of the most high , dan. 7. 25 , 27. the holy people , isa. 62. 12. a holy nation , 1. pet. 2. 9. the wicked are unholy and profane , 1. tim. 1. 9. 2 tim. 3. 2. bruit beasts , 2 pet. 2. 12. swine , matth. 7. 6. now shall , &c. god forbid . 44. ●ervants of the most high god , dan , 3. 26. act. 16. 17. the wicked are the servants of sin , rom. 6. 17. and of divers lusts , tit. 3. 3. and shall , &c. god forbid . 45. spiritual men , 1 cor. 2. 15. the wicked , natural men , 1 cor. 2. 14. and shall , &c. god forbid . 46 springs , a fountain sealed , cant. 4. 12. the wicked are wells without water , 2 pet. 2 17. and shall , &c. god forbid . 47. treasure , yea gods peculiar treasure , psal. 135. 4. the wicked are called dross , psal. 119. 119. now shall , &c. god forbid . 48. trees planted by the water side which bring forth fruit , psal. 1. 3. the wicked are trees without fruit , twice dead , &c. iude 12. and shall , &c. god forbid . 49. temples of god , wherein god , christ , and his spirit dwels . 1. god , 1 joh. 4. 12. 13 , 15. 2. christ , ephes. 3. 17. 3. the spirit , rom. 8. 11. the wicked are the synagogue of satan , rev. 2. 9. & 3. 9. wherein the devil rules , eph. 2. 2. and shall , &c. god forbid . 50. vessels of gold and silver , 2 tim. 2. 20. the wicked are called vessels of wood and earth , ibid. and shall , &c. god forbid . 51. vines , noble vines , jer. 2. 21. the wicked are called dege●erate plants , ibid. and shall , &c. god forbid . 52. undefiled , psal. 119. 1. pure in heart , matth. 5. the wicked are filthy , rev. 22. 11. now shall , &c. god forbid . 53. wheat ▪ matth. 3. 12. the wicked are chaff , matth. 3. 12. zeph. 2. 2. and tares , matth. 13. 38. now shall , &c. god forbid . 54. wise in heart , prov. 10. 8. the wicked are prating fools , prov. 10. 8. now shall , &c. god forbid . 55. wise virgins , matth. 25. 2 , 3 , 4. the wicked called foolish virgins , ibid. now shall , &c. god forbid . 56. workmanship of god , ephes. 2. 10. the wicked are the workmanship of the devil , john 8. 44. now shall , &c. god forbid . fourthly , how god is affected and carries towards this world , which you are beseeched not to conform to . 1. his soul hates them , psal. 11. 5. 2. he is angry with them every day , psal. 7. 11. 3. he resisteth them , jam. 4. 6. 1 pet. 5. 5. 4. he hides his face from them , and will not hear them ▪ isa. 59. 2. jer. 14. 12. 5. he puts them away like dross , psal. 119. 119. 6. he will consume them , jer. 14. 12. rain saares , fire and brimstone upon them , psal. 11. 6. destroy them , psal. 145. 20. turn them into hell , psal. 9. 16. now will you who profess your selves to be the people of god , and to be beloved of god , conform to those whom gods soul hates ; with whom he is angry every day ; whom he resisteth , &c. will you conform to those towards whom he thus carries himself ? god forbid . fifthly , how the world carries , and is affected towards you who are disswaded from this conformity . 1. they hate and abhor you , joh. 15. 19. prov. 29. 27. according to that antient sentence , gen. 3. 15. 2. they scorn you , psal. 44. 13. & 79. 4. job 30. 1. 3. they scoff at you , gen. 21. 9. lam. 1. 7. 4. they make songs upon you , job 30. 9 , 10. 5. they speak evil of you , 1 pet. 4. 4. 6. they seperate from you , and will not conform to you in gods wayes . and will you conform to these ? what to those that hate you , scorn you , scoff at you , make songs upon you , speak evil of you , and separate from you in gods ways ? will you conform to these in the devils ways ? god forbid . o sirs let them return to you , but do not you return to them , ier. 15. 19. three sorts make up this evil world : the voluptuous . covetous . proud. be not conformed to either , 1. i beseech you by the mercies of god be not conformed to the voluptuous of this world . there are that , attire , adorn , dress and habit themselves to draw the eyes of others to behold them , after the example of tamar , gen. 38. 14. who put off her widdows garment , and put on something the better to allure her father in law. see prov. 6. 10. but i beseech you who make profession of religion , by the mercies of god , be not conformed to such . there are that , burn in lust one toward another , men with men , working that which is unseemly , rom. 1. 27. abusing themselves with mankind , 1 cor. 6. 9. these shall not inherit the kingdom of god. wherefore i beseech you by the mercies of god , be not conformed to these . there are that , cast their eyes on beautiful objects , after the example of iosephs mistriss , gen. 39. 7. but i beseech you by the mercies of god be not conformed to such . feed not your eyes with such objects . give not your eyes leave to look , for that may prove very dangerous . as 't is said in another case , remember lots wise ; so i say in this , remember david , what his looking on a beautiful woman cost him , 2 sam. 11. 2. with psal. 51. and sampson , ●udg . 14. 1 , 2. & 16. 1. what his looks cost him : yea and our grandmother eve , what l●oking on the forbidden fruit cost her , gen. 3. 6. pray therefore as david , psal. 119. 37. turn away mine ●yes from b●holding vanity . and do as job , chap. 31. 1. make a covenant with your eyes . there are that , drink waters out of their own cesterns , as they are allowed , prov. 5. 15. but they drink immoderately , and unseasonably out of their own , 1 cor. 7. 5. and onely to please themselves , not that they may be the fitter to serve god thereby . but i beseech you by the mercies of god be not conformed to these . there are that , eat and drink too much ; too much for their health , estates , reason , work , and imployment . for their health , impairing that thereby , prov. 23. 29. for their estates , wasting them thereby , prov. 23. 20 , 21. for their reason , weakning that thereby . for their work and imployment , hindering that thereby . these must look for woe and sorrow , read prov. 23. 29. to end , & 1 cor. 6. 9. wherefore i beseech you that make profession , by the mercies of god , be not conformed to such . there are that , frequent stage-plaies . there are that , gaze on wanton pictures , which provokes to lust . see ezek. 23. 14 , to 18. hearken to wanton songs and ballats . idle out their time . this was sodoms sin , ezek. 16. 49. and davids too , when joab was besieging rabba , 2 sam. 11. 12. and an occasion of his uncleanness . other evils of it see , prov. 19. 15. eccles. 10. 18. wherefore i beseech you be not conformed to these . keep company with suspected persons , contrary to the charge , prov. 5. 8 , 9 , 10 , 11. remove thy way far from her , and come not near the door of her house . but i beseech you that make profession be not conformed to these ; but do as joseph , gen. 39. 10. who would not be with his mistriss . there are that , love pleasures more then god , 2 tim. 3. 4. such shall be poor , prov. 21. 12. wherefore be not conformed to these . but seeing some pleasures and recreations are lawful , wherein does the world offend in and about them ? answer , they offend in and about them in respect of the matter , time , and end of them . first , in respect of the matter . the world makes that the matter of sport and recreation , which should be the matter of devotion and humiliation . 1. that which should be the matter of devotion , as scripture , lots . first , scripture phraze and story . this is a taking of gods name i● vain , which god will not suffer to go unpunished , exod. 20. to have the scripture is a rich mercy , psal. 147. 19 , 20. rom. 3. 1 , 2. & 9. 4. wherefore i beseech you by this mercy of god , be not conformed to the world in sporting your selves with scripture . secondly , lots . a lot is a religious ordinance of god , because it is an ap●ealing to divine providence , what ever the matter be about which 't is conversant , prov. 16. 33. and therefore that distinction of ▪ lots into religious , civil , and indifferent , will not salve the business , as some divines think ; all lots being religious as they are an appealing to divine providence . quest. if the question should be asked whither card-playing , and dice-playing be a sin ? answ. i answer , that as carding and dicing are commonly used , it is sin ; and i think i have good ground so to answer ; for as 't is commonly used , 't is a swerving from scripture rules . to instance in some known rules . first , whatsoever is not of faith is sin , rom. 14. 23. now will any say that carding and dicing as commonly used is done in faith , with assurance that it is pleasing to god in christ. secondly , whatsoever ye do in word or deed , do all in the name of the lord jesus , giving thanks to god and the father by him , col. 3. 17. now who can say that carding and dicing as commonly used is thus done . thirdly , whether ye eat or drink , or whatsoever else ye do , do all to the glory of god , 1 cor. 10. 31. now do you think in your consciences that carding and dicing , as commonly used , is done to the glory of god ? fourthly , in every thing , by prayer and supplication with thanksgiving , let your requests be made known to god , phil. 4. 6. now is it thus used , and if not , is it according to the rule ? fifthly , give no offence to jew or gentile , or the church of god , 1 cor. 10. 32. is no offence given by it ? sixthly , whatsoever is of good report think of and do , phil. 4. 8. is carding and dicing of good report ? seventhly , abstain from all appearance of e●il , 1 thes. 5. 22. sure carding and dicing hath the appearance of evil . eighthly , avoid all occasions of sin , prov. 23. 21. & 4. 14 , 15. & 58. doubtless 't is the occasion of much sin . ninthly , thou shalt not covet any thing that is thy neighbours , exod. 20. 17. now as commonly used , sure there is covering in it . tenthly , thou shalt not go beyond or defraud thy brother in any matter , 1 thes. 4. 6. as 't is commonly used , 't is a breach of this rule also . secondly , that which should be the matter of humiliation , the world makes matter of sport and recreation , viz. sin , and the judgments of god. first , sin : as , 1. mens living without a calling , to make sport . 2. mens wearing womens apparel . 3. mens playing the fool and acting to make sport , as if they had no understanding . thus to do is sin , and sin is matter of sorrow and humiliation ; and to take pleasure in that which is matter of sorrow , must needs be sin . secondly , the judgments of god : as , 1. foolishness and madness , 1 sam. 21. 14 , 15. 2. the enmity between the creatures caused by mans sin . now to take pleasure in these , is to take pleasure in those things which are matter of sorrow and humiliation . now i beseech you that are professors , by the mercies of god , be not you conformed to the world in these things . thus you see the world offends in and about pleasures and recreations , in respect of the matter . 2. the world offends in and about them in respect of time , too much being spent in and about them , viz. whole dayes and nights , contrary to ephes. 5. 16. 3. in respect of the end , gods glory not being aimed at , as it should be in every thing , 1 cor. 10. 31. there are that , mince as they go , isa. 3. 16. so as to be taken notice of , and to take carnal affections : see matth. 14. 6. but i beseech you that profess religion be not conformed to such . neigh after others wives , jer. 5. 8. & 13. 27. this is abomination , ezek 22. 11. and such persons god will judge heb. 13. 4. wherefore i beseech you be not conformed to such . open their feet to them that passeth by , ezek 16. 25. yea their breasts , which is more tempting . this king james called opening the shop windows , as if they had a mind to sell. but be not conformed to such . pouder , patch , and paint ; after the example of jezabel , 2 king. 9. 30. and those ier. 4. 30. ezek. 23. 40. but god threatens ●o send stench instead of sweet smell , isa. 3. 24. therefore be not conformed to such . practice or are present at dancings , condemned , iob 21. 11 , 12. isa. 3. 16. matth. 14. 6. be not conformed to such . there are that , quit all shame and modesty , like those , ier. 3. 3. but i beseech you professors , by the mercies of god , be not conformed to them . read ill books , play-books , &c. words and , matters which corrupt good manners , 1 cor. 15. 33. and is not convenient , eph. 5. 4. see the rule● ephes. 4. 29. and be not conformed 〈◊〉 〈…〉 h. seek mixt wine , prov. 23. 30. tarry long at the wine , prov. 23. 30. but i beseech you be not conformed to these . use their christian liberty for occasion to the flesh , gal. 4. 13. that take occasion from the doctrine of christian liberty , to become licentious ; using their liberty as a cloak of naughtiness , 1 pet. 2. 16. but be not conformed to such . wander or walk too much in fields or streets , after the example of dina , gen. 34. 2. and the strange woman , prov. 7. 12. but i beseech you professors , by the mercies of god , be not conformed to such . let such as have temptations to incontinence , or unclean practices , consider these scriptures . prov. 2. 18 , 19. & 5. 3 , 4 , 5 , 6 , 8 , to 14. & 6. 26 , 32 , 33. & 7. 21. to the end . & 22. 14. & 23. 27. & 29. 3. eccles. 7. 26. 1 cor. 5. 9. & 6. 9 , 10. rev. 21. 8. & 22. 15. no whoremonger , nor unclean person hath any inheritance in the kingdom of christ and of god , ephes. 5. 5. wherefore let no man deceive you with vain words ; for because of these things cometh the wrath of god upon the ●●●ldren of disobedience , ephes. 5. 6. diswasives from sensual pleasures . 1. they war against the soul , 1 pet. 2. 11. 2. they hinder the knowledge of the truth , 2 tim. 3. 6 , 7. 3. they eat out all pleasure in and love of god , 2 tim. 3. 4. 4. they choke the seed of the word , luke 8. 14. 5. they keep from coming to the great supper , luke 14. 20. 6. they take away the heart from all that is good , hos. 4. 11. 7. they are but for a season , heb. 11. 25. 8. they end in sorrow , prov. 21. 17. & 14. 3. adams pleasurable eating forbidden fruit , ended in ejection out of paradice . esau's broth , ended in the loss of his birthright . jonathans honey , in the hazard of his life . judas his sop , in the devils entring into him . babilons golden cup , in her downfall . 9. they are madness and folly , eccles. 1. 17. & 2. 2. 10. the love of them speaks the power of godliness wanting , 2 tim. 3. 5. wherefore i again beseech you , be not conformed to this world in the loving of sensual pleasures . i wish you such a sight as moses had of the heavenly recompence , and then i am sure you would love them no more then he did , heb. 11. 25 , 26. secondly , conform not to the covetous world . you read of covetous practices , 2 pet. 21. 14. i beseech you , by the mercies of god , be not conformed to the world in them . this dehortation to you that make profession of religion , is not without need ; for , 1. professors have been deeply guilty of covetousness ; as ezekiels hearers , ezek. 33. 31 , 32. the scribes and pharisees who fasted oft , prayed long , and gave much almes , matth. 23. 14 : judas . 2. christ warns his own disciples against it , luke 12. 15. & 21. 34. 3. saint john writes to those that were fathers in christs school , to take heed of it , 1 joh. 2. 15. and have you not need to be dehorted from it ? sure you have . i shall therefore in a beseeching way apply my self unto you . there are some that , 1. abound in wealth , have abundance of all good things , and want nothing , and yet have not power to eat thereof , eccles. 6. 1 , 2. but are cruel to themselves , denying themselves meat , drink , apparel , rest and sleep ; and cruel to their families , denying them things convenient . these sure are a part of the covetous world ; and i beseech you by the mercies of god , be not conformed to them . 2. build by unrighteousness and wrong , jer. 22. 13. wherein see the latter part of the vers . and jam. 5. 4. but i beseech you , &c. be not conformed to these . 3. cumber themselves about the many things of the world , so that they cannot spare time for the service of god in the closet or family , luke 10. 41. these also are part of this covetous world ; and i beseech you by the mercies of god be not conformed to them . 4. devise covetous things and practices , isa. 32. 7. 2 pet. 2. 14. but i beseech , &c. be not conformed to these . 5. deal falsely , jer. 8. 10. using false words , lying to get gain , which is , &c. prov. 12. 22. and false weights , which are abomination to the lord , prov. 11. 1. & 20. 23. and false oathes which god hates , zech. 8. 17. and false accusation , a way of getting which some take . 't is like zacheus was guilty of it , for saith he , luke 19. 8. if , &c. 6. whose eyes and heart are not but for their covetousness , and for oppression and violence to do it , watching opportunities ; as when men are in distress and necessity , they work upon mens necessities , to get what bargains they please , jer. 22. 17. but i beseech you , &c. be not conformed to those . 7. forget to do good , and communicate ; though charged not to forget it , heb. 13. 16. or if they do any thing this way , 't is sparingly , grudgingly ; contrary to the charge , 2 cor. 9 , 6 , 7. too like him , 1 sam. 25. 10 , 11 , 36. forsake the poor , job 20. 19. but i beseech you , &c. be not conformed to these . do any forget to sow their land , at seed time ? 8. some are given to covetousness , jer. 6. 13. greedy of gain , prov. 1. 19. 1 tim. 3. 3. are immoderate in their desires after riches , thirsting like the horsleech ; ever crying give , give , prov. 30. 15. and in their joy and grief also . in their joy , in the enjoying of them , as he , luke 12. 19. in their grief , in parting with them , as that young man , matth. 19. 21 , 22. but i beseech you , &c. be not conformed to these . 9. hard men , reaping where they have not sown , and gathering where they have not strawed ; matth. 25. 24. but i beseech you , &c. be not conformable to these . 10. joyn house to house , isa. 5. 8. 11. keep bad company to get gain , prov. 1. 14 , 15 , 16. contrary to the counsel of the holy ghost : here and prov. 4. 14 , 15. some plead they shall have no trade unless they do so . but i beseech you , &c. be not conformable to these . 12. lade themselves with thick clay or mire , burden , pollute , and entangle themselves , in taking , raking , and ransaking for riches , habak . 2. 6. some lade their carts so much , that they either stick , or break all . but i beseech you , &c. be not you conformed . 13. make gold their hope , job 31. 24. their strong city , prov. 10. 15. trusting in their abundance , psalm 52. 7. contrary to the charge , 1 tim. 6. 17. and to their ruine , prov. 11. 28. therefore i beseech you , &c. 14. mind earthly things , phil. 3. 19. heavenly things are not in all their thoughts . but i beseech you , &c. be not conformable , &c. 15. never are satisfied . though he have neither child nor brother , &c. yet there is no end of his labour , nor is his eye satisfied with riches , eccles. 4. 8. but i beseech you , &c. be not conformed , &c. 16. over reach , go beyond , and defraud one another in dealing and barganing ; this is prohibited , 1 thes. 4. 6. therefore i beseech you , &c. be not conformed to these . 17. plead poverty , deb . s and family expences , when any thing is desired or required for a pious , charitable or righteous use , though there be enough for pleasure and pride . but i , &c. be not conformable , &c. 18. are querulous , complainers , jud. 16. never content with their condition , with what they have ; contrary to the charge given us , heb. 13. 5. but i beseech you , &c. be not conformable , &c. 19. run greedily after the error of baalam , for reward , jud. 11. adulterating or corrupting the doctrine of truth for filthy lucre ; unlike to paul , 2 cor. 2. 17. but i , &c. be not conformable , &c. 20. speak mostly of the world , 1 joh. 4. 5. and of the earth , joh. 3. 31. whose language is , who will shew us any good , psal. 4. 6. who will shew us how we may get goods and riches ? but i beseech , &c. be not conformable , &c. 21. serve mammon , matth. 6. 24. but i , &c. be not , &c. 22. study gain more then godliness , being godly only for the sake of gain , 1 tim. 6. 5. but i , &c. be not , &c. 23. turn aside after lucre , 1 sam. 8. 3. contrary to the charge , deut. 16. 19. take away the right from the poor , isa. 10. 1 , 2. but i beseech , &c. be not you , &c. 24. venture the salvation of their souls for this present world , as demas did , 2 tim. 4. 10. but i , &c. be not , &c. 25. wish the sabbath over , that they may be getting something of the world , amos 8. 4 , 5 , 6. but i , &c. be not , &c. 26. will be rich , 1 tim. 6. 9 , 10. though they fall into , &c. but i , &c. be not , &c. diswasives from conformity to this covetous world . 1. they that do , and are covetous like the world , are hated , abhorred of god , psal. 10. 3. 2. sorely threatned , isa. 5. 8. isa. 10. 1. 2. job 20. 15 , 19 , 20. & 27. 16 , 17 , 18. 3. the word will do you no good whiles such , matth. 13. 22. ezek. 33. 31. mark. 4 18 , 19. 4. you are in gods account idolater , col. 3. 5. eph. 5. 5. 5. you will be troublers of your house , prov. 15. 27. 6. no sin will be strained at , if you give way to be covetous , for covetousness is the root of all evil , 1 tim. 6. 10. thou maist be a judas , matth. 26. 15. a● ananias , act. 5. 2. 7. thy heart is in danger to be hardned ; covetous men seldom repent , jer. 2. 31. 1 thes. 2. 5. 8. saints must have no fellowship with you , 1 cor. 5. 11. 9. you must not go to heaven , 1 cor. 6. 10. thirdly , conform not to this proud world . corrupt and sinful man is a proud creature , proud all over . proud , first , in speech , psal. 12. 4. speaking proudly . 1. against god , daen. 7. 25. rev. 13. 6. and with pharaoh saying , who is the lord ? 2. against his people , psal. 31. 18. speaking grievous things proudly against them . secondly , in heart , psal. 101. 5. isa. 9. 9. prov. 21. 4. stout , stiff , unyielding . these are abomination to the lord , prov. 16. 5. thirdly , in spirit , high minded , eccl. 7. 8. fourthly , in look , prov. 16. 17. & 21. 4. fifthly , in gesture , isa. 3. 16. sixthly , in deed , psal. 31. 23. exod. 18. 11. be not conformed to the world herein . this dehortation is not without need to you professors . the best have been and are prone to it 1. josephs brethren , gen. 37. 8. 2. aaron and miriam , num. 12. 1 , 2 3. david , 2 sam. 24. 1 2 , 4. 4. uzzia , 2 chron. 26. 16 , 19. 5. hezekiab , 2 chron. 32. 25. 6. the apostles of christ , mark 9. 34. there are that , affect high places , uppermost rooms in th● synagogues , matth. 23. 6. christs own disciples were contending about this , matth. 18. 1. & 20. 21 , 22. luke 22. 24 , 25 , 26. contrary to the charge , gal. 5. 26. but i beseech you that profess religion , by the mercies of god , be not conformed to these . bo●st themselves , isa. 37. 12 , 13. & 10. 8 , to 12. psal. 10. 3. amos 6. 13. dan. 4. 30. luke 12. 18 ; 19. contrary to prov. 27. 1 , 2. some boast of their will , the arminian● ▪ some of their reason , the socinians . some of their revelations , the anabaptists . some of perfection and sufferings , the quakers . some of traditions and miracles , the papists . some of gifts and priviledges , rom. 2. 17 , &c. joh. 8. 33 , 41. but i beseech you , &c. build with hewen stone , when , &c. isa. 9. 9 , 10. q. d. that are so far from repenting when corrected , that they harden their hearts more and more ; so mal. 1. 4. but i beseech you , &c. covet to be seen of men in what they do , matth. 23. 5. contrary to matth. 6. 1 , 2 , 3 ; 5. but i beseech you , &c. displeased with the praise of others , matth. 21. 15. despise others , luke 18. 9. but i beseech you , &c. establish their own righteousness , rom. 10. 3. luke 18. 9. but i beseech you , &c. fortifie themselves in the rocks , &c. obad. 3. 4. flatter themselves with outward advantages and accommodations . but i beseech you , &c. give not god the glory , but themselves , act. 12. 23. but consider his end . and your duty is●l . 115. 1. wherefore i beseech you , &c. haughty scorners who deal in proud wrath , prov. 21. 24. casting aside admonitions , with disdain and contempt . but i beseech you , &c. hearts listed up because of their riches , &c. 2 chron. 32. 25 , 27. contrary to the caution , deut. 8. 13. the uprightness of such hearts may be questioned , habak . 2. 4. wherefore i beseech you , &c. intrude into things they have not seen , col. 2. 18. either , 1. in the scriptures . 2. with their bodily eyes . 3. by the light of sound reason . yet venture upon it , as they upon the worshipping of angels . but i beseech you , &c. korahs that set themselves against gods messengers , numb . 16. 3. but i , &c. lean to their own understandings . contrary to the rule , prov. 3. 5 , 7. paul would have such to become fools that they might be wise , 1 cor. 3. 18. wherefore i beseech you , &c. lovers of praise and applause , mat. 23. 7. lovers of preheminence , 3 ep. joh. 9. lofty high lookers , prov. 30. 13. such was not david , psal. 131. 1. nor would he suffer such , psal. 101. 5. but i beseech you , &c. magnifie themselves , luke 18. 11 , 12. contrary to phil. 2. 3. but i beseech you , &c. never think to be moved , like her , viz. babilon , isa. 47. 7. good men too prone to this ; as david , psal. 30. 6. and job , chap. 29. 18 , 19. wherefore i beseech you , &c. offended with those that are not at their beck and command , num. 22 37. but i beseech you , &c. offer violence to the lords prophets , 2 king. 1. 9 , 11. but i beseech you , &c. persecute the poor , psal. 10. 2. hiding snares for them , psal. 140. 5. puft up by their fleshly mind ; 1. unsanctified mind : 2. gifts of the mind , as wit , knowledge , eloquence , memory , col. 2. 18. pure in their own eyes , prov. 30. 11. isa. 65. 5. but i beseech you , &c. quarrel and contend , ever stirring up strife , prov. 28. 25. but i beseech you , &c. reject the lord as pharaoh , exod. 5. 2. and those , luke 19. 14. rise up against his people , psal. 124. 2 , 5. but i beseech you , &c. seek and search their own glory ; contrary to prov. 25. 27. shew their fine things , 2 king. 20. 13. smite the lords prophets , 2 chron. 18. 23. that scorn and contemn , psal. 123. 4. but i beseech you , &c. think of themselves more highly then they ought . think themselves to be something when they are nothing , gal. 6. 3. contrary to rom. 12. 3. trust in their treasures , jer. 49. 4. but i beseech you , &c. usurp the priests office ; as 2 chron. 26. 16. but i beseech you , &c. walk with stretched out necks , isa. 3. 16. will not seek after god , psal. 10. 4. but i beseech you , &c. hear and give ear , and be not proud ; for the lord hath spoken , jer. 13. 15. what , see v. 9 , &c. therefore give glory to god. 1. acknowledge his judgments and threats to be righteous , and heartily turn to god ; otherwise god will mar your pride . disswasives from pride . first , it s not alone , it has very bad companions : as , 1. naughtiness of heart , 1 sam. 17. 28. 2. a froward mouth ; prov. 8. 13. 3. idleness , ezek. 16. 49. 4. unmercifulness , ezek. 16. 49. 5. contention , prov. 13. 10. 6. hardned mind , dan. 5. 20. 7. an evil eye , mark 7. 22. 8. blasphemy , mark 7. 22. more , see prov. 6. 17 , &c. secondly , god knows them afar off , has no respect for them , will have no communion with them , psal. 138. 6. thirdly , god hates and abominates pride , prov. 6. 16 , 17. & 16. 5. fourthly , the proud err from gods commandments , and are cursed , psal. 119. 21. fifthly , god resisteth them , jam. 4. 6. 1 pet. 5. 5. gods resistance supposes mans assault , and did ever any harden themselves against god and prosper ? job 9. 4. what , will you strive with your maker ? wo to such , isa. 45. 9. sirs , sirs , see ezek. 22. 14. god will do to them that which he asks job whither he could do , job 40. 11 , 12. god is able to abase them , dan. 4. 37. and will be above them , exod. 18. 17. and bring them down , psal. 18. 27. and low , prov. 29. 23. to destruction , prov. 16. 18. & 15. 25. see also , isa. 2. 11 , to 18. beloved , would i could fright you from this cursed pride ! what shall i say to you ? it turned , angels into devils . sodom into ashes . pharaoh into the deep . haman off the gallows . nebuchadnezar a grazing with beasts . achitophel out of the world. because pride of hair and habit abounds , i shall close this discourse with some disswasives from it . 1. are not our cloathes memorials of our sin and shame ? before our first parents had sinned , they were both naked and were not ashamed , gen. 2. 25. but when they had sinned , they were ashamed , and sewed fig-leaves together to cover their nakedness , gen. 3. 7. but god made them coats of skins , ver . 21. 2. are they not all borrowed things ? and that from poor despicable creatures , your servants ? as , woollen from the sheep . linnen from the earth . cotten from the trees . silks and velvets from the worms . hats from beavers and other poor creatures . hair from i know not whom . now suppose a man to have many servants , and he borrows a hat of one , a coat or cloak of another , and shoes and stockins of another , &c. and then goes strutting up and down the streets in these borrowed things , what would you think of him ? 3. are not your cloaths , for the materials of them , much baser then yourselves ? and will you be proud of what is inferior to your selves ? 4. what are your bodies which you thus dress up and adorn ? are they not vile , loathsom , stinking , foul , diseased bodies , which must dye and turn to corruption ? 5. do cloaths commend you to god , or to wise and sober men ? nay , onely to men of vain minds they commend you . 6. does not dressing , decking and adorning of our selves in such a way as is usual , discover the vanity of our own minds ? 7. are not such dressings , &c. temptations , snares , enticements and occasions of sin to others ? 8. is not much of our cloathing waste and lost , and so a slighting of christs counsel , joh. 6. 12. if the disciples of christ had indignation at the pouring of ointment on the head of christ ; and if they said , to what purpose is this waste ? matth. 26. 8. how much more may christ say , when he looks on the heads , necks , and backs , and feet of many professors ; to what purpose is this waste ? might not the money given for these things have been saved and given to the poor ? matth. 26. 9. 9. do not many poor want that which you put on for pride ? 10. what will you do in the day when god shall come to deal with you , and reckon with you about your layings out upon your pride ? and conscience shall witness against you : so much laid out upon my proud lust . for strange and needless apparrel twenty pound , but for naked poor not twenty shillings . for costly new fashioned lace , as one says , ten pound , but for food for the hungry not ten shillings . for dressings and trimmings three , four , or five pounds , but for sick poor not five shillings . for toyes and fancies twenty shillings , but for the relief of the needy not twenty pence . for hair i know not what , but for a pious or charitable use not any thing considerable . to take you off from conformity to this world , give me leave to expostulate with you . i shall do it for memory sake alphabetically : alluding to gods expostulating with them , isa. 58. 5 , 6. is this , this conformity to the world , is this , to abstain from fleshly lusts , which , &c. or is this your abstaining , &c. as you are earnestly beseeched , 1 pet. 2. 11 , 12. to abstain from all appearance of evil ; as we are charged , 1 thes. 5. 22. or is this your abstaining from , &c. and so your abstaining , &c. in all the following expostulations . 1. to bring the body in subjection , as pauls practice was , 1 cor. 9. 27. 2. to bring forth fruits meet for repentance , as we must if we will escape the wrath to come , matth. 3. 7 , 8. and those from 2 cor. 7. 11. is this to have indignation against our selves , to be zealous , to take revenge upon our selves ? what work would indignation , zeal , and revenge , make upon your heads , faces , necks , and backs , if you had these . 3. to be blameless as the sons of god without rebuke , &c. phil. 2. 15. 2. to crucifie the flesh with the affections and lusts , as they that are christs have , gal. 5. 24. 3. is this to condemn the world , as noah did , heb. 11. 7. nay is it not to commend the world , and say you do well to be proud , covetous , wanton , &c. is this to be converted , and become as little children ? what to strive for state , to seek for preheminence over one another ; to be greatest , highest , bravest , finest ? a little child does not so . even the disciples of christ were too worldly , minding worldly greatness and preheminence ; which moved them to put the question , matth. 18. 1. who is to be greatest in the kingdom of heaven ? 1. the church ; they dreamed of a worldly pompous state of it ; for mar. 9. 34. they had disputed among themselves which should be greatest . see act. 1. 6. matth. 20. 21 , 24. and christs answer , ver . 25 , to 29. now is this conformity to the world , to be turned from pride , &c. without which , christ says , we shall not enter into the kingdom of heaven , matth. 18. 1 , 2 , 3 , 4. 4. is this to be consumed with zeal , because gods words are forgotten , psal. 119. 139. is this to deny our selves ; as they who will be christs disciples must do , matth 16. 24. is this to enter in at the straight gate , and to strive so to do as we are counselled by christ , luke 13. 24. to be examples as we are bound to be , specially ministers , 1 tim. 6. 11. & 4. 12. 1 pet. 5. 3. to escape the corruption that i● i● the world through lust , 2 pet. 1. 4. is this to follow christ our pattern , w 〈…〉 hath left us an example that we should f●●low his steps , 1 pet. 2. 21. see matt 〈…〉 16. 24. 1 joh. 2. 6. is this to learn of christ ? matth. 11. 29. is this to be as god is in this world ? 1 joh. 4. 17. to glorifie god with our bodies ? as we are bound by the price paid for us , 1 cor. 6. 20. is this to humble our selves under gods mighty hand ? as we are directed by god himself in order to our exaltation , 1 pet. 5. 6. is this to judge our selves ? as we must if we will not be judged and condemned with the world , 1 cor. 11. 31 , 32. is this to keep our selves from our iniquity ? as we must do if we will approve our selves upright , psal. 18. 23. is this to lay to heart the afflictions of joseph ? who many of them are cloathed with rags : see amos 6. 4 , 5 , 6. is this to mourn for the sins of the time , as those that are marked out for deliverance in a common calamity , do ? see ezek. 9. 4. is this , not to lift up our souls to vanity ? as they that will ascend into gods holy hill , and stand in his holy place , must not : psal. 24. 3 , 4. is this to note those that obey not the gospel , and to have no company with them , that they may be ashamed ? 2 thes. 3. 14. nay is it not to harden them in their sinful wayes and fashions ? is this to order our steps in gods word , as david prayed he might ? psal. 119. 133. and so to order our conversations aright as they must do who will see the salvation of god , psal. 50. 23. is this to put off the old man , which is corrupt according to the deceitful lusts ? eph. 4. 22. and to put on the new man , which after god , is created in righteousness and true holiness ? eph. 4. 24. is this to put off your ornaments from you , that god may know what to do unto you ? exod. 33. 5. is this to present your bodies a living sacrifice , holy , acceptable to god ; as you are by the mercies of god beseeched to do ? rom. 12. 1. is this your quenching the fiery darts of satan ? eph. 6. now sirs , as st. paul tells the corinthians , concerning their manner of communicating , this is not to eat the lords supper , 1 cor. 11. 20. so let me tell you concerning your conformity to this world , this is not to abstain from , &c. this is not to bring your bodies in subjection . this is not to be converted . this , &c. in all the rest of the letters . and as he says , vers . 22 , 23. what shall i say to you ? shall i praise you in this ? i praise you not . for i have received of the lord that which i have delivered unto you . that you who are called out of this world , which is the devils chappel , into the church , which is the house of the living god ; should not be conformed to this world . but should abstain from , &c. bring your bodies into subjection , &c. is this your reproving your unfruitful works of darkness ? as you are required , ephes. 5. 11. levit. 19. 17. redeeming of time , to spend so many hours in making provision for the flesh ? time is to be redeemed , not trifled away , eph. 5. 16. is this your striving against sin , as your duty is to do ? heb. 12. 4. your shining as lights , &c. phil. 2. 15. to be transformed by the renewing of your minds ? rom. 12. 2. no , for t is set in opposition to being conformed to this world . is this your using the world as not abusing it ? 1 cor. 7. 31. is this your walking worthy of your high , holy , and heavenly calling ? as you are required , eph. 4. 1. winning others by your conversation ? 1 pet. 3. 1 , 2 , 4 , 5. working out your salvation with fear and trembling ? phil. 2. 12. being without offence ? &c. phil. 1. 10. nay , is not this your conformity to the world ; is not this , 1. to justifie the worl● ? ezek. 16. 51 , 52. 2. is not this to be a comfort to the wicked world ? ezek. 16. 54. 3. is this not to harden them in their sinful course ? their pride , &c. 4. is not this to have fellowship with the unfruitful works of darkness ? forbidden , e●hes . 5. 11. 5. is not this to take the members of christ , and to make them the members of a harlot ? 1 cor. 6. 16. 6. is not this to learn the works of the heathen , and to serve their idols , psal. 106. 35 , 36. which may prove a snare . 7. is not this to give offence , contrary to 1 cor. 10. 32. and to be an occasion of stumbling , which gods people should not be , 1 joh. 2. 10. 8. is not this to call men on earth , our father , master ? see matth. 23. 9. helps against conformity to this world . first , understand well wherein you are not to conform to this world . sure not in any thing which is a swerving from the rule , the written word of god. not in any thing which is a transgression of a known law. take some instances of known rules . 1. abstain from all appearances of evil , 1 thes. 5. 22. this is one rule . now in any thing that is or has the appearance of evil , we must not conform to the world . 2. avoid all occasions of evil of sin , to our selves or others . all snares , traps and temptati 〈…〉 s to our selves or others to sin ; prov. 23. 31 & 4. 14 , 15. & 5. 8. now in any thing which is an occasion of sin to our selves or others , we must not conform to the world . 3. give no offence , &c. 1 cor. 10. 32. phil. 1. 10. 1 joh. 2. 10. 4. those things think upon and do which are of good report , phil. 4. 8. and this you must have a care of lest you fall into reproach , and the snare of the devil ; 1 tim. 3 7. now those things which are not of good report , we must not conform to the world in . 5. do all in the name of christ , col. 4. 17. giving thanks , &c. now if the world do any thing which cannot be said to be done in the name of christ , therein you are not to conform to the world . 6. follow others as they follow christ , 1 cor. 11. 1. now in those things wherein the world does not follow christ , we are not to conform to them . 5. whatsoever you would that men should do to you , do you the same to them , matth. 7. 12. now if the world do those things to others which they would not have done to themselves , therein we must not conform to them . 8. let all things be done for edifying , 1 cor. 14. 26. in knowledge , faith , love , and holy obedience . now if the world do any thing that tends to building up of others in unholiness , and disobedience , pride and wantonness ; we must not conform to the world therein , for all must be done to edifying . 9. let nothing be done through strife or vainglory , phil. 2. 3. now if the world do , &c. 10. look not every man on his own , but on the things of others , phil. 2. 4. now if the world be all for it self , with the neglect of others , we must not therein conform to the world . 11. redeem the time because the days are evil , eph. 5. 16. now if the world trifle away time , on lords dayes and other dayes , we must not therein conform to the world . 12. whether ye eat or drink , or whatsoever else ye do , do all to the glory of god , 1 cor. 10. 31. now if the world do that which can have no tendency to the glory of god , we must not conform to the world therein . secondly , be convinced that 't is a sin to be conformed to this world in such matters before mentioned ; gods prohibition makes it a sin , rom. 12. 2. when a man is sure a thing is sinful , he will resist it the more easily ; but if he be in doubt whether it be sin or no , he will the more easily venture upon it , to commit it . the devils business is to make men believe that sin is not sin , that they may commit it . for this end he raiseth up one prophet or another , to say as to ahab , go up and prosper ; or to say , there is no hurt in this ; or to dispute for it , or practice it himself , and then the devil has gotten ground . for when a thing is come to be a controversie , and some that are wise and learned , holy and religious , are on one side , and some of another ; then the hypocrite , as one sayes , hath a cloak for his sin , and a dose of opium for his conscience . thirdly , get the fear of the lord , this will restrain from sin , neh. 5. 15. fourthly , make a covenant with your eyes , gaze not on the fashions of others ; see ezek. 23. 16. fifthly , set upon the work of mortification , look upon it as a duty of absolute necessity , col. 3. 5. rom. 8. 13. sixthly , get to be crucified to the world ; and for this end make use of the cross of christ , gal. 6. 14. seventhly , have your conversations in heaven , and your affections on things above , phil. 3. col. 3. mind things not seen . eighthly , set god alwayes before you , psal. 16 8. gen. 17. 1. ninthly , think much of death and judgment , and what thoughts you will then have of conformity to this world . and now in conclusion let me again beseech you , be not conformed to this world . i beseech you by the mercies of god , be not conformed to , &c. and by me god himself beseeches you , 2 cor. 5. 20. now suppose a mother should beseech her child , by the womb that bare him . by the paps that gave him suck . by the knees that dandled him . and by all her care of and kindness to him : what would you think of him , if he should not in a lawful thing yield unto her ? would you not think him to be of a flinty heart ? in like manner when god by his ministers shall beseech you by the multitude of his tender mercies ; whereby , 1. he begat you to a lively hope of an inheritance incorruptible , &c. 1 pet. 1. 3 , 4. 2. he hath quickned us together with christ , and raised us up together , and made us sit together in heavenly places in christ jesus , eph. 2. 4 , 5 , 6. 3. he hath pardoned us , psal. 78. 38. 4. he hath called us , 2 tim. 1. 9. 5. justified us , rom. 3. 6. adopted us , 1 joh. 3. 7. he hath renewed and saved us , tit. 3. 5. what stony hearts have they that will not yield when god thus beseeches by his mercies bestowed on them ? hear me you professors , let me expostulate . 1. why sirs shall god loose and miss of the main end of bestowing his mercies on you ? our obedience is the main end of his bestowing mercies on us . see psal. 130. 4. luke 1. 73 , 74. psalm 105. 39. to end . 2. is it not to you that god applies himself in this beseeching way , even to you who have received mercy to be begotten again , quickned , pardoned , called , renewed and saved ? t is to you he comes and beseeches by all his mercies , be not conformed to this world . others that have not received these mercies , he cannot beseech by them . 3. had others received the mercies you have , and being beseeched by them , would they not , think you , be perswaded ? 4. will you hazard and endanger your selves by conforming to , and keeping company with the men of this world ? jehosaphat did so , 1 chron. 19. 1 , 2. and wrath was upon him therefore . josiah did so , 2 king. 23. 29. his forwardness to pleasure the king of assiria cost him his life . the israelites conformed to egypt in idolatry , exod. 32. 1 , 2 , 3. and gods wrath waxes hot against them , v. 10. and to the moabites in adultery , numb . 25. 1 , 2. and the anger of the lord was kindled against them . if you live after the manner of wicked men , you are like to be judged after their manner , ezek. 23. 4 , 5. if the assirian or others will persecute after the manner of egypt , they shall be punished after the manner of egypt , isa. 10. 24 , 26. 5. doth not god find fault with doing after the manner of others ? see 2 king. 17. 33. 2 chron. 13. 9. 6. is not that which is highly esteemed among men , abominable in the sight of god ? luke 16. 15. that course of life which is most contrary to the fashions of the world , is most commendable and acceptable to god. the further we go from the world in our speech , gesture , attire , works , and actions , the nearer we come to true godliness , jam. 1. 27. gods severity against man for iniquity . ezek. 24. 13 , 14. in thy filthiness is lewdness : because i have purged thee , and thou wast not purged , thou shalt not be purged from thy filthiness any more , till i have caused my fury to rest upon thee . i the lord have spoken it , &c. hath he said it , and shall he not do it ? hath he spoken , and shall he not make it good ? numb . 23. 19. did he not make it good against the jews , his own peculiar people ? 2 king. 25. begin . jer. 39. 1 , &c. jer. 52. 4 , and if god spared not them , the natural branches , rom. 11. 21. will he spare us ? take heed england , take heed london , lest he also spare not thee : if god have brought evil upon the city , which was called by his name , should ye be utterly unpunished ? ye shall not be unpunished : see jer. 25. 29. if they whose judgment was not to drink of the cup , who might rather have expected favour , then you . if these have assuredly drunk , are you those that shall go altogether unpunished ? you shall not go unpunished , but shall surely drink : see jer. 49. 12. nay if god spared not the angels , nor a whole world , will he spare us , 2 pet. 2. 4. i would hope , that god will not make a full end of us , but will correct us in measure , yet sure he will not leave us wholly unpunished , jer. 46. 28. but if there be lewdness in our filthiness , and we will not be purged , god will cause his fury not only to creep , but to rest upon us as it has done upon others . in these two verses ( not to speak of the context , for time will not give leave ) we have a heavy judgment threatned , with the cause and certainty of it . 1. the judgment threatned , thou shalt not be purged , &c. till , &c. 2. the cause of it , in thy filthiness is lewdness : because i would have purged thee , and thou wast not purged . 3. the certainty of it , i the lord have spoken it , &c. in thy filthiness , in thy sin which is filthiness : sin so called , 2 cor. 7. 1. in thy idolatry , covetousness , pride , prophaneness , hypocrisie , oppression . is lewdness , obstinacy ( for she would not be purged from it ) and rejoycing , jer. 11. 15. because i have purged thee , i have sought to purge thee , by admonitions . exhortations . counsels . threatnings . reproofs . corrections . and thou wast not ●urged , all labour was in vain and fruitless : as for the word of the lord they would not hearken to it , jer. 44. 16. zech. 7. 12. thou shalt not be purged from thy filthiness any more : thou shalt be warned , exhorted , counselled , threatned , reproved no more ; but shall be left to perish in thy sins , as desperate and incurable . till i have caused my fury to rest upon thee : till i have satiated , satisfied my wrath , and eased my self of my adversaries , and avenged me of mine enemies , isa. 1. 24. till i have purged them in hell fire sayes one , which will be ever doing , but never be done . doct. god will at last cause his fury to rest upon a people that will not be purged from their filthiness . god will , and this will of his is , 1. most just ; because god has offered them mercy and they would none of it . thus , a subject commits high treason against his prince , for which he is condemned : his prince out of pitty sends him a pardon , which he rejects , tears and tramples under foot . if the prince resolve this man shall dye for it , is not his resolution just ? see ezra 9. 33. dan. 9. 14. lam. 1. 18. 2. most unchangeable , for numb . 23. 19. at last ; he is not hasty , but slow to anger . he being god and not man , hos. 11. 9. can bear long , and does , yet will not alwayes , but at last will punish , isa. 42. 14. & 65. 6. and here in the text. cause his fury , anger , indignation , wrath. fury is an anger never at rest till it has taken revenge . to rest , to abide ; fury has come and gone , judgments have come and gone , have been sent and called back again , laid on and taken off , for a considerable time ; but at last they shall rest . upon a people , though professing , and called by the name of the lord ; though known and formerly saved by the lord. that will not ; i say , will not , because the highest does so often lay the blame there , jer. 6. 16. their will was against purging , they loved their filthiness : they loved to wander , jer. 14 10. & 5. 31. & 11. 15. when thou doest evil then thou rejoycest . see jer. 18. 12. be purged from their filthiness . by any means , whether fair or foul , whether warnings , exhortations , counsells , threats , reproofs , sabbaths , sacrifices , mercies , judgments . whose filth , scum , rust , remains . their filth , notwithstanding all the floods they have been in . their s●um and dross notwithstanding all the fires they have been in . their rust notwithstanding all the filings they have had . i might heap scriptures for proof hereof , but i shall confine my self to this prophet , ez●k . 5. 13. & 9. 8 , 9 , 10. & 16. 42 , 43. & 21. 17. you may read , deut. 29. 20. 2 chron. 36. 15 , with 17. jer. 7. 20. & 11. 14 ▪ & 13. 14. & 14. 12. & 18. 11 , 12. psal. 7. 12. & 50. 21 , 22. & 68. 21. reason . gods honour , holiness , justice and truth , requires it . 1. gods honour , if god spare such , it will be thought that he favours them , psalm 50. 21. mat. 2. 17. 2. his holiness , habak . 1. 13. 3. his justice , zeph. 3. 5. psal. 11 , ult . justice must render to every one according to &c. 4. his truth . see jer. 4. 28. use 1. sad then is the case of such as will not be purged from their filthiness . is it not sad when god will cause his fury to rest upon them , when he is so resolved as you see , v. 14. this people , in the text , might think , and so possibly may you , god would not be so severe , as the prophet had told them ; they might say or think , jeremiah this is but your saying , and you may speak it out of humor and discontent . nay sayes god , i the lord have spoken it ; i jehovah who can and will give being and life to my threats , to what i have spoken . they might say , but saying and doing are two things , it may never come to pass though god has spoken it . nay sayes god , it shall come to pass , as certainly as i have spoken it . they might say , you threaten us with nebuchadnezar ; but nebuchadnezar and his forces are but men , and may fail , and never be able to perform their enterprize . but sayes god , i will do it , and i am not man , but god. they might say , but sure god will not lay waste hierusalem his own city , where his temple and worship is . to this god answers , true. but thy scum is in thee , and thy filthiness , and in thy filthiness is lewdness , obstinacy , therefore i will not go back from my word of threatening . thou doest not retract , and therefore i will not . thou hast gone backward , jer. 15. 6 ▪ therefore i will not go back . see also jer ▪ 4. 28. they might say , but god is pittiful , and his compassions fail not . but sayes god , i will not pitty , n● spare , nor have mercy , jer. 13. 14. they might say , but god will repent of the evil threatned ; according to jer. 18 8. ezek. 20. 8. 9 , 13 , 14 , 17 , 22. no sayes god , neither will i repen● ; you repent not , therefore i will not repent : see jer. 15. 6. they might say then , surely god will deal hardly with us . no sayes god , i deal justly , according to thy wayes i will judge thee . what then is there no avoiding of this fury ? no ; they shall not be able to escape , jer. 11. 11. evil shall hunt you , psal. 140. 11. and find you out , numb . 32. 23. as the blood hound the thief , as sure as he sets his foot on the ground . nor no resisting ? no ; can stubble resist fire . why then , i hope , i shall be able to bear it . no , it will be intollerable , ezek. 22. 14. can thy heart endure ? no. why then , i hope , it will have an end . no neither , if you dye in your filthiness , it shall rest upon you ; 't will be everlasting fire and burning , isa. 33. 14. why then , i hope , if it will have no end , it will be long before it have a beginning . no , it may have a beginning before you are aware . 't is to be feared that your iniquities are near full and ripe , for we are come to that pass now , 1. that , i think , we are shameless in sinning ; and if so , see jer. 3. 3. & 6. 15. 2. graceless in profession , and luke-warm in religion ; and if so , see 2 tim. 3. 1 , to 6. rev. 3. 15 , 16. & 2. 4 , 5. amos 8. 5 , 11 , 12. 3. regardless of christ , nay abusive of christs gospel and ministers ; and if so , see matth. 21. 35 , 36 , 38 , 41. luke 13. 34 , 35. 2 chron. 36. 16. 1 king. 18. 4. with 19. 14. 2 chron. 11. 14. 4. fruitless under the means of grace ; and if so , see matth. 21. 43. luke 13. 6 , to 10. act. 13. 45 , 46. isa. 5. begin . heb. 6. 6. 5. incorrigible under the rod ; and if so , see isa. 9. 13 , 14. amos 4. 6 , 8 , 9 , 10 , 11 , 12. 6. fearless of punishment ; as they , jer. 17. 15. that said , where is the word of the lord ? let it come now . and as they that said , isa. 5. 19. let him make speed and hasten his work , that we may see it ; and let the counsel of the holy one of israel draw nigh and come , that we may know it . and this is but according to what was foretold by our saviour , luke 17. 26 , 27. and as it was in the dayes of noe ; so shall it be also in the dayes of the son of man. they did eat , they drank , they married wives , &c. till the flood came . and by st. peter , 2 pet. 3. 3. there shall come in the last dayes scoffers , walking after their own lusts ( and sure they are come ) saying , where is the promise of his coming ? things continue as they were . but when we put far away the evil day , amos 6. 3. and say peace and safety , then sudden destruction cometh , as travel upon a woman with child , and we shall not escape , 1 thes. 5. 3. god will punish the men that are setled upon the lees , that say in their hearts , the lord will not do good , neither will he do evil ; zeph. 1. 12. god grant our goods may not become a booty ; god grant our houses may not become a desolation ; god grant that they who have built houses , may inhabit them ; and that they who have planted vi●eyards , may drink the wine thereof but sure if in our filthiness there shall be lewdness , if we shall continue unpurged , notwithstanding all the means used for our purging : the great day of the lord is near , it is near , and hasteth greatly , even the voyce of the day of the lord : the mighty man shall cry there bitterly : that day is a day of wrath , a day of trouble and distress , a day of wasteness and desolation , a day of darkness and gloominess , a day of clouds and thick darkness ; a day of the trumpet and alarm , against the fenced cities , and against the high towers god will bring distress upon men , that they shall walk like blind men , because they have sinned against the lord , and their blood shall be poured out as the dust , and their flesh as the dung . neither their silve nor their gold shall be able to deliver them is the day of gods wrath ; but the whole la 〈…〉 shall be devoured , by the fire of his jealous 〈…〉 for he shall make even a speedy riddance of a 〈…〉 them that dwell in the land , zeph. 1. 13 , 14 ▪ 15 , 16 , 17 , 18. this is the rejoycing city that dwelt carelesly , that said in her heart , i am , a 〈…〉 there is none beside me : how is she become 〈◊〉 desolation , a place for beasts to lye down in 〈…〉 every one that passeth by her , shall hiss an● wag the hand ; zeph. 2. 15. this is spoken of nineveh , ver . 13. and if we sin as nineveh did , may not we expect to suffer as she suffered . yet i fear we have many that say as babilon , i shall be a lady for ever , isa. 47. 7. therefore hear now this , thou that art given to pleasures , that dwellest carelesly , that sayest in thy heart , i am , and none else besides me , i shall not sit as a widdow , neither shall i know the loss of children . therefore shall evil come upon thee , thou shalt not know from whence it riseth : and mischief shall fall upon thee , thou shalt not be able to put it off : and desolation shall come upon thee suddenly which thou shalt not know , isa. 47. 11. rise up ye woman that are at ease : hear my voice ye careless daughters , give ear unto my speech . many dayes and years shall ye be troubled ye careless women : for the vintage shall fail , the gathering shall not come . tremble ye women that are at ease : be troubled ye careless ones , strip you , and make you bare , and gird sackcloth on your loins . because the palaces shall be for saken , the multitude of the city shall be left , the forts and towers shall be for dens for ever , a joy of wild asses , a pasture of flocks ; isa. 32. 9 , 10 , 11 , 14. see also jer. 5. 5 , 6 , 7 , 8 , 9. these are terrible threats , but who trembles at the reading or hearing of them ? the people in ezra's time trembled at the words of the god of israel , ezra 9. 4. josiah when he heard the words of the law against jerusalem and the inhabitants thereof , rent his cloathes and wept , 2 chron. 34. 19 , 27. habakkuk hears gods speech and is afraid , chap. 3. 2. yea , his belly trembled ; his lips quivered ; rottenness entred into his bones . chap. 3. 16. variety of expressions are used by him , to shew how sensible he was of gods threatned judgments . but oh i fear we are past feeling . jeremy also cries out , jer. 4. 19. m 〈…〉 bowels ; nay b●ls●●zz●r trembled d 〈…〉 5. 5. 6. when he saw the hand writing 〈◊〉 the wall ; but we see and read what 〈◊〉 written against us , and ne●er tremble . and felix trembled when he heard pa 〈…〉 reasoning of righteousness , temperance , a●●●udgment to come , act. 25. 24. but ho● often are you reasoned with about the 〈…〉 things , and never tremble ? the devils tremble , jam. 2. 19. an● cannot we ? oh our atheism and infidelity ! our not fearing gods threatning in his word , is a manifest token of it . the god of glory thundereth in the heavens , and thou tremblest ; but when 〈◊〉 thunders in the scripture , thou tremble 〈…〉 not : hear how he thunders , nahum 1 ▪ 2 , 3 , 4 , 5 , 6 , 8 , 9 , 10. pray take your bible and read this scripture before yo● read any further . the lion roars and the beasts tremble ▪ but god roars , threatens most terribly amos 3. 8. but who fears ? a storm , a tempest , will make yo 〈…〉 tremble ; and will not that storm , th 〈…〉 tempest threatned , psal. 11. 6. make thee ●remble ? upon the wicked ( and art n 〈…〉 thou wicked ) he shall rain snares , fire and brimsto●e , and an horrible tempest : this shall be the portion of their cu● . well , sirs , god would have purged us , and we would not be purged ; what then remains , but a certain fearful looking for of judgment , and fiery indignation , which shall devour the adversaries , h b. 10. 27. 1. hath not god warned and told thee of the evil and danger of thy sinful course ? thou canst not say as paul , act. 23. 5. i wist not . i wist not that sin was so great an evil , that it had so much filth and fire in it . you cannot say i did not know that sin , that pride , worldliness , rioting , drunkenness , chambering , wantonness , str●fe , envying , were transgressions of the holy , just , and good law of god , and provocations of him to your own and others hurt : you cannot say you knew not this . 2. hath not god begged and beseeched you to abstain from these fleshly lusts which war against your souls , 1 pet. 2. 11. 3. hath not god reproved you , and said to you , as to them , judg. 2. 2. why have you done this ? 4. hath not god threatned you , that except you repent you shall perish , luke 13. 3 , 5. and told you , that if you live after the flesh you shall dye , rom. 8. 13. 5. hath not god corrected and afflicted you , and may we not complain as the prophet , jer. 5. 3. o lord , thou hast stricken them , but they have not grieved : thou hast consumed them , but they have refused to receive correction : they have made their faces harder then a rock , they have refused to return . see also , dan. 9. 13 , 14. 6. hath not god said to you as to him , joh. 5. 14. sin no more lest a worse thing come unto you . and told you , that if ye will not be reformed by those things , that have come upon you , but will walk contrary to him ; that he will then walk contrary to you , and will punish you yet seven times for your sins ; levit. 26. 23 , 24. 7. hath not god after all this said , return unto me , and i will not cause mine anger to fall upon you ; for i am merciful , and will not keep anger for ever ; jer. 3. 1 , 7 , 12. hath he not said , w●sh ye , make ye 〈…〉 an , &c. though your sins be as scarlet , they shall be white as s●ow , isa. 1 16 , 18. 8. hath not god sworn that he desires not your death ; saying , as i live , i have ●o pleasure in the death of the wicked , but that he turn from his way and live , ezek. 33. 11. 9. hath not god after this expostulated with you , and said , turn ye , turn ye , why will ye dye ? ezek. 33. 11. and jer. 13. 27. wilt thou not be made clean ? when shall it once be ? 10. hath he not waited to be gracious to thee , isa. 13. 18. hath he not been long-suffering to you ward , not willing that you should perish , but that you should come to repentance , 2 pet. 3. 9. and now sinner , tell me , would not god have purged thee : and if thou wouldest not , if thou wouldest not take warning , when warning was given thee ; nor be prevailed with to abstain from fleshly lusts , when thou wast beseeched ; nor be reformed when thou wast reproved ; nor return when thou wast smitten ; nor regard when expostulated with ; nor come to repentance when so long waited for : may not god say to thee , as to the woman , gen. 3. 13. what is this that thou hast done ? and as to adam , gen. 3. 11. hast thou ●aten of the tree , whereof i commanded that thou shouldst not eat ? so , sinner what is this that thou hast done ? hast thou set at nought all my counsel , and wouldst thou none of my reproof ? prov. 1. 25. oh what is this that thou hast done ? doest thou know what thou hast done ? canst thou conceive the dishonour thou hast brought to god , and the misery thou hast brought upon thy self , and the hurt thou hast done to church and state ? art thou not in danger of the resting of gods fury upon thee ; when gods anger is kindled but a lit●le , you are in danger of perishing , psal. 2. 12. in what case then will you be , when his fury shall rest upon you . and god will watch to bring it upon you , jer. 44. 27. behold i will watch over them for evil , and not for good ; as one that purposly watcheth and lieth in wait to do mischief , psal. 56 6. god has been wo 〈…〉 when provoked , to watch over people , to pluck up and break down , jer. 31. 28. and daniel , chap. 9. 13 , 14 ▪ confesses , that because god had p 〈…〉 shed them , and they had not made their prayer before the lord their god , that they might ●urn from their iniquities and understand the truth ; therefore the lord 〈◊〉 watched upon the evil , and brought it upon them . and he gives the reason , for the lord our god is righteous in all his works , for we obeyed not his voice . use 2. if all this be so , then consider we ▪ our selves , are we purged from our filthiness ? is england ? is london ? are we ? is our s●um gone out ? our rust gotten off ? our filth done away ? our dross separated from us ? our chaffe scattered and burnt ? 2. let me ask you a few questions . 1. have you been con●inced of your natural and contracted filthiness ? si●s were you clean born , shaped in holiness ? read , ioh 14. 4. psal. 51. 5. and see whether you were or no. have you lived wi●hout defiling your selves ? see psal. 14. 3. mark 7. 23. what were your hearts , and hands ? if you cannot tell , see jer. 4. 14. jam. 〈◊〉 . 8. mark 7. 21 , 22 , 23. what were your heads , ears , eyes , and tongues ? if you be ignorant , s 〈…〉 john 13. 9. act. 7. 51. jer. 6. 10. 2 pe● . 2. 14. matth. 5. 28. james 3. 6. ephes 4. 29. i fear many are not yet convinced of their filthiness ; and if so , sure not yet purged from it . some will not believe that to be filthiness which ged sayes is so ; all that is in the world is either the lust of the eye , &c. 1 john 2. 16 ▪ and these are not of the pure and holy god , but of the dirty sinful world which lies in wickedness . 1. the lust of the eye ; covetousness , which you call by another name ▪ viz. good hu●bandry , is ●●lthine●s , 1 peter 〈◊〉 . 2. 2. the lust of the flesh ; rio●ing , drunkenn 〈…〉 ▪ chambering , wantonness ; which you call good fellowship , courtship , courteousness : this is filthiness , but you ●o not know it , or will not know it ; for your better information , see 1 thes. 4. 7. ephes. 5. 3 , 4. ro● . 13. 13. 3. pride of life ; this also is filthiness , though you call it fineness , neatness , ●omliness : but see what god calls it , isa. 4. 4. he calls it filth , ordure , or excrements , the word imports all ; all such filth , or excrement , as come● forth from the body , either upward , as isa. 28. 8. 2 pet. 2. 22. or downward , as deut. 23. 14. ezek 4. 12. the filth of the daughters of zion ; whose pride , vanity , wantonness , and other excesses , had no small hand in pulling down gods judgments . see isa. 3. 16 , 17. had it been the daughters of moab , numb . 25. 1. or the daughters of the philistines , judg. 14. 1 , 2. that had been so filthy it would not have provoked so much ; their filth would not have stunk so bad , nor have been so loathsom in the sight of god. but for the daughters of zion , and the daughters of jerusalem , and the daughters of israel and judah , of professors , to be so filthily proud , provoked greatly . had it been only the daughters of men , gen. 6. 2. or the daughters of a strange god , mal. 2. 11. or the daughters of the uncircumcised , 2 san. 1. 20. it had not been so much ; but for the daughters of god , deut 32. 19. to go thus , and do thus , and 〈◊〉 thus , he could not bear it . their gates , and garbs , and courses , and carriages , that they prided themselves in , and accounted their bravery , isa. 3. 18. were filth ; and such as made them odious , loathsom , and abominable in gods eye ; saith one whose judgment ; i think , is not to be contemned , ●ataker in loc . and see , saith he , the contrary required , 1 tim. 2. 9 , 10. 1 pet. 3. 3 , 4. so that i believe , that which you call fineness now , will be found to be filthiness another day ; that which you call 〈…〉 nery , will be found to be fil●hery . those fine heads , fine faces , fine necks , fine back and breast , fine armes and shoulders , will be found , i believe , to be filthy , heads , faces , necks , backs and breasts , armes and shoulders . wherefore let me be speak you , as daniel did n●buchadnezar , dan. 4. 27. wherefore o fine dames , let my counsel be acceptable to you ; break off your pride by humility , and your shamelesness by shamefastness . and get ye quickly to the fountain opened for sin and uncleanness , zech. 13. 1. and wash your selves . say to christ , as peter , when christ told him , if he washt not his feet he should have no part in me : o lord , said he , not my feet onely , but my hands and head also . you have need to say , not my feet onely , but my face , neck , back , breast , armes and shoulders also . quest. 2. has the word , the pure word of god , ( so called , psal. 12. 6. psalm 119. 140. ) been instrumental in your purging , psal. 119. 9. psal. 17. 4. joh. 17. 17. quest. 3. has time been spent about it ? have you had your washing , scowring and purging days for your souls , as you-have had for the cleaning of your cloathes , brass and pew●er , and for preservation of the health of your bodies . some wash their linnen once a month , and scowr their vessels once a quarter , and purge their bodies spring and fall. deal truly , what time have you set a part for the washing and purging of your heads , hearts , and hands ? have you your monthly , quarterly , and half-yearly washing and purging dayes for your souls ? will not linnen , brass and pewter vessels be made clean , nor bodies be purged without allowing time ? and will hearts and souls be purged from their filthiness without allowing time ? quest. 4. has pains been taken about it ? has this purging of your selves cost you prayers and tears before 't was done ? that which is foul will not be made clean without pains-taking . naaman was at the pains of taking a long journey , to be cleansed from his leprosie , 2 king. 5. quest. 5. have you made your applica●ion to christ about your cleansing and purging , as once naaman did to the prophet , 2 king. 5. 1. naaman knew himself to be a leper . 2. naaman hearing of a prophet that could cure him , comes to him , 2 king. 5. 3 , 9. to his door . 3. receives direction what to do for his cure , and though averse at first to use that means , yet upon his servants entreaties , resolves to make trial of the means , 2 king. 5. 13 , 14. 4. he does and practices accordingly , goes down into the river and dips himself seven times therein , 2 king. 5. 14. 5. he returns , being cured , to shew his thankfulness , 2 king. 5. 15. and to testifie his great respect to the prophet , as the instrument of his cure ; as did the tenth leper , luke 17. 15. 6. he acknowledges the god of israel to be the only true god , and his cure to be wrought by him , 2 king. 5. 15. 7. he resolves upon the worshipping and serving of the true god , renouncing all other gods , 2 king. 5. 17. in like manner , 1. have you known your selves to be leprous and unclean ; and said as isaiah , chap. 6. 5. 2. having heard of christ , and the efficacy of his blood to cleanse you , have you come to his door and waited for direction , what to do that you might be cleansed ? have you waited dayly at the posts of his doors ? prov. 8. 34. have you sate at jesus's feet , and heard his word , luke 10. 39. as mary did ? 3. having heard counsel and direction what to do to be cured , viz. to go into the jordan of christs blood , and to bathe your selves therein ; have you resolved , upon the entreaties of gods ministers , who are are your servants , 2 cor. 4. 5. to make trial of this jordan ? and with esther , to go into king jesus , come of it what will : saying , i will go in , and if i perish , i perish , esth. 4. 16. and have you resolved with the prodigal , luke 15. to go unto christ the everlasting father , isa. 9. 4. have you done accordingly ? have you dipped your selves in this bloody jordan seven times ? have you-gone into king jesus , as esther into king ahasueru● ? and as the prodigal , to his father ? have you been at the fountain opened for sin and uncleanness ? zech. 13. 1. have you rested upon this blood of christ which cleanseth from all sin , 1 joh. 1. 7. for your cleansing , and expected it according to the promise ? ez●k 36. 25. 5. do you find your hearts stirred up to be thankful , for this jordan of chri●ts blood , and the blessings we have thereby ? can you do as peter and paul ? as peter , 1 pet. 1. 3. as paul , ephes. 1. 3. 6. do you give christ the glory of being the alone fountain for cleansing , and acknowledge all your cleansing to be from him ; there being no salvation from the filthiness of sin in any other ? act. 4. 12. 7. do you resolve upon serving god in righteousness and holiness all your days , as they that are delivered from their filthiness are bound to do ? luke 1. 74 , 75. quest. 6. are you careful to keep your selves clean ? do you shun all defilements by persons or things ? is it your care to keep your self unspotted , as pure religion binds you to do ? jam. 1. 27. do you hate the garment spotted by the flesh ? jude 23. and abstain from all appearance of evil , 1 thes. 5. 22. quest. 7. are you companions of those that are purged ? david , psal. 119. 63. was a companion of all them that feared god , and of them that kept his precepts . are you so too ? davids delight was in them , psal. 16. 3. is your delight in them too ? birds of a feather will flock together . use 3. of exhortation , if it be so as you have heard , then continue no longer in your filthiness . wash ye , make ye clean , lay a part all filthiness and supersiuity of naughtiness , james 1. 21. cleanse your selves from all filthiness of flesh and spirit , 2 cor. 7. 1. cast it away , and say unto it , get thee hence , isa. 30. 2. motives . 1. 't is filthiness ; will a man continue in filth , in dirt and mire : in the filth of the lust of the eye , the lust of the flesh , and the pride of life ? 2. god would that you should be purged ; for , first , he calls upon you , wash , as you have heard . secondly , god has prepared a fountain to wash in , zech. 13. 1. thirdly , god expostulates with you about it , jer. 13. 27. wilt thou not be made clean ? fourthly , god thinks it long , till you be purged , jer. 4. 14. how long shall thy vain thoughts lodge within th●e ? and jerem. 13. 27. when shall it once be ? 3. when you are purged , washed , god will take delight in you , and have fellowship with you , isa. 1. 16 , 18. means . 1. take the glass of the law , and view your selves therein , that will shew you your filthiness : i had not known sin but by the law , said paul , rom. 7. 7. 2. know the power of gods anger , psal. 90. 11. you may see it in his terrible threats , and the judgments which he executeth , psal. 9. 16. 3. assent to the truths of gods threatnings . say often to thy own soul , it will be as god hath said : fury will rest , settle upon me , if i continue unpurged from my filthiness . 4. confess your natural and contracted filthiness , as did david , psal. 51. 5. and then see , 1. john 1. 9. 5. pray , purge me , wash me , cleanse me , create in me a clean heart , as david did psal. 51. 6. above all getting , get faith , for 't is faith that purifies the heart , act. 15. 9. first , hear for it , for it comes by hearing , rom. 10. secondly , give god no rest till he has given it you . 7. act faith in the cleansing blood of christ : it cleanseth away all sin , being sprinkled and applied , 1 john 1. 7. 1 pet. 1. 2. go to the fountain opened for sin and uncleanness , zech. 13. 1. say to thine own soul. 1. i am filthy , even filthiness ; my mind and conscience is d filed , tit. 1. 15. i am a person of u clean lips , isa. 6. 5. for how can he be clean who is born of a woman ? job 25. 4. who can bring a clean thing out of an unclean ? job 14. 4. behold i am shapen in iniquity , and in sia did my mother conceive me , psal. 51. 5. besides , how aboninable and filthy am i , who have drank iniquity like water ? job 15. 16. oh wretched man that i am , who shall deliver me from the body of this death ? rom. 7. 24. 1. the body of sin , rom. 6. 6. called a body , because it hath many members , col. 3. 5. a body of death , because it tends to death , and threaten ▪ death . 2. say to thy own soul , christs blood was shed to cleanse from this filthiness of sin . and that , first , by gods own appointment , act. 2. 23. 1 pet. 1. 20. secondly , for this very purpose , zech. 13. 1. 1 joh. 3. 5 , 8. isa. 53. 5. 3. say to thy own soul , jesus christ in the ministry and preaching of the gospel , has been evidently set forth crucified before mine eyes , gal. 3. 1. god has set him forth to be a propitiation threugh 〈…〉 i th in his blood , rom. 3. 25. not only in his eternal counsel , and afterward in the execution of the same in the fullness of time , but by the preaching of the gospel , 2 tim. 1. 10 , 11. & 1 pet. 1. 20. he was manifested in these last times for us , not only in respect of his incarnation , but in respect of the revelation of him in the preaching of the gospel , since his incarnation : so also god hath set him forth to be a bath to wash us from our filthiness , rev. 1. 5. 4. say to thy soul , this blood of christ is precious blood . 1 pet. 1. 19. powerful and effcacious to effect that for which 't was shed , viz. the cleansing away of sin . though the blood of bulls and goats could not take away sin , yet this precious blood of the lamb of god can ; see heb. 10. 4 , 8 , 9 , 10 , 11 , 12 , 13 , 14. 5. say to thy self , this blood of christ is the only bath , for the soul ; there 's no other fountain , no other name , no way else to be cleansed , act. 4. 12. 1 tim. 2. 5. 6. say to thy own soul , i must wash in this bath or else be for ever unclean , and unpurged , and so never enter into heaven ; f●r there shall in no wise enter in any thing that defileth , rev. 21. 27. but gods wrath and fury will rest and abid● upon me for ever , joh. 3. 36. 7. say to thy own soul , i am invited to bathe in this blood of christ , to apply it by faith , for my cleansing : 't is offered to me , isa. 55. 1. act. 10. 43. to him give all the prophets witness , that through his name , whosoever believeth on him shall receive remission of sins : and rev. 22. 17. whosoever will , let him take of this water of life freely . 8. say to thy own soul , i am commanded to accept of the offer , to bathe in this fountain , to rest on christ for cleansing ; to look unto him to be saved from my filthiness , isa. 45 22. so that , as soul as i am , it will be no presumption in me to come and wash in this jordan : christ calls me , matth. 11. 28. come unto me all ye that are heavy laden with dirt and filth . say to thy own soul , i am promised by him who is true and faithful ; even the true god , and eternal life , 1 john 5. 20. that if i come to him for cleansing , i shall in no wise be cast out , refused , john 6. 37. why then should i not obey this command , and believe and rest on christ for my cleansing ? 10. yet once more , that you may act faith in the blood of christ for cleansing ; say to thy own soul , was not i baptized for the remission of sins , act. 2. 38. repent and be baptized , in the name of christ , for the remission of sins : 1. for assurance that your sins are forgiven you for christs sake : so act. 22. 16. arise and be baptized , and wash away thy sins ( according to the du●ch annotations ) for a sign and seal that thy sins are washed away , by the blood and spirit of christ. to improve thy baptism in order to thy cleansing , 1. say to thy self , does not water in baptism signifie and seal by divine institution ? is it not an ordinance of jesus christ ? matth. 28. 18 , 19 , 20. 2. say to thy self , does not water in baptism signifie and seal the cleansing blood of christ , and our justification and sanctification thereby ? knowest then not o my soul , that they who are baptized into jesus christ , are baptized into his death ? rom. 6. 3. 1. to partake of the benefits of his death . 3. say to thy self , was not this water applied to me ? and that , in the name of the father , son , and holy ghost ? 4. was it not applied to me in a solem● way , in the presence of the holy trinity , with a declaration of the institution of baptism by christ , and with prayer to god in the name of christ , that his blood represented by the water might cleanse me . 5. say to thy self , is not my baptism my bond , obliging me to apply that blood of christ to my soul , which was represented by the water which was applied to my body ? 6. say again have i applied it , and am i cleanfed from my filthiness ? 7. if not , say to thy soul , is not my case as bad as the case of unbaptized infidels ? see jer. 9. 25 , 26. 8. and if so , say to thy soul , how can my conscience be quiet , and let me alone in such a case ? wherefore lay a charge upon thy self , to believe , to receive , and rest upon christ for cleansing , as he is offered in the gospel . say , believe o my soul , go to the fountain , wilt thou dye in thy filth , and under the fury of the almighty god ? gods severity against man for iniquity . isa. 65. 6. behold , it is written before me : i will rot keep silence , but will recompence , even 〈…〉 compence into their boson . behold , observe , take notice of it ; it is written before me : it is written : first , what ? secondly , where ? first , what ? your iniquities , vers . 7. sin , jer. 17. 1. your rejecting christ. secondly , where ? in gods book ; we enter in books such matters as we would not have forgotten . thus ezra 4. 15 , 19. & 6. 2. esth. 6. 1. so god also has books of remembrance , not only of what , 1. is done for him , mal. 3. 16. psal. 56. 8. 2. but against him , deut. 32. 34. hos. 7. 2. the meaning is , god keeps it in mind as well as if it were booked down . before me ; it lieth before my face , that it may not be forgotten . q. d. their wicked doings are upon record with me , and this record alwayes lies open before my face . they did it , isa. 65. 3. to my face , or in my sight , as deut. 31. 29. psalm 51. 4 and it remains still before him . i will not keep silence ; i. e. i will no longer forbear as i have hitherto done . but will recompence , even recompence into their bosom ; or will repay , yea repay into their lap . 1. certainly , undoubtedly ; therefore is the threat doubled , to put it out of doubt . 2. abundantly , largely , as repaying into their bosom or lap signifies ; he will recompence and repay them , not by tail , measure , or weight ; but by pouring forth into the receivers lap without any regard how much . doct. though god delay the execution of vengeance for some time , yet at length he will undoubtedly and abundantly pour out his wrath upon impenitent sinners . first , god delayes to execute vengeance for a time . secondly , at length he will take vengeance . 1. god delayes for a time to take vengeance , psal. 50. 21. isa. 42. 14. thus god did bear long with the old world , 1 pet. 3. 20. he will avenge at last though he bear long , luke 18. 7. after a long time the lord of those servants cometh and reckoneth , mat. 25. 19. though god keep silence for a time , yet he will speak at last . see habak . 2. 3. reasons . negatively , not because god is slack , as we are too apt to conceive , psal. 51. ●1 . no , not as if god were slack , backward through weakness , forgetfulness or fickleness and inconstancy , 2 pet. 3. 9. they are not slack that are long ere they come , but they that come not at the due and appointed time . now god never stayes beyond that time , heb. 10. 37. habak . 2. 3. so then this is not the reason : but , affirmatively , 1. because god is long-suffering , 2 ●et . 3. 9. willing that we should have time and means to repent , and so not perish . see rom. 2. 4. 2. to leave sinners at last without excuse , as prov. 5. 11 , 12 , 13. 3. because he has an eternity wherein to be revenged on them . 2. at length god will take vengeance , &c. he will do it , psal. 50. 21 , 22. isa. 42. 14. ezek. 24. 13 , 14. consider we a little , first , who it is that will recompence ? secondly , how he will do it . thirdly , when. fourthly , why. first , who it is ? he to whom it belongeth , and who claims a propriety in it ; deut. 32. 35. rom. 12. 19. who this is ? see jer. 32. 18 , 19. nah. 1. 2. jer. 51. 56. secondly , he will do it , 1. abundantly , plentifully , psal. 79. 12. sevenfold , seven times more , and seven times more , levit. 26. 23 , 24. he poures it out , nah. 1. 6. 2. terribly , joel 2. 11 , 31. isa. 2. 19. what terrible things did he do by the red sea ? psal. 116. 22. see nah. 1. 6. so terribly that the ears of those that hear shall tingle , 1 sam. 3. 11. 2 king. 21. 12. jer. 19. 3. shall have his ears stricken with horror and astonishment , at the report of it , though he see it not . see also , psalm 119. 53 , 120. ezek 21. 7. thirdly , certainly , surely , jer. 51. 56. and therefore is the threat , 1. doubled in the text , and isa. 59. 18. 2. sworn to ; god swears he will do it , dent. 32. 40 , 41. 3. written down , exod. 17. 14. & 34. 27. or thus , god will do it : for , 1. he has said it . 2. said it again and again in the text , ezek. 24. 14. 3. sworn it , deur . 32. 40 , 41. 4. set his hand to it , written it , exod. 34. 27. 5. sealed it , deut. 32. 34. thirdly , when ? in due time , deut. 32. 34 , 35. joel 3. 13. when 〈◊〉 is ripe , gen. 15. 16. their iniquities were , execrable idolatry . grievous oppression . prodigious lust. these were not yet full , not at their growth . sin comes to it by degrees , jer. 51. 13. dan. 8. 23. matth. 23. 32. fourthly , why ? because gods holiness , justice , truth , and honour requires it . 1. his holiness ; which is such , that he cannot away with iniquity , hab. 1. 13. see isa. 1. 13. 2. his justice ; he must render to every one according to his doings , how else can he be just , rom. 2. 6 , 9. jerem. 32. 19. 3. his truth , and oath requires it ; he hath said it , and doubled it ; and sworn it , and caused it to be written , as you have heard . 4. his honour ; see mal. 2. 17. 5. their enmity to god and his people requires it , psal. 83. 1 , to 6. 6. gods soveraignty over all requires it , psalm 83. 18. with the foregoing verses . use. first , of admonition . 1. be not hardned in your sins , because sentence is not presently executed ; see eccles. 8. 11. for god , you hear , will punish at length . 2. be not mockers and scoffers as they , 2 pet. 3. 4. for god will punish at length . nor like them , isa. 5. 19. ●er . 17. 15. psal. 14. 1. but let such read , isa. 22. 13. 14. secondly , use of exhortation . 1. fear and tremble sinners , for god will punish at length if you persist . be affected as david was , psal. 119. 53 , 120. he thought god was to be feared , psal. 76 7. god will , in general , avenge himself of you , isa. 1. 14. abase you , job 40. 11. dan. 4. 37. affright you , deut. 28. 66 , 67. break you with a rod of iron , psal. 2. 9. cast you off , 1 chron. 28. 9. cut off all your horns , psal. 75. 10. cause your children to behave themselves proudly , isa. 3. 5. destroy and devour you at once , isa. 42. 14. execute vengeance on you in anger , and f 〈…〉 ry , micah 5. 15. ezek. 25. 17. fill your faces with shame , psal. 83. 16. give your substance and treasures to the spoil , jer. 17. 3. heap mischief on you , deut. 32. 23. impoverish you , judg. 6. 6. jer. 5. 17. psal. 106. 43. margin . keep wrath for you , nah. 1. 2. lead you forth with the workers of iniquity , psal. 125. 5. make you si●k in smiting you , micah 6. 13. not acquit you , nah. 1. 3. not spare you , deut. 29. 20. ordain arrows against you , psal. 7. 13. overthrow you house , prov. 14. 11. prepare instruments of death for you , psal. 7. 13. pour out wrath upon you , psal. 79. 6. punish you seven times more , levit. 26. persecute you with his storm , psal. 83. 15. quench you as tow or flax , or the wick of a candle , by casting it into the water , isa. 43. 17. rain upon you fire , &c. psal. 11. 6. separate you unto evil , deut. 29. 21. s●●te you with a scab , isa. 3. 17. t●ke away your bravery , isa. 3. 18. tear you in pieces , psal. 50. 22. v 〈…〉 x you in his , &c. psal. 2. 6. w●●ste you in the sight of passers by ; ezek 5. 14. isa. 5. 6. w 〈…〉 e your mountains and hills , and dry up your herbs , rivers , and pools , isa. 42. 15. 2. prepare to meet the lord , amos 4. 12. 1. by serious consideration , hag. 1. 5. psalm 119. 59. psálm 50. 22. jerem. 8. 6. 2. by sincere confession of your sins , jer. 3. 12 , 13. 3. by deep humiliation , 2 chron. 33. 12 , 13. 4. by quiet submission , judg. 10. 15. levit. 26. 41. 5. by earnest supplication , judg. 10. 15. 2 chron. 33. 13. job 11. 13. 6. by believing , application to god by christ , dan. 9. 17. eph. 1. 6. allude to act. 12. 20. see zech. 1. 12 , to 18. 7. by thorow reformation , ezr. 7. 10. 2 chron. 27. 6. judg. 10. 16. 8. by firm resolution to cleave to the lord for the future ; covenanting so to do , 1 chron. 29. 18. nehem. 9. 38. otherwise ▪ if you take not this course , though you ▪ be professors , worshippers , and servants of god in profession ; if you be no more , nor no better , what has befallen other professors , may befall you . you may be , afflicted , psal. 94. 5. abborred greatly , psal. 78. 59. & 106 , 40. appointed to dy● , psal. 79. 11. your blood may be shed like water , psalm . 79. 2. broken in pieces , psal. 94. 5. cast off and put to shame , psal. 44. 9. cut down and burnt with fire , psalm 80. 16. your dayes may be consumed in vanity , and your years in trouble , psalm 78. 33. devoured , and your dwelling place laid waste , psalm 79. 7. enemies may laugh at you , psal. 80. 16. familiar friends may lift up their heel against you , psal. 41. 9. fowls of heaven , and beasts of the field may feed upon your flesh , psal. 79. 2. god may be angry against your prayer , psal. 80. 4. and forsake your tabernacle , psal. 88. 60 , 61. and be wroth with them , psal. 78. 62 , 21 , 31. your hedge may be broken dawn , psalm 80. 12. haters of you may rule over you , psalm 106. 41. jealousie of god may burn like fire against you , psal. 79. 5. killed all the day long , psal. 44. 22. low brought , psalm 80. 8. made a by-word to your neighbour , psalm 80. 6. a by-word and shaking of the head , psalm 44. 14. none may bury you , psalm 79. 3. oppressors may seek after your soul , psalm 54. 3. punished severely , amos 3. 2. your priests may fall by the sword , psalm 78. 64. scattered , psalm 44. 11. scorned and derided by them about you , psal. 44. 13. tears may be given you to drink in great measure , psal. 80. 5. vile accounted , &c. lam. 3. 45. even as a scum , 1 cor. 4. 13. wild beasts and boars out of the wood may waste you , &c. psal. 80. 13. seeing this is so , will you take the course prescribed , that if possible none of these things may come upon you ; or if they should , that your eternal estate may be secured . first , what can you object against it ? 1. is it not the course that god hath prescribed . that it is , has been proved before ; therefore you can't object , 't is not required ; you cannot say , who hath required this ; for you have heard that god does . 2. is there any unreasonableness or unrighteousness in the prescribing of it ? can you object against it as being unreasonable and unrighteous ? nay is it not most reasonable and righteous , that having sinned and provoked god , you should consider , confess , humble , &c. 3. is it not that course that others with success have used ? as nineveh , and 2 chron. 12. 7 , 12. can you object , and say , others have taken this course to no purpose ? ahabs external humiliation was not without some success ? the judgment was deferred upon it , 1 king. 21. 29. 4. have not others perished for want of taking this course : see 2 chron. 36. 12. of zed●ki● to 18. dan. 5. 22 , to 29. of bel●hazar . can you now object , and say , others have neglected this course and done well enough ? thus you see you cannot object against this course . secondly , can you think of a better , a safer course ? can you , or you , or you , &c. speak if you can ; by your silence i take it for granted that you cannot . thirdly , if you cannot , are you resolved upon this ? to consider , confess , &c. fourthly , if you be not resolved on this course as yet ; must i dismiss you unresolved and desperate as they , jer. 44. will you say as they , ver . 16. & 18. 12. finis . gods gracious presence , the saints great priviledge . 2 thes. 3. 16. now the lord of peace , himself give you peace alwayes , by all means . the lord be with you all . you have peace ( blessed be god ) long may it last ; it is not like to be long-lived , unless god work wonderfully . application therefore should be made to him , that he who is the god of peace would be pleased to give it alwayes , and by all means . the close of the verse is that which i intend to say something unto , as the lord shall enable me . the lord be with you all. this is pauls valediction to the thessalonians , and shall be mine to you . in this valediction you have , 1. pauls wish and desire , the lord be with you . 2. the extent of it , the lord be with you all. he leaves out none of them , he wisheth well to them all ; and that which he wisheth is the presence of the lord with them , all their welfare standing therein . the lord , god the father , god the son , and god the holy ghost ; we must not leave out any of the three , for we cannot be without the presence of any one of them ; nor can you have the presence of the one without the presence of the other , for these three are one , and where one is all are . of the fathers , and of the sons , and of the holy ghosts coming to be with his people . you read joh. 14. jesus said , if a man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him . o for faith to believe this ! that the father and the son will come and make their abode with such . whosoever goes from you , you may be sure the father and son will come , if you love him and keep his words , see verse 23. and for the coming of the holy ghost see joh. 15. 16. i will pray the father , saith christ ( here 's a praying friend , and praying friends we use to say are our best friends ) and he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , verse 17. that he may abide with you for ever , mark that ; when he comes , he will not be like a wayfaring man that comes for a night , and then is gon , but he will abide for ever : when i came down from heaven , i came with a purpose to return again , when i had done my work here , but this comforter , my spirit , shall abide with you for ever . well then the lord be with you , the father son and holy spirit be with you , the eternal jehovah , who hath his being of himself , and gives being to all things else , even the being of performance to his promises ; this lord be with you , be with your whole man , this lord be with your bodies , this lord be with your souls , this lord be with every part of your bodies , and with every power of your souls . the apostle in his former epistle , praying for these thessalonians . 1 thes. 5. 23. prayes thus , the very god of peace sanctify you wholly , and i pray god your whole spirit , and soul and body be preserved blameless , unto the coming of the lord jesus christ. so then the apostle would have the lord ●o be with their whole man , not with a part of it , not with their souls and spirits only , or bodies only , but with their spirit soul and body : and the same apostle praying for timothy , prayes , the lord jesus christ be with thy spirit , 2 tim. 4. 22. it matters not who are absent , so christ be present ; his presence is more , then the presence of the nearest and dearest relations . the lord be with you all , not only with a part of you , i know not which of you to leave out of my prayers : for you all have need of gods presence , whether you be saints or sinners . if sinners , you have need of the lord to be with you , to convince you and convert you . and as for those that are saints , i know none that have so much grace that they need no more , the lord therefore be with them , to establish , confirm , and encrease grace in them ; the lord be with you at all times . if god be absent at any time , we know not what to do . some of you have had experience , that when god hath withdrawn never so little , your case hath been bad enough . the lord be with you in all places . we can be secure and safe in no place without his presence . the lord be with you in all conditions , in all estates ; for if you be in the most prosperous estate , you cannot tell how to be without god. jehosaphat thought so , 2. chron. 20. 12. in the fulness of a mans sufficiency he may be in straights . job 20. 22. you cannot be any where , in any estate , a minute without him . you believe it to be a truth , that in him you live , move , and have your being , act. 17. 28. not naturally only , but spiritually too . the lord therefore be with you at all times , in all conditions , in sickness and in health , in peace and in trouble , in all adversity and in all prosperity . the lord be with you with all kind of aids , helps , and assistances , variety of aids and assistances we need . this is the sence and meaning of this vale dictory prayer , the lord be with you all . the observation that i shall commend to you , is this , doct. god with us is a priviledge greatly to be desired , and much to be prayed for . the apostle makes this prayer for the thessalonians whom he dearly loved , who were his hope and joy , and crown of rejoycing , 1 thes. 2. 19. could he have thought of a greater mercy , he would have wisht it to them . in speaking to this great truth , i shall shew , 1. that there is a presence of god with his people . 2. that this presence of god is a great priviledge . 3. that this great priviledge is much to be desired and prayed for . 4. the reasons of it . 5. and after this apply it . 1. there is a presence of god with his people . i speak not of the general presence of god , whereby he is not far from every one of us , act. 17. 27. for in him we live , move , and have our being : v. 28. not only as we had our being from him at first , but we have our being in him , as the beam has its being in the sun. of this presence of god you read psal. 139. from which there is no fleeing , v. 7. he is every where , v. 8 , 9 , i fill heaven and earth saith the lord , jer. 23. 24. and isa. 66. 1. thus saith the lord , heaven is my throne , and the earth my foot stool . this general presence of god , if seriously considered , and believingly apprehended , would be of great use . but 't is the special presence of god that i am to speak to , his favourable and gracious presence , such as that wished and desired by aaron and his sons of old , num. 6. 24 , 25 , 26. the lord bless thee , and keep thee , the lord make his face shine upon thee , and be gracious unto thee , the lord lift up his countenance upon thee , and give thee peace . this blessing is saith ainsworth , expounded by the apostle 2 cor. 13. 14. the grace of our lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . thus the first branch of the blessing v. 24. the lord bless thee and keep thee , implieth the love of the father . the second branch v. 25. the lord make his face shine upon thee , and be gracious unto thee , implieth the grace of the son. and the third branch , the lord lift up his countenance upon thee , and give thee peace , implieth the communion with the holy ghost . now this loving , gracious , communicative presence of jehovah , father son a 〈…〉 holy ghost , is that presence of the lord which is so great a priviledge , and so much to be desired . the lords presence with us to bless us , with all spiritual blessings in heavenly places in christ. eph. 1. 3. and to keep us from evil , joh. 17. 15. and to make his face shine upon us , that we may be saved . psal. 80. 3. 7 , 19. and to be gracious to us through christ jesus , eph. 2. 7. and to lift up his countenance upon us , that gladness may be in our hearts . psal. 4. 8. and to give us peace , that peace which passeth all understanding , and that which may guard our hearts and minds through christ jesus . phil. 4. 7. this , this is the presence of god which is so desireable , and of which i am to treat . that there is such a presence of god with his people , appears thus . 1. god asserts it . 2. promises it . 3. hath evidenced it . 4. gods people have acknowledged it . 1. god asserts that there is such a presence of his with his people . isa. 41. 10. fear thou not , saith god , for i am with thee . and ezek. 48. 35. the name of the city from that day shall be , the lord is there . 2. god hath promised it , ezek. 26. 11 , 12. i will set my tabernacle among you , and my soul shall not abhor you . and i will walk among you , and will be your god , and ye shall be my people . 3. god hath evidenced it , by preservations , assistances , deliverances and su●cesses vouchsafed to his people . what a mighty , gracious , pardoning presence o● god , was with moses and the children of israel , in bringing them out of egypt , through the red sea , and through the wilderness into canaan . read the story of it in the book of exodus , especially the song of moses , exod. 15. what a presence of god was with david , spi●iting , prospering and preserving him , when hunted like a partridge upon the mountains : whence was it that he was not caught ? there were skilful hunters , yet he escaped the snare , for the lord was with him . what a mighty presence of god was there with daniel ! he will pray , that he will , though he be torn in pieces for it . he will not cease to make his supplications to god three times a day , though there were a law made against it . daniel would not fail to be with god , and god would not fail to be with daniel . vvhat ! would daniel be with god to the hazard of his life ? yes . and was not god with him for his preservation ? daniel is cast into the den of lions : was he torn or hurt by them ? no , the lions were muzled , their mouths were shut , god shut them , dan. 6. 22. my god , saith daniel , hath sent his angel , and hath shut the lions mouthes that they shall not hurt me . though men will not be obedient , yet lions will : touch not my servant daniel , saith god to the lions , and they are as quiet as lambs . touch not mine anointed , saith god to men , and do my prophets no harm : yet men will not obey . what a presence of god was there with those three noble jews when threatned , if they would not bow , they should burn ! they will bow to none but god , dan 3. 17 , 18. they will not loose their interest in god , to gain an interest in the greatest . then the king commanded that they should be bound and cast into the fiery furnace , v. 20. being cast into it , the fire burned their executioners , and the bonds wherewith they were bound , but had no power on their bodies , nor was there a hair of their head singed , neither were their coats changed , nor had the smell of fire passed on them , dan. 3. 27. and how came this to pass ? god was with them . what a presence of god had paul with him ? at my first answer , saith he , no man stood with me , but all men forsook me , i pray god that it may not be laid to their charge : notwithstanding the lord stood with me and strengthened me , and i was delivered out of the mouth of the lion , 2 tim. 4. 16 , 17. what a presence of god was there with those that had trial of cruel mockings and scourgings , of bonds and imprisonments , of stoning , and sawing asunder , of wandering , wants , afflictions and torments , and yet accepted not deliverance upon unwarrantable terms . heb. 11. 35 , 36 , 37. 4. this presence of god hath been acknowledged by his people . behold , saith abijah to jeroboam and all israel , god himself is with us for our captain : ye be a great multitude , and there be with you golden calves which jeroboam hath made you for gods , you have idol gods with you ; but god himself is with us , 2 chron. 13. 8. 12. this presence of god was also acknowledged by hezekiah , 2 chron. 32. 8 , speaking of sennacherib and his army , with him is an arm of flesh , but with us is the lord our god , to help us and to fight our battels . god was with them , not as an idle spectator , but as a powerful assister and helper . it was also acknowledged by jeremie . the lord is with me as a mighty terrible one , herefore my persecutors shall stumble , and they shall not prevail , they shall be greatly a●amed , ●er . 20. 11. and by the church , psal. 46. 7. the lord of hosts is with us , the god of jacob is our refuge . so isa. 8. 10. take counsel together , saith the lord by the prophet to the adversaries of the people , and it shall come to nought , for god is with us . the lord is on my side , i will not fear what can man do unto me . psal. 118. 6 , 7. you see how great a truth this is , that there is a special presence of god with his people . god asserts it , promiseth it , evidenceth it , and his people have acknowledged it . the next thing i premised to shew you , is that 2. this presence of god with his people is a great priviledge , 't is a token of sin ding grace in his sight , exod. 33. 16. and it god be with us , 1. he is with us as a father with his children , 2 cor. 6. 18. 2. as a husband with his wife . isa. 54. 5. jer. 31. 32. 3. as one friend with another . isa. 41. 8. 4. as a shepherd with his flock , psal. 23. 1. 5. as a captain with his company . behold god himself is with us for our captain , 2 chron. 13. 12. when joshua was by jerico , there stood a man over against him , with his sword drawn in his hand , and joshua said unto him , art thou for us or for our adversaries ? and he said , nay , but as captain of the host of the lord an i now come , josh. 5. 13 , 14. 6. as the lord of hosts , as a general with his armies . the lord of hosts is with us , psal. 46. 7. the lord of armies , of all the armies of heaven and earth , and hell too . devils are subject unto him , luk. 10. 17. the devil could do nothing against job , till he had commission from this lord of hosts , job . 1. 12. and 2. 6. a legion of devils could not resist christs word of command , mark. 5. 8 , 9. nor could they enter into the swine without commission , v. 12 , 13. o for faith to believe what we read and hear● what do we lose for want of the exercise of faith . you have it may be the habit of faith , but if it comes not forth into act , you have no the comfort of it . 7. if god be with us , he is with us as a king with his subjects . num. 23. 21. the shout of a king is among them : he is stiled the king of jacob , isa. 41. 21. the king of israel , isa. 44. 6. and the king of saints , rev. 15. 3. and this king is a great king , mal. 1. 14. an everlasting king , jer. 10. 10. and king of kings , rev. 19. 16. and prince of the kings of th● earth , rev. 1. 5. by whom kings reign , and in whose hand is their breath and life . now to have god with us as a father , as a husband , as a friend , as a shepherd , as a captain , as a lord of hosts , and as a king of kings , must needs be a great priviledge . 8. once more , if god be with us , he is with us as god in covenant with us , to do all that for us which belongs to a god in covenant to do . the lord his god is with him , num. 23. 21. so the lord our god is with us to help us . 2 chron. 32. 8. how sweet and comfortable are these monosyllables his , and our . the lord his god , the lord our god is with us . that god with us , is a very great priviledge , will further appear , if we consider for what ends , intents and purposes , he is presen . for what ends i shall shew you , 1. in general . 2. in particular . 1. in general , god is present with his people to bless them , gen. 26. 24. i am with thee said god to isaac , and will bless thee . to deal well with them . god tells jacob that he would be with him , gen. 31. 3. and afterwards when jacob pleads this promise , he thus interprets it , o god of my father abraham , and god of my father isaac , the lord which saidst unto me , i will deal well with thee , gen. 32. 9. now to have god with us , and to deal well with us , sure is no mean priviledge . 2. in particular , god is with his people for these gracious ends and purposes . 1. to hear their prayers . notable is that place deut. 4. 7. for what nation is there so great who hath god so nigh them , as the lord our god is , in all things that we call upon him for . god is with us to hear our prayers and complaints , to grant our suits , and to do whatsoever we shall according to his will desire of him . 1 joh. 5. 14. what have you for god to do ? god is ready to do it if you desire it . 2. to guide and lead us . the lord was with the people of israel . num. 14. 14. and went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light , to go by day and night . exod. 13. 21. god is the same god that he was then , and his presence is as much with his people now , as it was then , though he go not before them in such visible tokens , now , as then . i will , sayes god psal. 32. 8. instruct th●e , a●d teach thee in the way which thou shalt go : i will guide thee . god is with us to direct , and guide us , to shew us the way and make it plain . all the journyings of isr●el were ordered by god. t is very remarkable what you read concerning their travels , num. 9. 17. to the end of the chapter , according to the command of god they journied , and rested . 3. god is with his people to give them rest . he knows they are in a vvorld full of trouble , and that in the vvorld they shall have tribulation , and that it cannot be avoided . joh. 16. 33. he knows , that they will be injured , oppressed , and persecuted , and therefore will be with them to give them rest . my presence shall go with thee , said god to moses exod. 33. 14. and i will give thee rest. now thou art travelling , journying and wandering up and down , but i will give thee rest . 4. to provide for them , to observe what they want , and to provide it ; if they want food , or water , to provide it ; or if they want rayment , to provide it . as the father is with his children , and as the nurse is with the infant , so the lord is with his people . the lord is my shepherd , i shall not want , psal. 23. 1. he hath pasture enough for his sheep , he makes them lye down in green pastur●s , he leads them by the still waters : yea though i walk through the valley of the shadow of death , saith david psal. 23. i will not fear , for thou art with me . sirs , who layes the cloth , who spreads the table , who sends in provision ? thou preparest a table before me , psal. 23. 6. god provides , and if their be none else to do it , he can command ravens to do it . see 1 kings . 14. 4 , 6. if provision cannot be had in an ordinary , he will send it in an extraordinary way . he clave the rock in the wilderness , and gave them drink as out of the great depths . psal. 78. 15. he commanded the clouds of the wind , and gave them bread and flesh also . psal. 78. 23 , 24 , 26 , 27. so that they lacked nothing . deut. 2. 7. 5. god is with his people to preserve them from trouble , if it be best . but it may be better to be in trouble then out of it . a prison may be better then a pallace , restraint may be better then liberty , sickness better then health , and poverty better then plenty . prosperity may s●ay , pro. 1. 32. adversity may profit . heb. 12. 10. and preserve . the lord is with us to deliver from trouble , if it be best to be preserved from it . the lord is in the midst of his people , psal. 46. 5. therefore they shall not be moved . surely there is no inchantment against jacob , there is no divination against israel . num. 23. 23. i am with thee , sayes god to paul , and no man shall set on thee to hurt thee , act. 18. 10. as birds flying , so will the lord of hosts defend jerusalem , defending also he will deliver it , and passing over he will preserve it . isa. 41. 5. what shall we say to these things ? if god be for us , who can be against us ? rom. 8. 31. if evil be coming , he prevents it . g●deon thought if god had been with them evil could have not befallen them . o my lord , saith he , if the lord be with us , why is all this be fallen us ? judg. 6. 13. vve live in the midst of dangers , in the midst of snares , in every place evil attends us . it s a wonder that we are preserved : if god were not with us , how much evil would dayly befal us ! 6. god is with his people to save from harm in trouble , if it come , to save from burning in the fire , and from drowning in the water . isa. 43. 2. remember daniel saved from hurt in the lions den , and the three princes saved from hurt in the fiery-furnace , and jonah from hurt in the whales belly , because god was with them . 7. god is with his people to disappoint enemies when they associate themselves , and take counsel together , laying their heads together , and laying their counsels deep , that none may see them , yet then god is with his people to blast the plots of their enemies . isa. 8. 10. associate your selves , and ye shall be broken in pieces , take counsel together , and it shall come to nought , speak the word , and it shall not stand , for god is with us . 8. god is with his people to overthrowtheir enemies when they pursue them , and will not be stopt , when they take up pharaoh-like resolutions . exod. 15. 9. the enemy said , i will pursue , i will overtake , i will divide the spoil , my lust shall be satisfied upon them , i will draw my sword , and my hand shall destroy them . here was resolution enough : but pray mark what follows , v. 10. thou didst blow with thy wind , the sea covered them , they sank as lead in the mighty waters . thus the lord overthrew them . exod. 14. 27. i will be with thee , said god to gideon , judg. 6. 16. and thou shalt smite the midianites as one man. so god tells david 2 sam. 7. 9. i was with thee whithersoever thou wentest , and have cut off all thy enemies out of thy sight . what a promise is that , isa. 59. 26. i will feed them that oppress thee , with their own flesh ; and they shall be drunken with their own blood , as with sweet wine , and all flesh shall know that i the lord am with the● , thy saviour and thy redeemer , the mighty one of jacob. 9 the lord is with his people to deliver them out of trouble in due time . thus god was with jeremie when he sent him , and enemies threatned him , i will be with thee , saith the lord , to deliver thee , jer. 15. 20. we are troubled on every side , saith the apostle , but not distressed ; perplexed , but not in despair ; persecuted , but not for saken . no , god was with them . 2 cor. 4. 8 , 9. god was with joseph and delivered him out of all his afflictions , act. 7. 9. 10. according to that promise , psal. 91. 15. i will be with him in trouble , and deliver him . 10. god is with his people to assist and strengthen them in their work . act. 10. 38. it is said , our lord jesus christ went about doing good , the lord being with him . fear not , saith the lord , isa. 41. 10. for i am with thee , i will strengthen thee , yea i will keep thee , yea i will uphold thee with the right hand of my righteousness . again v. 13. i will help thee , and again , v. 14. i will help thee . 11. the lord is with his people to comfort them . thy r●d and thy staff they comfort me . gods rod , like aarons , blossometh , and like jonathans hath honey at the end of it . psal. 43. 4. in all our tribulation god is present to comfort u● . 2 cor. 1. 4. o for faith to believe it ! 12. to animate and hearten them against fears . fear not , for i am with thee , isa. 41. 10. fear not , when thou passest through the waters i will be with thee , isa. 43. 1 , 2. be strong and of good courage , said god to joshua , for the lord thy god is with thee whithersoever thou goest . josh. 1. 9. be strong o zerubbabel , saith the lord , and be strong o joshua , and be strong all ye people , saith the lord , and work , for i am with you the lord of hosts . hag. 2. 4. joshua and caleb , to hearten and encourage the people , num. 14. 9. to go up against their enemies , thus bespeaks them , the lord is with us , fear them not . so moses tells the same people , if thou shalt say in thy heart , these nations are more then i , how can i dispossess them ? deut. 7. 17. thou shalt not be affrighted at them , saith he v. 21. for the lord thy god is among you , a mighty god and terrible . and again , deut. 20. 1. when thou goest out to battel against thine enemies , and seest horses and chariots and a people more then thou , be not affraid of them , for the lord thy god is with thee , which brought thee out of the land of egypt . once more moses encourageth the people and joshua . deut. 31. 6 , 8. the lord , he it is that doth go before thee , he will be with thee , he will not fail thee nor for sake thee , fear not , neither be dismayed . 13. god is with his people sometimes to make them greater and greater , as he was with david . 1 chron. 11. 9. so david waxed greater and greater ; for the lord of hosts was with him . but what if we wax not greater and greater in the world , if we wax greater and greater in goodness , in knowledge , faith and other graces , will it not be much better ? and this we shall do if god be with us . 14. god is with his people to correct them . but you will say perhaps , is it a priviledge to be corrected ? a greater priviledge it may be then all the rest . sirs , such is our state here that we need correction : we are sanctified but in part . we have dross , and dirt , and rust , and filth in and about us , god knoweth . if you had no dross , you would need no fire . if you had no dirt , you would need no washing . if no rust , you would need no file , and if no chaff you would need no flail . if no folly , you would need no rod. but seeing you have dross , dirt , rust and chaff not a little , is it not best for the gold to be refined , and best for the dirt and filth to be washed out , and for the chaff to be fann'd away , and for the rust to be scoured off ? and if so , is i● not a priviledge to be corrected ? correction is our melting , washing , fanning , ●iling . if the child offend in the fathers ●bsence , he scapes a scouring ; but if the father be at home he will not think to scape so . if we offend , and be faulty , god is with us to correct us . and he will correct ; yet as a father , in measure ; he will stay his rough wind in the day of his east wind. isa. 27. 8. fear thou not o jacob my servant , saith the lord , for i am with thee , i will not make a full end of thee , as of others , but correct thee in measure , yet will i not leave thee wholly unpunished . jer. 46. 28. and 30. 11. david blessed god for his correction . before i was afflicted i went astray , but now have i kept thy word , psal. 119. 67. and v. 71. it is good for me that i have been afflicted , that i might learn thy statutes . and v. 75. i know o lord that thy judgements are righ● , and that thou in faithfulness hast afflicted me . 15. god is with his people to encline their hearts to himself to walk in his wayes . 1 king. 8. 57 , 58. the lord our god is with us ; let him not leave us , nor forsake us , that we may encline our hearts unto him to walk in all his wayes , and to keep his commandments . 16. to enable them to finish work begun . the lord god , even my god will be with thee , said david to his son solomon , he will not fail thee nor forsake thee , un●il thou hast finished all the work for the service of the house of the lord. 1 chron. 28. 20. 17. to give wisdom and understanding . david prayes , the lord be with thee my son , and give wisdom and understanding , 1 chron. 22. 11 , 12. and to give him a wise behaviour , david behaved himself wisely in all his wayes , and the lord was with him . 1 sam. 18. 14. 18. god is with his people to effect difficult undertakings . moses thought that going to pharaoh , and bringing the children of israel out of egypt , was a work too great and difficult for him , and therefore desired to be excused , saying , who am i that i should take such a work in hand . exod. 3. 11. i am not eloquent , i am of slow speech , and of a slow tongue , exod. 4. 10. t is no matter for that saith god ; go and i will be with thy mouth , and i will teach ●hee what thou shalt say , exod. 4. 12. certainly i will be with thee , exod. 3. 12. and thou shalt bring them out of egypt . and joshua should bring them into canaan , as hard a work as it was , for god will be with him . deut. 31. 23. 19. to hold them . i am continually with thee , thou hast holden me by thy right hand , psal. 73. 23. thou hast holden me fast , so ainsworth , and kept me from falling , so isa. 41. 10. i am with thee , i will uphold thee with the right hand of my righteousness . god is with us to hold us by our right hand with his right hand ; this is a great priviledge , seeing god is greater then all , and none is able to pluck them out of his hand . joh. 10. 29. he is with us to keep us by his power through faith unto salvation , 1 pet. 1. 5. 20. god is with his people to separate them and others . exod. 33. 16. to make a difference between them that serve him , and them that serve him not . mal. 3. 18. and 4. 1. 2 , 3. see an instance , dan. 3. 22 , 23. in those that were cast into the fiery furnace , and those that cast them in . see also to this purpose , exod. 11. 7. & . 10. 23. & . 9. 26. & . 8. 22. 23. when some are seperated to evil , deut. 29. 21. god is with his people to separate them unto good . 3. i come now to the third general , to shew that this priviledge of gods gracious presence is much to be desired and prayed for . paul desired it for these thessalonians . 2 thes. 3. 16 and for timothy , 2 tim. 4. 22. moses desired it for himself , and the people , exod. 13. 15. & . 34. 9. if i have found grace in thy sight , o lord , let my lord i pray thee go amongst us . so did jabez , 2 chron. 4. 10. jabez called on god saying , oh that thou wouldst bless me , and that thine hand might be with me . david also desired it for solomon . 1 chron. 22. 11 , 16. my son , the lord be with thee . v. 11. arise and be doing , and the lord be with thee , v. 16. jonathan also prayes thus for david . the lord be with thee , 1 sam. 20. 12. and thus prayes solomon for himself , ●nd for his people , 1 king. 8. 57. the lord our god be with us , let him not leave us , nor forsake us , that we may encline our ●earts unto him to walk in all his wayes . 4. now for the ground and reasons of this doctrine , why gods presence is so much to be desired and prayed for . 1. rea. because god is so excellent and admirable in all perfections . there is nothing wanting in god , god is all. how excellent is that name of his , exod. 34. 6. the lord , the lord god , merciful and gracious , long suffering , and aboundant in goodness and truth ; keeping mercy for thousands , forgiving iniquity , transgression and sin . again mic. 7. 18. who is a god like unto thee that pardoneth iniquity , and passeth by the transgression of the remnant of his heritage : he retaineth not his anger for ever , because he delighteth in mercy . 2. rea. because he is so sutable to our condition , therefore is his presence so much to be desired . we are in misery , we are unworthy , we are weak , and yet provoking ; and doth god suit with such ? with such as are in misery ? yes , for he is merciful : and with such as are unworthy ? yes , for he is gracious : and with the weak ? yes , for he is strong . doth he suit with such as are provoking too ? yes , for he is long suffering , and with backslider● ? yes , for he is a god that healeth backslidings . and doth he suit with such as have neither money nor price ? yes , he will love them freely . surely mercy and misery do well agree , and so doth graciousness and unworthiness , strength and weakness . now hence it is , because no person or thing in all the world suits so well with our condition as god doth , that his presence is so much to be desired and prayed for . 3. rea. because god is so useful for us , therefore his presence is so much to be desired . vvhat say you to a portion , is not that of use ? vvhat say you to an inheritance , is not that of use ? vvhat say you to the light , is not that of use ? vvhat say you to a shield in battel , is not that of use ? vvhat say you to a shelter in a storm 〈◊〉 not that of use ? vvhat say you to a refuge , a rock , a tower , when you are pursued , is not that of use ? god is all this : the lord is my portion saith my soul , lam. 3. 24. the lora is their inheritance . ezek. 44. 28. psal. 16. 5. the lord is my light. psal. 27. 1. the lord is a sun and a shield . psal. 84. 11. the god of jacob is ou● refuge . psal. 46. 11. the lord is my rock , my fortress , and my deliverer , my god , my strength in whom i will trust , my buckler , the horn of my salvation , and my high tower . psal. 18. 2. now , no wonder , the presence of god is so desirable , because he is so excellent and so sutable a good and so useful for us . 4. rea. because god is so lasting a good . there are many things that may 〈◊〉 well with us , and be very useful to us , but they may be of little continuance , they may he short lived . husbands & wives whom god hath so suited , that none could possibly be suited better must part . husbands do not live for ever with their wives , and parents do not live for ever with their children , nor one friend with another . but god is a lasting good . the everlasti 〈…〉 g god. isa. 40. 28. hast thou not known , hast thou not heard , 〈…〉 at the everlasting god , the lord , the creator of the e●ds of the earth fainteth not , neither is weary . 5. reas. because all other good will do us no good without him . the creature , nay all the creatures are but cyphers without him . the creature is not bread , you mistake if you think so , why do you spend money for that which is not bread , and your labour for that which satisfieth not ? ●sa . 55. 2. the creatures name is vanity , vanity of vanities , saith the preacher , vanity of vanities , all is vanity . eccles. 1. 2. the 〈…〉 is a thing of nought . amos. 6. 13 〈…〉 it is not . prov. 23. 5. wilt thou 〈…〉 thine eyes upon that which is not . sirs , how many things is there , that have been in your possession , of which you must now say they are not : my vvife is not , my husband is not , my father is not , my mother is not . but will it ever be said god is not ? christ is not ? the holy spirit is not ? no , no. hence 't is also that the presence of god is so much to be desired above all other things ; because all other things will do us no good without him . jehosaphat a prince , a potent prince , whose militia was eleven hundred and threescore thousand , besides what he had in garrisons , 2 chron. 17. 12 , &c. 't is said , he waxed great exceedingly ; yet sayes he , 2 chron. 20. 12. we have no might , neither know we what to do . but our eyes are unto thee . this he speaks in reference to god , without whom indeed they had no might at all . he looked upon all the forces he had , as nothing without god. and so are riches , and so are relations : alas ! they are nothing without god. reas. 6 because god alone is enough , he is enough without any thing else . god needs not the creature to supply us , to support us , to refresh , revive and comfort us ; he needs not the creature to direct or counsel us . it pleaseth him to make use of the creature , and to afford it most times ; but if he deny it , he can do it without the creature . it was an excellent saying of that martyr , if you take away my food , god will t 〈…〉 e away my hunger . truly sirs god hath made a little serve the turn many times , when others with their much have been in want . in the midst of their sufficiency they have been in straights , job 20. 22. remember that of habakkuk , i wish the same frame of heart to you that he had , habak . 3. 17 , 18. although the fig●ree shall not blossom , neither shall fruit be in the vines ; the labor of the olive shall fail ; and the fields shall yield no meat , the slock shall be cut off from the fold , and there shall be no heard in the stalls : ( how then would he be able to live ! ) yet i will rejoyce in the lord , i will joy in the god of my salvation . when there is no meat in the fields or stalls ; there is yet a god in heaven : and he knows how 't is with us , and that we have need of these things , matth. 6. 32. and if the father know that his child wants bread , he shall not want it long , if his father be able to relieve him ; what ever you want , if you want not faith , it will be well enough : o for the skill of living by faith ! it is nothing with thee to help , sayes asa , in his prayer to god , whether with many , or with them that have no power : 2 chron. 14. 11. god with us is more then all besides , 2 chron. 32. 7 , 8. i come now to the application , if the gracious presence of god be so grea a priviledge , and therefore so much to be desired . then hence be informed , 1. happy are they that have god graciously present with them . take your bible and read , deut. 4. 7. & 33. 29. 2 sam. 7. 23. lev. 26. 11 , 12. happy the congregations and habitations that have this name , the lord is there , ezek. 48. 35. and that may be called the throne of god , jer. 3. 17. this is matter of rejoycing , sing and rejoyce o daughters of zion , for lo i come , and i will dwell in the midst of thee , saith the lord , zech. 2. 10 , 11. see also rev. 21. 3. 2. miserable are they with whom god is not , that want his gracious presence . how was saul distressed for want of gods presence , 1 sam. 28. 15 , 16. wo , wo to such from whom god departs , hos. 9. 12. use 2. is god with us so great a priviledge , and so much to be desired ? then examine , is god with us ? are we priviledged with his presence ? to know , take these signs of gods gracious presence . first , a praying frame of heart is a sign of gods favourable presence . god is a god hearing prayer , psal. 65. 2. and prepares the heart to pray where ever he is , psal. 10. 17. and pour's out a spirit of prayer , z●ch . 12. 10. jerem. 31. 9. which spirit helps our infirmities , and prayes in us , rom. 8. 26. god sets them with whom he is , a praying . 1. in all places , in the closet and family , yea and in the field , ruth 2. 4. the lord be with you , said boaz , to his reapers in the field . 2. at all times , in the evening and morning , at noon , and at midnight , psal. 55. 17. & 119. 62. god was with moses , david and daniel , and they pray ; with jabez , and he prayes ; 1 chron. 4. 10. with ephraim , jerem. 31. 18. and he prayes ; with paul , and he prayes ; act. 9. 11. and when with us , we shall pray also ; psal. 91. 15. secondly , a penitent frame of heart ; where god is , there is weeping and mourning for sinning against him . how wer● joseph's guilty brethren troubled at h 〈…〉 presence , gen. 45. 3. so shall guilty w● be at the presence of god , we shall lo●k on him whom we have pierced , and mou●● ; z●ch . 12. 10. & j●r . 31. 9 , 18 , 19. where you have an instance of a mourning frame of heart , when god vouchsafed his presence . thirdly , an humble frame of heart ; god dwells with such , and none but such , sa . 57. 15. fourthly , an obedient frame of heart inclined to god , to walk in all his wayes . if the lord our god be with us , he will incli●e our hearts to keep his testimonies , 1 kings 8. 57 , 58. where he comes , he puts his spiri● into them , and causeth them to walk in his statutes , ezek. 36. 27. see joh. 8. 29. fifthly , strength in the soul , psal. 138. 3. whom god is with , he strengthens ; isa. 41. 10. both to do and suffer ; to do business , and bear burdens , psalm 55. 22. sixthly , warm affections , heat and life in the service of god ; whilst christ was with , and talked with his disciples , their hearts burned within them , luke 24. 32. seventhly , a spirit stirred up to promote the worship , and service of god. i am with you saith the lord , hag. 1. 13. and the lord stirred up their spirits , and they came and did work in the house of the lord of hosts their god , v. 14. eighthly , preservation from evil , from the evil of sin especially . oh that thou wouldst be with me , and keep me from evil ; was the request of jabez , 1 chr● . 4. 10. where god is he delivers from every evil work , 1 tim. 4. 18. ninthly , victory over enemies ; surely , i will be with thee , saith god to gideon , judg. 6. 16. and thou shalt smite the midianites as one man. if god be with us , enemies will be subdued , 1 chron. 22. 18. world f●esh and devil too will be subdued ; through the spirit , the deeds of the flesh will be mortif●●d , rom. 8. 13. tenthly , profiting by afflictions , h●b ▪ 12. 10. eleventhly , fruitfulness , under means of grace : if the spirit come and blow upon our garden , the spices thereof will flow out ; cant. 4. 16. if christ be in us , and abide in us , we shall bring forth much fruit , joh. 15. 5. twelfthly , fixedness , unmoveableness from god , and his truth : god is in the midst of her , she shall not be moved ; psal. 46. 5. because he is at my right hand , i shall not be moved ; psal. 16. 8. because he is with us , the gates of hell shall never prevail against us . christ our sampson ( as one sayes ) hath flung them off their hinges . we shall not be greatly moved , psal. 62. 2. use 3. of exhortation . sirs , get god to be with you . gods gracious presence is the principal thing , therefore with all thy getting , get it . gold in the purse or coffer will not stead or avail you , like god with you . god answers more then money . wealth when gotten , moth and rust may corrupt it , thieves may break through and steal it . but god is out of the reach of all , there is no fear or danger of loosing him , when once you have gotten him : he therefore is worth the getting . some have found by experience that such and such things have not been worth their getting , not worth their sitting up late , and rising betimes for them , not worth their running and riding and venturing for them . how earnest have some been to be possessed of , and to enjoy such and such persons and things , and having obtained them , have they not found them by wofui experience , not worth the cost and pains laid out for them ? but god will over and above make amends for what is laid out for him . a shadow is not worth the following , but substance is . chaff is not worth heaping up , but corn is . dross is not worth the seeking , but gold is , and god much more then gold. and farther , you may seek the creature , and never be able to get it : you may seek , and not find : you may wish , o that i had wealth , and yet never have it , and o that i had credit and repute in the world , and possibly never have it . but who ever sought god and found him not ? who ever sought the presence of god ; and was denied it ? shall any soul , ever have cause to say , lord i did desire thy presence , but could not have it ; i did chuse to have thee with me , rather then to have all the world with me , and yet i could not have thee with me ? do you think there will ever be cause for such a reflection upon god , the god of love ? shall it ever be said , this poor soul would have had the presence of god , but god would not afford it ? o no! shall any person be ever able to say , i would have had god to be my god , and to be with me as a father , friend , and husband , but he would not ? or shall ever any person be able to say , i would have had jesus christ , to be with me as a prophet , priest and king , but he would not ? i would have had him to be my mediator , advocate , surety and saviour , but he would not ; i would have had his righteousness imputed to me , and his spirit imparted to me , but could not have it ? or shall any person be ever able to say , i would have had the holy spirit to be with me , to convince me of my sin and misery , to enlighten me in the knowledge of christ and to renew my will , and to perswade and enable me to imbrace christ jesus freely offered to me , but he would not be with me to do any of those things for me ; no , for then how should god be the faithful god , as he is stiled , deut. 7. 9. isa. 49. 7. 1 cor. 1. 9. & . 10. 13. 2 thes. 3. 3. 2 tim. 2. 13. heb. 10. 23. & . 11. 11. and a faithful creator , 1 pet. 4. 19. if we confess our sins he is faithful ( because he hath promised ) to forgive them 1 joh. 1. 9. so if we ask , seek and knock , he is faithful to give , to be found , and to open : if we desire his presence , he is faithful to afford it . he that hath promised , jer. 29. 13. that we shall find him when we shall search for him with all our heart , is faithful to perform it . and how should jesus christ be a merciful and faithful high priest ? as he is stiled . heb. 2. 17. and how should the holy ghost be the spirit of truth ? as he is called , joh. 14. 17. but i fear god will have cause to say of many , i would have been with you , but you regarded not my presence ; you said to me depart , joh. 21. 14. i would have been your god , but you would none of me , psal. 8● . 11. i would have been your portion , but you made light of me ; i would have been a father and a friend to you , and a husband too , but you would not carry your selves like children to me , nor friendly to me , nor spouse-ike to me . and christ i fear , will have cause to say of many , i would have been with you as a prophet to teach you , but you desired not the knowledge of my wayes . joh. 21. 14. i would have been with you as a priest to have offered 〈◊〉 incense with your prayers , and to have made your spiritual sacrifices acceptable to god , but you would not yray , nor offer up any spiritual sacrifice unto god : you would not come unto me , joh. 5. 40. nor unto god by me . i would have covered you with my righteousness , but you would not put it on ; you went about to establish your own righteousness , and would not submit to gods , rom. 10. 3. i would have given my spirit , but you would not receive it , you would needs quench , grieve , and resist it . act. 7. 51. i would have been with you as a king , but you would not that i should reign over you , luke 19. 14. and the holy spirit i fear will have cause to say , i would have convinced you of sin and misery , but you would not see , but would flatter your selves , that you were rich and encreased with goods and wanted nothing , rev. 3. 17. i would have enlightned your minds in the knowledge of christ , and you shut your eyes , and loved darkness rather then light , joh. 3. 19. i would have renewed your wills , but you would have your own wills , and would chuse your own wayes , isa. 66. 3. and delight in your abominations . i would have perswaded you to embrace christ jesus freely offered to you in the gospel , but you would not receive him , joh. 1. 15. i would have perswaded you to rejoyce in christ jesus , but you would rejoyce in a thing of nought , amos 6 13. what further shall i say to move and perswade you to get god to be with you ; to get god the father , and god the son , and god the holy ghost to be with you ? ( for there is a presence of each ; of the father , 2 cor. 6. 16. john 14. 23. of the son , matth. 28. 20. john 14. 23. and of the holy ghost , john 14. 6 , 17. ) 1. enemies will be with you whether you will or no : you have many enemies , and therefore need one friend . do not think your warfare will be at an end while you live here . assure your selves you will be set upon , and if you have not a god with you , you will certainly be overcome , you will be snared and taken , and carried away captive . first , the devil is with you , and he is with you as a roaring lion , 1 pet. 5. 18. ready to tear you in pieces , and none but god can deliver you : what will you do when the devil is with you , if god be not with you to help you ? whither will the devil drive you , if god do not stop him ? if god do not stand in the way , and hedge up the way with thornes ? how did the swine run when the devil did enter into them , they stopt not till they were choaked and drowned in the sea. what work will the devil make , if god be not with us to deliver us ? what work did he make with our first parents , gen. 3. 1. and with david , 1 chron. 21. 1. and with judas , john 13. 2 , 27. such work will he make with us if god be not with us . therefore what ever you do , get god to be with you : secondly , the world is with you , and 't is a bewitching , ensnaring , and mischeiving world ? they that follow after mischief , draw nigh , psal. 119. 150. and when they draw nigh , what will you do if god be not nigh too . the world was with demas , and for want of gods presence with him , what work it made with him you may see , 2 tim. 4. 10. it made him apostatize . it was also with the young man in the gospel , and what work it made with him , see , matth. 19. 22. it made him turn his back upon christ and eternal life . it was with gehazi , and what work it made with him , see 2 king. 5. 22. it made him tell lye upon lye : and all this for want of gods presence with them . the world with its three great commanders , the lust of the eye , the lust of the flesh , and the pride of life , was with joseph , and moses ; and set upon them , but could not harm them , because god was with them . the lust of the flesh , viz. carnal pleasure , could not harm joseph because god was with them , gen. 39. 8 , 9. the lust of the eye , and the pride of life , could not harm moses , because god was with him , 〈◊〉 heb. 11. 24 , 25 , 26 , 27. thirdly , corrupt nature , that great evil is alwayes present with you , rom. 7. 21. world and devil could not harm us were it not for this . this made paul cry out , oh wretched man , rom. 7. 24. had it not been for jesus christ , he had been overcome by it . 2. motive , god is ready at a call to be with you , psal. 50. 15. call upon me and i will deliver thee . as ready to be with you , as jonathan's armor-bearer was to be with him , 1 sam. 14. 7. behold , saith he to jonathan , i am with thee according to thy heart : so will god say much more , if thou desire it , behold i am with thee according to thy hearts desire ; as ready to be with you in your war with the world , sin and the devil , as ever jehosaphat was to be with ahab in his war ▪ with the king of syria : i am as thou art , said jehosaphat to ahab , and i will be with thee in the war , 2 chron. 18. 3. so will god say to thee , if thou say to hi , as ahab said to jehosaphat ; wilt thou go with me to ramoth gilead ? so if thou say to god , lord wilt thou go with me against the world , flesh , and devil . the lord will answer , i am as thou art in this matter , and i will be with thee in this war ; and if he be with us ▪ he will go forth as a mighty man , he will stir up jealousie like a man of war , he will cry yea roar , he will prevail against his enemies , isa. 42. 13. and as ready as the people were to be with ezra in the reformation ; arise , say they to him , be of good courage and do it , ezr. 10. 4. we also will be with thee . so saith god to you , arise , resist the devil ; 1 pe● . 5. 9. s●rive against sin , heb. 12. 4. be of good courage and do it , i also will be with you . this readiness of god to be with you , methinks should strongly perswade you to desire and endeavour his presence . motive 3. lovers and friends may be far off ; my lovers and my friends stand ●●oof off from my sore , and my kinsmen stand a far off , psal. 38. 11. i looked on my right hand , and behold there was no man that would know me ; refuge failed me , no man cared for my soul , psal. 142. 4. no man stood with me , but all men forsook me , said paul ; 2 tim. 4. 16. now sirs , when all shall forsake you , if you shall not be able to say with paul , the lord stands by me , what will you do ? so when refuge shall fail you , if you shall not be able to say with david , the lord is my refuge , psal. 142. 5. what will you do ? motive 4. in the absence or want of some creatures , you comfort your selves with the presence of others . you comfort your selves with the presence of friends and relations in the want of other things ; and you say , though this be gone , and that be gone , though this be lost , and that be lost and taken away , yet my husband is with me , or my father is with me , or my brother and sister are with me . thus you comfort your selves in the want of some things , with the presence of some other . how much more will it be a comfort to be able to say , though this and that be wanting , yet god is with me ; though father and mother be not with me , yet god is with me ; though brother and sister be gone from me , yet god is with me . this , this will be the comfort . motive 5. nothing will be done acceptably without this gracious presence of god , joh. 15. 5. no duty or service that you can perform . motive 6. nothing will succeed and prosper well without it , neither temporals nor spirituals , but all prospers with it . 1. temporals , see an instance in potiphars possessions , what he had in his house , in his field ; all prospered upon the account of god's presence with joseph , gen. 39. 2 , 3 , 5. another instance you have in labans goods , gods promise to be with jacob , see gen. 28. 15. i am with thee , i will not leave thee . now laban sayes , gen. 30. 27. i have learned by experience , that the lord hath blessed me for thy sake . god with us makes all to prosper , deut. 2. 7. the lord thy god hath blessed thee in all the works of thy hands , these forty years the lord thy god hath been with thee , thou hast lacked nothing . go , do all that is in thy heart , said nathan to david , 2 sam. 7. 3. for the lord is with thee , q. d. go and prosper for the lord is with thee . motive 7. god with us will make men afraid of us , and willing to comply and be at peace with us : we read 1 sam. 18. 12. that saul was affraid of david , because the lord was with him . abimilech , ahuzza , and phicol , come to isaac , and desire to make a league , agreement , and covenant with him ; and they render this as the reason , we saw certainly that the lord was with thee , 1 sam. 26. 28. see also isa. 45. 14. motive 8. god with us makes enemies and opposers to fall before us , josh. 1. 5. there shall not any man be able to stand before thee ; i will be with thee . motive 9. god with us makes others to fall to us . when israel saw that god was with asa , they fell to him in great abundance 2 chron. 15. 9. quest. but what is to be done that we may have god to be with us ? what direction can you give us ? answ. take these . 1. pray the lord earnestly to be with you . pray as solomon , 1 king. 8. 57. the lord our god be with us , let him not leave us nor forsake us : and as jeremiah in the name of the church , jer. 14. 9. we are called by thy name , leave us not . and as the apostle in the text , the lord be with you ; so do you pray for your selves , the lord be with me . when you go about any natural , civil , or religious action , say , the lord be with me . when you go to your table , there 's a snare ; and when to the shop , there 's a snare ; and when to your beds , there 's a snare ; therefore whensoever you go to your table , shop , or bed , pray , the lord be with me . there are snares every where , and therefore every where you have need to pray , the lord be with me . desire gods presence , and you shall not be denied it . name the person if you can that ever was denied gods presence , if he prayed for it ? 't is true , god may seem to be absent , but he is really present with his , when seemingly absent : he is but behind the curtain , on the other side of the wall . how near may the mother be , when the child thinks her lost , and falls a crying ? and all this while the mother is but in the next room . thus it is between god and his people ; christ withdraws from his spouse , yet is really present ; for by vertue of his presence she seeks after him till she has found him ; if he had not been present , she could not have sought him : for if he draw not , there is no running after him . draw me , and we will run after thee , cant. 1. 4. pray then for the presence of god , let god see that you will not be satisfied without him : how unsatisfied are some without persons and things ? they must enjoy such a person , such a thing , or they cannot be satisfied : they cannot live , they shall dye without them . let god see that you cannot live without his presence . if you long for it , you shall not long be without it . 2. hearken to the voice of them , that give you counsel for your real good . hearken unto my voice , said jethro to moses , exod. 18. 19. i will give thee counsel , and god shall be with thee . be instructed , sayes god , jer. 6. 8. least my soul depart from thee . 3. be with god. if you be with him , he will not fail to draw nigh to you : draw nigh to god , and he will draw nigh to you , jam. 4. 8. the lord is with you , whilst you are with him , 2 chron. 15. 2. be much with god then . be with him in your thoughts : let your hearts and affections be with him . when you awake be still with him , psal. 139. 18. when you arise , be with him ; when you go to duty be with him , and draw night to him with your hearts , as well as your lips . when you go about your work and business , be with him ; when you go forth , and when you return , be still with him . be with the lord continually , set him at your right hand , and fear not : you shall then find him with you , holding your right hand , psal. 73. 23. nevertheless , i am continually with thee , thou hast holden me by my right hand . when you eat , do not eat without thoughts of god that feeds you ; when you put on your cloathes , be not without thoughts of god that cloatheth you ; when you are in company , and when you are alone , still be with him . this is the way to have god be with you . be much with god. you know , 't is no difficult thing to be with those that are a thousand miles from us . cannot the wife be with her husband in her affections and desires though he be beyond the sea ? and cannot the father be with the child that is many miles distant from him ? and why cannot we be thus with god ? be with god also in his ordinances and appointments , in them he will meet you , and speak unto you , exod. 29. 42. & . 30. 36. there you shall find him , prov. 8. 34 , 35. watch dayly therefore at his gates : wait at the posts of the dores . whilst you are with him , he will be with you . whilst you carry your selves , as in his presence , fearing serving and honouring him , he will be with you . vvell then , be with god. 1. vvake with him , psal. 139. 8. 2. vvalk with him , as enoch and noah did . 3. vvork with him . 't is said that jonathan wrought with god , 1 sam. 14. 45. and ministers are workers together with god , 2 cor. 6. 1. and all of us must work with him : work out your salvation with fear &c. for it is god that worketh in you , to will and to do , philip. 2. 12 , 13. he worketh all our works in us , isa. 26. 12. sit not still therefore when he works . 4 vvar with god , the lamb wars , rev. 17. 14. and they that are called and chosen , and faithful , they war with him : they side with him , and take his part . he that is not with me , is against me , saith christ mat. 12. 30. vvith these god will side , and will take part with them . psal. 118. 6 , 7. direct . 4. love god and keep his commandments , and then i can promise you his presence . sirs , would you have his company , whom you have no love for ? would you have him , whom you do not love to come unto you ? love him , and he will come , else he will be at a distance from you : and shew your love to him by keeping his commandments , then he will come and make his abode with you , joh. 14. 23. if a man love me , he will keep my words , and my father will love him , and we will come and make our abode with him . vvhat a promise did god make to jeroboam by abijah the prophet , 1 king. 11 , 38. if thou wilt hearken to all that i command thee , and wilt walk in my wayes , and do that which is right in my sight , i will be with thee . he that feareth god , and worketh righteousness , is accepted with him , act. 10. 35 such god will meet in grace and mercy , isa. 64. 5. jacob went on his way , the way that god had commanded him , and the angels of god met him , gen. 32. 1. direct . 5. if you would have god to be with you , keep your selves clean : do not defile and pollute your selves with sin , which is the greatest filthiness . it is sin that sets god at a distance from you . 't is your iniquities that separate between you and your god , isa. 59. 2. stand in awe therefore , and sin not , psal. 4. 4. a law was given , of old , to gods people , that when ever they did ease themselves abroad they should turn about , and with a paddle cover that which came from them , that no filthiness might be seen among them , deut. 23. 13 the reason is given , v. 14. for the lord thy god walketh in the midst of the camp , therefore shall thy camp be holy , that he see no unclean thing in thee , and turn away from thee . this outward cleanness here required , was to teach them their duty to god and their neighbour . chiefly to god , that in regard of his presence among them , they ought to keep themselves clean from all spiritual pollutions . next to their neighbour , that they ought to do nothing that might offend or annoy him . sirs , god is of purer eyes then to behold evil , and cannot look upon iniquity without detestation , habak . 1. 13. you your selves turn away from filthy creatures ; and will not god much more turn away from filthy sinners ? when god sees filthy pride , and filthy lucre , filthy ryoting , and filthy drunkenness , filthy chambering , and filthy wantonness , filthy strife , and filthy envying , these works of darkness , rom. 13. 12 , 13. god he turns away ; for what communion hath light with darkness ? 2 cor. 6. 14. god will not be with us , unless we destroy sin , that accursed thing . see josh. 7. 11 , 12. the throne of iniquity shall have no fellowship with him , psal. 94. 20. let not sin be with you ; if you would have god to be with you , keep a strict watch against sin . and when at any time you do sin , ( for there is no man that sinneth not ) turn back and cover it , that god may not behold it : set faith and repentance a work immediately , and cover thy sin with the righteousness of christ , and the waters of godly sorrow : let faith in jesus christ , and repentance towards god be thy paddle to cover that filthiness of sin which comes from thee : so shall you have the presence of god with you . direct . 6. please god. that 's the way to have god with you . he that hath sent me is with me ( saith our saviour ) the father hath not left me alone , for i do alwayes those things that please him ; john 8. 29. i do the works of him that sent me ; john 9. 4. i am ever about my fathers business ; luke 2. 49. and therefore the father hath not left me alone . nor will he leave us alone , but will be nigh unto us in all that we call upon him for ; if we do those things that are pleasing in his sight ; 1 john 3. 22. quest. how shall we do to please god ? answ. get out of the flesh ; for we are in it , rom. 7. 5. as a man in the water covered over head and ears with it ; or as a man in bonds , act. 8. 23. and snares , 2 tim. 2. 26. fast bound and hamperd in them . now they that are in the flesh cannot please god. rom. 8. 8. they that are in their natural estate , still remaining such as they were by adams fall , and such as they were born into the world , without any change of nature , heart or life , cannot please god. if the powers of their souls and parts of their bodies be still the same , if their understandings be as dark as ever , if their wills be as stubborn as ever , if their affections be as carnal and eart●ly as ever ; if their eyes , ears , tongues , hands , and feet be as forward to sin as ever , they cannot please god : if therefore you would please god , you must not rest satisfied in that estate wherein you were born , and wherein you were bred , and wherein you have li●ed . you must get out of the flesh , out of your natural estate . you must be born again , and be renewed . you must be quite another person , and be able to say , i am not i. i was darkness , but now i am light in the lord , ephes. 5. 8. i was dead , but now i am quickned , ephes. 2. 1. i was such and such , but now i am washed , 1 cor. 6. 11. you must put off the old man , and put on the new , ephes. 4. 22 , 23. you must put off bad , and put on better , if you will please god , col. 3. 8 , 9 , 10. old things must pass away , and all things must become new , 2 cor. 5. 17. you must be new creatures , else you cannot be god-pleasers . 2. get into christ. we are accepted only in the beloved , ephes. 1. 6. 't is in christ that god is pleased with any , mat. 3. 17. accept of christ for your prophet , priest and king ▪ and god will accept of you for his children , spouse , friends . direct . 3. prize christ and use him . 1. prize christ. leave all and cleave to him , see psal. 45. 10 , 11. christs spouse must shave her head , pair her nails , and bewail her father and mother : 1. her natural inbred evils and corruptions for christs sake , and then she will please , see deut. 21. 11 , 12 , 13. you must part with your hair and nails , and fathers house , if you will so please christ as to be his spouse . you must rejoyce in christ , and have no confidence in the flesh , phil. 3. 3. and say as , isa. 45. 24. in the lord i have righteousness and strength , if you will please god. count all things but loss and dung in comparison of christ. phil. 3. 8. if christ be not precious in your eyes , you will be but vile in gods ; but if christ be prized , god will be pleased . sell all you have , and buy this pearl . mat. 13. 46 this will please god. 2. use christ. it hath pleased the father , that in him all fulness should dwell col. 1. 19. for our use . that of his fulness we might receive what we want , job . 1. 16. seeing god has made christ for use , you cannot please god unless you make use of christ. the ark by noah was made for use , and so was the brasen serpent by moses ; had neither been made use of , god would not have been well pleased . to make use of christ for the end and purposes for which god has made him , is the way to please him . god has made christ unto us wisdo● , righteousness , sanctification , and redemption , 1 cor. 1. 30. now to go to christ to be cured of our folly , to be cleared from our guilt , to be cleansed from our filth , to be redeemed out of bondage , is the way to please god ; but if christ be made light of , and not made use of , god will be displeased not a little , matth. 22. 5 , 7. christ is meat and d 〈…〉 rk , john 6. 55. feed on him by faith ; christ is rayment , put him on , rom. 13. 14. christ is the foundati●n , 1 cor. 3. 11. build upon him ; christ is the rock , 1 cor. 10. 4. secure your selves in the cles●s of it , cant. 2. 14. christ is the fountain opened for sin , and for uncleanness , zech. 13. 1. wath your selves in it . christ is the true light , john 8 12. come to it , and follow it . christ is an apple tree , cant. 2. 3. sit under the shadow of it with delight , and eat of the fruit thereof . this will please god to see his son so much honoured by being so much used , john 12. 26. direct . 4. live by faith , habak . 2. 4. walk by faith and not by sight , 2 cor. 5. 7. look to the things not seen , 2 cor. 4. 18. this will please god. enoch had this testimony , that he pleased god , heb. 11. 5. and 't was by faith , for heb. 11. 6. without faith 't is impossible to please god. act faith in the power of god , as abraham did , rom. 4. 21. heb. 11. 19. and in the faithfulness of god , as sarah did , heb. 11. 11. this will please god. be fully perswaded that what god hath promised , he is able and faithful to perform ; this will please god. trust in god at all times , psal. 62. 8. cast your burden upon him , psal. 55. 22. thy care on him , 1 pet. 5. 7. be careful for nothing , phil. 4. 6. but in every thing by prayer and supplication with thanksgiving , let your requests be made known to god ; this will please god. see what a blessing god has promised to such , jer. 17. 7. 8. direct . 5. labour to be like god and christ , if you would please him : for liking , is founded in likeness ; and complacency , in conformity : what fellowship hath righteousness with unrighteousness ? or what communion hath light with darkness ? 2 cor. 6. 14. be ye holy as god is holy ▪ 1 pet. 1. 16. and mercifull as he is , luke 6 ▪ 36. direct . 6. be not like the world . come out from among them , and i will receive you , and be so well pleased with you , that i will be a father to you , and you shall be my sons and daughters , 2 cor. 6. 17 , 18. come thou , and all thy house , sayes god to noah , gen. 7. 1. into the ark , i am well pleased with thee , and i will take care of thee , and gives this for the reason ; for thee have i seen righteous in this generation , called by st. peter , the world of the ungodly , 2 pet. 2. 5. this noah found grace in the eyes of the lord , gen. 6. 8. god saved him , 2 pet. 2. 5. to be blameless and harmless without rebuke , in the midst of a crooked and perverse nation ; and to shine as lights among them , this will please god , phil. 2. 15. walk not as other gen●iles walk in the vanity of their minds , eph. 4. 17. sleep not as do others , 1 thes. 5. 6. conform not to this world , rom. 12. 2. have no fellowship with the unfruitful works of darkness , but rather reprove them , eph. 5. 11. this will be acceptable to the lord. what care god took of lot , who was righteous , in wicked sodom , see gen. 19. 16 , 22. dir. 7. be mourners for your own sins , and the sins of others . the sacrifices of god are a broken spirit , wounded for sin ; a broken and a contrite heart , o god , thou wilt not despise , but accept , psal. 51. 17. god will restore comfort to his mourners , isa. 57. 18. these mourners in zion , and for zion , isa. 61. 3. & 66. 10. who mou●n for the desolation of zion , and for their own sins and the sins of others , as the procuring causes thereof , these are the persons that please god , so that he takes double care of them in evil times , ezek. 9. 4 , 6 ▪ and pronounces them blessed , and promises that they shall be comforted , mat. 5. 4. dir. 8. walk uprightly , order your conversation aright , without guile and hypocrisie ; in simplicity and godly sincerity have your conversations , doing all your duties , to please god , and not for by-respects : with this god will be so well pleased , that he will be to you a sun and a shield , that he will give you grace and glory , that he will with-hold no good thing from you , psal. 84. 11. prov. 2. 7. he will shew you his salvation , psal. 50. 23. god will give him a prospect of heaven here , and hereafter a full fruition of it ; and no w●●der , for you are his delight , prov. 11. 20. such as are upright in their way are his delight : and what will not a man do for such in whom he delights ? read esther 6. 6. dir. 9. make the christian sabbath your delight ; be glad and rejoyce in it . this will so please the lord , that he will cause you to ride upon the high places of the earth ; yea , upon the heights of heaven , where thou shalt keep an everlasting sabbath ; and feed you with the heritage of jacob your father ; not only with the good things of the earthly canaan , but with the good things of the heavenly , of which the earthly was a type ; with heavenly manna , such food as eye hath not seen , ear heard , or mouth of natural man ever tasted . this you may build upon , for the mouth of the lord hath spoken it , isa. 58. 13 , 14. if you keep the sabbath , and chuse the things that please god , isa. 56. 4. god will be so well pleased , as to give you , 1. a place in his house : v. 5. and a door-keepers place in gods house is worth the having , psal. 84. 10. a place in gods house , is that one thing which david was so earnest for , psal. 27. 4. 2. a name better then of sons and daughters of princes ; even prerogative royal , that heavenly honour to be the sons and daughters of god , 2 cor. 6. 18. john 1. 12. and so to be called . 1 john 3 1. to have both the comfort and the credit of it ; for if sons , then heirs , rom. 8. 16 , 17. 3. and make them joyful in his house of prayer , ver . 7. by their free access unto him , and good success in all their suits . 4. and accept their sacrifices , ver . 7. their sacrifices of prayer , praise , alms and obedience , shall be accepted through christ , who is the true altar that sanctifieth all that is offered on it , heb. 13. 10 , 15. rev. 3. 4. dir. 10. watch at wisdoms gates daily ; wait at the posts of her doors , prov. 8. 34 , 35. and there you ▪ shall find life , isa. 55. 3. and obtain the favour of god , which is better then life . there the lord will meet you , and bless you , exod. 20. 24. there he will teach you , isa. 2. 3. and there he will accept you , ezek. 20. 40. there you give him your loves , cant. 7. 12. and there he will give you his loves . if he sup with you , you shall sup with him , rev. 3. 20. there you may get faith more precious then gold , rom. 10. 17. there you may have a call to the obtaining of the glory of our lord jesus christ , 2 thes. 2. 14. dir. 11. pray continually . this pleases god. the prayer of the upright is his delight , prov. 15. 8. 't is sweet unto him , cant. 2. 14. he will be nigh to them that call upon him in truth , psal. 145. 18. daniel's praying pleased god ; as appears by the event . prayers come up for a me norial before god , acts 10. 4. god is so well pleased with prayer , that he will never turn it away , psal. 66. 20. dir. 12. meditate on gods law day and night . shew thy love to god and it thereby , as david did , psal. 119. 97. o how i love thy law , it is my meditation all the day . let it be yours also , and god will make you like a tree planted by the rivers of water , that bringeth forth his fruit in his season , and whose leaf shall not wither , and whatsoever you do shall prosper , psal. 1. 2 , 3. dir. 13. worship god in spirit and in truth : sure this is pleasing to him ; for the father seeketh such to worship him , joh , 4. 23. he is greatly delighted with such worship . god loveth the gates of zion more then all the dwellings of jacob , psal. 87. 2. the gates of zion , the place of his worship , which he had chosen to dwell in , more then all the towns and cities else which he had given jacob to dwell in . 't is not all worship that god is so delighted with ; some worship is an abomination to him . god complains of those that draw nigh to him with their mouths , when their hearts are far from him , isa. 29. 13. mat. 15. 8. 't is the heart god calls for , prov. 23. 26. and truth in the inward parts , that god desires , psal. 51. 6. 't is worship in spirit and truth that pleases god. dir. 14. love god heartily , and seek him early . god loves them that love him , prov. 8. 17. and will shew it , john 14. 21 , 23. he that hath my commandments , and keepeth them , he it is that loveth me ; and he that loveth me , shall be loved of my father , and i will love him , and will manifest my self to him , and we will come and make our abode with him . obedience to this first and great command of loving god , is more then all whole burnt offerings and sacrifices , mark 12. 33. therefore for certain it pleases god. delight thy self in the lord , and he will give thee the desires of thy heart , psal. 37. 4. and let the desire of thy soul be to his name , and to the remembrance of him . with thy spirit seek him early , isa. 26. 8 , 9. and he will be found of thee , jer. 29. 13. dir. 15. fear god greatly , as obadiah did , 1 kings 18. 3. on such the sun of righteousness will shine , mal. 4. 2. the lord will fulfil the desires of them that fear him ; he also will hear their cry , and will save them , psal. 145. 19. dir. 16. chuse to suffer rather then to sin . this was moses's choice , heb. 11. 25. rather to suffer affliction with the people of god , then to enjoy the pleasures of sin for a season . this pleaseth god highly . those three servants of the most high god , dan. 3. who did chuse to burn to ashes , rather then to bow to an image , god was so well pleased with , that he restrained the fire from burning of them . daniel chuses to be torn to pieces , rather then not to pray , dan. 6. and god was so well pleased with his choice , that he shuts the mouths of the lions , that they hurt him not , v. 22. god also was so well ' pleased with the martyrs choyce of sufferings rather then of sinning , that he so wrought for many of them ; that they felt little or no pain . baynam ; one of our english martyrs , in the midst of flames , with arms and legs half consumed , uttered these words ; o ye papists ! behold , ye look for miracles ; here now ye may see a miracle : for in this fire i feel no more pain , then if i were in a bed of down ; but it is to me as a bed of roses . dir. 17. get a meek and a quiet spirit : this is in the sight of god an ornament of great price , 1 pet. 3. 4. but a froward heart is an abomination to god , prov. 11. 20. moses had this commendation , that he was very meek above all the men which were upon the face of the earth , numb . 12. 3. god takes his part , and appears for him , num. 12. 2 , 4. moses . is deaf and dumb , but god hears and calls suddenly about the wrong done to moses . and what a good end did god make with patient job ? jam. 5. 11. dir. 18. be zealous , hot , fervent in spirit , serving the lord , rom. 12. 11. god cannot away with lukewarmness : luke-warm laodicea he loaths , rev. 3. 16. but zealous phineas he loves , num. 25. 11 , 12 , 13. psal. 106. 30. be fervent in prayer , swift to hear , strict in the observation of the sabbath ; be strong in faith , weep bitterly for sin . this heat in duty , will please god. do justly . this pleases god , mic. 6. 8. more then thousands of rams . to do judgment and justice , to judge the cause of the poor and needy , is the way to have it be well with us , jer. 22. 15 , 16. the just and rtghteous god hates injustice , zech. 8. 17. doing justice and judgment , is the way of the lord , gen. 18. 19. and sure he is well pleased with those that walk in his way . dir. 20. love mercy . this also pleases god. to do good and communicate , forget not ; for with such sacrifice god is well pleased , heb. 13. 16. 't is an odour of a sweet smell , a sacrifice acceptable , well pleasing to god , phil. 4. 18. christ is so well pleased with it , that he takes it as done to himself , mat. 25. 34 , 35 , 36. and the contrary , shewing no mercy , he takes so ill , that he threatens , jam. 2. 13. he shall have judgment without mercy , that hath shewed no mercy . dir. 21. walk humbly . to such an one god will look , isa. 66. 2. yea , god will dwell with the humble , and revive the humble , isa. 57. 15. god resisteth the proud , but giveth grace to the humble , jam. 4. 6. and if he give them grace , sure he will give them glory . dir. 22. be fruitful in every good work . this pleases god. the earth that brings forth herbs meet for them by whom it is dressed , receiveth blessing from god , heb. 6. 7. i am come into my garden , my sister , my spouse : now there is such pleasant fruit there , i cannot keep away . he is so well pleased with the fruit he finds , that he gathers , eats and drinks , cant. 5. 1. a fruitful vine pleaseth the dresser . a fruitful tree the planter . a fruitful field the husbandman . and a fruitful christian pleaseth god much more . dir. 23. be thankful . this pleaseth the lord , psal. 69. 30 , 31. i will praise the name of the lord with a song , and will magnifie him with thanksgiving . v. 30. this also shall please the lord better then an oxe or bullock that hath horns and hoofs . v. 31. this rendring the calves of our lips , hos. 14. 2. is very pleasing to god , when offered up by christ. by him therefore let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks to his name , heb. 13. 15. he that offereth praise , glorifieth me , saies god , psal 50. alwaies provided that the praise be cordial and real , as well as oral ; provided that there be estimation of benefits , and retribution for them , as well as recognition of them . and now beloved , i must take my leave of you , and what more or better can i wish or desire for you then this gracious presence of god. the lord be with you all . the lord be with you little children , and incline your hearts to learn solomons lesson which his father taught him , 1 chron. 28. 9. viz. to know the god of your fathers , and to serve him with a perfect heart , and a willing mind : for the lord searcheth all hearts , and understandeth all the imaginations of the thoughts , if you seek him , he will be found of you , but if you forsake him , he will cast you off for ever : and for this end , the lord be with you , and incline your hearts whilst you are children , to know , as timothy did from a child , the holy scriptures , which are able to make you wise unto salvation through faith which is in christ jesus , 2 tim. 3. 15. and perswade you to continue in the things which you have learned , and have been assured of , knowing of whom you have learned them , 2 tim. 3. 14. the lord be with you young men , and incline your hearts to remember your creatour in the dayes of your youth , as you are commanded , eccles. 12. 1. and to be kind to him in your youth , jer. 2. 2. that he may another day say to you , i remember the kindness of your youth . the lord be with you to be the guide of your youth , jer. 3. 4. and to teach you from your youth , as he did david , psal. 71. 17. the lord be with you , that you may with obadiah fear the lord from your youth , 1 king. 18. 12. and that you may flee youthful lusts , as you are commanded , 2 tim. 2. 22. the lord be with you , and be your hope and trust from your youth , as he was davids , psal. 71. 5. and make you sober minded , as you are exhorted to be , tit. 2. 6. the lord be with you , and cause you to grow up as plants in your youth , psal. 144. 12. that you may never complain , as job chap. 13. 26. thou hast made me possess the sins of my youth . and that you may not be forced to pray as david , remember not against me the sins of my youth , psal. 25. 7. nor lie down in shame because of the sins of your youth , as they , jer. 3. 25. and that in your age , you may not find your bones full of the sins of your youth , job 20. 11. the lord be with you aged men , to make you sober , grave , temperate , to make you sound in the faith , sound in charity , in patience , as you are taught to be , tit. 2. 2. the lord be with you young women , to make you such as you are taught to be , tit. 2. 4. viz. sober , and to love your husbands , and your children , and to be discreet , chaste , keepers at home , good , obedient to your own husbands , that the word of god be not blasphemed , and that your husbands beholding your chaste conversation coupled with fear , may be won by it , 1 pet. 3. 1 , 2. the lord be with you and deliver you from all unchaste thoughts , words , and actions , and make you careful to preserve your own and your neighbours chastity in heart , speech , and behaviour . this prayer for you is not without need ; too much unchaste behaviour is to be seen in our congregations . i cannot think that the exposing of your naked backs and breasts to the view of all , can consist with chastity of heart . i wish that some or other would do that office for you , that shem and japheth did for their father , gen. 9. 23. and cast at least a scarf or handkerchief over your naked necks , backs and breasts . the lord be with you aged women , that you may be such as you are required to be , tit. 2. 3. that you may be in behaviour as becometh holiness , not false accusers , not given to much wine , teachers of good things . the lord be with you widowes , to cause you to trust in god , as 't is your duty , jer. 49. 11. and continue in prayer and supplications night and day , 1 tim. 5. 5. the lord be with you parents , that you may bring up your children in the nurture and admonition of the lord , ephes. 6. 4. and that you may not provoke them to anger lest they be discouraged , col. 3. 21. the lord be with you children , that you may obey your parents in the lord , and honour them , that it may be well with you , and that you may live long in the earth , ephes. 6. 1 , 2 , 3. the lord be with you masters , that you may give unto your servants , that which is just and equal , col. 4. 1. and forbear threatning , knowing that your master also is in heaven , neither is there respect of persons with him , ephes. 6. 9. the lord be with you servants , that you may be obedient to them that are your masters according to the flesh , with fear and trembling , in singleness of heart , as unto christ , not with eye-service as men-pleasers , but as the servants of christ , doing the will of god from the heart , ephes. 6. 5 , 6. knowing that of the lord ye shall receive the reward of the inheritance , for ye serve the lord christ , col. 3. 24. yea , the lord be with you , that you may be subject not only to the good and gentle , but also to the froward : for this is thank-worthy , if for conscience towards god , you endure grief , suffering wrong fully ; and acceptable with god , if when you do well , and suffer for it , you take it patiently , 1 pet. 2. 18 , 19 , 20. the lord be with you husbands , that you may love your wives , and not be bitter against them , col. 3. 19. and that you may dwell with them according to knowledge , giving honour unto them , as unto the weaker vessels , and as being heirs together of the grace of life , that your prayers be not hindred , 1 pet. 3. 7. the lord be with you wives , that you may be in subjection to your own husbands ; that if any obey not the word , they may be won by your conversation , while they behold your chaste conversation coupled with fear ; and that your adornin̄g may not be with outward adorning , of plaiting the hair , and of wearing of gold , or of putting on of apparel , but that it may be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which in the sight of god is of great price , 1 pet. 3. 1 , 2 , 3 , 4. the lord be with you poor : ( and my request for you is double . ) 1. that you may be poor in spirit , and so blessed , that yours may be the kingdom of heaven , mat. 5. 3. 2. that you may be rich in faith , jam. 2. 5. by which god has promised the just shall live , hab. 2. 4. the lord be with you rich , that you may not be high-minded , nor trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy , 1 tim. 6. 17. the lord be with you , that you may do good , that you may be rich in good works , ready to distribute , willing to communicate , that you may lay up in store for your selves , a good foundation , against the time to come , that you may lay hold on eternal life , 1 tim. 6. 18 , 19. the lord be with you young disciples , that having put your hands to the plough you may not look back , lest you prove not fit for the kingdom of god , luk. 9. 92. the lord be with you old disciples , that you may bring forth much good fruit , and be fat and flourishing , psal. 62. 14. the lord be with you all , to deal well with you , to hear your prayers , to direct your steps , to give you rest , to provide you necessaries , to protect your persons , to prevent trouble , or to deliver out of it . to assist in work , to support under burdens , to disappoint enemies , to animate against fear , to comfort in tribulation , to correct if need be , to encline your hearts to god , to give you wisdom , to help you to finish your works , and to effect difficult undertakings , to hold you by your right hand , to put a difference between you , and toose that serve him not . the lord be with you all , 1. with all of all of you . 1. with your hearts . 1. to circumcise them , deut. 30. 6. 2. to write his law in them , heb. 8. 10. 3. to new make them , ezek. 36. 26. 4. to soften them , ezek. 36. 26. 5. to strengthen them , psal. 31. 24. acchrding to his promise . 6. to unite them , psal. 86. 11. 7. to enlarge them , psal. 119. 32. 8. to encline them to him and his testimonies , 1 king. 8. 58. psal. 119. 36. 9. to create them clean , psal. 51. 10. 10. to put gladness into them , psal. 4 〈…〉 . 2. with your heads , 1. to lift them up , psal. 3. 3. 2. to make them waters , jer. 9. 1. 3. with your eyes , 1. to open them that you may behold wonderous things out of gods law , psal. 119. 18. 2. to turn them away from beholding vanity , psal. 119. 37. 4. with your ears , 1. to open them , psal. 40. 6. 2. to cause them to hear the word behind them , isa. 30. 21. 5. with your mouthes . 1. to satisfie them with good things , psal. 103. 5. 2. that a deceitful tongue may not be found in them , zeph. 3. 13. 6. with your hands , to hold them , isa. 41. 13. & 42. 6. 7. with your feet , to keep them , 1 sam. 1. 9. 1. the lord be with you all , 2. at all times . 1. in the morning , when you awake that you may awake with god , psal. 139. 18. psal. 55. 17. 2. at noon , when you go to meat , psal. 55. 17. 3. at evening , when you go to bed , psal. 55. 17. this was davids practice : evening , and morning , and at noon will i pray and cry aloud , and not in vain , for it followes , and he shall hear my voice . 4. the lord be with you even at midnight , and in the night watches , that even then you may meditate on gods word and give thanks after the example of david , psal. 119. 62. & 63. 6. 119. 148. 5. on the week dayes , that you may do your work , and all your work on them , as you are commanded , exod. 20. 9. 6. on the lords day , that you may keep it holy , and call it a delight . the holy of the lord , honourable ; not doing your own wayes , nor finding your own pleasure , nor speaking your own words , isa. 58. 13 , 14. the lord be with you all , 3. in all places . in the closet , in the family . in the shop , in the field , in bed , at board . in the closet , to make you serious . in the family , to make you profitable . in the shop , to awe you . in the field , to preserve you . in bed , to refresh you . at board , to satisfie you . the lord be with you all. 4. in all estates and conditions , in adversity and prosperity , in sickness and health , in poverty , and riches . in adversity , that you may consider , eccles. 7. 14. in prosperity , that you may rejoyce , eccles. 7. 14. in sickness , to make your bed , psal. 41. 3. in health , to make you thankful , psal. 103. 3. in poverty , to make you contented , heb. 13. 5. 1 tim. 6. 8. in riches , to make you lowly minded , trusters in god , rich in good works , ready to distribute , willing to communicate , 1 tim. 6. 17 , 18. the lord be with you all , 5. in all duties of religion and holy ordinances , in praying , reading , hearing , meditating , conferring , instructing , admonishing , exhorting , reproving , comforting . in praying , that you may pray fervently , jam. 5. 16 , 17. in reading , that you may read understandingly , act. 8. 30. in hearing , that you may hear believingly , heb. 4. 2. in meditating , that you may have soul-satisfaction , psal. 6● . 5 , 6. in conferring , that you do it with aff●ct●on . in instructing , that you may do it convincingly . in admonishing , that you may do it compass●onately , jude 22. in exhorting , that you may do it earnestly , heb. 10. 24. in reproving that you may do it wisely . in comforting , that you may do it mercifully . in observing , the sabbath , that you may observe it more strictly . in receiving the supper , that you may receive it more worthily . in fasting , that you may do it soul-afflictingly , soul-chasteningly , levit. 23. 32. psal. 69. 10. and life-reformingly . the lord be with you all , 6. in all your civil imployments and lawful undertakings , that in all you do you may make gods word your rule , gods glory your end , and the credit of the gospel and christian religion your care. the lord be with you , in your trading and dealing , that you may do as you would be done unto , ma● . 7. 12. in buying and selling , that you may set god before you , buying and selling as in his presence , psal. 16. 8. in working and sitting still , that you may be heavenly minded , phil. 3. 20. in your journeying , and travelling , that you may be preserved and prospered , gen. 24. 21. finally beloved , the lord be with you to sanctifie you wholly , and i pray god your whole spirit , and soul and body be preserved blameless unto the c●min● of our lord jesus christ. amen ▪ and amen . finis . a catalogue of books printed and are to be sold by john hancock , at the sign of the three bibles . in popes-head alley . twelve books published by mr. thomas brooks . 1. precious remedies against satans devices . 2. heaven upon earth . 3. the unsearchable riches of christ. 4. apples of gold. 5. string of pearls . 6. the male christian. 7. an ark for gods noahs . 9. the privey key of heaven . 10. a heavenly cordial . 11. a cabinet of choice jewels . 12. lo●●ons lamentations . mr. c●ll●my's godly man 's ark. christs communion with his church millitant , by nicholas lock●er . sin the plague of plagues , by ralph venning . the accurate accomptant , or london merchant , being instructions for keeping merchants . accounts , by thomas brown accountant . short-writing , the most easie , exact , lineal , and speedy method that hath ever yet been obtained , by thomas metcalf . also a book , called a school-master to it , explaining the rules thereof . a copy book of the newest and most useful hands . bridges remains , being 8. choice sermon 's , by that reverend divine mr. william bridge , heretofore minister at yarmouth . a discourse of christ's coming , by theophilus gale. king james ▪ his counterblast to tobacco . a brief description of new york . the shepherds legacy , or forty years experience of the weather . venning's remains , or christ's school , consisting of four classis of christians , viz. babes , children , young-men , and fathers ; being the ●ubstance of many sermons , by ralph verning : prepared for the press by himself before his death . a dis●wasive from conformity to the world ; as also gods severity against impenitent sinners ; with a farewel sermon , by henry stu●s minister of the gospel . considerations of the existence of god and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by william bates ... bates, william, 1625-1699. 1676 approx. 254 kb of xml-encoded text transcribed from 165 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-03 (eebo-tcp phase 1). a26782 wing b1101 estc r10741 11683052 ocm 11683052 48124 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26782) transcribed from: (early english books online ; image set 48124) images scanned from microfilm: (early english books, 1641-1700 ; 11:3) considerations of the existence of god and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by william bates ... bates, william, 1625-1699. [16], 292, [12] p. printed by j.d. for brabazon aylmer ..., london : 1676. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -proof. immortality. soul. 2004-09 tcp assigned for keying and markup 2004-09 aptara keyed and coded from proquest page images 2004-10 judith siefring sampled and proofread 2004-10 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion considerations of the existence of god , and of the immortality of the soul , with the recompences of the future state : for the cure of infidelity , the hectick evil of the times . by william bates , d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. in phileb . london , printed by j. d. for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhil , 1676. the preface . the usual method whereby the enemy of mankind trains so many into his bloody snares , is by enticing the lower faculties , the senses , the fancy , the passions , to prevail upon the will and mind , and accordingly his motives are pleasure or pain that affect us from sensible things . but on the contrary , the great lover of souls first inlightens the understanding to discover what is the most excellent good , what the most pernicious evil , and by that discovery moves the will to pursue the one , and fly from the other , and so descends to work upon the affections and senses , that with readiness they follow the direction and command of the superior powers in man. these objects being spiritual and future , and therefore rais'd above the highest regions of sense , are only apprehended and become effectual by the evidence of faith. as the spartan in plutarch after trying many ways to set a carcass upright in a living posture , and finding that all his endeavours were vain , it was so suddenly discompos'd , the head sinking into the bosom , the hands falling , and all the parts in disorder , concluded something was wanting within , that is the living soul , without which the body has no strength to support it self . thus the most convincing reasons , prest with the greatest vehemence of affection , all the powers of the world to come are of no efficacy upon those who have not faith , the vital principle of all heavenly operations . we live in an infidel age wherein wickedness reigns with reputation . the thoughts of the mind are discovered by the current of the actions . were there a serious belief of the great judgment , and the terrible eternity that follows , it were not possible for men to sin so freely , and go on in a war so desperate against god himself . sensuality and infidelity are elements of a symbolical quality , and by an easie alteration are chang'd into one another . fleshly lusts darken the mind and render it unfit to take a distinct view of things sublime and spiritual . they hinder serious consideration , ( especially of what may trouble the conscience ) by their impetuous disorders . and which is the worst effect , the corrupt will bribes the mind to argue for what it desires . 't is the interest of carnalists to put out the eye of reason , the prevision of things eternal , that they may blindly follow the sensual appetite . thus epicurus with his herd ( as * one of them stiles that fraternity ) denied the immortality of the soul , consonantly to his declared principle that the supreme happiness of man consisted in the delights of sense . and 't is as natural that the disbelief of another state hereafter should strongly incline men to follow their licentious pleasures . if the soul , according to the impious fancy of those infidels described in the book of wisdom , be a spark of fire that preserves the vital heat for a little time , and gives motion to the members , vigor to the senses , and spirits for the thoughts , but is quench'd in death , and nothing remains but a wretched heap of ashes , what preeminence has man above a beast ? it follows therfore in the progress of their reason 't is equal to indulge their appetites as the beasts do . if what is immortal puts on mortality , the consequence is natural , let us eat and drink , for to morrow we must die . now though supernatural revelation confirm'd by miracles , and the continual accomplishment of prophecies , has brought life and immortality into that open light , that the meanest christian has a fuller and more certain evidence of it , than the clearest spirits of the heathens ever had , yet because the weight of authority is of no force with libertines , 't is necessary to argue from common principles , which they cannot disavow . indeed the shield of faith , and the sword of the spirit are our best defence in the holy war ; but with the use of equal arms , reasons against reasons , the cause of religion will be victorious . 't is the design of the ensuing treatise to discover by the light of nature invisible objects , viz. that a sovereign spirit made and governs the sensible world , that there is an immortal soul in man , and an eternal state expects him hereafter . there is such a necessary connexion between these supreme truths , the being of god , and future recompences to men , that the denial of the one , includes the denial of the other . 't is uncertain which of the two is the first step , whether men descend from the disbelief of the future state to atheism , or from atheism to infidelity in that point . some excellent persons have imployed their talents on this subject , from whom i have received advantage in compiling the present work. i have been careful not to build upon false arches , but on substantial proofs , and to perswade truth with truth , as becoms a sincere counsellor and well-willer to souls . and if the secure person will but attentively and impartially consider , he must be convinc'd that 't is the only true wisdom to believe and prevent , and not venture on the tryal of things in that state , where there is no other mending of the error , but an everlasting sorrow for it . those whose hearts are so irrecoverably depraved , that no motives can perswade to examine what so nearly touches them with calmness and sobriety , and their minds so fatally stupified that no arguments can awaken , must miserably feel what they wilfully doubt of ; whom the light does not convince , the fire shall . of the existence of god. chap. i. atheism is fearful of publick discovery . three heads of arguments to prove the being of god. 1. the visible frame of the world , and the numerous natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise agent . the world consider'd in its several parts . the sun in its situation , motion , and effects , declare the providence of the creator . the diurnal motion of the sun from east to west is very beneficial to nature . the annual course brings admirable advantage to it . the gradual passing of the sensible world , from the excess of heat to the extremity of cold , an effect of providence . the constant revolutions of day and night , and of the seasons of the year , discovers that a wise cause orders them . in the managing the present subject , i shall first propound such things as clearly discover that a soveraign spirit , rich in goodness , most wise in counsel , and powerful in operation , gave being to the world , and man in it . this part of my work may seem needless , because there are very few , if any , declared atheists . as monsters remain where they are born , in the desert sands of africa , not seen , unless sought for ; so there are some unnatural enormities that conscious how execrable they are , conceal themselves in secret , and dare not appear in open view . and of all others , no impiety is so monstrous and fearful of publick discovery as atheism . but , the fool saith in his heart , there is no god. he secretly whispers in contradiction to nature , reason , conscience , authorities , there is no supream invisible power to whom he is accountable . and having thus concluded in the dark , he loses all reverence of the divine laws , and is only govern'd by the vicious rule of his carnal appetites . that many in our times , even of the great pretenders to wit and reason , are guilty of this extream folly , is sadly evident . they live , as absolute atheists , only refuse the title , for fear of infamy , or punishment . it will therefore not be unseasonable to revive the natural notion of the deity . now to establish this truth no arguments are more convincing than what are level to all understandings . and those are , i. the visible frame of the world , and the numerous natures in it , all model'd by this supream rule , the good of the whole . ii. the evidences that prove the world had a beginning in time . iii. the universal sence of the deity imprest on the minds of men. 1. the first reason is clear and intelligible to all : for 't is the inseparable property of an intellectual agent to propound an end , to judg of the convenience between the means and it , and to contrive them in such a manner as to accomplish it . now if we survey the universe , and all the beings it contains , their proportion , dependence and harmony , it will fully appear that antecedently to its existence , there was a perfect mind that design'd it , and disposed the various parts in that exact order , that one beautiful world is compos'd of them . the * philosopher conjectured truly , who being shipwrackt on the island of rhodes , and come to the shore , spying some mathematical figures drawn on the sand , cryed out with joy , vestigia hominum video , i see the foosteps of men , and comforted his dispairing companions , that they were not cast into a desert , or a place of savages , but of men civil and wise , as he discover'd by those impressions of their minds . and if we observe the frame of the world , the concatenation of the superior with the middle , and of the middle with the lower parts , whereby 't is not an accidental aggregation of bodies , but an intire universe ; if we consider the just disposing them conveniently to their nature and dignity , the inferiour and less noble depending on the superiour , and that so many contrary natures , with that fidelity and league of mutual love embrace and assist each other , that every one working according to its peculiar quality , yet all unite their operations for one general end , the preservation and benefit of the whole , must not we strongly conclude that 't is the work of a designing & most wise agent ? — pulchrum pulcherrimus ipse mundum mente gerens , similique ab imagine formans . to make this more evident , i will produce some instances . the sun , of all coelestial bodies the most excellent in beauty and usefulness , does in its situation , motion , effects , publish the glory of a most wise providence . 1. in its situation . the fountains of all his benefit to nature are heat and light : with respect to its heat the sun may well be call'd the heart of the world , wherein all the vital spirits are prepar'd ; and 't is so conveniently plac't , as to transmit more or less immediatly to all even the most distant parts of that vast body , by perpetual irradiations , the influences necessary for its preservation . it cannot be in another place without the disorder and injury of universal nature . if it were rais'd to the stars , the earth for want of its quickning heat would lose its prolifick vertue , and remain a carcass . the air would be fill'd with continual oppressing vapours , the sea would overflow the land. if it were as low as the moon , as dangerous effects would follow , the air would be inflam'd by its excessive heat , the sea boyling , the rivers dryed up , every mountain a vesuvius or aetna ; the whole earth a barren mass of ashes , a desert of arabia . but seated in the midst of the planets , it purifies the air , abates the superfluity of waters , temperately warms the earth , and keeps the elements in such degrees of power , as are requisit for the activity of mixt bodies depending on them . besides , there is a sensible proof of a wise director in its motion , from whence so many and various effects proceed . the diurnal motion from east to west causes the day . the sun is the first spring and great original of light , and by his presence discovers the beauties of the most of visible objects . from hence all the pleasant variety of colours , to which light is the soul that gives vivacity . without it the world would be the sepulcher of it self , nothing but silence and solitude , horror and confusion . the light guides our journeys , awakens and directs our industry , preserves mutual conversation . and the withdrawing of the sun from one hemisphere to another is as beneficial to the world by causing night . for that has peculiar advantages . it s darkness inlightens us to see the stars , and to understand their admirable order , aspects , influences , their conjunction , distances , opposition , from which proceeds their different effects in all passive bodies . now what can be more pleasant than the ornaments and diversities of these twins of time ? besides , by this distinction of the day and night there is a fit succession of labour and rest , of the works and thoughts of men , those proper to the day , active and clear , the other to the night , whose obscurity prevents the wandring of the mind through the senses , and silence favours its calm contemplations . and the constant revolution of day and night in the space of twenty four hours is of great benefit . if they should continue six entire months together , as under the poles , though their space would be equal in the compass of the year as now , yet with publick disadvantage . the shining of the sun without intermission , would be very hurtful to the earth , and to its inhabitants . and its long absence would cause equal mischeifs by contrary qualities . for the nature of man and other living creatures cannot subsist long in travail without repairing their decays by rest . now the succession of day and night in that space , fitly tempers their labour and repose . after the toilsom service of the day , the sun retires behind the earth , and the night procures a truce from business , unbends the world , and invites to rest in its deep silence and tranquillity . and by sleep , when the animal operations cease , the spirits that were much consum'd in the service of the senses , are renewed , and united in assistance to the vital faculties , the body is restored , and at the springing day made fresh and active for new labour . so that the wisdom of the creatour is as visible in the manner of this dispensation , as the thing it self . and 't is an observable point of providence in ordering the length and shortness of days and nights for the good of the several parts of the world. under the equinoctial line the earth being parcht by the direct beams of the sun , the nights are regularly twelve hours through the year , fresh and moist to remedy that inconvenience : on the contrary , in the northern parts , where there is a fainter reflection of its beams , the days are very long , that the sun may supply by its continuance , what is defective in its vigour to ripen the fruits of the earth . the annual course of the sun between the north and south discovers also the high and admirable wisdom of god. for all the benefits that nature receives , * depends on his unerring constant motion through the same circle declining and oblique , with respect to the poles of the world. 't is not possible that more can be done with less . from hence proceeds the difference of climates , the inequality of days and nights , the variety of seasons , the diverse mixtures of the first qualities , the universal instruments of natural productions . in the spring 't is in conjunction with the pleiades , to cause sweet showers , that are as milk to nourish the new-born tender plants , that hang at the breasts of the earth . in the summer 't is joyn'd with the dog-star , to redouble its force , for the production of fruits necessary to the support of living creatures . and winter , that in appearance is the death of nature , yet is of admirable use for the good of the universe . the earth is clensed , moistened and prepar'd , so that our hopes of the succeeding year depends on the frosts and snows of winter . if the sun in its diurnal and annual motion were so swift that the year were compleated in six months , and the day and night in twelve hours , the fruits of the earth would want a necessary space to ripen . if on the contrary it were so slow as double the time were spent in its return , the harvest but once gather'd in the twenty four months , could not suffice for the nourishment of living creatures . 't is also a considerable effect of providence , that the sensible world do's not suddenly pass from the highest degrees of heat to the extremity of cold , nor from this to that , but so gradually that the passage is not only tolerable , but pleasant . immediate extreams are very dangerous to nature . to prevent that inconvenience the spring interposes between the winter and summer , by its gentle heat disposing living bodies for the excess of summer . and autumn of a middle quality prepares them for the rigour of winter ; that they may pass from one to another without violent alteration . to attribute these revolutions , so just and uniform to chance is the perfection of folly , * for chance , as a cause that works without design , has no constancy nor order in its effects . if a dy be thrown a hundred times , the fall is contingent , and rarely happens to be twice together on the same square . now the alternate returns of day and night are perpetual in all the regions of the universe . and though neither the one nor the other begin nor end their course , twice together in the same point ; so that their motion appears confused , yet t is so just , that at the finishing of the year they are found to have taken precisely as many paces the one as the other . in the amiable warr beween them , though one of the two always gets , and the other loses the hours , yet in the end they retire equal . and the vicissitudes of seasons with an inviolable tenor succeed one another . who ever saw the various scenes of a theater move by hazard in those just spaces of time , as to represent palaces , or woods , rocks and seas , as the subject of the actors requir'd ? and can the lower world four times in the circle of the year change appearance , and alter the seasons so conveniently to the use of nature , and no powerful mind direct that great work ? frequent discoveries of an end orderly pursued , must be attributed to a judicious agent . the psalmist guided not only by inspiration but reason , declares , the day is thine , the night also is thine , thou madest the summer and winter . but this i shall have occasion to touch on afterward . chap. ii. the air a fit medium to convey the light and influences of the heavens to the lower world. t is the repository of vapours that are drawn up by the sun , and descend in fruitful showers . the winds of great benefit . the separation of the sea from the land the effect of great wisdom and power . that the earth is not an equal globe , is both pleasant and useful . the league of the elements considered . excellent wisdom visible in plants and fruits . the shapes of animals are answerable to their properties . they regularly act to preserve themselves . the bees , swallows , ants directed by an excellent mind . the expension of the air from the etherial heavens to the earth , is another testimony of divine providence . for 't is transparent , and of a subtle nature , and thereby a fit medium to convey light and celestial influences to the lower world. it receives the first impressions of the heavens , and insinuating without resistance , conveys them to the most distant things . by it the greatest numbers of useful objects that cannot by immediate application to our faculties be known , are transmitted in their images and representations ; all colours and figures to the eye , sounds to the ear. t is necessary for the subsistence of animals that live by respiration . it mixes with their nourishment , cools the inward heat , and tempers its violence . besides , in the air vapors are attracted by the sun , till they ascend to that height to which its reflection does not arrive , and there losing the soul of heat that was only borrowed , by degrees return to their native coldness , and are gathered into clouds , which do not break in a deluge of waters that would wash away the seed , but dissolving into fruitful showers , fall in millions of drops to refresh the earth , so that what is taken from it without loss , is restor'd with immense profit . the air is the field of the winds , an invisible generation of spirits , whose life consists in motion . these are of divers qualities and effects , for the advantage of the world. some are turbid , others serene and chearful ; some warm and refreshing , others cold and sharp ; some are placid and gentle , others furious and stormy ; some moist , others dry . they cleanse and purifie the air that otherwise would corrupt by the setling of vapors , & be destructive to the lives of animals . they convey the clouds for the universal benefit of the earth ; for if the clouds had no motion but directly upwards , they must only fall on those parts from whence they ascended , to the great damage of the earth . for moist places that send up plenty of vapours would be overflowed ; and the highest parts , to which no other waters arise , would be unfruitful . now the winds are assigned to all the quarters of the world , and as the reigns are slack or hard , they guide the clouds for the advantage of the lower world. the separation of the sea from the land , and containing it within just bounds , is the effect of almighty wisdom and goodness . for being the lighter element , its natural situation is above it . and till separated , 't was absolutely useless as to habitation or fruitfulness . 't is now the convenient seat of terrestrial animals , and supplies their provisions . and the sea is fit for navigation , whereby the most distant regions maintain commerce for their mutual help and comfort . the rivers dispers'd through the veins of the earth , preserve its beauty , and make it fruitful . they are always in motion , to prevent corrupting , and to visit several parts , that the labour of cultivating may not be in vain . and that these waters may not fail , the innumerable branches spred through the earth , at last unite in the main body of the sea. what they pour into it , through secret chanels they derive from it , by a natural perpetual circulation , not to be imitated by art. in this we have a clear proof of the wisdom and goodness of the creator . that the earth is not an equal globe , but some parts are rais'd into hills and mountains , others sunk into deep valleys ; some are immense plains , affects with various delight , and is useful for excelent ends : not onely for the production of minerals , of marble and stones requisite for buildings , but for the thriving of several kinds of grain and plants that are necessary for food or * medicine : for some love the shade , others the sun ; some flourish best on rocks and precipices , others in low moist places ; some delight in hills , others in plains . thus by the unequal surface of the earth , is caused a convenient temperature of air and soil for its productions . add further , the wisdom of the creatour is discovered by observing the league of the elements from whence all mixt bodies arise . of how different qualities are earth , water , air , fire ? yet all combine together without the destruction of their enmity , that is as necessary to preserve nature as their friendship . can there be imagin'd a greater discord in the parts of the elementary world , and a greater concord in the whole ? to reduce them to such an aequilibrium that all their operations promote the same end , proves that there is a mind of the highest wisdom , that has an absolute dominion over all things , and tempers them accordingly . if we come to plants and flowers , who divided their kinds , and form'd them in that beautiful order ? who painted and perfum'd them ? how doth the same water dye them with various colours , the scarlet , the purple , the carnation ? what causes the sweet odors that breath from them with an insensible subtilty , and diffuse in the air for our delight ? from whence proceed their different vertues ? these admirable works of nature exceed the ‖ imitation and comprehension of man. 't is clear therefore they proceed from a cause that excels him in wisdom and power . that some plants of excellent vertue are full of prickles in their stock and leaves , to protect them from beasts that would root them up , or trample on them , an * atheist acknowledg'd to be the effect of providence . the same wisdom preserves the seed in the root under the flower , and prepares the numerous leaves of trees , not only for a shadow to refresh living creatures , but to secure their fruits from the injuries of the weather . therefore in the spring they shoot forth always before the fruits are form'd . and tender delicate fruits are cover'd with broader and thicker leaves than others of a firmer substance . in winter they cast their leaves , are naked and dry , the vital sap retiring to the root , as if careless of dying in the members to preserve life in the heart , that in the returning spring diffuses new heat and spirits , the cause of their flourishing and fruitfulness . the season of fruits is another indication of providence . in summer we have the cool and moist to refresh our heats , in autumn the durable to be preserved when the earth produces none . if we observe the lower rank of animals , their kinds , shapes , properties , 't is evident that all are the copies of a designing mind , the effects of a skilful hand . some of them are fierce , others familiar ; some are servile , others free ; some crafty , others simple , and all fram'd conveniently to their natures . how incongruous were it for the soul of a lion to dwell in the body of a sheep , or that of a hare to animate the body of a cow ? it would require a volume to describe their different shapes , and fitness to their particular natures . besides , creatures meerly ▪ sensitive are acted so regularly to preserve themselves & their kind , that the reason of a superiour agent ‖ shines in all their actions . they no sooner come into the world but know their enemies , and either by strength or art secure themselves . they are instructed to swim , to fly , to run , to leap . they understand their fit nourishment , and remedies proper for their diseases . who infused into the birds the art to build their nests , the love to cherish their young ? how are the bees instructed to frame their hony-combs without † hands , and in the dark , and of such a figure that among all other of equal compass and filling up the same space , is most capacious ? the consideration of their art and industry , their political government and providence , and other miraculous qualities , so astonish'd some great wits , that they attributed something divine * to them . esse apibus partem divinae mentis , & haustus aetherios dixere — — some there are maintain that bees deriv'd from a coelestial strain , and heavenly race . what moves the swallows upon the approach of winter to fly to a more temperate clime , as if they understood the celestial signs , the influences of the stars , and the changes of the seasons ? from whence comes the fore-sight of the ants to provide in summer for winter ? their oeconomy fervour , their discretion in assisting one another , as if knowing that every one labour'd for all , and where the benefit is common the labour must be common ; their care to fortifie their receptacles with a banck of earth that in great rains , it may not be overflowed , have made them the fit emblems of prudent diligence . this is excellently described by virgil. ac veluti ingentem formicae farris acervum , cum populant , hyenis memores , tectoque reponunt , it nigrum campis agmen , praedamque per herbas convectant calle angusto , pars grandia trudunt obnixa frumenta humeris , pars agmima cogunt , castigantque moras . opere omnis semita fervet . so when the winter-fearing ants invade some heaps of corn the husbandman had made ; the sable army marches , and with prey laden return , pressing the leafy-way ; some help the weaker , and their shoulders lend ; others the order of the march attend , bring up the troops , and punish all delay . how could they propound such ends , and devise means proper to obtain them ? 't is evident from their constant and regular actings , that an understanding above man's , who often fails in his designs , signs , imprest their unerring instincts , and directs their motions . chap. iii. the body of man form'd with perfect design for beauty and usefulness . a short description of its parts . the fabrick of the eye and hand admirably discovers the wisdom of the maker . the erect stature of the body fitted for the rational soul. man by speech is fitted for society . how the affections are discovered in the countenance . the distinction of persons by the face how necessary . the reasonable soul the image of a wise and voluntary agent . i will now briefly consider man , with respect to both the parts of his compounded nature , wherein are very clear evidences of a wise maker . the body is the most artificial of all perishing things in the world. 't is justly called the store-house of proportions . 't is equally impossible to add any thing but what is superfluous , or to take a-away any thing but what is necessary . how many internal parts diverse in their qualities and figures , are dispos'd with that providence , that all operate according to their proper natures , and not one can be , i do not say better , but tolerably in any other place , as well for its special as the common benefit ? all are so justly ordered , with that mutual dependence as to their being and operations , that none can be without the whole , nor the whole without it . so that if with attentive eye we consider this , it might seem that in making the body the design was only respecting convenience and profit : but if we turn our thoughts from that which is within this unparallel'd piece , and regard the various forms and structure of the outward parts , the graceful order that adorns them , we might imagine that the maker only designed its regular visible beauty . * as phavorinus comparing the writings of two famous orators , observed , that if one word be taken from a sentence of plato , you spoil'd the elegance , if from lycias , the sense . so the taking away the least considerable part from the body , spoils its comliness , or usefulness . † two great philosophers have left excellent discourses of the parts of the body , justly esteemed among their most noble works . galen after an exquisit observation of the symetry of this fabrick , challeng'd the epicureans , to find but one of all the numerous parts that compose it , the least vein or fibre , that was not serviceable for its proper end , or might be better if chang'd in its form , temperature or place , and he would embrace their opinion , that chance was the authour of it . and for this reason he says , that by describing the use of the parts , he compos'd a true hymn in praise of the wise maker . what knowledg is requisit to describe all that is wonderful in it ? the contempering the differing humours in just weight and measure , the inviolable correspondence establisht between all the parts for the performance of natural , vital and animal operations ? to touch upon a few things . the stomach that by an unknown virtue prepares the nourishment , the heart and liver the two seas of blood ; the one more gross , the other more refin'd and spirituous ; the veins and arteries their inseparable companions , that diffuse themselves into innumerable rivolets , and convey the blood and spirit of life ; the nerves the secret channels , that from the brain derive the spirits of sense and motion ; the muscles that give it various motions ; the fleshy parts of different substance and quality according to their various offices ; the membrans in that diversity , some finer , some thicker weav'd according to the quality of the part they cover ; the inward fat that preserves the warm bowels from drying up ; the marrow wherewith the instruments of motion are oiled and made nimble and expedite ; the bones that support the building of such different forms , proportions , qualities , and so fitly joyn'd : these are a full conviction that a divine mind contriv'd it , a divine hand made and fashion'd it . i will more particularly consider the curious fabrick of the eye and hand . the eye is a work of such incomparable artifice , that who ever understands it , hath a sufficient proof of his skill that form'd it . this is most evident by dissecting it , and representing the parts separate one from another , and after reuniting them , and thereby discovering the causes of the whole composure , and of the offices proper to every part . that that may be understood without seeing it , is that there is no member in the whole body compos'd of more parts , nor more different , nor ordered with more exact wisdom between themselves in one frame . their situation is so regular and necessary , that if any of them be never so little displac't , the eye is no more an eye . it includes three humours that are transparant , and of different thickness , the one resembling water , the other glass , the other chrystal , and from them borrow their names : to vary the place , the distance , the less or greater thickness , the figure that is peculiar to each of them would render the eye altogether useless for seeing : for the refractions of the light that enters through the pupil would be disordered ; and the rays not be united in a point , to paint in the retina , the images of visible objects , which is the last disposition from whence the act of seeing follows . several tunicles involve it , one of which is perforated ( as much as the little circle in the middle that is called the pupil ) to give open passage to the images flowing from their objects . the muscles by their agency raise or cast down , turn or fix it . the nerves fasten'd to the brain , convey a supply of spirits for the sight , and transmit the representation of all visible objects without confusion to the internal senses . if we consider the hand by the most exact rule of proportion , 't is evident that its substance and shape are most conducive to beauty and service . if the fingers were not divided , and separately moveable , but joyn'd together with one continued skin , how uncomely , how unuseful would it be ? of an hundred effects ninety would be lost . all that require variety of motion , subtilty of art , or strength could not be perform'd . but the fingers being disjoyn'd , 't is fit to do whatever the mind designs , or necessity requires . it works intirely , or in parts , it brandishes a sword , or manages a pen , strikes on the anvil with a hammer , or uses a delicate file , rows in the water , or touches a lute . t is fit for all things , adapting it self to the greatest and least , all which advantages the philosopher expresses with admirable brevity , in divisione manus componendi facultas est , in compositione dividendi non esset . suppose the fingers were of equal length and bigness , great inconveniencies would follow . and in this the divine wisdom is eminent , that what at first sight seems to be of no consequence , yet is absolutely necessary , not only for all the regular , but for most works of the hand . if the fingers were extended to the same measure , it were able to do nothing but what the four longest can . and how uncomely would such a figur'd hand appear ? when that beauty is lost , that springs from variety in things alike . besides , how unprofitable a part were the hand if the fingers had within one intire bone , not flexible to grasp as occasion requires ? or if a fleshy substance only , how weak and unapt for service ? what strength or firmness for labour ? even the nails are not superfluous ; besides their gracefulness , they give force and sense to the points of the fingers . if one be lost , the feeling in that extream part is very much lessen'd , that is so necessary for the discerning of things . to these i shall add two other considerations that discover perfect wisdom in the framing the humane body . 1. it s structure is very different from that of brutes , whereby 't is a fit instrument of the rational soul. the brutes being meerly terrestrial animals , are perpetually groveling and poring downwards , seeking no more than their food . they have no commerce with the heavens , but so far as it serves them for the earth , as being only born for their bellies . but in man the posture of his body interprets that of his soul. ‖ the stature is streight and rais'd , expressive of his dominion over the creatures made for his use . the head is over all the less noble parts , and the eyes so plac't that the mind may look out at those windows to discover the world in its various parts , to contemplate the heavens its native seat , and be instructed and excited to admire and love the divine maker . 2. if we consider man complexly as joyn'd with society , to which he is naturally inclin'd , he is so form'd as to give or receive assistance for his preservation and comfort . the tongue his peculiar glory , the interpreter of the thoughts , and reconciler of the affections , maintains this happy commerce . besides , the face makes known our inward motions to others . love , hatred , desire , dislike , joy , greif , confidence , dispair , courage , cowardice , admiration , contempt , pride , modesty , cruelty , compassion , and all the rest of the affections are discover'd by their proper aspects . by a sudden change of the countenance are manifested the deepest sorrow , the highest joy . as the face of the heavens vail'd with clouds by the breaking forth of the sun is presently cleard up . and ( which is above the imitation of art ) different affections are represented in a more or less expressive appearance according to their stronger or remisser degrees . timanthes the famous painter , wisely drew a vail over agamemnons face present at the sacrifice of his innocent daughter ; despairing to express and accord his several passions , the tenderness of a father , with the majesty of a king and the generosity of the leader of an army . this way of discovery has a more universal use then words . the ministry of the tongue is only useful to those that understand our language , but the face , though silent , speaks to the eye . the countenance is a crystal wherein the thoughts and affections otherwise invisible appear , and is a natural sign known to all . for this manner of expression is not by the common agreement of men as signs absolutely free or mixt , but from the institution of nature , that always chuses what is most proper to its end , being guided by a superiour directour according to the rules of perfect wisdom . moreover , the innumerable different characters in the faces of men to discern every one , is the counsel of most wise providence for the universal benefit of the world. for take away this distinction , and all the bands of laws , of commerce , of friendship are dissolv'd . if we could not by singular inseparable lineaments distinguish the innocent from the guilty , a brother from a stranger , the worthy from the unworthy , all truth in judgments , sincerity in relations , distinction of merits , security in trade would be destroyed . in short , humane societies cannot be preserved without union and distinction ? the one prevents division , the other confusion . union is maintain'd by speech and other signs of the inward dispositions of the heart ; distinction is caus'd by the variety of countenances . and 't is considerable that so few parts composing it , and in so small a compass , and always in the same situation , yet there is such a diversity of figures as of faces in the world. * seneca propounds this as a spectacle worthy of admiration , though the stoical pride , falsely esteem'd greatness of mind , would scarce admire miracles . and as the frame of mans body , so much more the rational soul , his eminent prerogative above all sensible beings , discovers the deity . the superior faculties , the understanding and will , whereby he makes a judgment and choice of things in order to his happiness , declare it to be the living image and glory of a most wise and voluntary agent . the admirable composition of two things so disproportion'd , a spiritual and material substance in the humane nature , is an argument of his omnipotent skil who united them in a manner inconceiveable to us . but the nature , qualities , and operations of the soul , shall be more distinctly considered afterwards . and by this short account of some parts of the world , we may sufficiently discover the perfections of the maker . we must pluck out our eyes , and exstinguish common sense , not to see infinite wisdom , power and goodness shining in them , the proper marks of the deity . chap. iv. the vanity of epicurus's opinion of the worlds original discover'd , from the visible order in all the parts of it . chance produces no regular effects . the constant natural course of things in the world proves that 't is not framed nor conducted by uncertain chance . the world was not caused by the necessity of nature . in the search of causes the mind cannot rest till it comes to the first . second causes are sustain'd and directed in all their workings by the first . the creator though invisible in his essence , is visible in his effects . before i proceed to the other head of arguments , i will briefly show the vanity of those opinions that attribute the production of the world to chance , or to the sole necessity of nature . 't was the extravagant fancy of democritus , and epicurus after him , that the original of the world was from the fortuitous encountring of atoms , that were in perpetual motion in an immense space , till at last a sufficient number met in such a conjunction as form'd it in this order . 't is strange to amazement , how so wilde an opinion , never to be reconciled with reason , could finde entertainment . yet he left a numerous school , many followers tenacious of his doctrine , the heirs of his frenzy . 't is very easie to shew the vanity of this conceit , that supposes all , and proves nothing . that these particles of matter should thus meet together , 't is necessary they move : now from whence is the principle of their motion , from an internal form , or an external agent ? if they will be ingenuous and speak true , they must answer thus , from whence soever they have it , they have it : for if they did not move , their opinion cannot proceed a step further . but supposing their motion to be natural , what powerful cause made them rest ? how are they so firmly united ? have they hooks that fasten , or birdlime or pitch or any glutinous matter , that by touching they cleave so fast together ? they must grant something like this , otherwise they cannot unite and compound , and then the epicurean opinion is presently dissipated . supposing them triangular , circular , square , or of any other regular or irregular figure , yet they can make no other compound then a mass of sand , in which the several grains touch without firm union . so that 't is very evident whether we suppose motion or rest to be originally in the nature of matter , there must be a powerful efficient to cause the contrary . besides , by what art did so many meet and no more , and of such a figure and no other , and in that ‖ just order as to form the world , a work so exact that by the most exquisite skill it cannot be made better . add further ; how could these minute bodies without sense , by motion produce it ? this is to assert that a cause may act above the degree of its power . can we then rationally conceive that a confused rout of atoms of divers natures , and some so distant from others , should meet in such a fortunate manner , as to form an intire world , so vast in the bigness , so distinct in the order , so united in the great diversities of natures , so regular in the variety of changes , so beautiful in the whole composure , though it were granted , that one of their possible conjunctions in some part of eternity were that we see at present ? could such a strict confederacy of the parts of the universe result from an accidental agreement of contrary principles ? 't is so evident by the universal experience of men , that regular effects are caused by the skill of a designing agent , that works for an end , that upon the sight of any such effects , there is not the least shadow of a suspicion in the mind , that it proceeded from blinde and counselless chance . if we should hear one make a plea for a cause , with such reasons as are most proper to convince and perswade his judges to decide for him , can we doubt whether he understands what he speaks , or casually moves the organs of speech ? and yet if he did move them by chance , one of the casual motions equally possible with any other , would be that he perform'd at present . if a thousand brass wheels were thrown on a heap , would six or eight meet so fitly , as by their conjunction to organize a clock , that should distinguish the hours ? or , is a skilful hand requisite to joyn them , and direct their motion ? and did the planets , those vast bodies , by chance ascend to the upper part of the world , and joyn in that order , as to measure the time exactly for so many past ages ? who ever saw a dead statue form'd in the veins of marble , or a well proportion'd palace , with all rooms of convenience and state , arise out of a quarry of stones , without a sculptor to fashion the one , and an architect to frame the other ? yet marble and stones are more dispos'd to make a statue , or a building , that are the materials of them , and only require skill and workmanship to give them form , than atoms mixt together are to make the world. indeed * pliny faintly tells a story of a fabulous ring of pyrrhus , in which an agat was set , distinctly representing not by art , but pure hazard , apollo with his harp in the midst of the nine muses . the first reporter was defective , that he did not oblige us to believe , that the sound of his harp was heard in consort with the muses . it would have been a fine miracle , and the belief as easie that a stone might be a musitian , as a painter . now if the effects of art are not without an artificer , can the immense fabrick of the world be other than the work of a most perfect understanding ? who fixt the foundations of the earth ? who laid the beautiful pavement we tread on ? who divided and adorn'd the chambers of the spheres ? who open'd the windows to the light in the east ? who encompass'd it with the immense vault of the starry heaven hanging in the air , and supporting it self ? could artless chance build it ? no man unless totally deserted of reason can possibly have such a fancy . let reason judg how could the world be otherwise then 't is , supposing it fram'd by a designing cause ? all things are dispos'd divinely , that is , by perfect wisdom , as publick necessity and ornament require . what the psalmist observes concerning the heavens , is equally true of all the other parts of nature , their line is gone out , to signifie the exactness of their proportion . if this be the effect of chance , what is the product of design ? can reason distinguish between things artificial , wherein the felicity of invention appears , and things rude not done by rules in the works of the hands , and can it not discover the manifest prints of wisdom in the order of the universe ? how much more skill is evident in the frame of the world than in all the effects of humane art , so much the less folly would it be to attribute the most curious works of art , than the production of the world to chance . add further ; the establisht order of the parts of the world is an argument that excludes all doubt , that 't is govern'd and was at first fram'd by unerring wisdom . for , if they were united by chance , would they continue in the same manner one day ? is it not most likely that one of the innumerable possible combinations should succeed , different from the same tenor of things that is but one ? especially if we consider that the parts of the world are never at rest : the heavens , the elements , mixt bodies are in perpetual motion . if chance rul'd , is it within the confines of probability , that the sun that runs ten or twelve thousand leagues every day , should be now in the same part of the heavens , where it was in former years in such a day , when there are so many other places wherein by chance it might wander ? would the stars keep a perpetual course regularly in such appearing irregularities ? nec quicquam est tanta magis mirabilemole , quam ratio , & certis quòd legibus omnia parent ; nusquam turba nocet nihil illis partibus errat . manil. lib. 1. astrom . or would the sowing of seed in the earth certainly produce such a determinate sort of grain ? for the other possible mixtures are so vastly numerous , that it would be ten thousand to one but some other thing should spring up than what does . according to this hypothesis , it would be greater folly to believe that the natural course of things should be the same this year as in former times , than to assert that a gamester should to day throw the dice in the same order , and with the same points uppermost as he did yesterday . 't is evident therefore , that the epicurean doctrine having not the least shadow of reason , had never been receiv'd with applause but as 't is joyn'd with impiety . 2. some attribute the rise and course of things in the world to the sole necessity of nature . to this it may be replied . 1. 't is true , there is an evident connexion of causes and effects in the celestial and elementary world , whereby times and seasons are continued , and the succession of mutable things is preserv'd , so that nature always consuming , remains intire . though all vegetive and sensitive beings dye , yet the species are immortal . for the living are brought forth to succeed in the place of the dead . but the inquiring mind cannot rest here : for 't is impossible to conceive a train of effects one caused by another , without ascending to the first efficient that is not an effect . for nothing can act before it exists . the order of causes requires that we ascend to the supream , which derives being and vertue to all the intermediate . thus nature produces things from seminal causes , that depend on things already in being . the seed of flowers and trees suppose the fruits of the earth before growing , but the first tree could not be so produc'd . to fancy an infinite succession of causes depending one upon another , without arriving to a first , can only fall into the thoughts of a disordered mind . how came this horse , that lion in nature ? 't is by generation from another , and that from another , and so infinitely . how came this man into the world ? 't is because he was begotten by such a father , and he by another , and so infinitely . thus atheism that rejects one truly infinite cause , is obliged to admit an infinity in all things , an incomprehensibility in all things . 't is therefore evident the efficient principles in nature are from the sole power of the first and independent cause . they could not proceed from themselves ; and that a most wise and powerfull being is the original of all things is as evident . is it conceivable that the insensible mass that is called matter , should have had an eternal being without original ? whereas there is not the least imaginable repugnance in the attributes of the first and highest being , in whom all those perfections concur , which , as proper to the deity , are form'd in the mind in the idea of it , as his spiritual nature , eternity , immensity , wisdom , omnipotence , &c. of which 't is equally true , that no one either absolutely or relatively considered , involve a contradiction , that make it impossible for the supream being to possess it ; is it not perfectly inconsistent to attribute to matter the lowest and most contemptible of all beings , the highest and most noble perfection , an independent existence ? one may assert it in words , but not seriously without the utter deserting of reason . man incomparably excels this matter , he understands it , and that understands not him , yet he has a derived being in time . 't is therefore necessary that that should have some cause of its being . but supposing the self subsistence of matter from eternity ; could the world , full of innumerable forms , spring by an impetus from a dead formless principle ? t is equally impossible that a blind cause casual , or fatal , should give being and order to the universe . besides , all subordinate causes are sustained in their beings and powers by fresh influences from the first , and directed in their operations . to attribute the manifold effects in the world to second causes working in a blind manner , without an universal intellectual mover , that disposes , tempers , and governs them , is as unreasonable , as to attribute humane works to the common instruments of art , without the direction of the understanding that uses them . the hand or pencil has not skill to do any thing , but as it obeys the mind , that gives it the impression of art , and regulates its motion . the earth knows not the various fruits that spring from it , nor the sea its living productions . and the sun , though a more specious , is not a more intelligent and artificial agent . nature under another name is the ordinary power of god , that by its intimate concourse with second-causes produces and supports things . and 't is one of the considerable wonders of his providence , that the stream of perishing things , always emptying , is always full ; there being a supply from the fountains of continual productions , of what is lost in the dead sea : so that the world is always the same , and always new . and from what hath been argued , we may judge how unreasonable it is to doubt whether there be a principle in nature of excellent wisdome , because not seen in his own essence : for if reason compel us to acknowledg that the works of art wrought by manual instruments , proceed from an unseen mind that directed their motions according to the idea framd in it self , we ought more strongly to conclude there is a ‖ divine mind though invisible to mortal eyes , that contriv'd at first , and with knowledg performs all the works of nature . to deny the existence of a being not subjected to our outward senses , is equally of no force in both the instances . by the same reason st. austin confounds the atheist objecting that he could not see the deity . to whom he propounds this question , that since his body was only visible , and not his soul , why should it not be buried ? and upon the reply , that the * quickning presence of the soul was evident in the actions of life perform'd by the body ; he truly infers , if a vital principle imperceptible in its self is discover'd by vital actions , the deity , though by the perfection of his nature undiscernable to our senses , is clearly seen by the light of his effects . and those who are wilfully blind , if god should by any new sensible effects make a discovery of himself , yet would remain inconvincible : for the arguments of his presence from extraordinary effects , are liable to the same exceptions pretended against the ordinary . chap. v. the beginning of the world proved from the uninterrupted tradition of it through all ages . the invention of arts , and bringing them to perfection , an argument of the worlds beginning . the weakness of that fancy that the world is in a perpetual circulation from infancy to youth , and to full age , and a decrepit state and back again , so that arts are lost and recovered in that change . the consent of nations a clear argument that there is a god. the impressions of nature are infallible . that the most men are practical atheists ; that some doubt and deny god in words , is of no force to disprove his existence . there are no absolute atheists . nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the deity . i shall now come to the second head of arguments for the existence of the deity , drawn from the proofs of the worlds beginning ; from whence it follows that an eternal intellectual cause gave it being according to his pleasure . for it implys an exquisit contradiction that any thing should begin to exist by its own power . what ever is temporal , was made by a superior eternal power , that drew it from pure nothing . and the other consequence is as strong , that the cause is an intellectual being that produc'd it according to his will. for supposing a cause to be intirely the same , and not to produce an effect that afterwards it produces , without any preceding change , 't is evident that it operates not by necessity of nature , but voluntarily , and therefore with understanding : as a man who speaks , that before was silent , according to the liberty of his will. now of the worlds beginning there is a general tradition derived down through the uninterrupted course of so many ages to us . 't is true , the philosophers renewed the confusion of tongues , that disunited the builders of babel , in their account of the architecture of the world ; yet they generally agreed 't was made by a most wise agent . and this doctrine is so agreeable to reason , that you may as soon bridle the current of nilus , and make it return to its fountain , as suspend the perswasion of it in the minds of men , or make it turn back as false . now what account can be given of this uncontroulable opinion ? 't is most rational to conceive that it came from the first man , ( instructed by his creator ) when the tradition was easy , the world not being numerous . add to this , the rudeness of former ages , and the simplicity of living , becoming the new-made world. this account the most antient histories give of the rise of common-wealths , that the first nations were a confused chaos , till the soul of society was infused to regulate them . but that which i shall particularly insist on as a convincing proof , is this ; the invention of many arts beneficial to men , and the bringing them to perfection by degrees . if the world were without begining , it would have had no age of childhood and ignorance , but being always old , and instructed by infinite study and experience , it would have always known what it successively learnt in the school of the last three thousand years , since the memorials of profane histories are transmitted to us . some that asserted the eternity of the world , were sensible of the force of this argument , and made a pittiful shift to evade it . they fancied that though the world had no beginning , yet as animals proceed by different ages , till they arrive at extream and impotent old age ; in like manner it happen'd to the earth , not in all its parts at once : for then in that vast succession of ages , the world and race of men had been spent ; but sometimes in one part , and after in another . but with this difference , that whereas man after decrepit age never renews his youth , a country once wasted with age , returns by vertue of the celestial influences to its former vigor , and is in a perpetual circulation to new infancy , new youth , and so to old age . and from hence it is , that it learns again those things that were well known in former ages , the remembrance of which was intirely lost . but the vanity of this fiction is easily discover'd . 1. is it possible that in such a number of years , of which memorials remain before and since this fiction , that in no part of the world should be seen or heard of this decrepit age and new childhood , which according to this opinion hath innumerable times hapned in the circle of eternity , sometimes in one , sometimes in another province ? if we fancy nature were so changeable according to the revolution of the heavens , we may with equal reason believe , that by various conjunctions of the stars , it hath and may fall out , that water should burn , and fire cool ; that serpents should be innocent , and lambs pernicious ; that flys should live an age , and eagles but a day . 2. since 't is affirmed that the whole world doth not sink into this oblivion at once , it must follow that in some vigorous parts the knowledg of arts still remain'd , and from thence should be derived two other parts ( that were ascending from their ignorance ) as 't is usual in the commerce of distant regions . so that it will never fall out that arts and sciences once invented should be totally lost . 't is true , some particular nation , not by change of nature , but humane accidents , may lose the arts wherein it formerly flourish'd ; as is eminently visible in the greek , that is now far more ignorant and unpolisht then in former ages . but this cannot with any pretence of reason be said of the whole world. 't is evident therefore if the world were eternal , it had always been most wise and civil , and that its gradual attaining the knowledg of things of publick advantage is a sufficient conviction of its beginning in time , by the counsel and will of an intellectual agent . 3. to the still voice of reason , the loud voice of all nations accords in confirming this truth . the civil , the barbarous , those who by their distance are without the least commerce , and are contrary in a thousand fashions and customs that depend on the liberty of men that is mutable , yet ‖ all consent in the acknowledgment of a god , being instructed by nature that is always the same , and immutable . 't is as natural to the humane understanding by considering the frame of the world , to believe there is a god , as 't is the property of the eye to see the light . the assent to this truth is unforc'd , but , without offering extream violence to the rational faculties , none can contradict it . indeed in their conceptions of him , few have the glass of the mind so clear and even as to represent him aright . some divide what is indivisible , and of one make many gods. some attribute corporeal parts to a pure spirit ; some figure him in statues to make the invisible seen ; and in other manner deform him . yet no errour , no ignorance has absolutely defac't the notion of him . and that no societies of men are without the belief of a first being , superiour to all things in the world , and of absolute power over them , and consequently worthy of supream honour from all reasonable creatures , their prayers , vows , sacrifices , solemnities , oaths , are a visible testimony . the force and weight of the argument is great : for that which is common to the whole species , and perpetual from its first being through all its duration , is the * impression of nature , which in its universal principles either of the understanding , or the will , is never deceived . thus the inclination to that good that is convenient to our faculties ; the approving as most just to do to another what we desire in the same circumstances should be done to us , are natural principles , whose rectitude and verity are so evident , that no man is so contumacious as to require a proof of them . if we discredit its authority in this single instance , that there is a god , we may with equal reason suspect its testimony in all other things ; that the persons we converse with are phantomes , that the objects that strike our senses are only shadows , that what appears white is black , that what is felt as cold is hot , that what is evident to all mens minds is false , viz. that the whole is greater than a part . in short , the most rational discourses would have as little firmness and certainty , as the incoherent fancies of one that is distracted , or dreams . we must renounce sense and reason , having no assurance of such things as are clear and manifest , but the instinct of nature that determines our assent . now what account can be given of the sense of the deity indelibly stamp'd on the minds of men ? if there be no god , from whence comes it that nature has imprest such a strong belief of a being not only false but impossible ? for if there be no god , 't is impossible there should be . there is no middle between the two attributes of being , necessary and contingent . and that an eternal being should now begin to exist , is a palpable contradiction . we must therefore conclude that the author of the humane soul has so fram'd it , that by the free use of its faculties it necessarily comes to the knowledg of its original . from hence , 't is universal and constant . and can there be a testimony of equal authority , clearness and sincerity as this of nature , understood in every language , and receiv'd in every place ; and where 't is most simple , 't is most the same , and therefore more convincing . to elude the force of this argument there are several weak evasions . i. that the most men are practical atheists , and live without god in the world ; and that some are speculative atheists , either denying or doubting of his existence . but the answer is easie . 1. that men deny god in their works , is of no validity to disprove the natural notion of him ; for by this confession we must cancel almost all the law of nature . how many notoriously rebel against the infallible principles of common reason ? how many dishonour their parents ? yet there is no precept more clearly natural , and acknowledged by the rudest nations , than the obligation to the immediate authors of our lives . how many by fraud or rapine enrich their estates , or violate the honour of the marriage-bed , and do that to others they would not have done to themselves ? but though they contradict the law of nature in their actions , can they abolish it in their hearts ? can they make conscience dumb , that it shall never reproach their impieties , because they are deaf to its voice ? 't is as impossible as to transform themselves into another kind of being , and become brutes in nature , because they resemble them in their dispositions and practices . 2. supposing that some are atheists in opinion , it doth not follow that the belief of the deity is not a pure universal principle of nature . for by all men we must understand those in whom the sense of nature is not perverted . things of the clearest certainty have been denied by some . we feel motion , yet a philosopher disputed against it . the argument is convincing that snow is white , because it appears so to all mens eyes ; thô to the eye that wants its native sincerity , and infected with a vicious tincture , it appears of another colour . now 't is certain that atheism is not produced by generation from the natural discourses of the mind , but from the putrefaction and rottenness of manners . those who have lost their reason in sensuality , and submit their understandings to the guidance of their corrupt affections , that is the seeing faculty to the blind , are most inclin'd to atheism . and they can never come to that impious height without obliterating in the guiltiest manner , the lively characters of reason and humanity . such are as prodigiously irregular from the true constitution of the minds of men in respect of belief , as a ‖ bird without wings would be from the natural composure of the bodies of all others , in respect of parts . monsters cannot dishonour , and are no pattern of the species . and shall the contradiction of a few brib'd by their lusts , disauthorise the consenting testimony of mankind ? 3. there is no absolute atheist , i. e. of such a firm perswasion that there is no god , as excludes all doubts and fears of the contrary . 't is true , as a pretext for their licentiousness , and to give boldness to their fearful impiety , some obdurate wretches may desperately deny the supream eternal power , to whom they are accountable : but no violence can intirely choke this natural principal , it has such deep and strong root in the humane spirit . the vital spark will fly in their faces , notwithstanding all their endeavours to tread it out . of this we have convincing evidence from some , who in great troubles have been compel'd to acknowledge god , whom they boldly denyed before . i shall produce two instances . the first is recorded by aeschilus . that the persian messenger in his narrative to the king , of the overthrow of his army by the grecians , related that those gallants who before the fight in the midst of their cups and bravery denied god and providence as secure of victory , yet afterwards when furiously pursu'd by their enemies , they came to the river strymon , that was frozen and began to thaw , then upon their knees they mournfully implor'd the favor of god , that the ice might hold and give them safe passage over from the pursuers . nature in extremities has irresistible workings , and the inbred notions of the deity , though long supprest by imperious lusts , will then rise up in mens souls . the other instance is of bion the philosopher , a declared atheist , till struck with a mortal disease , and then , as a false witness on the rack , confest the truth , and addrest himself by prayers and vows to god for his recovery . egregious folly , as the ‖ historian observes , to think that god would be brib'd with his gifts , and was or was not according to his fancy . and thus it happens to many like him . as a lamp near expiring shines more clearly , so conscience that burn'd dimly for a time , gives a dying blaze , and discovers him who is alone able to save or to destroy . but how just were it to deal with them as * herofilus with diodorus cronus , a wrangler that vext the philosophers , by urging a captious argument , against the possibility of motion . for thus he argued : a stone , or what ever else , in moving it self , is either where it is , or where it is not ; if where it is , it moves not ; if where it is not , then it will be in any place , but where it is . while this disputing humour continued , one day he fell , and displac't his shoulder . and sends in haste for herofilus , of excellent skill in surgery . but he desirous first to cure his brain , and then his shoulder , told him that his art was needless in that case : for according to your own opinion , this bone in the dislocation either was where it was , or where it was not , and to assert either , makes the displacing of it equally impossible . therefore 't was in vain to reduce it to the place from whence it was never parted . and thus he kept him roaring out with pain and rage till he declar'd himself convinc'd of the vanity of his irrefutable argument . now if , according to the vanity of atheists , there is no god , why do they invoke him in their adversities ? if there be , why do they deny him in their prosperity ? there can no other reason be assign'd but this , that in the state of health their minds are disperst , and clouded with blind folly , in sickness they are serious and recover the judgment of nature . as 't is ordinary with distracted persons , that in the approaches of death their reason returns : because the brain distemper'd by an excess of heat , when the spirits are wasted at the last , is reduced to a convenient temper . chap. vi. the belief of the deity no politick invention . the asserting that 't is necessary to preserve states in order , is a strong proof of its truth . no history intimates when this belief was introduc'd into the world. the continuance of it , argues that its rise was not from a civil decree . princes themselves are under the fears of the deity . the multitude of false gods does not prejudice the natural notion of one true god. idolatry was not universal . the worship of the only true god is preserved where idolatry is abolish'd . ii. 't is objected , that the belief of the deity was at first introduc'd by the special invention of some in power to preserve the civil sate ; and that religion is onely a politick curb to restrain the wild exorbitance and disorders of the multitude . this admits of an easie refutation . 1. those corrupted minds that from pride or sensuality presum'd to exempt men from the tribunal of heaven , yet affirm'd that a city might rather be preserved without fire and water , the most necessary elements , than without the religious belief of a god. egregious lovers of mankind ! and therefore worthy of esteem and credit , since they divulge that doctrine , that if believed , the world must fall into dreadful confusion by their own acknowledgment . but such is the divine force of truth , that its enemies are constrain'd to give testimony to it ; for is it conceiveable that an error not in a light question , but in the supreme object of the mind , should be the root of all the vertues that support the civil state , and truth if discovered should have a fatal consequence on government , subvert all societies , and expose them to the greatest dangers ? how can they reconcile this with their declared principle , that the natural end of man is the knowledge of truth ? it were less strange that the constant feeding on deadly poyson , should be requisit to preserve the natural life in health and vigour , and that the most proper food should be pernicious to it . so that the objection if rightly consider'd will confirm the religious belief of a deity . indeed 't is evident that all civil powers suppose the notion of a god to be an inseparable property of humane nature , and thereby make their authority sacred in the esteem of the people , as derived from the universal monarch . 2. they can give no account of what they so boldly assert . what historian ever recorded , that in such an age , such a prince introduc'd the belief of a deity to make obedience to his law 's , to be a point of religion . 't is true , politicians have sometimes used artifice and deceit to accomplish their ends . lycurgus pretended the direction of apollo , and numa of the nymph egeria , to recommend their laws to the people . scipio and sertorious made some other god to be of their council of warr , to encourage their souldiers in dangerous interprises . but this mask only deceived the ignorant . the more intelligent discern'd the finess of their politick contrivance . 3. is it conceiveable that the belief of the deity , if its original were from a civil decree , should remain in force so long in the world ? false opinions in philosophy , adorn'd with great eloquence by the inventors , and zealously defended for a time by their followers , though opposit to no mans profit or pleasure , yet have lost their credit by further inquiries . and if the notion of a god were * sophisticate gold , though authorized with the royal stamp , could it have endured the touchstone , and the fire for so many ages without discovery ? could it have past the test of so many searching wits , that never had a share in government ? can we rationally suppose that in such a succession of time no discontented person , when the yoke of government was uneasie , should disclose the arts of affrightment , and release the people from imaginary terrours , that with courage they might resume their liberty ? 't is a true observation , no single person can deceive all , nor be deceived by all . now if there be no god , one person has deceived all by introducing the general belief of a god into the world , and every one is deceived by all , believing so from the universal authority of mankind . 4. the greatest princes are under the awful impressions of the deity . those rais'd to the highest thrones are not free from inward anxieties , when the guilty conscience cites them before his dreadful tribunal . of this we have their unfeigned declarations in the times of their distress . now 't is unconceivable they would voluntarily preplex themselves with a fancy of their own creating , and dread that as a real being , which they know to be feigned . this pretence therefore cannot without an open defiance of reason be alledged . 3. 't is objected that the consent of mankind in the acknowledgment of a god is no full conviction of his existence , because then we must believe the false gods that were adored in the world. 1. the multitude of idols created by superstitious fancies is a strong presumption that there is a true god. for all falshood is supported by some truth , deceit is made credible by resemblance . the heathen worship though directed amiss , yet proves that a religious inclination is sound in its original , and has a real object to which it tends , otherwise idolatry the corruption of it had not found such a facility and disposition in men to receive it . 2. idolatry hath not been universal in all ages and nations . the first causes of it and motives that preserved it are evident . the nation of the jews was freed from this general contagion : for we may as rationally argue from their own histories concerning their belief and practice , as from the histories of other nations . and when a veil of darkness was cast over the heathen world , some were inlight'ned by true reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations . the philosophers privatly condemn'd what in a guilty compliance with the laws of state they publickly own'd . nay even the lowest and dullest among the gentiles generally acknowledged one supreme god and lord of all inferior deities . as tertullian observes , in their great distresses , guided by the internal instructions of nature , they invok'd god , not the gods , to their help . 3. that the belief of one god is a pure emanation from the light of nature is evident , in that since the extinction of idolatry , not a spark remaining in many parts of the world , 't is still preserv'd in its vigor and lustre in the breasts of men. since the plurality of gods have been degraded of their honour , and their worships chased out of many countries , and the ideas of various ancient superstitions are lost , the only true god is served with more solemn veneration . time , the wise discerner of truth from falshood , abolishes the fictions of fancy , but confirms the uncorrupted sentiments of nature . to conclude this discourse ; what rational doubt can remain after so strong a witness of the deity , external from the universe , internal from the frame of the humane soul ? if we look through the whole compass of natural beings , there is not one separately taken , but has some signature of wisdom upon it . as a beam of light passing through a chink in wall of what figure soever , always forms a circle on the place where 't is reflected , and by that describes the image of its original , the sun. thus god in every one of his works represents himself tanquam solis radio scriptum . but the union of all the parts by such strong and sweet bands , is a more pregnant proof of his omnipotent mind . is it a testimony of great military skill in a general to range an army compos'd of divers nations that have grat antipathies between them , in that order as renders it victorious in battel ? and is it not a testimony of infinite providence to dispose all the hosts of heaven and earth so as they joyn successfully for the preservation of nature ? 't is astonishing that any should be of such a reprobate mind , as not to be convinc'd by the sight of the world , a visible word that more gloriosly illustrates the perfections of the creator , than the sublimest eloquence , that conceals what it designs to represent . when sophocles was accused by his ungrateful sons , that his understanding being declin'd with his age , he was unfit to manage the affairs of his family ; he made no other defence before the judges , but recited part of a tragedy newly compos'd by him , and left it to their decision whether there was a failure in his intellectuals : upon which he was not only absolved , but crown'd with praises . what foul ingratitude are those guilty of , who deny the divine wisdom , of which there are such clear and powerful demonstrations in the things that are seen ? abhor'd impiety ! worthy of the most fiery indignation ; and not to be expiated with a single death . none except base stupid spirits that are laps'd and sunk below the rational nature , ( as a noble * philosopher justly censures them ) are capable of such prodigious folly and perversness . yet these are the pretenders to free reason and strength of mind , and with a contemptuous smile despise the sober world , as fetterd with servil principles , and foolishly soften'd by impressions of an unknown , uncertain being , and value themselves as more knowing than all others , because they contradict all . ridiculous vanity ! as if a blind man in a crowd sometimes justling one , sometimes another , should with impatience cry out , do ye not see ? when he is under a double blindness , both in his eyes and understanding , not seeing himself , and reproaching those that see , for not seeing . in short , this great truth shines with so bright an evidence , that all the sons of darkness can never put out , and can only be denied by obstinate atheism and absurdity . chap. vii . the duties of understanding creatures , to the maker of all things . admiration of his glorious perfections visible in them . this is more particularly the duty of man , the world being made eminently for him . the causes why the creatour is not honour'd in his works , are mens ignorance and inobservance . things new rather affect us , than great . an humble fear is a necessary respect from the creature , to the divine majesty and power . love and obedience in the highest degrees are due from men to god , in the quality of creator . trust and reliance on god is our duty and priviledg . let us now briefly consider the indispensible duties of rational creatures with respect to the maker of all things . and those are , 1. to acknowledg , and admire the deity , and his perfections that are so visible in his works . for there must be a first cause from whom that receives being , that cannot proceed from it self . in all the forms of things there are some characters stampt of the divine wisdom , that declare his glory , some footsteps imprest of his power that discover him ; some lines drawn of his goodness that demonstrate him . and so much praise is justly due to the artificer , as there is excellence of art and perfection of workmanship appearing in the work. this duty is especially incumbent on man , because the world was made with a more eminent respect for him , than for angels or animals . for if we consider the diversity of its parts , the multitude and variety of sensitive natures , of which it consists , and the art whereby 't is fram'd according to the most noble idea and design of highest wisdom , 't is evident it was principally made for man , there being an adequate correspondence between them , with regard to the faculties and the objects . 't is true the angels understand more perfectly than man the union order and beauty of the world , an incomparable proof of the makers perfections , but they are not capable of knowledg or pleasure by tasts , smels , sounds , which are only proportion'd to make impressions on material organs . and is it agreeable to wisdom that an object purely sensible should be chiefly intended for a power purely spiritual ? neither are the beasts fit spectators of the divine works . for the material part to which sense can only reach , is the least notable in the frame of nature , and the oeconomy of the world. they cannot discover the dependance between causes and effects , the means and end , nor the wisdom that ordered all . these are only for the vision of the mind , which they want . the volume of the world to them is like a fair printed book compos'd of sublime matter and style , but opened to one that sees the beauty of the characters , without understanding the language it speaks , and the wisdom it contains . an eagle by fixing its eyes on the sun cannot measure its greatness , nor understand the ends of its motion . the world would be lost , if only for them . but the wise creator united these two distinct natures in man , and plac'd him in this theater of his magnificence , that by the ministry of the senses he might have perception of the external part , and by his reason discover what is most worthy to be known ; the admirable order that distinguishes and unites so many and such different natures , and guides all their motions , that 't is clear they depend upon one principle without knowing it , and conspire to one end without willing it . how should this raise his mind in the just praises of the maker ? the true causes why the creator is not duly acknowledged and honour'd for his works , are either ignorance , or a guilty neglect and inobservance of them . 1. ignorance in the composure of the world , and of the several beings in it . a philosopher askt by one , what advantage the instructions of philosophy would be to his son ? replied , if no other , yet that when he is a spectatour in the theatre , one stone shall not sit upon another . an ignorant person encompast with all the varieties of nature , wherein omniscient skill appears , is insensible as a stone carv'd into the shape of a man. nay the most learned professors know little more than the several kinds of things , and the causes and manner of some particular effects . how often are they forc't to take refuge in occult qualities when prest with difficulties ? or only assign universal causes of things , and sometimes the same for operations extreamly contrary ? how many mysteries of nature are still vaild and hid in those deep recesses where we can go only in the dark ? how much remains undiscover'd that is truly wonderful in the works of god ? they are the objects of the eye and mind , but what is visible to the eye is least worthy of admiration . from hence the value of the works , and the glory of the author is much lessen'd . besides , the rational pleasure of the mind is lost by not discerning the wise order that is infallibly observ'd in universal nature . 't is not the viewing a musical instrument , the variety of the parts , and of the strings in their size and length , that produces delight , but hearing the harmonious and pleasant diversity of their sounds contemper'd by the proportion of numbers . thus 't is not the sight of the meer outward frame of things , but the understanding the intellectual musick , that springs from the just laws of nature , whereby they are perfectly tuned , and the conspiring harmony of so many mixt parts without the least harsh discord , that ravishes the soul with true pleasure . 2. the inobservance of man is another cause why the great creatour is not magnified for all his works . if we did consider the least , even one of those ‖ unius puncti animalia , a flea or mite , we should find what is admirable in that scarce-visible atom of matter . but the * novelty , not the excellence of things , draws our thoughts . the greatest works in nature , that are not miracles , only because common and usual , are past by with a careless eye . their continual presence is not moving , but lessens our regard and attention . the † naturalist observ'd it to be one of the solemn follies of men , to value medicines not for their virtue , but the country where they grow , the climate from whence they come ; if they have a barbarous name , they are reputed to have a mysterious efficacy , and those plants are neglected as unprofitable , that are natives of their own soil . the rarity is esteem'd more than the merit of things . 't is a greater wonder to give light to the sun , than to restore it to the blind , yet its daily presence does not affect us . if a chymist should extract a liquor of such an extraordinary virtue , that by pouring a few drops of it on the dust , a body should be form'd , animated , and move , would any one be induc'd to believe it without the testimony of his own eyes , and would it not be a surprising wonder ? yet innumerable living creatures spring from the dust by the falling of rain , and few think it worthy of observation . the raising a dead body to life would astonish us , but we are unaffected that every day so many living men are born . yet , if we consider things aright , the secret forming a body in the womb is an equal prodigy of power , and as truely marvellous , as the restoring the vital congruities to a carcass , that prepare it for the reception of the soul. what more deservs serious reflection , than that from the same indistinct seed , so many and such various parts in their substance , figure and qualities should proceed ? hard and dry for the bones , liquid for the humours , moist and soft for the flesh , tenacious for the nerves , perforated for the arteries and veins , hot for the liver and heart , cold for the brain , transparent for the eyes ? how should it raise our wonder that that matter which in it self is simple and equal , in gods hand is capable of such admirable art ? but the constant sight of living productions causes our neglect , and deprives him of his just honour . thus , that from almost an invisible seed weak and tender , should spring a great tree of that strength as to resist the fury of the winds , what miraculous virtue is requisit ? the inlightned observing mind ascends from nature to god , whose instrument it is , and with deliberate admiration praises him for his excellent works . 2. the most humble fear is a necessary duty from man to the majesty and power of the creatour . a barren admiration of his omnipotent art in his works is not sufficient , but it must be joyned with awful respects of his excellent greatness . he has the right , and to him is due the reverence and homage of universal king. with what solemnity and composedness of spirit should we approach the divine presence ? what a jealous watch ought to be plac'd over our hearts in all our addresses to him , lest by carelesness and inadvertency we should disparage his excellencies . to think of him without reverence is a profanation . the lord is a great god , and a great king above all gods ; and from hence the necessary consequence is , o come let us worship and fall down , and kneel before the lord our maker . what ever is glorious , is in him in the most excellent degrees of perfection . the world , with the innumerable variety of creatures , is but a drop compar'd to his transcendent greatness . and what part is man of that drop ? as nothing . time is but a point of his eternity , dominion but a shadow of his soveraignty . 't is the most natural duty of man to walk humbly with his god , and to fear above all things to displease him. the whole creation , even the insensible part , and that seems least subject to a rule and law , and least conducted by reason , obey his will. what is more light and rash than the winds ? yet they do not breath but by his command . what is more fierce and impetuous than the sea ? yet it does not transgress his order . when it threatens to over-run the whole earth , the weak sand stops its foaming rage , and it retires , respecting the bounds set by the creator . what then will be our guilt , if we are regardless of his majesty and authority , who are enlightned with reason to understand his will , when the most rebellious and unteachable things in nature readily and constantly obey him ? he is present every-where , the whole compass of heaven and earth is but an inch of his immensity ; he sees all , observes all , is more intimate with our hearts than we are our selves ; and dare man trample on his laws before his face ? who can by resistance or flight escape from inevitable punishment , that offends him ? he can bind the most stubborn enemies hands and feet ; and cast them into utter darkness . as he made all things by the meer act of his will , so without the least strain of his power he can destroy them ? what does not a mortal man arrogate to appear terrible , and make his will to be obeyed , when he has but power to take away this short natural life ? the proud king of babylon commanded the numerous nations under his empire , to prostrat themselves like brutes in the lowest adoration of the image he set up ; and when the three hebrew young men refused to give divine honour to it , he threatned , if ye worship not , ye shall be cast the same hour into the midst of a burning fiery fornace ; and who is that god that shall deliver you out of my hands ? this is the language of a man ( poor dust ) that can heat a fornace with fire , and has a squadron of souldiers ready upon the least intimation of his pleasure to throw into it any that disobey'd , as if no power either in heaven or earth could rescue them from him . 't was impious folly in him thus to speak . but god can give order to death to seize on the stoutest rebel , and cast him into an eternal fornace , and say in truth , who shall deliver out of my hands ? his power reaches beyond the grave . tiberius intending to put to death by slow and exquisit torments one who kill'd himself , cry'd out in a rage , carnulius has made an escape from me . but no sinner can by dying escape god's justice , for death it self takes the condemned , and delivers them to endless torments . there are no degrees of fear can be equal to this cause , the wrath of the great creator . is there any pleasure of sin so sweet , but this , if considered , would make it to be as poison or gall to the taste ? is any joy so predominant but this would instantly make it die in the carnal heart ? the due apprehension of almighty anger is sufficient to subdue the most vicious insuperable passions that so violently transport to sin . but o astonishing stupidity ! the most of men without fear provoke the living god , as if he were like the idols of the heathens , a dead stock or stone , insensible and powerless , so that the spiders made their webs on the beard of jupiter , and the birds their nests in his thunder . where is their reason , where is their self-love , to challenge so dreadful an adversary , who is able in the very act of sin to strike them with death temporal and eternal . consider this , ye that forget god , lest he tear you in pieces , and there is none to deliver . 3. love and obedience in the highest degree are due to the author of our beings , and all things for our use and profit . what motion is more according to the laws of nature , than that love should answer love ? and so far as the one descends in benefits , the other should ascend in thankfulness ? if we consider the first and fundamental benefit with all its circumstances , in the pure order of nature , that we are men consisting of a rational soul , and a body admirably prepar'd for its convenient habitation , and in this regard the most wonderful work of god ; can a humane breast be so hard and flinty as not to be softned and made receptive of impressions by this effect of his pure goodness ? is it possible that any one should be of such a stupid savage temper , so void of all humanity , nay of the sentiments of the lower nature , as not to be toucht with a grateful affection to the author of his life , when lions and tigers , the most untractable beasts of the forest , are by an innate principle so tenderly inclin'd to their dams ? it unspeakably enforces our obligation , that beside the inherent excellencies of nature he made us by priviledg above all creatures in this sensible world , and furnish'd it with innumerable objects excellent in their beauty and variety , that are not meer remedies for necessity , but for the delight of this present life . and having tasted the good of being , and the fruits of his magnificent bounty , can we be coldly affected to our great benefactor ? the ‖ moralist advises , as the best expedient to make a person grateful , encompass him with thy benefits , that wherever he turns , something may recal his fugitive memory , and render thee visible to him . this cannot be done by men. but where ever we turn our thoughts , or fix our eyes , either on our persons or comforts , on the present state , or the future , ( for he has given eternity to our duration ) we find our selves incircled with innumerable and inestimable benefits from god. 't is impossible we should ever forget them without the greatest guilt . every minute he renews our lives and all our enjoyments . for the actual influence of his power is as requisit to preserve our being , as at first to produce it . the creature has nothing of its own , but a simple non-repugnance of coming into act . how frozen is that heart that is not melted in love to so good a god ? let us look into the depth of our native nothing , that we may understand the heighth of the divine love , in raising us from the pure possibility of being into act , and that meerly for his sovereign pleasure , and most free benignity . there was no necessity that constrain'd him to decree the making the world , or man in it : for 't is a plain contradiction that there should be a superior power to determine a being of infinite perfections . and for that reason also he gives all his benefits without the least possible advantage to himself . 't was commended as a miraculous vertue in theodosius the emperor , that he was bountiful meerly to satisfie his own goodness : but 't is the propriety of god's nature . is he not then worthy of all our thoughts , all our affections , for his most free and admirable favours ? if there be but a spark of reason , we must judge that the immense liberality of god to us , without respect to his own interest , is so far from lessening , that it increases our duty to correspond in all possible thankfulness . consider further , that which adds to the greatness of the gifts we receive , is ‖ the greatness of the giver . the price of a benefit rises in proportion to the worth of the person that bestows it . a small gift from a great hand may be justly preferr'd before a richer from a less estimable donor . now if we consider that the glorious god ( in comparison of whom the greatest kings are but vain shadows of majesty ) has made a world full of so many and so excellent creatures for our refreshment , that our being on earth may not be tedious in the short space of our journey to heaven , will it not overcome us with an excess of wonder and affection , and cause us to break forth , what is man that thou art mindful of him , and the son of man that thon visitest him ? thou madest him a little lower than the angels , and hast crowned him with glory and honour ; thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet . and as our most ardent love , so intire obedience is due to the creator , both in active service for his glory , and an absolute resignation to his will. the strongest title to acquire dominion according to the law of nature , is that of the cause to the effect . the mind cannot rebel against the light of this principle . 't is most just therefore we should imploy all our powers , even from the early rise of reason to the setting point of life , wholly in his service from whom we received them . 't is an excellent representation of st. ‖ austin ; if a sculptor , after his fashioning a piece of marble in a humane figure , could inspire it with life and sense , and give it motion , and understanding , and speech , can it be imagin'd but the first act of it would be to prostrate it self at the feet of the maker , in subjection and thankfulness , and to offer what ever it is , and can do , as homage to him ? the almighty hand of god form'd our bodies , he breathed into us the spirit of life ; and should not the power of love constrain us to live wholly according to his will ? methinks nothing should be pleasing to us but as we make it tributary to him. if we only regard him as our creatour , that one quality should for ever engage us to fidelity in his service , zeal for his interest , obedience to his laws , and an inviolable respect for his honour . and this duty binds us the more strongly , because as god made the world for mans profit , so he made man for his own glory . and what the loadstone is to the steel , or the sensible good to the appetite , the same attractive is the end to the intelligent nature . and the higher the end is , and the more the mind is fitted to understand its excellence , the more powerfully it should excite the faculties , in pursuit of it according to their uttermost capacity . now what horrid unthankfulness is it to be insensible of the infinite debt we owe to god ? what disloyalty to pervert his favours , to slight his commands , and cross the end of our creation ? the serious consideration that god has given us such a noble nature , capable to know , love and enjoy him , and that we have so little improved our faculties , for these excellent ends , should put us in two contrary excesses of spirit , the one of joy , for his unspeakable goodness , the other of confusion , for our most unworthy neglect of it . our duty and our disobedience have the same measure . the goodness and bounty of our great benefactor regulates the one and the other . the more we have received from him , the more we are ingaged to him , and the more we are ingaged , the more guilty , and worthy of punishment will our neglect be . among men an ungrateful perfidious person is an object of horror , and favours abused become motives of hatred . to employ our faculties rational or sensitive to the disservice of our maker , is the same kind of villany though of incomparably greater guilt both in respect of the object and degree ; as if a traitor should turn the very same weapons against his prince , that he received from him for his defence . to turn his benefits into occasions of sin , and by the same things to dishonour him by which we should glorifie him , is extreme perversness . in this , unthankful man imitates the earth from whence he was taken : for that makes use of the heat of the sun to send up vapours that obscure the beams of light he communicates to it . this is to despise the divine majesty , power , wisdom , goodness , that are united , and so eminently appear in his works , and will provoke his severe vengeance . let us therefore every day revive the sense of our obligations , and by intense thoughts kindle the affections of love and reverence , of praise and thankfulness , that in them as flames ascending from an altar , we may offer our selves a holy living sacrifice , which is our reasonable service . our all is due to him , what ever we are , what ever we have , our bodies , our souls , our time and eternity . and an humble resignation to his will in all things is the essential duty of his creatures 't is true that upon the account of his wisdom and power , it becomes us with the most respectful submission to yeild our selves to his pleasure . authority and dignity naturally result from their union in a person . therefore 't is supreme in him who possesses them in their greatest excellence . when god himself speaks to job of his transcendent majesty , and of his right to dispose of men according to his will ; he produces his works as the conspicuous testimonies of his great power and exquisite wisdom : but the reason of our submission will be more convincing if we remember that god has an absolute unalienable propriety in us , and all that we enjoy ; for our being and comforts are the liberal gifts of his hand . if therefore he shall please to take away any of his favours , even life it self , though not to exchange it for a life infinitely better , it would be the most unnatural rebellion to to resist the dispositions of his providence , the most vile unthankfulness , to be stormy and passionate , or to consent to any secret murmuring and discontent in the heart , as if our own were taken from us , either unseasonably or unjustly . and though our troubles immediately proceed from second natural causes , yet according to right reason , we must esteem them but as instruments of his invisible hand , and govern'd by his counsel , in order to such effects and in the time he pleases . it is our duty even in the saddest circumstances , with an entire readiness of mind , and conformity of desires to say to our maker , thy will be done . 4. truth and reliance on god is our duty and priviledge . every being has a necessary dependance on him for its subsistence ; but man of all the visible creatures is only capable of affiance in him , by reflecting upon his own impotence , and by considering the perfections of the creator , that render him the proper object of trust . 't is is incommunicable honour of the deity , to be acknowledged and regarded as the supporter of all things . to put confidence in our selves , in the advantages of body or mind or estate , as if we were the architects of our own felicity , is a sacrilegious usurpation . yet vain man foments a secret pride and high opinion of himself , as if by his own prudence and conduct he might acquire an happiness , till experience confutes his pleasing but pernicious error . the truth is , were there no god , whose powerful providence governs all things , and has a special care and respect of man , he were of all creatures the most miserable . so that besides the wickedness , we may clearly discover the folly of atheism , that deprives man of his chiefest comfort at all times , and his only comfort in the greatest exigencies . for in this mutable state he is liable to so many disasters and wretched accidents , that none can have an assurance of prosperity one day . how frail and uncertain is life , the foundation of all temporal enjoyments ? it depends upon so many things , that 't is admirable it subsists for a little time . the least vessel in the body that breaks or is stopt , interrupting the course of the blood and humours , ruines its oeconomy . sometimes in its vigorous consistence , when most distant from sickness 't is nearest to death . a little eruption of blood in the brain is sufficient to stop the passages of the spirits , and deprive it of motion and life . and the changes of things without us , are so various and frequent , so great and suddain , that 't is an excess of folly , a dangerous rest to be secure in the enjoyment of them . the same person sometimes affords an example of the greatest prosperity , and of greater misery in the space of a few hours . henry the fourth of france , in the midst of the triumphs of peace , was by a blow from a sacrilegious hand dispatcht in his coach , and his blody corps forsaken by his servants , expos'd to the veiw of all ; so that as the ‖ historian observes , there was but a moment between the adorations and oblivion of that great prince . all flesh is grass , and the glory of it as the flower of the grass . what ever disguises its imperfections , and gives it lustre , is but superficial , like the colour andornament of a flower , whose matter is only a little dust and water , and is as weak and fading . who then can possess these things without a just jealousie , lest they should slip away , or be ravisht from him by violence ? and in this respect man is most unhappy ; for besides the affliction of present evils , reason , that separates him from other creatures , and exalts him above them , is the fatal instrument of his trouble by the prevision of future evils . ignorance of future miseries is a priviledge , when knowledg is ineffectual to prevent them . unseen evils are swallow'd whole , but by an apprehensive imagination are tasted in all their bitterness . by fore-thoughts we run to meet them before they are come , and feel them before they are truly sensible . this was the reason of that complaint in the ‖ poet seeing the prognosticks of misery many years before it arrived , sit subitum quodcunque paras , sit caeca futuri mens hominis fati , liceat sperare timenti . let the evils thou preparest surprize us , let us not be tormented by an unhappy expectation of them , let the success of future things be concealed from our sight , let it be permitted to us to hope in the midst of our fears . indeed god has mercifully hid the most of future events from humane curiosity . for as on the one side by the view of great prosperity , man would be tempted to an excess of pride and joy , so on the other ( as we are more sensibly touch'd with pain than pleasure ) if when he begins to use his reason and apprehensive faculty , by a secret of opticks he should have in one sight presented all the afflictions that should befal him in the world , how languishing would his life be ? this would keep him on a perpetual rack , and make him suffer together and at all times , what shall be endured separately and but once . but though the most of future things lie in obscurity , yet often we have sad intimations of approaching evils that awaken our fears . nay , how many tempests and shipwracks do men suffer in terra firma , from the suspicion of calamities that shall never be ? imaginary evils operate as if real , and produce substantial griefs . now how can such an infirm & jealous creature , in the midst of things that are every minute subject to the laws of mutability , be without inward trouble ? what can give him repose and tranquillity in his best condition , but an assurance that nothing can befall him but according to the wise counsel and gracious will of god ? and in extream afflictions , in the last agonies , when no humane things can afford relief , when our dearest friends are not able to comfort us , but are miserable in our miseries , what can bear up our fainting hope but the divine power , a foundation that never fails ? what can allay our sorrows , but the divine goodness tenderly inclin'd to succour us ? our help is in the lord who made heaven and earth . the creation is a visible monument of his perfections . the lord is a sun , and a sheild . he is al-sufficient to supply our wants , and satisfie our desires . as the sun gives life and joy to all the world , and if there were millions of more kinds of beings and of individuals in it , his light and heat are sufficient for them all ; so the divine goodness can supply us with all good things , and ten thousand worlds more . and his power can secure to us his favours , and prevent troubles ; or , which is more admirable , make them beneficial and subservient to our felicity . he is a sure refuge , an inviolable sanctuary to which we may retire in all our streights . his omnipotence is directed by unerring wisdom , and excited by infinite love , for the good of those who faithfully obey him . an humble confidence in him , frees us from anxieties , preserves a firm peaceful temper in the midst of storms . this gives a superiority of spirit , a true empire of mind over all outward things . rex est qui posuit metus , occurritque suo libens fato , nec queritur mori . what was the vain boast of philosophers that by the power of reason they could make all accidents to contribute their happiness , is the real priviledge we obtain by a regular trust in god , who directs and orders all events that happen for the everlasting good of his servants . in the worst circumstances , we may rejoyce in hope , in a certain and quiet expectation of a blessed issue . in death it self we are more than conquerers . o lord god of hosts , blessed is the man that trusts in thee . chap. viii . the immortality of the soul depends on the conservative influence of god. natural and moral arguments to prove that god will continue it for ever . the soul is incapable of perishing from any corruptible principles , or separable parts . it s spiritual nature is evident by the acts of its principal faculties . the understanding conceives spiritual objects ; is not confin'd to singular and present things : reflects upon it self : corrects the errors of the sense : does not suffer from the excellence of the object . is vigorous in its operations when the body is decay'd , which proves it to be an immaterial faculty . an answer to objections , against the souls spiritual nature . that the first notices of things are conveyed through the senses , does not argue it to be a material faculty . that it depends on the temper of the body in its superior operations , is no prejudice to its spiritual nature . having dispatch'd the consideration of the prime fundamental truth , that there is a most wise and powerful creator of all things , i shall next discourse of the immortality of the humane soul , and the eternal recompences in the future state. in treating of the souls immortality i shall not insist on nice and subtile speculations , that evaporate and leave nothing substantial for conviction or practice : but consider those proofs that may induce the mind to assent , and work upon the will to make its choice of objects with respect to their endless consequences hereafter . and first , it must be premised , that immortality is not an inseparable perfection of its nature ; for 't is capable of annihilation . what ever had a beginning may have an end . god only hath immortality in an absolute sense , and communicates it according to his pleasure . the perpetual existence of souls is a priviledge that depends on his sustaining vertue , without which they would relapse into a state of not being . his will is the measure of their duration . i shall therefore consider such things as strongly argue that god will not withdraw his conservative influence that is necessary to their immortality . the arguments are of two sorts , natural and moral . the first prove that god has made the soul incapable of death by any internal causes of perishing from its nature , and in that declares not obscurely that he will ever preserve it . the second sort are drawn from the divine attributes , the visible oeconomy of providence in the government of the world , that are infallible , and will produce a sufficient conviction in minds equally inclin'd . 1. the soul is incapable of death by any internal causes of perishing in its nature . the dissolution of things proceeds from the corruptible principles of which they are compounded , and the separable parts of which they consist , and into which they are resolved . therefore all mixt and material beings are subject to dissolution . but the humane soul is a spiritual substance , ‖ simple , without any disagreeing qualities , as heat and cold , moisture and driness , the seeds of corruption . the essences of things are best discover'd by their peculiar operations , that argue a real distinction between them , and from whence arise the different notions whereby they are conceived . the soul of a brute , performs the same vital acts , as the soul of a plant , yet 't is visibly of a more elevated nature , because it performs the functions of the sensitive life that are proper to it . the rational soul performs the same sensitive acts as the soul of brutes , but that it is of a higher order of substances , appears by its peculiar objects and immediate operations upon them . the two principal faculties of the humane soul are the understanding and the will , and the actions flowing from them exceed the power of the most refined matter however modified , and transcend any principle that is only endowed with the powers of sense and imagination confin'd to matter . to proceed orderly , i will first consider the mind with respect to the quality of its objects , and manner how it is conversant about them . 1. the conception of things purely spiritual , god , angels , separate souls , the analogies , the differences , and various respects of things , argue it to be of a spiritual nature . for 't is and evident principle , there must be an analogy between the faculty and the object . a material glass cannot represent a spirit ; it has no receptivity to take into it an object without figure , colour , and diversity of parts , the affections of matter . a spiritual object can only be apprehended by a spiritual operation , and that can only be produced by a spiritual power . the being of things is the root of their working . now rarifie matter to the highest fineness , reduce it to imperceptible atoms , 't is as truly matter as a gross body . for lightness and tenuity are as proper attributes of matter , as weight and density , though less sensible . if a beast could apprehend what discourse is , it were rational . the soul therefore that understands the spirituality of things is spiritual ; otherwise it should act extra sphaeram . the intellectual eye alone sees him that is invisible , understands the reasons of truth and justice , looks beyond the bright hills of time into the spiritual eternal world , so that 't is evident there is an affinity and likeness in nature between them . 2. material faculties are confin'd to the narrow compass of singular and present things ; but the mind abstracts from all individuals , their pure nature , and forms their universal species . the eye can only see a colour'd object before it , the mind contemplates the nature of colours . it ascends above all the distinctions of time , recollects what is past , foresees what is to come , ‖ no interval of space or time can hinder its sight . besides , the * swift flight of the thoughts over sea and land , the soaring of the mind in a moment above the stars , as if its essence were all vigour and activity , prove that 't is not a material power . 3. sense only acts in a direct way , without reflecting upon its self or its own operations . 't is true there is an experimental perception included in vital and sensible acts ; but 't is far below proper reflection . the eye doth not see the action by which it sees , nor the imagination reflect on it self : for that being conversant only about representations transmitted through the senses , cannot frame an image of it self and gaze upon it , there being no such resemblance conveyed by the mediation of the outward organs . but the rational soul not only contemplates an object , but reflects on its own contemplation , and retir'd from all commerce with external things , views it self , its qualities and state , and by this gives testimony of its spiritual and immortal nature . 4. the mind rectifies the false reports of the senses , and forms the judgment of things not according to their impressions , but by such rational evidence of which they are not capable . when the object is too distant , or the medium unfit , or the organs distemper'd , the senses are deceived . the stars of the brightest magnitude seem to be trembling sparks of light : but the understanding considers that the representations of things are imperfect and less distinct proportionably to their distance , and conceives of their magnitude accordingly . a straight oar appears crooked in the water , but reason observes the error in the refractions , when the image passes through a double medium of unequal clearness . sweet things taste bitter to one in a feaver , but the mind knows that the bitterness is not in the things but in the viciated palat. moreover , how many things are collected by reason that transcend the power of fancy to conceive , nay are repugnant to its conception ? what corporeal image can represent the immensity of the heavens , as the mind by convincing arguments apprehends it ? the antipodes walk erect upon the earth , yet the fancy cannot conceive them but with their heads downward . now if the mind were of the same nature with the corporeal faculties , their judgment would be uniform . 5. the senses suffer to a great degree by the excessive vehemence of their objects . too bright a light blinds the eye . too strong a sound deafs the ear. but the soul receives vigor and perfection from the excellence and sublimity of its object ; and when most intent in contemplation , and concenter'd in its self , becomes as it were all mind , so that the operations of it as sensitive are suspended , feels the purest delights far above the perception of the lower faculties . now from whence is the distemper of the senses in their exercise , but from matter , as well that of the object as the organ ? and from whence the not suffering of the mind , but from the impressing the forms of objects , separated from all matter , and consequently in an immaterial faculty ? for there is of necessity a convenience and proportion , as between a being and the manner of its operations , so between that , and the subject wherein it works . this strongly argues the soul to be immaterial , in that 't is impassible from matter , even when it is most conversant in it . for it refines it from corporeal accidents , to a kind of spirituality proportioned to its nature . and from hence proceeds the unbounded capacity of the soul in its conceptions , partly because the forms of things inconsistent in their natures , are so purified by the mind , as they have an objective existence without enmity or contrariety ; partly because in the workings of the mind , one act does not require a different manner from another , but the same reaches to all that is intelligible in the same order . 6. the senses are subject to languishing and decay , and begin to die before death . but the soul many times in the weakness of age is most lively and vigorously productive . the intellectual off-spring carries no marks of the decays of the body . in the approaches of death , when the corporeal faculties are relaxt and very faintly perform their functions , the workings of the soul are often rais'd above the usual pitch of its activity . and this is a pregnant probability that 't is of a spiritual nature , and that when the body , which is here its prison rather than mansion , falls to the earth , 't is not opprest by its ruines , but set free and injoys the truest liberty . this made heraclitus say that the soul goes out of the body as lightning from a cloud , because it 's never more clear in its conceptions than when freed from matter . and what lucretius excellently expresses in his verses , is true in another sense than he intended ; cedit item retro de terra , quod fuit ante , in terram ; sed quod missum est ex aetheris oris , id rursus coeli fulgentia templa receptant . what sprung from earth falls to its native place : what heav'n inspir'd releast from the weak tye of flesh , ascends above the shining sky . before i proceed , i will briefly consider the objections of some who secretly favour the part of impiety . 1. 't is objected , that the soul in its intellectual operations depends on the phantasms , and those are drawn from the representations of things conveyed through the senses . but it will appear this does not enervate the force of the arguments for its spiritual nature . for this dependence is only objective , not instrumental of the souls perception . the first images of things are introduc'd by the mediation of the senses , and by their presence ( for nothing else is requisit ) the mind is excited , and draws a picture resembling , or if it please not resembling them , and so operates alone , and compleats its own work . of this we have a clear experiment in the conceptions which the mind forms of things so different from the first notices of them by the senses . the first apprehensions of the deity are from the visible effects of his power , but the idea in which the understanding contemplates him , is fram'd by removing all imperfections that are in the creatures , and consequently that he is not corporeal . for whatsoever is so , is liable to corruption , that is absolutely repugnant to the perfection of his nature . now the common sense and fancy , only powerful to work in matter ; cannot truely express an immaterial being . indeed as painters by their colours represent invisible things , as darkness , the winds , the internal affections of the heart , so that by the representations , the thoughts are awakn'd of such objects ; so the fancy may with the like art shadow forth spiritual beings by the most resembling forms taken from sensible things . thus it imagins the angels under the likeness of young men with wings , to express their vigor and velocity . but the mind by its internal light conceives them in another manner , by a spiritual form , that exceeds the utmost efficacy of the corporeal organs , so that 't is evident the soul as intellectual in its singular and most proper operations , is not assisted by the ministry of the senses . 2. 't is objected that the soul in its superiour operations depends on the convenient temper of the body . the thoughts are clear and orderly when the brain is compos'd . on the contrary when the predominancy of any humour distempers it , the mind feels its infirmities . and from hence it seems to be of a corporeal nature , depending on the body in its being , as in its working . but this , if duly consider'd , will raise no just prejudice against its spiritual immortal nature . for , 1. the sympathy of things is no convincing argument that they are of the same nature . there may be so strict a union of beings of different natures , that they must necessarily be subject to impressions from one another . can any reasons demonstrate that a spiritual substance endowed with the powers of understanding and will , cannot be united in a vital composition to a body , as the vegetative soul is in plants , and the sensitive in beasts ? there is no implicite repugnance in this that proves it impossible . now if such a complex being were in nature , how would that spiritual soul act in that body , that in its first union with it ( excepting some universal principles ) is a rasa tabula , as a white paper , without the notices of things written in it ? certainly in no other imaginable manner than as man's soul does now . indeed if man as compounded of soul and body , were a sensitive animal , and only rational as partaking of the universal intellect , bent to individuals for a time , and retiring at death to its first being , as averroes fancied ▪ there would be no cause of such a sympathy : but the soul as intellectual , is an informing , not assisting form . and it is an evident proof of the wisdom and goodness of the creator , by this strict and sensible union , to make the soul vigilant and active to provide for the convenience and comfort of the body in the present state , and that notwithstanding such a discord in nature , there should be such a concord in inclinations . 2. though the mental operations of the soul are hindred by the ill habit of the body , yet the mind suffers no hurt , but still retains its intellectual power without impairing . a skilful musitian does not lose his art that plays on an harp when the strings are false , though the musick is not so harmonious as when 't is justly tuned . the visive faculty is not weakned , when the air by a collection of gross vapours is so thick , that the eye cannot distinctly perceive distant objects . when by the heats of wine or a disease the spirits are inflam'd , and made fierce and unruly , and the images in the fancy are put into confusion , the mind cannot regularly govern and use them : when the fumes are evaporated , the brain is restor'd to its temper and fitness for intellectual operations , but the mind is not cur'd , that was not hurt by those distempers . briefly , the deniers of the souls immortality , resemble in their arguings some who oppos'd the divinity of our saviour . for as apollinaris and eunomius from christ's sleeping so profoundly in a storm , instead of concluding that he was a real man , falsly inferr'd that he was not god : because sleep is not the satisfaction of a divine appetite , the deity is incapable of it . but they consider'd not his more than humane power in rebuking the winds and the sea with that empire , that was felt and obeyed by those insensible creatures : so those whose interest inclines them to believe that man is entirely mortal , alledg that he acts as a sensitive creature , for he is so , but consider not that he has also more noble faculties , to understand objects purely spiritual , and god himself the most perfect in that order , which no material principle , though of the most subtile and finest contexture , can reach unto . besides , the more 't is disengaged from matter , and retir'd from the senses , the more capable it is to perform its most exalted operations , and consequently by an absolute separation 't is so far from perishing , that it ascends to its ‖ perfection . for the manner how it acts in the separate state 't is to no purpose to search , being most secret , and 't will be to no purpose to find , as being of no influence to excite us to the constant and diligent performance of our duty . 't is therefore a fruitless curiosity to inquire after it . but to imagine that because the soul in the present state cannot understand clearly without the convenient disposition of the body , therefore it cannot act at all without it , is as absur'd as to fancy because a man confin'd to a chamber cannot see the objects without but through the windows , therefore he cannot see at all , but through such a medium , and that when he is out of the chamber , he has totally lost his sight . chap. ix . the acts of the will consider'd . it s choice of things distastful to sense , and sometimes destructive to the body , argue it to be a spiritual principle . the difference between man and brutes amplified . the spiritual operations of the soul may be perform'd by it self in a separate state . this is a strong proof god will continue it . the platonick argumeut that man unites the two orders of natures intelligent and sensible , immortal and perishing . 2. the acts of the will that imperial faculty , prove it to be of a higher order of substance than the sensitive soul. the brutes are acted by pure necessity ; their powers are moved and determined by the external application of objects . 't is visible that all kinds of sensitive creatures in all times , are carried in the same manner by the potent sway of nature towards things sutable to their corporeal faculties . but the rational will is a principle of free election , that controuls the lower appetite , by restraining from the most pleasant and powerful allurements , and choosing sometimes the most distastful things to sense . now from whence arises this contention ? if the rational will be not of a higher nature than the sensual appetite , why does it not consent with its inclinations ? how comes the soul to mortifie the most vehement desires of the body , a part so near in nature , so dear by affection , and so apt to resent an injury ? and since 't is most evident that sensitive creatures always with the utmost of their force defend their beings , from whence is it that the rational soul in some cases against the strongest recoile and reluctance of nature , exposes the body to death ? if it depended on the body for subsistence it would use all means to preserve it . upon the sight of contrary motions in an engine we conclude they are caused by diverse springs , and can such opposite desires in man proceed from the same principle ? if the rational soul be not of a sublimer order than the sensitive , it follows that men are beasts , and beasts are men. now 't is as impossible to be what they are not , as not to be what they are . but do the beasts reverence a divine power , and at stated times perform acts of solemn worship ? is conscience the immediate rule of their actions ? will lectures of temperance , chastity , justice arrest them in the eager pursute of sensual satisfactions ? do they feel remorse in doing ill , and pleasure in doing well ? do they exercise the mind in the search of truth ? have they desires of a sublime intellectual good that the low sensual part cannot partake of ? have they a capacity of such an immense blessedness , that no finite object in its qualities and duration can satisfy ? ask the beasts , and they will tell you . their actions declare the contrary . but the humane soul has awful apprehensions of the deity , distinguishes of things by their agreement or disconformity to his laws : it s best and quickest pleasures , and most piercing wounding troubles are from moral causes . what colour , what taste has vertue ? yet the purified soul is inflam'd by the views of its most amiable thô not sensible beauty , and delighted in its sweetness . how often is it so ravish'd in contemplation of god , the great object of the rational powers , as to lose the desire and memory of all carnal things ? what stronger argument and clearer proof can there be of its affinity with ‖ god , than that divine things are most sutable to it ? for if the rational soul were of the same order with the sensitive , as it could not possibly conceive any being more excellent than what is corporeal , so it could only relish gross things wherein sense is conversant . the sum of what has been discourst of , is this , that by considering the different operations of man and of brutes , we may clearly discern the different powers of acting , wherewith the rational soul is endowed in the one , and the sensitive in the other . the soul in beasts performs no operations independent on the body that serves it either as an instrument , or matter of their production : such are the use of the senses , nutrition , generation , all the internal work , and the preparing the phantasms , without which they would be far less serviceable to man. 't is not strange therefore that it perishes with the body , there being no reason for its duration in a separate state , since 't is fit only to act by the ministry of the body . but the soul of man , besides the operations that proceed from it as the form of the body it animates , such are all common to man with plants and animals , understands , discourses , reflects on it self , that are acts proper to its nature , and included in its true conception , whereby 't is distinguished from that of brutes . indeed the exercise of sensitive operations depends so absolutely on its union with the body , that they cannot be perform'd , nor conceived as possible without its presence , and the use of corporeal organs . but the more excellent operations that proceed from the higher faculties , wherewith 't is indowed not as the form of a material being , but as a spiritual substance , such as subsist for ever without any communion with bodies , so entirely belong to it by the condition of nature , that for their production 't is sufficient of it self . the understanding and will are angelical powers , and to know and will , and to be variously moved with pleasure or greif according to the qualities of objects sutable or disagreeing , are proper to those natures that have no alliance with bodies . it follows therefore the soul , in its separate state , may contemplate , and delightfully injoy intellectual objects , or torment it self with reflection on things contrary to its will : nay , it understands more clearly , and is affected more strongly than before . for these operations during its conjunction are not common to the body , but produc'd by it in the quality of a mind , and are then most vigorous and expedite , most noble and worthy of it , when the soul withdraws from all sensible things into it self , and is most rais'd above the manner of working that is proper and proportion'd to the body . and from hence 't is reasonable to conclude that it survives the body , not losing with it the most noble faculty , the mind , that is peculiar to it , nor the necessary instrument of using it . for as the universal providence of god supports the lower rank of creatures in their natural life , so long as their faculties are qualified for actions proper to that life , we may strongly argue that his conservative influence will not be withdrawn from the humane soul that is apt and capable in its own nature to exist , and act in a separate state . in short , the understanding and elective powers declare its descent from the ‖ father of spirits , whose image is ingraven in its nature , not as in brittle glass , but an incorruptible diamond . i shall add to the natural arguments an observation of the platonists , that of all other philosophers approach nearest the truth in their discourses of god and the soul , of the majesty of the one and the excellence of the other . they observe that the unity of the world is so closely combin'd in all its parts , the several beings that compose it , that between the superiour and inferiour species there are middle natures , wherein they meet , that no vacuum may interpose in the series of things . this is evident by considering that between inanimate bodies and living , insensible and sensible , there are some beings that partake of the extremes , and link them together , that the order of things not being interrupted , the mind by continual easie degrees may ascend from the lowest to the highest in perfection . and from this just and harmonious proportion that is proper to essences , the intelligible beauty and musick of the world arises , that is so pleasing to the considering mind . now what band is there to joyn the two ranks of beings , intelligent and sensible , but man , that partakes of sense , common with the beasts , and understanding to the angels . for this reason they give him the mysterious name of horizon , the ending and union of the two hemispheres , the superiour and inferiour , the two orders of natures , immortal , and that shall perish . chap. x. the moral arguments for the souls immortality . the restless desire of the soul to an intellectual eternal happiness , argues it survives the body . the lower order of creatures obtain their perfection here . it reflects upon nature , if the more noble fails of its end . that wicked men would choose annihilation , is no proof against mans natural desires of immortality . the necessity of a future state of recompences for moral actions , proves the soul to be immortal . the wisdom of god , as governor of the world , requires there be rewards and punishments annext to his laws . eternal rewards are only powerful to make men obedient to them in this corrupt state . humane laws are no sufficient security of vertue , and restraint from vice. 2. i will now consider the moral inducements to confirm our belief that god will preserve the soul in its being and activity hereafter . and of this we have sufficient evidence by internal light , the natural notions of the deity , and by many visible testimonies in his government of the world. 1. the restless desire of the soul to an intellectual and eternal felicity not attainable here , is a strong argument that 't is reserv'd to a future state . the understanding is inclin'd to the knowledge of truth , the will to the fruition of goodness ; and in what degrees soever we discover the one , and enjoy the other in our present condition , we are not content . as one that is burnt up with such a thirst that onely an ocean can quench , and has but a little stream to refresh him . god is the only satisfying object of the rational faculties , and here our conceptions of him are so imperfect , that we approach nearer the truth by denying what is inconsistent with his nature , than in affirming the proper perfections of it . and the communications of his love to us inflames the soul with new desires of fuller enjoyment . this desire of happiness is essential to man , as man. now 't is universally acknowledged that nature is not a vain principle , it produces no superfluous inclinations in any sort of creatures , much less in man , and in that which is most proper to him , and in order to the raising him to his perfection . the natural motion of a stone has a center where to rest ; plants arrive to their full growth and beauty ; the beasts have present satisfaction , and are happy animals . but man , in whom the two lower lives and the intellectual are united , is here only in his way to happiness , his best endeavours are but imperfect essays towards it . now if the soul does not survive the body , and in a separate state obtain its desires , it will reflect upon nature for imprudence or malignity , in dealing worse with the most noble order of visible beings . the beasts excel man in the quickness and vivacity of the powers of sense , being their perfection , and in him subordinate faculties , and are more capable of pleasure from sensible things ; and reason , his eminent prerogative , makes him more liable to misery . for man ardently aspiring to a spiritual happiness , that here he cannot enjoy , much less hereafter if the soul perish , is under a remediless infelicity . his mind is deceived and stain'd with errors , his will tormented with fruitless longings after an impossible object . but if we unveil the face of nature , god appears ( who is the author of our being , and of this desire so proper to it ) and we cannot suspect , without the highest impiety , that he would make all men in vain , and deceive them by a false appearance . but he gives us in it a faithful presage of things future , and indiscernable to sense , to be injoyed in immortality . this argument will be the more forcible , if we consider that holy souls , who excel in knowledge and vertue do most inflamedly long for the enjoyment of this pure felicity . and is it possible that the creatour should not only endow man with rational powers , but with vertues that exalt and inlarge their capacity to render him more miserable ? to imagine that he cannot , or will not fully and eternally satisfie them is equally injurious to his perfections . it therefore necessarily follows that the soul lives after death , and fully enjoys the happiness it earnestly desir'd whiles in the darkness of this earthly taber●●cle add further , that man alone of all creatures in the lower world understands and desires immortality . the conception of it is peculiar to his mind , and the desire of it as intrinsick to his nature as the desire of blessedness . for that blessedness that ends , is no perfect blessedness , nor that which every one desires . man alone feels and knows that his nature is capable of excellent perfections and joys . now if he shall cease to be for ever , why is this knowledge and desire but to render him more unhappy , by grief for the present shortness of life , and by despair of a future immortality ? in this respect also the condition of the beasts would be better than of men. for though they are for ever deprived of life , yet they are uncapable of regret , because they cannot by reflection know that they possess it , and are without the least imagination or desire of immortality . they are alive to the present , but dead to the future . by a favourable ignorance they pass into a state of not being , with as much indifference , as from watching to sleep , or from labour to repose . but to man that understands and values life and immortality , how dark and hideous are the thoughts of annihilation ? let him enjoy all possible delights to sense , or desireable to the powers of the soul , how will the sweetness of all be lost in the bitterness of that thought that he shall be deprived of them for ever ? how frightful is the continual apprehension of an everlasting period to his being , and all enjoyments sutable to it ? after that a prospect of eternity has been shown to him , how tormenting is the thought that he must die as the stupid ox , or the vilest vermine of the earth , and with him the fallacious instinct of nature that inclin'd him to the most durable happiness ? if it were thus , o living image of the immortal god , thy condition is very miserable ! what the romans wisht in great anguish for the loss of augustus , that he had not been born , or had not died , is more reasonable in this case : it were better that the desire of eternal life had not been born in man , or that it should be fulfilled . if it be objected that many men are not only without fear of annihilation , but desire it , therefore immortality is not such a priviledg that thereasonable creature , naturally aspires to . i answer ; the inference is very preposterous , for the reason of their choice is , because they are attentive to an object infinitely more ‖ sad and afflictive , that is , a state of everlasting torments , which the guilty conscience presages to be the just recompence of their crimes . so that enclosed between two evils , an eternal state of not being , and an eternity of misery , 't is reasonable to venture on the least , to escape the greater . but supposing any hopes of future happiness , they would desire immortality as an excellent benefit . as one that has lost the pleasure and taste of life , by consuming sickness , and sharp pains , or some other great calamities , may be willing to die , but suppossing a freedom from those evils , the desire of life as the most precious and dear enjoyment would strongly return . and that the desire of immortality is natural , i shall add one most visible testimony . for whereas the lower sort of creatures that finally perish in death are without the least knowledg of a future estate , and are therefore careless of leaving a memorial after them : on the contrary , men are solicitous to secure their names from oblivion , as conscious of their souls surviving in another world. this ardent passion not directed by higher principles , excites them to use all means , to obtain a kind of immortality from mortals . they reward historians , poets , oratours to celebrate their actions . they erect monuments of durable brass and marble to represent the effigies of their faces : they endeavour by triumphal arches , pyramids , and other works of magnificence , to eternize their fame , to live in the eyes , and mouths , and memories of the living in all succeding times . these indeed are vain shadows , yet argue the desire of immortality to be natural . as 't is evident there is a natural affection in parents to preserve their children , because when they are depriv'd of their living presence , they dearly value and preserve their dead pictures , though but a poor consolation . 2. the necessity of a future state wherein a just retribution shall be made of rewards and punishments to men according to their actions in this life , includes the souls immortality . for the proof of this i shall lay down such things as certainly establish it . 1. the first argument is drawn from the wisdom of god in governing the reasonable world. in the quality of creator , he has a supream title to man , and consequently is his rightful governor , and man his natural subject . now man being endowed with free faculties , the powers of knowing and choosing , is under a law clearly imprest on his nature by the author of it , that strictly forbids moral evil , and commands moral good . and to enforce the authority of this law , the wisdom of the lawgiver , and the temper of the subject requires , that willing obedience should be attended with certain rewards , and voluntary disobedience with unavoidable punishments . for man being so fram'd as to fore-see the consequences of his actions , the inward springs of hope and fear , work and govern him accordingly . and these necessary effects of vertue and vice must be so great , as may rationally induce man to reverence and observe the law of his maker , in the presence of the strongest temptation to the contrary . now if we consider man in this corrupt state , how averse from good , and inclin'd to evil , how weak his directive faculty , how disordered and turbulent his passions , how many pleasures are pressing on the senses , to precipitate his slippery disposition into a compliance , it is very evident , that besides the rules of morality , eternal reasons are necessary to preserve in him a dutiful respect to god. take away the hopes and fears of things hereafter , what antidote is of force against the poison of inherent lusts ? what can disarm the world of its allurements ? how can man void of innocence , and full of impurity , resist the delights of sin , when the inclinations from within , are as strong as temptations from without ? how greedily will he pursue the advantages of this mortal condition , and strive to gratifie all the sensual appitites ? the romans when the fear of ‖ carthage , that aspired to a superiority in empire , was removed , presently degenerated from military valor and civil vertues , into softness and luxury . so if man were absolv'd from the fear of judgment to come , no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. if there were no evil of punishment after death , there is no evil of sin but will be continued in , till death . and man , that by nature is incomparably above , by vice would be incomparably beneath the beasts : insomuch as joyning to their natural brutishness , the craft and malice of wit , he would become more monstrously ( that is , designedly and freely ) brutish . now is it conceivable that god , to keep his subjects in order , should be constrained to allure them with a beautiful deceit , the promise of a heaven that has no reality , or to urge them by the feigned terrors of a hell , that is no where ? this is inconsistent with his wisdom , and many other attributes . if it be objected , that humane laws are a sufficient security of vertue , and curb from vice. i answer , this is apparently false : for , 1. soveraign princes are exempted from temporal penalties , yet their faults are of the greatest malignity by the contagion of their examples , and the mischief of their effects . their actions are more potent to govern than their laws . innumerable perish by the imitation of their vices . now to leave the highest rank of men unaccountable , would cause a great disorder in the conduct of the reasonable creature , and be a spot in the divine providence . 2. many sins directly opposit to reason , and injurious to the divine honour , are not within the compass of civil laws . such are some sins that immediately concern god , the disbelief and undervaluing his excellencies ; and some that immediately respect a man's self , as sloth , luxury , &c. and all vicious principles that secretly lodge in the heart , and infect it with deep pollutions , and many sins that break forth , of which the outward acts are not pernicious to the publick . 3. many eminent vertues are of a private nature , as humility , meekness , patience , a readiness to forgive , gratitude , for which there are no encouragements by civil laws : so that they are but a weak instrument to preserve innocence , and restrain from evil. chap. xi . the justice of god an infallible argument of future recompences . the natural notion of god includes justice in perfection . in this world sometimes vertue and vice are equally miserable . sometimes vice is prosperous . sometimes good men are in the worst condition . the dreadful consequences of denying a future state . gods absolute dominion over the reasonable creature , is regulated by his wisdom , and limited by his will. the essential beauty of holiness , with the pleasure that naturally results from good actions , and the native turpitude of sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the good and the wicked . 2. the second argument arises from the divine goodness and justice . god as universal sovereign is supream judge of the world. for judicature being an essential part of royalty , these rights are inseparable . and the natural notion of the deity includes justice in that perfection , as infinitely excells the most just governors on the earth . this gives us convincing evidence for recompences hereafter . for there is no way of proof more certain , than by such maximes as are acknowledged by all to be undoubtedly true by their own light . in the motives of intellectual assent , the mind must finally rest on some that are self-evident , without depending as to their clearness on any superiour proof ; and are therefore called first principles , the fountains of discourse . now that god is most righteous and equal in his judgment , before whose throne , man must appear , that he will by no means condemn the innocent , nor justify the guilty ; that he is so pure and holy that he cannot suffer sin unrepented of , to go unpunished , is a prime truth , declared by the voice of nature . the weakest twylight of reason discerns the antipathy of this connexion , an unjust god indifferent to good or evil . never any sect of idolaters form'd such an unworthy deity , that was absolutely careless of vertue and vice , without distinguishing them in his affections and retributions : this were to debase him beneath the most unreasonable men , for there is none of such an impure mind , so perfect a despiser of moral goodness , but has some respect for vertue , and some abhorrence of vice in others , especially in their children . from hence it certainly follows , that as vertue and the reward , sin and the punishment are allied in a direct line by a most wise constitution ; so 't is just that the effects should truly correspond with the quality of mens actions . if they reverence god's laws , 't is most becoming his nature and relation to make them happy : if they abuse their liberty , and violate his commands , 't is most righteous that they should feel the effects of their chosen wickedness . now if we look only to things seen , we do not find such equal distributions as are suitable to the clear light wherewith god has irradiated the understanding of man , concerning his governing-justice . 1. sometimes vertue and vice are equally miserable here . in common calamities is there a difference between the righteous and the wicked ? is there a peculiar antidote to secure them from pestilential infection ? or a strong retreat to defend them from the sword of a conquering enemy ? have they secret provisions in times of famine ? are not the wheat and tares bound in a bundle and cast into the same fire ? 2. many times the most guilty offenders are not punisht here . they not only escape the justice of men , by secrecy , by deceit or favour , by resistance or flight , but are under no conspicuous marks of gods justice . nay , by wicked means they are prosperous and happy . 3. the best men are often in the worst condition , and merely upon the account of their goodness . they are opprest because they do not make resistance , and loaden with sufferings , because they endure them with patience . they are for gods sake made the spectacles of extreme misery , whilst the insolent defiers of his majesty and laws enjoy all visible felicities . now in the judgment of sense , can holiness be more afflicted if under the displeasure of heaven , or wickedness more prosperous , if favour'd by it ? but this is such a monstrous incongruity , that unless we abolish the natural notions of the divine excellencies , it cannot in the least degree be admitted . if therefore we confine our thoughts to humane affairs in this life , without taking a prospect into the next world , where a new order of things presents it self , what direful consequences will ensue ? this takes away the sceptre of providence from the hands of god , and the reverence of god from the hearts of men , as if the present state , were a game wherein chance reigned , and not under the inspection and disposure of a wise , just and powerful governour . if there be no life after death , then natural religion in some of its greatest commands , as to self-denial , even to the suffering the greatest evils rather than do an unjust unworthy action , and to sacrifice life it self when the honour of god and the publick good require it , is irreconcilable to that natural desire and duty , that binds and determines man to seek his own felicity in conjunction with the glory of his maker . but it is impossible that the divine law should foil it self , that contrary obligations should be laid on man by the wise and holy lawgiver . and what terrible confusion would it be in the minds of the best men ? what coldness of affection to god as if they were not in the comfortable relation of his children , but wholly without his care ? what discouragements in his service ? what dispair in suffering for him ? what danger of their murmuring against providence , and casting off religion as a sowre unprofitable severity , and saying , surely i have cleansed my heart in vain , and washed my hands in innocency ; or exclaming with brutus in a desperate manner , when he was overcome in battel , and defeated of his design , to recover rome from tyranny ; o infoelix virtus ! itane , cum nihil nisi nomen esses , ego te , tanquam rem aliquam exercui ? and the enemies to holiness restrain'd by no respects to a superiour power , will obey their brutish lusts as their supream law ; and if such diseases or troubles happen that the pleasant operations of life cease , they may release themselves by a voluntary easy death , and fall into a sleep never to be disturb'd ; so that they would be esteem'd the only happy persons . in short , if we onely regard things as they pass in the sensible world , we shall be in danger of being over-tempted to atheism , and to rob god of his glory and worship , and that faith , fear , love and obedience that are due to him . of this i will produce only two examples . diagoras saw a servant of his stealing from him , and upon his denial of the theft , brought him before the statue of jupiter thundring , and constrained him to adjure jupiter for the honour of his deity , and of justice and fidelity , to strike him dead at his feet with thunder , if he were guilty of the fact , and after three times repeating the dreadful oath , he went away untouch'd without harm . upon the sight of this diagoras cryed out , as in the poet ; — audis jupiter haec , nec labra moves , cum mittere vocem debueras vel marmoreus , vel ahaeneus ? dost hear this jove , not mov'st thy lips , when fit it were ▪ thy brass or marble spoke ? and whereas he should have been convinc'd that a statue could not be a god , he impiously concluded that god was nothing but a statue ; and from that time was hardned in irreclamable atheism . so that other ‖ atheist reports of some of the romans , that they successfully deceived by false oaths , even in their most sacred temple , in the presence of their supream deity , the reputed avenger of perjury . and because vengeance did not immediately over take guilt , he acknowledged no other god but the world , and nature , unconcern'd in the governing humane affairs . the disbelief of the future state strikes through the vital principles of religion , that there is a god , the rewarder of mens good or evil actions . it may be objected , that god's dominion over the reasonable creature is absolute : for man ows to him intirely his being , and all that his faculties can produce , so that without reflection on justice , god may after a course of obedience , annihilate him . to this i answer . the sovereign dominion of god in its exercise towards men is regulated by his wisdom , and limited by his will , that is holy , just , and good. hence though the creature can challenge nothing from god as due to its service , yet there is a justice of condecence that arises from the excellencies of his own nature , and is perfectly consistent with the liberty of his essence , to bestow the eminent effects of his favours on his faithful servants . his holiness inclines him to love the image of it in the creature , and his goodness to reward it . his government is paternal , and sweetned by descending love in many favours and rewards to his obedient children . there is a resemblance of our duty to god , and his rewards to us in the order of nature among men. parents may require of their children entire obedience , as being the second causes of their natural life . and children may expect from their parents what is requisite for their welfare . now god , who is the father of men , will be true to his own rules , and deal with them accordingly , but in a manner worthy of his infinite greatness . there is not the least obligation on him , but his unchangeable perfections are the strongest assurances , that none of his shall obey him to their final prejudice . 't is a direct contrariety to his nature , that men for conscience of their duty should part with temporal happiness in hopes of eternal , and lose both . 2. it may be objected , that such is the essential beauty of holiness that it should ravish our affections without ornament or dowry , that 't is its own reward , and produces such a sweet agreement in the rational faculties , as fully compensates the loss of all lower delights , and sweetens the troubles that befal a vertuous man in the sincere practice of it . and on the contrary , that such is the native foul deformity of sin , as renders it most odious for it self , that 't is its own punishment , being attended with inward disquiets and perplexities , much exceeding all its seeming pleasures . therefore we cannot certainly infer there will be future recompences . but this receives a clearer answer . 1. 't is true , that holiness is most amiable in it self , and in true comparison infinitely excells all the allurements of sin. 2. 't is true , that as natural actions that are necessary to preserve the species , or the individuals , are mixt with sensible pleasures , as an attractive to the performance of them ; so there is joyn'd to actions of vertue that are more excellent , a present complacency of a superiour order to all carnal pleasures . but 't is a frigid conceit that this is the entire reward . for , first , besides the inward satisfaction that naturally results from the practice of vertue , there is an excellent good , that is properly the reward of the supream governor of the world. we have an example of this in humane justice , which is an image of the divine . for those who have been eminently serviceable to the state , besides the joyful sense arising from the performance of heroick actions for the good of their country , are rewarded by the prince with great honours and benefits . 2. this inward joy is not here felt by all holy persons . in this militant state , after vigorous resistance of carnal lusts , they may change their enemies , and be assaulted with violent fears , and instead of a sweet calm and serenity fall into darkness and confusion . the soul and body in the present conjunction mutually sympathize . as two things that are unisons , if one be touch't and moves , the other untouch't , yet moves , and trembles . the ‖ cause is from the vibrations the sound makes in the air , and impresses on solid bodies , moving them according to the harmonious proportion between them . thus the soul and the body are two strings temper'd to such a correspondence , that if one be moved , the other resents by an impression from it . if the body be sanguin , or cholerick , or melancholy , the soul by a strange consent feels the motion of the humors , and is altered with their alterations . now some of excellent vertue are opprest with melancholy . others are under strong pains that disturb the free operations of the mind , that it cannot without supernatural strengih delightfully contemplate what is a just matter of content . the stoical doctrine , that a wise man rejoyces as well in torments , as in the midst of ‖ pleasures , that 't is not in the power of any external evil to draw a sigh or tear from him , that he is sufficient in himself for happiness , is a philosophical romance of that severe sect , an excess unpracticable , without cordials of a higher nature than are compounded by the faint thoughts of having done what is agreable to reason . all their maxims are weak supports of such triumphant language . 't is true in a body disorder'd and broken with diseases and pains , the mind may be erect and compos'd , but 't is by vertue of divine comforts from the present sense of gods favour , and the joyful hopes of eternal felicity in his presence hereafter . 3. those who suffer the loss of all that is precious and dear in the world , and with a chearful confidence submit to death , that , singly consider'd , is very terrible to nature , but attended with torments is doubly terrible , and all to advance the glory of god , cannot enjoy the satisfaction of mind that proceeds from the review of worthy actions , if their being is determined with their life . now that love to god exprest in the hardest and noblest service should finally destroy a man , is not conceivable . to render this argument more sensible , let us consider the vast multitude of the martyrs in the first times of christianity , more easie to be admir'd than numbred . it would be a history , to describe the instruments of their cruel sufferings , invented by the fierce wit of their persecutors , the various torturs to destroy life with a slow death , such as were never before inflicted on the guiltiest malefactours . all which they willingly endured , with an invariable serenity of countenance , the sign and effect of their inward peace , nay with triumphant expressions of joy. now to what original shall we attribute this fortitude of spirit ? were such numbers of all conditions , ages , sects , induc'd by rash counsel , by frenzy of passion , by a desire of vain-glory , or any like cause , to part with all that is precious and amiable in the world , for swords , and fire , and crosses , and wheels , and racks , to torment and destroy their bodies ? no humane reasons , neither the vertue nor vice of nature , generosity nor obstinacy could possibly give such strength under such torments . this was so evident , that many heathen spectators were convinc'd of the divine power miraculously supporting them , and became proselytes of christianity , and with admirable chearfulness offered themselves to the same punishments . now this is an extrinsick testimony incomparably more weighty than from a bare affirmation in words , or a meer consent of judgment , that there is an unseen state , infinitely better , and more durable than what is present , the hopes of which made them esteem the parting with all sensible things , measur'd by time , not to have the shadow of a loss . and this was not a meer naked view of a future blessedness but joyned with an impression of that sweetness and strength , that consolation and force of spirit , that it was manifest , heaven descended to them , before they ascended to heaven . from hence they were fearless of those who could only kill the body , but not touch the soul. as the breaking a christal in pieces cannot injure the light that penetrated and filled it , but releases it from that confinement . so the most violent death was in their esteem not hurtful to the soul , but the means to give it entrance into a happy immortality . now is it in any degree credible that when no other principle was sufficient to produce such courage in thousands , so tender and fearful by nature , that the divine hand did not support them , invisible in operation , but most clearly discovered in the effects ? and can it be imagined that god , would encourage them to lose the most valuable of all natural things , life it self , and to their great cost of pains and misery , if there were not an estate wherein he would reward their heroick love of himself , with a good that unspeakably transcends what ever is desirable here below ? 2. though vice in respect of its turpitude , be the truest dishonour of man , and be attended with regret as contrary to his reason , yet there is a further punishment naturally due to it . malefactors besides the infamy that cleaves to their crimes , and the secret twinges of conscience , feel the rigour of civil justice . and if no physical evil be inflicted as the just consequent of vice , the viciously inclin'd would despise the moral evil , that is essential to it , as an imaginary punishment . and when the remembrance of sin disturbs their rest , they would presently by pleasant diversions , call off their thoughts from sad objects . 2. supposing no other punishment but what is the immediate effect of sin , the most vicious and guilty would many times suffer the least punishment . for the secret worm of conscience is most sensible , when vice is first springing up , and has tender roots . but when vicious habits are confirm'd , the conscience is past feeling the first resentments . there are many instances of those who have made the foulest crimes so familiar as to lose the horror that naturally attends them . and many that have been prosperous in their villanys , dye without tormenting reflections on their guilt . so that if there be no further punishments we must deny the divine providence , of which justice is an eminent part . chap. xii . two arguments more to prove future recompenses . t is not possible for civil justice to dispence rewards aud punishments according to the good and evil actions of men. all nations agree in the acknowledgment of a future state . the innocent conscience is supported under an unjust sentence , by looking to the superiour tribunal . the courage of socrates in dying , with the cause of it . the guilty conscience terrifies with the apprehension of judgment to come . tiberius his complaint to the senate of his inward tortures . an answer to the objection that we have not sensible evidence of what is enjoyed , and what is sufferd in the next life . why sin , a transient act , is punished with eternal death . 3. 't is not possible for humane justice to distribute recompence exactly according to the moral qualities of actions , therefore we may rationally infer there will be a future judgment . this appears by consideriug . 1. that many times those crimes are equally punisht here , that are not of equal guilt : because they proceed from different sources , that lye so low as the strictest inquisition cannot discover . and many specious actions done for corrupt ends , and therefore without moral value , are equally rewarded with those wherein is the deepest tincture of virtue . the accounts of civil justice are made by the most visible cause , not by the secret and most operative and influential . therefore a superior tribunal is necessary , to which not only sensible actions , but their most inward principles are open , that will exactly judge of moral evils according to their aggravations and allays , and of moral good according to the various degrees that are truly rewardable . 2. no temporal benefits are the proper and compleat reward of obedience to god. not the proper ; for they are common to bad and good : but the reward of holiness must be peculiar to it , that an eminent distinction be made between the obedient and rebellious to the divine laws , otherwise it will not answer the ends of government . and they are not the compleat rewards of obedience . for god rewards his servants according to the infinite treasures of his goodness . the sensible world , a kingdom so vast , so rich , so delightful , is enjoyed by his enemies . we may therefore certainly infer he has reserved for his faithful servants a more excellent felicity , as becomes his glorious goodness . 3. the extreamest temporal evils that can be inflicted here , are not correspondent to the guilt of sin. men can only torment and kill the body , the instrument and less guilty part , but cannot immediately touch the soul , the principal cause , by whose influence humane actions are vicious , and justly punishable . from hence it follows , that supposing the wicked should feel the utmost severity of civil laws , yet there remains in another world a dreadful arrear of misery to be endured as their just and full recompence . 4. in testimony of this truth , that the souls of men are immortal to rewards and punishments , not only the wisest men , but all nations have subscrib'd . the darkest pagans have acknowledged a deity and a providence , and consequently a future judgment . indeed this spark was almost drown'd in an abyss of fables : for in explicating the process and recompences of the last judgment they mixt many absurd fictions with truth : but in different manners they acknowledged the same thing , that there remains another life , and two contrary states according to our actions here . of this we have a perfect conviction from the immortal hopes in good men , and the endless fears in the wicked . the directive understanding that tells man his duty , has a reflexive power , and approves or condemns with respect to the supreme court , where it shall give a full testimony . hence it is that conscience so far as innocent , makes an apology against unjust charges , and sustains a man under the most cruel sentence , being perswaded of a superiour tribunal that will rectify the errors of man's judgement : but when guilty , terrifies the offender with the flashes of judgment to come , though he may escape present sufferings . of this double power of conscience i shall add some lively examples . plato represents his admirable socrates after an unjust condemnation to death , in the prison at athens encompast with a noble circle of philosophers discoursing of the souls immortality , and that having finisht his arguments for it , he drank the cup of poison with ‖ an undisturbed courage , as one that did not lose but exchange this short and wretched life for a blessed and eternal . for thus he argued , that there are two ways of departing souls leading to two contrary states , of felicity and of misery . those who had defiled themselves with sensual vices , and given full scope to boundless lusts in their private conversation , or who by frauds and violence had been injurious to the common-wealth , are drag'd to a place of torment , and for ever excluded from the joyful presence of the blessed society above . but those who had preserv'd themselves upright and chaste , and at the greatest distance possible from the contagion of the flesh , and had during their union with humane bodies imitated the divine life , by an easie and open way returned to god from whom they came . and this was not the sense only of the more vertuous heathens , but even some of those who had done greatest force to the humane nature , yet could not so darken their minds , and corrupt their wills , but there remain'd in them stinging apprehensions of punishment hereafter . histories inform us of many tyrants that encompast with the strongest guards have been afrighted with the alarms of an accusing conscience , and seized on by inward terrors , the forerunners of hell , and in the midst of their luxurious stupifying pleasures have been haunted with an evil spirit , that all the musick in the world could not charm . the persons executed by their commands were always in their view , shewing their wounds , reproaching their cruelty , and citing them before the high and everlasting judg the righteous avenger of innocent blood. how fain would they have kill'd them once more , and deprived them of that life they had in their memories ? but that was beyond their power . of this we have an eminent instance in ‖ tiberius , who in a letter to the senate open'd the inward wounds of his breast , with such words of despair , as might have moved pity in those who were under the continual fear of his tyranny . no punishment is so cruel as when the offender , and executioner are the same person . now that such peace and joy are the effects of conscious integrity , that such disquiets and fears arise from guilt , is a convincing argument that the divine providence is concern'd in the good and evil done here ; and consequently that the comforts of holy souls are the first fruits of eternal happiness , and the terrors of the wicked , are the gradual beginnings of sorrows that shall never end . before i finish this discourse it will be requisit to answer two objections that infidels are ready to make . 1. they argue against the reality of future recompences ; that they are invisible , & we have no testimony frō others who know the truth of them by experience . as alexanders souldiers after his victories in the east , refused to venture over the ocean with him for the conquest of other kingdoms beyond it , alledging , facile ista finguntur quia oceanus navigari non potest . the seas were so vast and dangerous that no ship could pass through them . who ever returned that was there ? who has given testimony from his own sight of such rich and pleasant countries ? nothing can be more easily feigned that it is , than that of which there can be no proof that it is not . and such is the language of infidelity : of all that undertook that endless voyage to another world , who ever came back through the immense ocean of the air to bring us news of such a happy paradise as to make us despise this world ? do they drink the waters of forgetfulness , so as to lose the memory of the earth and its inhabitants ? if there were a place of endless torments , of the millions of souls that every day depart from hence , would none return to give advice to his dear friends to prevent their misery ? or when they have taken that last step , is the precipice so steep that they cannot ascend hither ? or does the soul lose its wings that it cannot take so high a flight ? these are idle fancies . and from hence they conclude , that none ever return , because they never come there , but finally perish in the dissolution of the body , and are lost in the abyss of nothing : when they cease to live with us , they are dead to themselves . and consequently they judg it a foolish bargain to part with what is present and certain for an uncertain futurity . thus they make use of reason for this end , to perswade themselves that men are of the same nature with the beasts , without reason . to this i answer . first , though the evidence of the future state be not equal to that of sense as to clearness , yet 't is so convincing , even by natural light , that upon far less men form their judgments , and conduct their weightiest affairs in the world. to recapitulate briefly what has been amplified before ; is there not a god the maker of the world ? is there no counsel of providence to govern it ? no law of righteousness for the distinction of rewards ? are there not moral good and evil ? are reason , vertue , grace , names without truth , like chimaeras of no real kind , the fancies of nature deceived and deceiving it self ? are they only wise among men , the only happy discoverers of that which is proper , and best , and the all of man , who most degenerate to brutishness ? shall we judg of the truth of nature in any kind of beings , by the monsters in it ? what generation of animals has any show of veneration of a deity , or a value for justice , either peace or remorse of conscience , or a natural desire of an intellectual happiness in life , and an eternal after death ? is there not even in the present state some experimental sense , some impressions in the hearts of men of the powers of the world to come ? these things are discernable to all unprejudiced minds . and can it be pretended that there is not a sufficient conviction that men and beasts do not equally perish ? 2. there is a vail drawn over the eternal world for most wise reasons . if the glory of heaven were clear to sense , if the mouth of the bottomless-pit were open before mens eyes , there would be no place for faith , and obedience would not be the effect of choice but necessity , and consequently there would be no visible descrimination made between the holy and the wicked . the violent inclinations to sin would be stopt as to the act , without an inward real change of the heart . if the blasphemer or false swearer were presently struck dumb , if the drunkard should never recover his understanding , if the unclean wretch should immediatly be consumed by a hidden fire , or his sinning flesh putrifie and rot away ; if for every vice of the mind , some disease that resembles it in the body were speedily inflicted as a just punishment , the world indeed would not be so full of all kinds of wickedness , so contagious and of such incureable malignity . but though in appearance it would be less vicious , yet in truth and reality not more vertuous , for such a kind of goodness , or rather not guiltiness of the outward sinful act , would proceed not from a divine principle , a free spirit of love to god and holiness , but from a low affection , mere servile fear of vengeance . and love to sin is consistent with such an abstinence from it . as a merchant that in a tempest is forc'd to cast his goods into the sea , not because he hates them , for he throws his heart after , but to escape drowning . now that the real difference between the godly and the impious , the just and unjust , the sober and intemperate may appear , god affords to men such evidence of future things that may satisfie an impartial considering person , and be a sure defence against temptations that infect and inchant the careless mind , and pervert the will to make a foolish choice of things next the senses for happiness . yet this evidence is not so clear , but a corrupt heart may by a secret , but effectual influence , darken the understanding , and make it averse from the belief of unseen things , and strongly turn it from serious pondering those terrible truths that controul the carnal desires . 3. how preposterous is this inference ? departed souls never return , therefore they have no existence , therefore we are but a breath of wind that only so long remains in being , as it blows , a shadow that is onely whiles it appears ; let our hours then that are but few , be fill'd with pleasures ; let us enjoy the present , regardless of hereafter , that does not expect us . philosophy worthy of brutes ! but prudence will conclude if the condition of souls that go hence be immutable , and in that place where they arrive , they must be for ever , it should be our cheifest care to direct them well : if upon our entrance into the next world eternity shuts the door upon us , and the happiness and misery of it is not measur'd by time , but the one excludes all fear , the other all hope of change , 't is necessary to govern all our actions with a final respect to that state . this is to discourse as a man according to the principles of right reason . 2. if it be objected that it seems hard that a transient sin should be punish't with eternal torments : a clear and just answer may be given . this conceit in men proceeds from a superficial deceitful view of sin in the disguises of a temptation , as it flatters the senses , without a sincere distinct reflection on its essential malignity . from hence they judge of their sins , as light spots , inevitable accidents , lapses that cannot be prevented by humane frailty , errors excusable by common practice . thus the subtilty of satan joyned with the folly of men represents great sins as small , and small as none at all , to undervalue and extenuate some , and to give full license and warrant to others . and thus deceived , they are ready to think it disagreeing to the divine goodness to punish sin so severely as 't is threatned . but did they with intent and feeling thoughts look through the pleasing surface into the intrinsick evil of sin , as it is rebellion against god , and the progeny of a will corrupted by its own perversness and pernitious habits , they would be convinc'd , that god acts in a manner worthy of his nature , in the ordaining and inflicting eternal punishment on impenitent sinners . and 't is observable that most dangerous effects follow by separating these two in the minds of men. for if they consider eternal death without respect to the merit of sin , they easily conceive of god as incompassionate , an enemy to his creature , that is pleased with its misery . and such fearful conceits , such black melancholy vapours congeal the heart and stupefy its active powers , and cause a desperate neglect of our duties , as if god would not accept our sincere endeavours to please him . but if on the other side , they regard their sins abstracted from the dreadful punishment that ensues , they form the notion of a deity soft and careless , little moved with their faults , easie and indulgent to pardon them . thus the sensual presumer becomes secure , and incorrigible in his wickedness . but we must consider these two objects as most strictly joyn'd ; the judgment of god with respect to sin that alwayes precedes it , and sin with respect to the punishment that follows it , in the infallible order of divine justice . and thus we shall conceive of god becoming his perfections : that he is gratious and merciful , and loves the work of his hands ; but that he is holy and just , and hates sin infinitely more than men love it . these are the two principal ideas we should form of god , with respect to his moral government , and are mainly influential on his subject . for the correspondent affections in us to those attributes , are a reverent love of his goodness , and a tender apprehension of his displeasure , the powerful motives to induce us to the practice of holiness , and avert us from sin . now that the divine law is not hard in its sanction , forbidding sin upon the pain of eternal death , will appear by a due representation of the essential evil of sin. this is discovered by considering , 1. the glorious object against whom it is committed . 't is a rule universally acknowledged , that from the quality of the person offended , the measure and weight is taken of the offence . now as the nature and perfections of god , so his dignity and majesty is infinite , and from hence the transcendent guilt of sin arises . the formalis ratio of sin is disobedience to the divine law , and the least breach of it , even a vain thought , an idle word , an unprofitable action , is in its proper nature a rebellious contempt of the authority of the wise and holy law-giver . now that a poor worm should dare to rebel against the lord of heaven and earth , and if it were possible dethrone him , what understanding can conceive the vastness of its guilt ? no finite sufferings in what degrees so ever are equal reparation for the offence . after the revolution of millions of years in a state of misery the sinner cannot plead for a release ; because he has not made full payment for his fault , the rights of justice are not satisfied . if it be objected , that this will infer an equality between all sins . i answ . though there is a great disparity in sins with respect to their immediate causes , circumstances , complicated nature and quality , by which some have a more odious turpitude adhering to them , yet they all agree in the general nature of sin , relating to the law of god , and consequently in their order to eternal death . the least disobedience has as truly the formality of sin , as what is so in the supreme degree . this may be illustrated by a comparison . as the parts of the world compared with one another , are of different elevation and greatness ; the earth and water are in the lowest place , and but as a point to the celestial orbs , that are above the highest regions of the air ; yet if we compare them with that infinite space that is without the circumference of the heavens , they are equally distant from the utmost extent of it , and equally disproportioned to its immensity . for greater or less , higher or lower , are no approaches to what is infiniter . thus there are several degrees of malignity in sins , compar'd one with another , but as they are injurious to the infinite and incomprehensible majesty of god , there is the same kind of malignity , and so far an equality between them . rebellion in the least instance , is as the sin of witchcraft , and stubbornness in the smallest matters is as idolatry ; that is , the least sin is as truly repugnant to the divine law , as those that in the highest manner are opposit to the truth and glory of the deity . and from hence their proportion to punishment is not distinguish'd by temporal and eternal , but by stronger or remisser degrees of torment , by suffering the rods or scorpions of justice in that endless duration . 't is a vain excuse to say that god can receive no hurt by sin , as will appear in a case of infinitely a lower nature . the counterfeiting of the broad-seal does no hurt to the person of the king , but 't is injurious to his honour and government , and the offender incurs the guilt of high-treason , and is punish'd accordingly . 2. consider man's relation to god as the creator and preserver , who gives him life and innumerable benefits , who conferrs on him the most shining marks of his favour , and this unspeakably inhances the guilt of sin against god , by adding ingratitude to rebellion , the abuse of his goodness to the ignominious affront of his majesty . the degrees of guilt arise in proportion to our duty and obligations . for man then to turn enemy against his father and sovereign , to deprave and pervert his gifts , to deface his image , to obscure his glory , justly provokes his extream anger . if in the judgement of mankind some heinous offenders , as parricides , the assassinates of kings , the betrayers of their countrey , contract so great a guilt as exceeds the most exquisite torments that the criminal can endure , and no less than death , that for ever deprives of all that is valuable and pleasant in this natural life , is an equal punishment to it ; what temporal sufferings can expiate sin against god ? for besides the transcendent excellence of his nature , infinitely rais'd above all other beings , there are united in him in an incomparable degree , all the rights that are inherent in our parents , princes , or country , for benefits received from them . and may he not then justly deprive ungracious rebels for ever of the comforts of his reviving presence ? 3. the necessity of eternal recompences to excite a constant fear in men of offending god , makes the justice of them visible . for ( as it has been proved before ) whiles they are cloathed with flesh and blood , the disposition inclining from within , and the temptation urging from without , if the punishment of sin were not far more terrible , than the pleasures of it are alluring , there would be no effectual restraint upon the riots of the carnal appetite . now if civil justice , for the preservation of society , wisely decrees such penalties for offences as are requisite to maintain the honour of laws that are founded in equity , either by preventing , or by repairing the the injury done to them ; is it not most righteous that the supreme lord of the world should secure obedience to his most holy laws , by annexing such penalties as are necessary to induce a reverence of them in his subjects , and to execute the sentence in full severity upon presumptuous transgressors ? without this the divine government would be dissolved . 4. eternal life , and eternal death are set before men , to encourage them to obedience and deter them from sin , so that none dies but for wilful impenitence . and can there be the least aspersion of unjust rigour cast on god's proceedings in judgment ? if it be said , 't is so contrary to the most inviolable inclinations of nature , that no man can choose his own destruction : to that a full answer may be given . 't is true man cannot devest reason and sense so as to choose directly and intentionally eternal misery , but vertually and by consequence he does . for the deliberate choice of sin as pleasant or profitable , though damnable in the issue , is by just interpretation a choosing of the punishment that attends it . and to make it clear , that sinners are in love with perishing , let us consider , 1. the inestimable reward of obedience they refuse . 't is a felicity worth as much as the enjoyment of god himself , and as durable as eternity . now what is put in the ballance against heaven ? only this world that passes away , with the lusts thereof . and it argues a violent propension in the will to carnal things , when the little fleeting pleasures of sense ( how empty , how vanishing ! ) outweigh in the competition the substantial everlasting blessedness of the spirit . and what a vile contempt is it of the perfections of god , that such base things , such trifling temptations should be chosen before him ? were it not visibly true , reason would deny the possibility of it . 't is as if the wife of a prince should prefer in her affections before him a diseased deformed slave . or , as if one should choose the food of beasts , hay , acorns or carrion , before the provisions of a royal table . this is no hyperbole , no exaggregation , but the reality , infinitely exceeds all figures . and is it not perfectly reasonable that sinners should inherit their own option ? 2. this rejecting of eternal life by sinners , is peremptory against the best and often renewed means to induce them to accept of it . they are allured by the sweetest mercies , urged by the strongest terrours , to forsake their beloved lusts and be happy . and till the riches of goodness and forbearance are dispised , they are not past hopes . for though the sentence of the law be decisive upon the first act of sin , yet 't is not irrevocable but upon impenitence in it . but when sin has such an absolute empire in the will , that no obligations , no invitations can prevail with it , 't is manifest , that obstinacy is an ingredient in the refusal of heaven . and is it not most just that an obstinate aversation from god should be punish'd with an everlasting exclusion from his glory ? this will clearly vindicate divine justice , and render sinners excuseless in the day of accounts . god will overcome when he judges , and every mouth be stopt . this will be a fiery addition to their misery , and feed the never dying worm . for by reflecting upon what they have irrecoverably lost , and what they must for ever suffer , and that by their own wretched choice , the awakened conscience turns the most cruel fiend against it self . in hell there is weeping and gnashing of teeth . extreme misery and extreme fury , despair and rage , are the true characters of damnation . chap. xiii . what influence the doctrine of the future state should have upon our practice . it must regulate our esteem of present things . and reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better world. the chiefest care is due to the immortal part . the just value of time and how it should be improved . 't is the best wisdom to govern our whole course of life here , with regard to eternity that expects us . i will now briefly shew what influence this principle of natural religion should have on our practice . t is not a matter of pure speculation , but infinitely concerns all . for whatever inequality there is between men with respect to temporal accidents in the present state , yet there is no difference with regard to things future . their souls are equally immortal , and capable of the same blessedness , and liable to the same misery . it is most necessary therefore to reflect upon what so nearly touches us . if the eternal state hereafter were not an infallible truth , but only a probable opinion , and the arguments for and against it were so equal , that the understanding remained in suspence , yet the importance is so vast , either to enjoy for ever the clear vision of god , or to be cast into an everlasting hell , that prudence requires all possible diligence in what-ever is necessary to obtain the one , and escape the other . but this doctrine is not meerly within the terms of probability , but is clear , by irrefutable evidence . and if those prophane miscreants who endeavour by frigid railleries to expose the serious care of salvation to scorn , and by trifling arguments would fain weaken their assent to this great truth , had not lost the humane property of blushing , they would be covered with confusion , whilst they contradict not only what the wisest and best men have unanswerably proved , but what their very opposition confirms . for the doubting of the soul's immortality , is a strong argument that 't is immortal . because , only a spiritual being , and therefore not liable to dissolution and death , is capable of reflecting whether it shall continue for ever . it does not require subtilty of wit , or strength of reason to draw out the proper uses of this doctrine , as gold from the mines by digging into the bowels of the earth ; but the consequences are clear and sensible to all that will duly consider things . if in the next world there are good things and evil things , great , as the possessing or losing an infinite felicity , and lasting as eternity , and distant from us no farther than death is from life , that is , then a candle from being blown out that is exposed to all the winds , 't is absolutely necessary to regulate our selves in the present state by a continual respect to the future . as the travellers in the desart of arabia , ( that is all sand , movable by every blast , so that no visible path remains to prevent their wandrings ) observe the stars to direct them in their journy to the place they intend . thus we must look not to the things that are seen , but to things that are not seen , eternal above , to conduct us safely thorow this material mutable world to felicity . more particularly , 1. this should regulate our judgment of all temporal things . worldly happiness is but a picture , that seen by sence , the false light of the present time , has an alluring appearance , but if look'd on by faith the true light of eternity , it is discovered to be a disfigur'd and unamiable confusion of spots . this unbinds the charm , and discovers the vanity and illusion of what ever is admirable in the eyes of flesh . can any carry the least mark of honour , one farthing of their treasures , any shadow of their beauty , one drop of their pleasure with them to another world ? as in the night all colours are the same , the crimson cannot be distinguish'd from black , nor purple from green : when the light is withdrawn that gave them life , they cease to be visible , and are buried in the same indifferent obscurity . so in the state after death , the most remarkable differences of this world are no more . and is that worthy of our esteem that attends us for a little time , and leaves us for ever ? can that be our happiness that when we die and cease to be mortal , ceases to be ours ? if man did only live to die , and there were an absolute end of him , present things were more valuable in the quality of an earthly felicity , as being his all ; but if he dies to live in another world , and all that in the language of the earth ( full of improprieties and moral soloecisms ) we call ours , must be left at the gates of death , the entrance of eternity , they cannot be the materials of our happiness . seneca , contemplating the beauty and greatness of those orbs of light above , cast down his eyes to find out the earth hardly visible at that distance , and breaks forth in a philosophical disdain , is it this to which the great designes and vast desires of men are confin'd ? is it for this there is such disturbance of nations , wars and shedding of blood ? o folly , o fury of deceived men ! to imagine great kingdoms in the compass of an atome , to raise armies to divide a point of earth with their swords ! 't is just as if the ants should conceive a field to be several kingdoms , and fiercely contend to inlarge their borders , and celebrate a triumph in gaining a foot of earth , as a new province to their empire . and from hence he excites men to ascend in their thoughts , and take an intellectual possession of the material heavens , as most worthy of their minds . but the soul that raised by faith looks beyond the starry heavens , how much more justly is it fill'd with noble wonder at the divine and truly great things , in the spiritual world , and looks down on the lower scene of things , and all that has the name of felicity here , as sordid and vile ? the foresight that within a little while this world shall be dissolv'd , and time shall be no more , makes it not seem to be in the eyes of a believer that great thing , as 't is represented to the rest of men. he looks upon those who shine in pomp and flow in pleasure , and think themselves happy , to be as a beggar in a dream , that thinks himself rich in treasures : for present things are only colour'd with the appearence of felicity , and are as vanishing as the fictions of fancy . while carnal men will believe nothing but what they see , feel and enjoy by their senses , and embrace meer shadows as solid felicity , he considers them with compassion . for 't is with them , as with one that in the rage of a fever , laughs , sings , triumphs . tell him that he is not himself , he thinks you are mad for saying so . tell him when his fiery spirits shall be wasted , and that heat of blood that makes him so lively and strong , shall decline and cool , he will be in extreme danger of death ; he replies he was never in better health . but who envies him that happiness which he seems to enjoy ? none but one that is a mad-man like him . nay , a father , a brother , a friend look on him with a mourning eye and heart : for he is only happy in his own conceit , and that conceit proceeds from his distraction . thus the power of truth is victorious in sober men , & does not suffer them to be cheated with the false shew of good that respects the body . no credit is given to the appearance of sense , when reason discerns the deception , and judges otherwise . and thus the clear infallible light of faith directs the judgment of things present with respect to the eternal interest of the soul. this makes a believer prefer severe wisdom before the sweetest follies , unpleasing truth before all the dear deceits of sensual persons . in short , faith removes the thick curtain of sensible things , that intercepted the eye of the mind , and its first effect is to shew the incomparable disproportion between what is present and what is future : and this is as great as between the living of a few years , and an incorruptible state ; between the wretched enjoyment of things that cannot satisfy the senses , and the enjoyment of a universal good that can fill all the desires of the soul ; as between a inch of time and entire eternity ; between nothing mask'd with a false appearance , and infinite felicity . 2. the consideration of the souls immortality should reconcile our affection to all things that may befal us here , so far as they are preparatory for our wel-being in the future state . the original principle from whence are derived all rules for practice , and of main influence upon our comforts is , that man is created for a supernatural happiness hereafter , and that present things are to be chosen or refused with respect to our obtaining of it . for the means , what-ever they are in their absolute nature , yet consider'd as such in order to an end , are qualified and become either good or evil , as conducive to it , or unprofitable , and prejudicial . a way that is thorny or dirty , or steep or stony , is good if it leads me to my country where i can only live happily . on the contrary , a plain flowry carpet way is bad , that leads me from it . now since the present life conveys us to another , poverty or riches , sickness or health , splendor of name or obscurity , an high or a low condition , become good or evil to us , and accordingly are eligible , as they prepare us for our last and blessed end , or divert us from it . if the clearness of this principle be obscur'd , we shall stumble every step , and wander from the way of life . but duly considered , it makes us judg of things as they are , not as they appear . this unravels the doubts of the intangled mind , corrects the mistakes of the erring eye , levels the greatest difficulties , clears all the objections against providence , and makes an afflicted state not only tolerable , but so far amiable as it promotes our supream happiness . let us consider the two worlds , the visible wherein we are , and the invisible to which we are going , and impartially compare what is proper to the one and the other . the present and the future , the sensible and divine , the apparent and real , the transitory and perpetual happiness . and what reference these two worlds have to man , the one serves him only as a passage , the other is his ever blessed country . therefore what-ever the present state has of sweet or bitter , whatever is desir'd or fear'd , as it passes with time , should little move us . who is there , unless disorder'd in his mind , that when the sun is present in its full lustre before his eyes , rejoyces to have , or is sorry that he has not a candle , that he may see more clearly ? and this life to eternity is not so much as a spark of light to the sun , and accordingly the prosperity or adversity of it should not transport us to an excess of joy or sorrow , but with an equal temper of mind , and calm affections , we should receive the dispensations of providence . 3. how just is it that the soul should have the preeminence in all respects above the body . the one is the fading off-spring of the earth , the other of an heavenly extraction , and incorruptible nature . when ‖ pherecides the assyrian first taught among the grecians the doctrine of the souls immortality , his discourse so prevail'd on pythagoras of samos , that it chang'd him from an athleta into a philosopher . he that before wholly attended upon his body to make it excel in strength or agility , that he might contend victoriously in the olympick games , then made it his business to improve and advance his soul in knowledg and vertue . and if the glimmering appearances of this great truth were so powerful upon him , how much more should the clear and certain discoveries of it be operative to make us chiefly regard the interest of our immortal part . the state of nature requires , that reason should have the supremacy in man , and sense should obey ; but if the lower part tyrannises over the superiour , and that which was so offensive to solomon , to see servants on horseback , and princes walking on foot , be verified in a more ignoble sense , 't is the greatest degeneracy and vilification of the humane nature . now the predominant object discovers what is the ruling faculty . if sensual things have the superior esteem and love , sense reigns . and what a contumely is it to man , when the understanding , that was made to contemplate objects of a spiritual sublime nature , is principally exercised for the acquiring of earthly things , and the affections that are capable of enjoying heavenly delights , run with a full stream in the channels of concupiscence . as if the reasonable soul were not for higher ends than to be the slave of the body , to be imployed to digest the confused chaos of meats and drinks wherewith 't is fill'd , to give it a quicker perception of its pleasures , & keep it from corruption for a time . if sensual wretches could obtain what the unclean spirits desir'd of our saviour , when dispossest of the man in the gospel , they would request in their last hour when they are ready to be cast out of the body , permission to enter into the swine , and wallow in mire and filthiness . this is an indignity equally dishonourable and pernicious . as 't was said of caligula , nec servum meliorem , nec deteriorem dominum , while a subject none more obedient , but when advanc'd to the throne , he became the reproach of the empire , and plague of the world : so while the body obeys the sanctity and sovereignty of the mind , 't is an useful instrument , but if it usurp the government , the spirit is deprest in the most ignominious captivity , and man becomes like the beasts that perish . briefly , the common fountains of temptation are pleasure and pain that affect the outward senses , and ' til the soul has an establish'd dominion over the body , 't is continually expos'd to ruin by fleshly lusts that war against it . the proper business of man is to purifie his spirit from all pollutions , to adorn it with all graces in order to its everlasting communion with the father of spirits . and though in this state of union with flesh , he cannot be always contemplative , nor exercised in the highest and noblest work , but must relax his intense thoughts by refreshing intermissions , yet all that is allowed the body , must be only to make it more ready & disposed for the service of the mind . but alas ! the soul that should be incomparably dearest to us , in respect of its preciousness and danger , is neglected as the only despicable or safe thing belonging to us . of the twenty four hours in the day how much is wasted on the body , how little is given to the soul ? as if all the time were lost that is spent on it , when 't is truly gain'd . what an unequal division is this ? can there be imagin'd a more hurtful and monstrous profuseness , and covetousness in the same persons ? if the body be shaken with diseases , what are they not willing to do , or patiently to suffer , to recover lost health ? long and rigorous diets to overcome some obstinate humours , potions distasteful to the palat and painful to the stomack , sweatings , bleeding , the knife , and the fire , to cut off the gangreen'd part , and sear the vessels , and many more sharp remedies 't is counted prudence to suffer , to preserve the life of the body . and can that be preserved always ? no. all this is done not to escape , but to delay death for a time . if we are so sollicitous that the mortal body may dye a little later , shall we not be more diligent and careful that the immortal soul may not die for ever ? 4. this should make us set a just value upon time , and consecrate it to those things that are preparatory for the future state of blessedness . indeed the present life , though spun out to the utmost date , how short and vain is it ? but as 't is the price of eternity , and our wel-being hereafter depends upon it , 't is above all esteem precious . when * popilius , by order of the roman senate , required antiochus to withdraw his army from the king of egypt , and he desired time to deliberate upon it , the roman drew a circle with his wand about him , and said , in hoc stans delibera , give a present answer before you move out . thus eternity , whose proper emblem is a circle , a figure without end , presents to us life and death , that after a short time expects all men , and here we must make our choice . and shall a mortal coldness possess us in an affair of such importance ? we cannot so fast repair the ruines of the body , but that every day death makes nearer approaches , and takes away some spoils that cannot be recovered , and will shortly force the soul to leave its habitation ; and shall we not secure a retreat for it in the sanctuary of life and immortality ? can any make a covenant with death ? is it to be overcome by the strength of the young , or appeased by the tears and supplications of the old ? 't is equally invincible and inexorable . the greenest age is ripe for dying ; the fruit that does not fall , is pluck'd and gathered . every one is under the same sentence , and so far equally disposed to dye . none can assure himself the continuance of a day , and shall we be desperately careless of our main concernment ? shall we waste this unvaluable treasure in idleness , or actions worse than idleness ? shall we spend it to purchase transient vanities ? the gaining the whole world is not worth the expence of this light of life . 't was given us for more excellent ends , to work out our own salvation , to secure our everlasting interest . how should we redeem every hour , and live for heaven ? this is our chief and indispensible affair , and the neglect of it for a day , is of infinite hazard . our season is short , our omission irreparable . if we could clip the wings of time , and stop its flight , there might be some pretence for delay ; but the sun drives on apace , we cannot bid it stand still one hour . ‖ our diligence in improving time should be equal to its swift motion : we should speedily draw from it what 's necessary , as from a rapid torrent that will quickly be dryed up . 't was a wise answer to one that ask'd why the * lacedemonians were so slow in passing capital judgments ; why so many examinations taken , so many defences permitted to the accused ; and after conviction & sentence , such a space of time before execution . the reason of it is , because an errour in that case is incorrigible . they might kill the living , but could not revive the dead . now , since after death is inflicted on the guilty soul 't is lost for ever , how should it stop men in the voluntary and precipitate condemnation of themselves , by the wilful rejecting of the grace , that is offered to them upon their present acceptance ? to draw to an end ; it follows from what has been discours'd , that 't is the most necessary and highest point of wisdom , to conduct our lives with a respect to the tribunal above , that will pass a righteous and unchangeable sentence upon men , for all the good and evil done here . the consequence is so manifest and palpable that nothing but perfect madness can deny . if there be a spark of reason , a grain of faith , the mind must assent to it . for if prudence consist in the choice and use of means to procure the good we want , and in preventing the evil we justly fear , certainly according as the good is more noble and difficult , or the evil more dangerous and destructive , the more eminent is the wisdom in obtaining our end . now what is the chief good to which all our desires should turn , and our endeavours aspire ? what are crowns , scepters , robes of state , splendor of jewels , treasures , or whatever the earth has in any kind or degrees of good ? they are only the little entertainments of the body , the viler part of man : but the perfect and perpetual fruition of god , is the blessedness of the soul , and infinitely excels the other . and proportionably 't is not the loss of temporal things that is the greatest evil , but the losing heaven and the immortal soul is above all degrees of valuation . now 't is strange to amazement , that those who profess to believe these things should live in a constant opposition to their belief . how vigorously do they prosecute their secular designs ? they build estates , and make provisions tanquam semper victuri , as if they were ‖ eternal inhabitants here . but how remiss and cold are they in order to heaven ? and to escape the wrath to come . libertines are uniform and regular according to their principles ; they are infidels , and live as infidels : there 's no contradiction between their thoughts and actions . the remembrance of death rather inflames than checks their appetites to sinful pleasures ; as the sprinkling water does not quench the fire , but makes it more fierce . they know they shall continue here but a short time , and resolve to make the best of it for carnal purposes . but infinite numbers of those who in title are citizens of another world , and declare their belief of a future state , yet are as careless to prepare for it , as if the great judgment , and the dreadful eternity that follows , were romantick fables . they are believers in their minds , and infidels in their lives . from whence comes this monstrous composition of two extreams , so contrary and difficult to be united , as the sun and darkness , or fire and water in their actual forms ? for men to believe there is a heaven , and to be in love with the earth ; to believe an everlasting hell shall be the reward of sin , and yet to go on in sin ? o the sottish folly of men ! what enticing sorcery perverts them ? 't is because , that temporal things are sensible and present , and eternal things are spiritual and future . but how graceless and irrational is this ? has not the soul perceptive faculties as well as the body ? are not its objects transcendently more excellent ? is not its union with them more intimate and ravishing ? must the sensual appetites be heard before reason , and the soul be unnaturally set below the respects of the body ? if the most splendid temptations of the flesh are but dross to the happiness of the spirit , is it not true wisdom to distinguish and despise them in the comparison ? for this end god has plac'd us in the world , that with equal judgement we may ballance things , and preferring the great and solid good before a vain appearance , our choice may be unconstrain'd , and his mercy take its rise to reward us . and how foolish is it to neglect eternal things because they are future ? is it not a common complaint that life is short , that it flies away in a breath ? and if death be so near , can eternity be so distant ? besides , do men want an understanding to foresee things to come ? in their projects for this world , how quick-sighted and provident are they , to discover all probable inconveniencies afar off , and lay the scene to avoid them ? and is reason only useful in the affairs of the body , and must sense , that cannot see an hands-breadth beyond the present , be the guide of the soul ? well , though the most powerful reasons , the most ardent exhortations , and stinging reprehensions cannot prevail with the sons of the earth now to be apprehensive of the evils that threaten them , but they live in a blind manner regardless of the soul , yet in a little while extremities will compel them to open their eyes . when they are departing hence , with one foot upon the brink of time , and the other lift up to enter eternity , how will they be astonish'd to see the distance between this world and the next , which seem'd to them so wide , to be but one step ? the present life , that in their imaginations would never end , and the future that would never begin , ( so intent were they for the provisions of the one , and neglectful of the other ) behold the one is gone , and the other come . time is at their back with all its vanities , and eternity before their faces with its great realities . how are their thoughts and discourses changed in that terrible hour , that will decide their states for ever ? they did foolishly for themselves , but then speak wisely for the instruction of others . how piercing and quick are their apprehensions then of heaven and hell , which before were neglected as unworthy of regard , or onely toucht the surface of their souls ? what amazement , what dejection of spirit , to find themselves in a sad unpreparedness for their great account ? the remembrance , that for the poor advantages of time , they forfeited eternal glory , and ventur'd on eternal misery , cuts more sorely than the pangs of death . but suppose they harden their hearts to the last minute of life , and are more stupid than the beasts that tremble upon a precipice , at the sight of extream danger , yet a minute after death , ( o the heavy change ! ) when they shall feel themselves undone infinitely and irrecoverably , what fierce and violent workings will be in the mind ? what a storm of passions rais'd ? but then repentance will be with perfect sorrow , without the least profit . there are no returns to the possibility of mercy . i will conclude this discourse with a passage from the most humble and excellent st. austin . he bewails , in his confession , his long bondage under sin. his carnal lusts , adher'd as closely to him , as the ivy twines about the oak , that there can be no separation without eradicating it , and plucking the bark off the tree . he felt an inward continual combat between the flesh and spirit . he often shook the chain wherewith he had voluntarily bound himself , but had not the resolution to break it . and thus for a time his judgment abhor'd what his affections were enclin'd to , and he was neither victorious nor vanquish'd . but when god was pleas'd by his omnipotent grace to set him at liberty , the last and most violent assault of the flesh , and that which made his conversion most difficult was this ; his youthful lusts presented themselves to his imagination , and as that impure mistress did with chast joseph , ‖ shook the garment of his flesh , and whisper'd , will you renounce us ? shall there be a divorce between you and your ancient loves for ever ? shall not this or that desire of the senses be contented for ever ? and what was that for ever ? it only signified the short remainder of his time after thirty three years , which was then his age. and this is the most effectual hinderance of the reclaiming of sinners still . they will not be induc'd to make an irrevokable , unreserv'd dedication of themselves to god , and firmly to resolve never to taste forbidden sweets more , but always abhor the relish of them . but if it be so hard and intolerable always to abstain from unlawful pleasures , and much more to suffer pain in the short space , the moments of this life , that it seems an eternity to corrupt nature , what will it be in the true eternity to be depriv'd of all good , and tormented with all evils , despairing of release , or quenching one spark of that terrible fire ? o that men were wise , to consider their latter end , and the consequences of it , their mortality and immortality . finis . the contents of the chapters . chap. 1. pag. 1. atheism is fearfull of publick discovery . three heads of arguments to prove the being of a god. 1. the visible frame of the world , and the numerous natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise agent . the world considered in its several parts . the sun in its scituation , motion , and effects , declare the providence of the creator . the diurnal motion of the sun from east to west is very beneficial to nature . the annual course brings admirable advantage to it . the gradual passing of the sensible world , from the excess of heat to the extremity of cold , an effect of providence . the constant revolutions of the day and night , and of the seasons of the year , discovers that a wise cause order them . chap. 2. pag. 19. the air a fit medium to convey the light and influences of the heavens of the lower world. 't is the repository of vapours that are drawn up by the sun , and descend in fruitful showers . the winds of great benefit . the separation of the sea from the land the effect of great wisdom and power . that the earth is not an equal globe , is both pleasant and useful . the league of the elements considered . excellent wisdom visible in plants and fruits . the shapes of animals are answerable to their properties . they regularly act to preserve themselves . the bees , swallows , ants , directed by an excellent mind . chap. 3. pag. 34. the body of man form'd with perfect design for beauty and usefulness . a short description of its parts . the fabrick of the eye and hand admirably discovers the wisdom of the maker . the erect stature of the body fitted for the rational soul. man by speech is fitted for society . how the affections are discovered in the countenance . the distinction of persons by the face , how necessary . the reasonable soul the image of a wise and voluntary agent . chap. 4. pag. 51. the vanity of epicurus's opinion of the worlds original , discovered , from the visible order in all the parts of it . chance produces no regular effects . the constant natural course of things in the world , proves that 't is not framed nor conducted by uncertain chance . the world was not caused by the necessity of nature . in the search of causes the mind cannot rest till it comes to the first . second causes are sustain'd and directed in all their workings by the first . the creator , though invisible in his essence , is visible in his effects . chap. 5. pag. 71. the beginning of the world proved , from the uninterrupted tradition of it through all ages . the invention of arts , and bringing them to perfection , an argument of the worlds beginning . the weakness of that fancy , that the world is in a perpetual circulation from infancy to youth , and to full age , and a decrepit state and back again , so that arts are lost and recovered in that change . the consent of nations a clear argument that there is a god. the impressions of nature are infallible . that the most men are practical atheists ; that some doubt and deny god in words , is of no force to disprove his existence . there are no absolute atheists . nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the deity . chap. 6. page 22. the belief of the deity no politick invention . the asserting that 't is necessary to preserve states in order , is a strong proof of its truth . no history intimates when this belief was introduc'd into the world. the continuance of it , argues that its rise was not from a civil decree . princes themselves are under the fears of the deity . the multitude of false gods does not prejudice the natural notion of one true god. idolatry was not universal . the worship of the only true god is preserved where idolatry is abolished . chap. 7. pag. 105. the duties of understanding creatures , to the maker of all things . admiration of his glorious perfections visible , in them . this is more particularly the duty of man , the world being made eminently for him . the causes why the creator is not honour'd in his works , are mens ignorance and inobservance . things new rather affect us , than great . an humble fear is a necessary respect from the creature , to the divine majesty and power . love and obedience in the highest degrees are due from men to god , in the quality of creator . trust and reliance on god is our duty and priviledge . chap. 8. pag. 146. the immortality of the soul depends on the conservative influence of god. natural and moral arguments to prove that god will continue it for ever . the soul is incapable of perishing from any corruptible principles , or separable parts . it s spiritual nature is evident by the acts of its principal faculties . the understanding conceives spiritual objects ; is not confin'd to singular and present things : reflects upon it self : corrects the errors of the sense : does not suffer from the excellency of the object . is vigorous in its operations when the body is decayed , which proves it to be an immaterial faculty . an answer to objections against the souls spiritual nature . that the first notices of things are conveyed through the senses , does not argue it to be a material faculty . that it depends on the temper of the body in its superior operations , is no prejudice to its spiritual nature . chap. 9. pag. 170. the acts of the will considered . it s choice of things distastful to sense , and sometimes destructive to the body , argue it to be a spiritual principle . the difference between man and brutes amplified . the spiritual operations of the soul may be performed by it self in a separate state . this is a strong proof god will continue it . the platonick argument that man unites the two orders of natures , intelligent and sensible , immortal and perishing . chap. 10. pag. 181. the moral arguments for the souls immortality . the restless desire of the soul to an intellectual eternal happiness , argues it survives the body . the lower order of creatures obtain their perfection here . it reflects upon nature , if the more noble fails of its end . that wicked men would choose annihilation , rather than eternal torments , is no proof against mans natural desire of immortality . the necessity of a future state of recompences for moral actions , proves the soul to be immortal . the wisdom of god , as governour of the world , requires there be rewards and punishments annext to his laws . eternal rewards are only powerful to make men obedient to them in this corrupt state . humane laws are no sufficient security of vertue , and restraint from vice. chap. 11. page 198. the justice of god an infallible argument of future recompences . the natural notion of god includes justice in perfection . in this world sometimes vertue and vice are equally miserable . sometimes vice is prosperous . sometimes good men are in the worst condition . the dreadful consequences of denying a future state . gods absolute dominion over the reasonable creature , is regulated by his wisdom , and limited by his will. the essential beauty of holiness , with the pleasure that naturally results from good actions , and the native turpitude of sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the good and the wicked . chap. 12. page 223. two arguments more to prove future recompenses . 't is not possible for civil justice to despense rewards and punishments according to the good and evil actions of men. all nations agree in the acknowledgment of a future state . the innocent conscience is supported under an unjust sentence , by looking to the superior tribunal . the courage of socrates in dying , with the cause of it . the guilty conscience terrifies with the apprehension of judgment to come . tiberius his complaint to the senate of his inward tortures . an answer to the objection , that we have not sensible evidence of what is enjoyed , and what is suffered in the next life . why sin , a transient act , is punished with eternal death . chap. 13. page 257. what influence the doctrine of the future state should have upon , our practice . it must regulate our esteem of present things . and reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better world. the chiefest care is due to the immortal part . the just value of time , and how it should be improved . 't is the best wisdom to govern our whole course of life here , with regard to eternity that expects us . finis . there is lately reprinted a book , entitled the harmony of the divine attributes , in the contrivance and accomplishment of man's redemption by the lord jesus christ. or , discourses , wherein is shewed , how the wisdom , mercy , justice , holiness , power and truth of god are glorified in that great and blessed work. by w. bates , d. d. printed for brabazon aylmer , at the three pigeons over against the royal-exchange in cornhil notes, typically marginal, from the original text notes for div a26782-e150 * epicuri de grege porcum . hor. notes for div a26782-e680 chap. i. * vitruv. praef . lib. 6. boet. * obliquitatem ejus intellexisse , est rerum fores aperuisse . plin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. notes for div a26782-e1190 chap. ii. * ne sylvae quidem honidiorque naturae facies medicinis caret , sacra il a parente rerum omnium , nusquam non remedia disponente homini , ut medicina fieret ipsa solitudo . plin. ‖ est igitur id quo illa conficiuntur , homine melius . id autem quid potius dixerimquam deum ? tull. de nat . deor . * his muniendo aculeis , telisque armando , remediis , ut tuta & salva sint . ita hoc quoque quod in iis odimus , hominum causa excogitatum est . plin. l. 22. ‖ quid est in his in quo non naturae ratio intelligentis appareat ? tull. † quis non stupeat hoc fieri posse sine manibus ? unlla interveniente doctrina hanc artem nasci . * quid non divinum habent nisi quod moriuntur ? quintil. virgil. notes for div a26782-e1710 chap. iii. * platonis oratione verbum aliquod demas , de elegantia detraxerit , si ex lysia de sententia . † arist. gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. de ●ae . form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. lib. 4. de part animal . c. 10. ‖ quid ergo plenius argumentum & mundum hominis , & hominem sui , causa deum fecisse quam quod ex omnibus animantibus solus , ita formatus est , ut oculi ejus ad coelum directi , facies ad deum spectans sit ? vt videatur hominem deus quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse . lactant. * inter caetera propter quae mirabile divini artificis ingenium est , hoc quoque existimo , quod in tauta copia rerum , nusquam in idem recidit ; etiam quae similia videntur , cum contuleris diversa sint . notes for div a26782-e2080 chap. iv ▪ cum in rerum natura duo sint quaerenda , unum quae materia sit ex qua quaeque res efficiatur , alterum quae vis sit quae quidque efficiat , de materia disseruerunt epicuraei vim & causan efficientem reliquerunt . tul. de fin . lib. 1. ‖ si sensu carent nec coire tam disposite possint , quia non potest quicquam rationale perficere nisi ratio . lactant. * fama est , & habuisse fertur , non arte , sed sponte naturae , ita discurrentibus maculis , ut musis quoque singulis sua redderentur insignia . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. de opifice hominis . * vnde scio quia vivis , cujus animam non video ? vnde scio ? respondebis , quia loquor , quia ambulo , quia operor . stulte ex operibus corporis agnoscis viventem , ex operibus creaturae non agnoscis creatorem ? notes for div a26782-e2530 chap. v. ‖ omnes duce natura eo vehimur , ut deos esse dicamus . cic. lib. de nat . deor. arist. lib. 1. de coel. plat. lib. 10. de leg. plut. cont . cole in fine . * dos animae a primordio . tertul. quis quamne est hominumqui non cum istius principii notione diem primae nativitatis intraverit ? cui non sit ingenitum , non impressum , non insitum , esse regem & dominum , caeterorumque quaecunque sunt moderatorem ? arnob. l. 1. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 max. tyr. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laert. in bion * sext. empir . l. 1. notes for div a26782-e2940 chap. vi. * non tam stabilis opinio perm ineret , nec confirmaretur diuturnitate temporis , nec una cum saeculi aetatibus hominumque invererare potuisset . cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. de mund. tantum enim sapientiae in aetate jam fracta dedit , ut severitatem tribunalis in theatri favorem verteret . hier. epist. ad nepot . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . max. tyr. orat . prim . quid sit deus . notes for div a26782-e3290 ch. vii . ‖ tertullian . * assiduitate cotidiana , & consuitudine oculorum assuescunt animi , neque admirantur , neque requirunt rationes earum rerum quas semper vident . quasi novitas magis quam magnitudo rerum debeat ad exquirendas causas excitate . cicer. c. 2. de nat . deor. † arabia atque india medendo aestimatur , ulterique parvo medicina à rubro ma●i imputatur , cum remedia vera pauperimus quisque caenet , nam si ex horro petatur aut herba , aut frutex quaeratur , nulla artium vilior fiet . plin. lib. 24. magni artificis est , clausisse totum in exiguo . sen●● . naturae miraculo est tam parvo gigni arbores . plin. carnulius me evasit . suit. ‖ beneficiis tuis illum cinge , quocunque se convertit , memoriam tui fugiens ibite videat . senec. a te nova benignitate is honos amicis tuis habitus est , qui totus esset illorum quibus deferebatur , nihilque ad te redundaret nisi dandi voluptas . plaeat . ‖ illa quanto gratiora sunt , quantoque in partem interiorem animi descendunt , cum delectat cogitantem magis a quo , quam quid acceperis . senec. de benefic . lib. 1. ‖ sicut dedit figuram , cor daret , & spiraculum vitae . serm. de verb. dom. ‖ mazaray ‖ lucan . notes for div a26782-e4140 ch. viii . ‖ et quum simplex animi natura esset , neque haberet in se quiequam admixtum dispar sui , atque dissimile , non posse cum dividi . cic. de senec. ‖ celer & diis cognatus , omni mundo , & omni aevo par. sen. * sic mihi persuasi , sic sentio , quum tanta celeritas animorum sit , tanta memoria praeteritorum , futurorum providentia , tot scientiae , tot inventa , non posse eam naturam quae res eas continet mortalem esse . cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . in rom. basil seleuc ▪ orat. 2. ‖ mihi quidemnunquàm persuaderi potuit animos dum in corporibus essent , mortalibus vivere , quum exissent ex iis emori . nec vero tum animum esse insipieutem quum ex insipienti corpore evasissit , sed quum omni admistione corporis purus & integer esse caepisset , tum esse sapientem cic. de sen. notes for div a26782-e4750 ch. ix . ‖ hoc igitur argumentum habet divinitatis suae , quod illum divina delectant . senec. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . notes for div a26782-e4900 ch. x. mors iis terribilis , quorum cum vita omnia extinguuntur . cic. vtinam aut non natus esses , aut non morereris . ‖ plerosque conscientia meritorum , nihil esse post mortem , magis optare , quàm credere . malunt enim extingui , quam ad supplicia reparari . m. fel. ‖ remoto carthaginis metu , sublatâque imperii aemulâ non tam gradu , sed praecipiti cursu a virtute descitum , ad vitia transversum est . pat●rc . notes for div a26782-e5210 ch. xi . juvenal . satyr . 13. ‖ alii in ipso capitolio fallunt , & fulminantem pejerant jovem ; & nos scelera juvant . plin. lib. 2. tanta vis est convenientiae , ut rem insensualem sponte se movere faciat , quia ejus sociam constat agitatam cassiodor . ‖ quare sapiens si in phalaridis tauro peruratur , exclamabit , dulce est , ad me nihil pertinet . senec. notes for div a26782-e5760 ch. xii . phaed. ‖ et quum poene manu sua mortiferum teneret poculum , loquitus est , ut non ad mortem rudi , verum in coelum videretur ascendere . ita enim c●ns●bat , itaque disseruit , duas ●ss●vias , duplicesque cursus animorum e corpore excedentium . nam qui se humanis vitiis contaminassent , & se totos libidinibus dedissent , quibus caecati , vel domesticis vitiis & flagitiis se inquinassent , vel in republica violanda fraudes inexpiabiles concaepissent , iis devium quoddam iter esse seclusum à concilio deorum . qui autem se integros castosque servassent , quibusque suisset minima cum corporibus contagio , seque ab his semper se●ocassent , essentque in corporibus humanis vitam imitati deorum , his ad illos à quibus essent profecti facilem reditum patere . tull. de socrat. lib. 1. tusc. quaest . ‖ tiberium non fortuna , non solitudines protegebant , quin tormenta pectoris suasque poenas ipse fateretur . tacit. notes for div a26782-e6370 ch. xiii . sursum ingentia spatia in auorum possessionem animus admittitur . ‖ quis nunc extremus ideota , vel quae abjecta muliercula non credit animae immortalitatem ? quod apud graecos olim primus pherecides assyrius cum disputasset , pythagoram samium illius disputationis novitate permotum , ex athleta in philosophum convertit . nunc vero quod ait maro , amomum assyrium vulgo nascitur . aug. ep. ad volust . * liv. ‖ cum celeritate temporis utendi velocitate certandum : tanquam ex torrente rappido , nec semper casuro cito hauriendum est . senec. de brevit . vit . * plut. apoth . ‖ omnia tanquam mortales timetis : omnia tanquam immortales concupiscitis . sen. de brev . vit . ‖ succutiebant vestem meam carneam , & murmurabant dimittisne nos ? & à momento isto non erimus tecum ultra in aeternum ? & à momento isto non licebit tibi hoc et illud ultra in aeternum ? englands unthankfulness striving with gods goodness, for the victory as abaslom [sic] strove with david, whether the father should be more kinde to the son; or the son more unkinde to the father. or, enough (being wel weighed) to melt an heart of adamant. by r. younge, florilegus. in reference to leviticus 19.17 and isaiah 58.1. in reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as david did nathans parable, 2 sam. 12.1, to 8. and ahab the prophets, 1 king.20. 39, to 43. want of application makes all means ineffectual; and therefore are we christians in name only, because we think out selves christians indeed, and already good enough. younge, richard. this text is an enriched version of the tcp digital transcription a67748 of text r218135 in the english short title catalog (wing y152). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 241 kb of xml-encoded text transcribed from 37 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67748 wing y152 estc r218135 99829757 99829757 34200 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67748) transcribed from: (early english books online ; image set 34200) images scanned from microfilm: (early english books, 1641-1700 ; 2002:29) englands unthankfulness striving with gods goodness, for the victory as abaslom [sic] strove with david, whether the father should be more kinde to the son; or the son more unkinde to the father. or, enough (being wel weighed) to melt an heart of adamant. by r. younge, florilegus. in reference to leviticus 19.17 and isaiah 58.1. in reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it to others, as david did nathans parable, 2 sam. 12.1, to 8. and ahab the prophets, 1 king.20. 39, to 43. want of application makes all means ineffectual; and therefore are we christians in name only, because we think out selves christians indeed, and already good enough. younge, richard. this text is an enriched version of the tcp digital transcription a67748 of text r218135 in the english short title catalog (wing y152). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread 72 p. printed by j bell, for james crumpe a booke-binder: and are to be sold at his house, in little bartholomewes wel-yard, and probably at most stationers shops, [london : [1643?]] caption title. imprint from colophon; publication date conjectured by wing. the words "leviticus .. 58.1" are bracketed together on first page. running title reads: gods goodnesse, and englands unthankfulnesse. includes a letter and postscript, each with caption title. reproduction of the original in the british library. eng god -goodness -early works to 1800. a67748 r218135 (wing y152). civilwar no englands unthankfulness striving with gods goodness, for the victory: as abaslom [sic] strove with david, whether the father should be more younge, richard 1643 45743 1109 0 0 0 0 0 242 f the rate of 242 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 john latta sampled and proofread 2003-03 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion englands vnthankfulness striving with gods goodness , for the victory : as absalom strove with david , whether the father should be more kinde to the son ; or the son more unkinde to the father . or , enough ( being wel weighed ) to melt an heart of adamant . by r. younge , florilegus . in reference to leviticus 19. 17. and isaiah 58. 1. in reading whereof , reflect upon your selves ; hearken to conscience ; and what concerns you , apply it not to others , as david did nathans parable , 2 sam. 12. 1 , to 8. and ahab the prophets , 1 king. 20. 39 , to 43. want of application makes all means ineffectual ; and therefore are we christians in name only , because we think our selves christians indeed , and already good enough . the fourth impression . imprimatur , thomas gataker . chap. 1. § 1 awise man ( saith solomon ) foreseeth the evil , and preventeth it : but fools go on ; and are punished , prov. 22. 3. an argument that most men ; yea , almost all men are stark fools , as will fully appear , if we observe but these three , things . the precepts of the gospel . predictions testimonies first , observe but how strict , holy , just , and good the precepts or rules●re , by which we ought to walk . thou shalt love the lord thy god , with all thy heart , and with all thy soul , and with all thy minde , and with all thy strength , mark 12. 30. whether ye eat or drink , or whatsoever ye do , do all to the glory of god , 1 cor. 10. 31. whatsoever ye would that men should do unto you , even the same do you unto them , for this is the law and the prophets , matth. 7. 12. thou shall not hate thy brother in thine heart , but thou shalt plainly tell him of his faults ; and suffer him not to sin , levit. 19. 17. and then consider , how few there are amongst us ; and how rare ( onely here and there one ) like rich men , among the multitude , or jewels among other stuff , that either do , or care to walk by this golden rule ; yea , that instead thereof , make not the world onely their god ; and pleasure , or profit alone their religion . § 2. secondly , observe ( ô that we had the grace seriously to observe and minde ! ) but the predictions ; touching the paucity & fewness of those that shall be saved . strive to enter in at the strait gate , for many will seek to enter , and shall not be able ; because strait is the gate , and narrow the way which leadeth unto life , and few there be that finde it : but wide is the gate , and broad the way , that leadeth to destruction ; and many there be that go in thereat , matth. 7. 13 , 14. luke 13. 23 , 24. again , many are called ( viz. by the outward ministery of the word ) but few chosen , mat. 20. 16. and 22. 24. yea , st. iohn affirmeth , that the whole world lieth in wickedness , 1 john 5. 19. and that the number of those , whom satan shall deceive , is as the sand of the sea , revel. 20. 8. and 13. 15 , 16 , 17. esa. 1●… . 22. rom. 9. 27. and we finde it too true , by sad experience ; for what eyes can but run over to see , for the most part , how ignorant and erroneous men are , and what lives they lead ? for scarce one of a hundred , whose knowledge , belief , and life , is in any degree answerable to the gospel , or the title that they bear ; for christians they are called , but no otherwise then the heathen images are called gods : because he that is a christian indeed , will strive to imitate christ , and square his life in some measure , according to the rule of gods word . § 3. thirdly , observe but the testimonies manifesting how they must be qualified , who mean to be saved . o that we would but believe them ; for god expresly tells us , that no ●…righteous person shall ever inherit the kingdome of heaven ; but that such shall have their part and portion in that lake which burneth with fire and brimstone , which is the second death , 1 cor. 6. 9 , 10. gal. 5. 21. rev. 21. 8. and that without holinesse no man shall see the lord , heb. 12. 14. and that except our righteousness exceeds the righteousnes of the scribes and pharisees : ( who yet excelled our formall hypocrites , and civil iusticiaries ) we cannot enter into the kingdome of heaven , mat. 5. ●…0 . and that he will recompence every man according to his works , be they 〈◊〉 evil , psal. 62. 12. rev. 20. 13. & 22. 12. rom. 2. 6. jer. 25. 14. and 32. 19. and 50. 29. and 51. 56. ezek. 7. 4 , 8 , 9. and 9. 10. and 11. 21. and 16. 43. and that we shall give an account at the day of judgement , for every idle word we speak , mat. 12. 36. and that christ will come the second time in flaming fire , to render vengeance unto them that know him not , and that obey not his gospel , 2 thes. 1. 7 , 8. psal. 11. 6. yea , the lord tels us expresly , that he will not be mercifull to such as flatter themselvos in an evil way , but that his wrath and jealousie shall smoke against them ; and every curse that is written in his book , shall light upon them , &c. deut. 29. 19 , 20. and that if we will not regard , nor hearken unto him when he calls upon us for repentance●… he will not hear nor regard us , when in our distress and anguish , we shall call upon him for mercie , but even laugh at our destruction , and mock when our fear cometh , prov. 1. 24 , to 33. see other places to this purpose , hebr. 12. 29. deut. 4. 24. mat. 25. 30 , 41 , to 46. and 3. 10. § 4 nor can it indeed consist with his justice to pardon such as continue in an evil course of life ; neither was it ever heard , that any ascended into heaven without going up the staires of new obedience : that any have attained unto everlasting life , without faith , repentance , and sanctification of spirit : for even the thief upon the crosse believed in christ , and shewed the fruits of his faith , in acknowledging his own sin , in reproving his fellow , in confessing his saviour , even when all denied and forsook him , in calling upon his name , and desiring by his means and merits everlasting life . besides we read not , that ever he was outwardly called , until this very hour . secondly , though there was one saved at the last hour , that none might despair : yet there was but one , that none should presume . thirdly , the thiefs conversion was one of the miracles , with the glory whereof our saviour would honour the ignominy of his cross . fourthly , he was saved at the very instant of time , when our saviour triumphed on the crosse , took his leave of the world , and entred into his glory : and it is usual with princes to save some hainous malefactors at their coronation , when they enter upon their kingdoms in triumph , which they are never known to do afterwards . nor was his sudden conversion ever intended in gods purpose for an encouragement to procrastinators ; and therefore no cause have we to expect that he should deal after a new and extraordinary way with us , then he hath with all others , and so breas●… the course of his so just , and so long continued proceedings : yea , he binds it with an oath , that whomsoevr he redeemeth out of the hands of their spiritual enemies , they shall worship him in holinesse and righteousnesse all the dayes of their lives , luk. 1. 73 , 74 , 75. 1 pet. 2. 24. which scriptures sufficiently shew , that they who in life wil yield no obedience to the law , shall in death have no benefit by the gospel . nor ought any indeed , to profess christ , or once to name him wit●… their mouths , except they depart from iniquity , 2 tim. 2. 19. § 5. the which scriptures , if they be true , ( and they fall short of the devils that deny it , iam. 2. 19. ) what manner of persons ought we to be , in all holy conversation and godlinesse ? as the apostle speaks , 2 pet. 3. 11. and yet most men live as if the gospel were quite contrary to the rule of the law , as if god were neither to be feared nor cared for , as if they were neither beholding to him , nor stood in aw●… of him , both out of his debt and danger ; yea , as if there were no god to judge , nor hell to punish , nor heaven to reward . and ( which mightily aggravates their sin , and will add to their torment ) let some boanerges be sent unto them , with a message from god , it fares with them as with the adder , no charming can charm them . the strongest commands , the loudest denunciations of judgements , the shrillest and sweetest promulgations of mercies , will do no good upon them : for while they are in dal●…lahs lap , and lie sleeping like drones by the hearth of hell , they think themselves as safe , as if they were in abrahams bosom : their adamantine hearts will neither yield to the fire , nor to the hammer , admit of no impression ; yea , let them hear of never so many judgments , they tremble and rele●…t no more then the seats they sit on , or the stones they tread on : even the declaration of sins , denunciation of judgements , description of torments , and the like , no more stir them , then a tale moves one in a dream ; their sup●…ne stupidity is no more capable of excitation , then the sea rocks are of moti●…n , or the billowes of compassion ; which would make one even tremble to think of it . chap. ii. § 1. but what is the reason , why men make no more use of these predictions of this warning ? but that as neer as can be computed , one of two are lascivious or voluptuous ; two of three drunkards , ( ●…n gods account ; ) nine of ten cruel & unjust persons ; nineteen of twenty swearers ; twenty nine of thirty athiests ; thirty nine of forty ignorant wretches ; forty nine of fifty covetous ; ninety nine of an hundred open , or secret enemies to the power of religion , and contemners of holinesse : for certainly what god in these three particulars hath revealed in his word , cannot be unknown to any among us , that hate not the light ; for every house almost hath a bible , and christ hath continued his gospel amongst us now , neer upon an hundred years , with such supply of able ministers , that no nation under heaven may compare with us . § 2. i might give you many reasons of this , as that they were born stark dead in sin , and they thank god they are no changelings ; that they are as good as their fore-fathers , or those among whom they live , and they neither desire to be better nor wiser ; yea , it were a ridiculous singularity so to be : that the custome of sin hath brawned their hearts , and blinded their minds . that they 〈◊〉 as satan their god , 2 cor. 4. 4. and father , job . 8. 44. and king , or prince , eph. 2. 2. would have them to do : that they will either not hear the word ; ( for i think i may say , that one half of the men and women in the kingdome come not once a year within the church-doors , i mean the poorer sort that do not know they have soules : it were good , they were compelled to hear the word preached , for the wicked , like sullen children , would not forsake their play for their meat , but for the rod of correction : and many saints in heaven might now confess , that they had not known god , but for the laws . first , compulsory means brought them to the feast , whereof once tasting , they would never leave it ; compel them to come in , &c. luk. 14. 23. ) or if they do hear the word and understand it in some measure , they will not apply it to themselves : that they will not receive the truth in love , that they might be saved , & are therefore given over to strong delusions to believe lies : that they will not by any means that christ can use , understand & be converted , and saved ; therefore they shall not understand , nor be converted , nor saved , isai. 6. 9 , 10. matth. 13. 15. that they harden their own hearts , whereupon their hearts are more hardned : that because they will not regard nor retein god in their thoughts , god gives them over to a reprobate minde , rom. 1. 28. that because they will not take the spirits counsel , the spirit gives them up to walk in their own counsels , ier. 9. 14. that they wil believe satan rather then god , therefore god delivers them up to satan , so to be deluded ; that the light of the glorious gospel shall not shine unto them , 2 cor. 4. 3 , 4. eph. 2. 2. 2 thes. 2. 9 , 10. 1 tim. 4. 7. that they are not as they ought , and as it was in the primitive times cast out of the church , and all christian society by excommunication , as dirt into the street , 1 cor. 5. 4 , 5. 1 tim. 1. 20. rom. 16. 17 , 18. 2 thes. 3. 6. 1 tim. 6. 5. 2 tim. 3. 5. that they do as their flattering false prophets teach them : that they think they have as good hearts , as the best ; and therefore follow that deceitful guide : that they are not ver●…t in the scriptures , at least they understand not the spirituality of the word ; nor have they the spirit to convince them of sin : but i have largely handled these upon other occasions ; wherefore i will passe them , and onely give you this one , and i pray , minde it . § 3. wicked men ( and such are all natural , and unregenerate persons , whether loose liberlines , or rich worldlings , or civil iusticiaries , or formal hypocrites , or profound humanists , or cunning politicians , ) are so blockish and void of spiritual understanding , that they will not believe what is written , till they feel what is written ; nothing will fully confute them but ●…re & brimstone : sin shuts their eyes , and only punishment can open them . nor will they once think of heaven , till with that rich man they are tormented in the flames of hell : but even that rich man that had so little care of his own soul during life , when he was in hell-torments , took care for his brethrens , not out of charity , but because as he had by his perswasion & ill example , bin the occasion of their greater sin ; so they by continuing in those sins , should be the occasion of his more grievous torment . but had he bin so wise , as to have believed moses & the prophets report of hell , he needed never to have come into it : the common case of all that come there . they will not believe what moses & the prophets , christ and his apostles tell them , touching the truth , justice , and severity of god , in punishing sin with eternal destruction of body and soul , and the necessity of obeying his precepts , until they shall hear christ say unto them , depart from me ye cursed , into everlasting f●…e , prepared for the devil and his angels , mat. 25. 41. § 4. and indeed for want of this sore-wit , the wisest worldlings , as balaam and judas , and the rich man in the gospel , and the scribes and pharisees , and all atheists , are in scripture-language stiled fools , and the wisdome of the world called foolishnesse , twelve times in one chapter . read 1 cor. 1. and chap. 2. nor can there be so sure a signe to distinguish between a wise man and a fool . a wise man ( saith bernard ) fore-sees the torments of hell , and avoideth them ; but a fool goeth on merrily until he feeleth them , and then sayes , i had not thought . true , many wicked men are taken to ●…e wise , and in some sense are so , they have enlightened heads , and fluent tongues , as had balaam , & judas , and paul before his conversion , and the scribes and pharisees ; but their hearts remain dark and foolish , as is plain by rom. 1. 21 , 22. joh. 3. 10. whence even the wisest of them are called by our saviour fools and blinde , matth. 23. 16 , 17 , 19 , 24 , 26. and 27. 3 , 4 , 5. 2 pet. 2. 16. and indeed what is that wisdome worth , which nothing profits the owner of it , either touching vertue , or happinesse ? so that you may take this for a rule , they that have but a shew of holinesse , have but a shew of wisdome . § 5. men of the world believe the things of the world , they believe what they see , and feel , and know ; they believe the lawes of the land , that there are places and kindes of punishment here below , and that they have bodies to suffer temporal s●…art , if they transgresse , and this makes them abstain from murther , selonie , and the like ; but they believe not things invisible and to come ; for if they did , they would as well , yea much more , fear him that hath power to cast both body and soul into hell , as they do the temporall magistrate that hath onely power to kill the body ; they would think it a very hard bargain to win the whole world , and lose their own souls . but if visible powers were not more feared then the invisible god , and the halter more then hell ( natural men being like beasts , that are more sensible of the flash of powder , then of the bullet , ) the world would be over-run without rage . or , § 6. secondly , they believe the devil and the flesh , that prophesie prosperity to sin , yea , life and salvation ; as the pope promised the powder-traitors ; for though men do the devils works , yet they look for christs wages ; and there is scarce a man on earth but he thinks to go to heaven ; yea , the devil and sin so infatuate and besot many , that they can even apply christs passion , as a warrant for their licentiousnesse , and take his death as a license to sin , his crosse as a letters pattent to do mischief ; so turning the grace of god into wantonnesse : as if a condemned person should head his drum of rebellion with his pardon , resolving therefore to be evill , because he is good : which is to sin with an high hand , or with a witnesse , and to make themselves uncapable of forgiveneesse . and yet wretched and senseless men , they presume to have part in that merit , which in every part they have so abused ; to be purged by that blood , which now they take all occasions to disgrace ; to be saved by the same wounds , which they swear by , and so often swear away ; to have christ an advocate for them in the next life , when they are advocates against christ in this : and that heaven will meet them at their last hour , when all their life long , they have galloped in the beaten road towards hell . § 7. the devil makes large promises to his ; but ever disappoints them of their hopes , as he did our first parents : you shall die saith god ; you shall not die at all , saith satan : yea , you shall be as gods , saith he , when his drift was to make them devils . yet the devil was believed , when god could not be credited . diabolus mentitur , ut fallat ; vitam pollicetur , ut perimat , saith cyprian . and ever since our first parents , gave more credit to satan , then their maker : our hearts naturally have been slint unto god , wax to satan ; so that satan may in a manner triumph over christ , and say , i have more servants then christ ; & they do more for me , then his servants do for him : and yet i never died for them as christ hath done for his : i never promised them so great reward , as christ hath done to his , &c. § 8. well may these men think they believe the gospel , as the jews ( who persecuted jesus , and sought to slay him ) thought they believed moses writings , joh. 5. 38 , 39 , 46 , 47. but it 's altogether impossible , as christ ( who knew their hearts better then themselves ) affirmes of them : for certainly they would never speak as they speak , think as they think , do as they do ; if they thought their thoughts , words , and deeds should ever come to judgement . did men believe , that neither fornicators , nor idolaters , nor thieves , nor covetous , nor drunkards , nor swearers , nor railers , nor the fearfull , nor unbelieving , nor murtherers , nor sorcerers , nor liars , nor no unrighteous persons , shall inherit the kingdome of heaven ; ( as the scripture expresly speaks , ) but shall have their part in the lake that burneth with sire and brimstone , which is the second death : they durst not continue in the practice of these sins , without fear , or remorse or care of amendment . as for instance , if lots sons-in-law had believed their father , when he told them from god that the city should suddenly be destroyed with fire & brimstone , and that by flying they might escape it , they would have obeyed his counsel . or if the old world had believed , that god would indeed , and in good earnest bring such a flood upon them as he threatened , they would not have neglected the opportunity of entring into the ark before it was shut , and the windows of heaven opened ; much less would they have scoffed , and flowted at noah , while he was a bulding it . so if men did firmly believe what god speaks of bell , it would keep them innocent ; make them officious ; they would need no intreaty to avoid it . men love themselves well enough to avoid a known pain ; yea , there would be more fear , and danger of their despair , then of their security . and the like of heaven ; if men but believed what fulness of joy , and what pleasures are reserved at gods right hand for evermore , for them that love , and serve him in sincerity , psal. 16. 11. they would be more obedient upon earth . chap. iii. § 1. what believe the former scriptures ? and nothing appear in mens lives in the whole land almost , but pride , covetousness , cruelty , damnable hypocrisie , prophaning of the sabbath , cursed swearing and cursing , abominable , and worse then beast-like drunkenness , adultery , lying , slandering , persecuting , contempt of religion and all goodness : grinding of faces like edged tools , spilling of blood like water , racking of rents , detension of wages , and workmens hire ; incredible cruelty to servants , inclosing of commons , ingrossing of commodities , griping exactions , with straining the advantages of greatness : unequal levies of legal payments , spiteful suits , biling usury , bribery , perjury , partiality , sacriledge , simoniacal contracts , and soul-murder ; scurrility and prophaneness , cozening in bargains , breaking of promises , perfidious underminings , luxury , wantonness , contempt of gods messengers , neglect of his ordinances , violation of his days , and the like : as if these were fruits of faith , & not of atheism rather . § 2. yea , as if we had contracted with the devil , that we would abuse all gods gifts so fast as they come : his blessings make us proud , his riches covetous , his peace wanton , his meats intemperate , his mercy secure ; and all his benefits serve us but as weapons to rebel against him : so that we turn his grace into wantonness , and make a trade of sin : yea , it is our least ill to do evil : for behold we speak for it , joy in it , boast of it , tempt , and inforce to it , yea , mock them that dislike it , as if we would send challenges into heaven , and make love to destruction . § 3. and yet we are christians forsooth : i am even ashamed to think that men , that rational men , should be such sots , or suffer satan so to gull and beguile them ! certainly men are stark mad ; for otherwise , how could it be ? how were it possible ? that our eares should be alwayes open to the tempter , shut to our maker and redeemer ? that we should do nothing else but sin , and make others sin too ? that all our thoughts , words and works , should be the services of the world , the flesh , and the devil ? yea , that we should be even mockers of all that march not under the pay of the devil ? and yet fancie our selves the servants of god , and followers of christ . will god be thus mockt ? o abominable blindness ! for i dare refer my self to the worst of men that have reasonable souls . as let a very hea●hen read the gospel , & compare the rules thereof with our lives ; he must ●eeds conclude , that either it is not christs gospel , or we are not christians . § 4. o that men would come to themselves ! as it is said of the repent●ng prodigal , luke 15. 17. and recover their wits again , that they have ●ost by the fall , and the long custome of sin . and then they would clearly ●ee and confess , ( as all that truly fear god know ) that whatsoever they ●●y , or think of themselves ; they do not in deed , and in truth believe a ●eity : for if they did , how durst they exercise their saucy wits , in prophane ●coffs at religion ? and disgrace that blood , whereof hereafter they would ●ive a thousand worlds for one drop : how durst they tear heaven with ●heir blasphemies ? and bandy the dreadful name of god , in their im●ure and polluted mouthes , by their bloody oaths and execrations ? how ●ould they be such witless , graceless , and shameless miscreants , as to swear ●nd curse , even as dogs bark ? yea , they have so sworn away all grace , ●hat they count it a grace to swear ! and are so far from believing , that the curse of god shall never depart from the house of the swearer : and that ●imself will be a swift witness against swearers : that the lord hath a great ●ontroversie with the inhabitants of the land , because of swearing ; and ●hat of all other sinners , they shall not be found guiltless , that take his name ●n vain : and that the land mourns because of oaths , as the scripture speaks , zach. 5. 1 , to 5. exod. 20. 7. hos. 4. 1 , 2. jor. 23. 10. that ( as i said before ) they think to be saved by the same wounds , and blood which they swear by , and so often swear away . and lest they should not themselves soon enough , fill up the measure of ●heir wickedness , even boyes in the streets , have learn'd of them to wrap ●ut oaths , as frequently as they , and no man so much as reprove , or finde fault with them : yea , through the parents accustomary swearing , their children have learn'd to speak english and oaths together , & so to blaspheme god , almost as soon as he hath made them . so that we may well wonder , ●hat the land sinketh not under us , because of oathes : as , ô the numberless number of oaths & blasphemies , that this land groans under ! which are spit out , as it were , in defiance of god ; and al his prohibitions to the con●rary . § 5. but the case is so clear , that i dare refer it to themselves , in their sober fits : for their consciences cannot chuse but tell them at one time or ●ther , when they are alone , and at leasure to hear it : that either they believe there is no god at all , or else that god is not just & true ; nor speaks as he means in his word , which is worse : or if they do believe that he is a just and true god , they believe also that they shall be punished as he threatens for their impenitency and provoking of him ; and they provoke ●im , that they may be punished , which is worst of all . but behold the just ●udgement of god , ( upon the wilfully blinded , and obstinate , ) who payes them in their own coin ● they will not see , nor hear , nor understand , nor be converted , nor saved ; but wink with their eyes , stop thei●… eares , stifle their consciences , harden their hearts , and believe satan rather then god , & walk in their own counsels : therefore , saith god , the●… shall not see , nor hear , nor understand , nor apply any wholesome truth 〈◊〉 themselves , nor be converted , nor saved , as may plainly be seen by the●… ensuing scriptures , prov. 28. 14. exod. 7. 3 , 22. & 10. 20. & 14. 8. isa. 6. 9 , 10. psal. 69. 23. jer. 51. 9. mat. 13. 15. ioh. 12. 37 , 39 , 40. rom. 1. 21 , to 33. & 11. 8●…acts 28. 27. 2 thess. 2. 10 , 11 , 12. 2 cor. 4. 3 , 4. heb. 3. 8. it is exceeding remarkable , how god for this cause inflicteth more spiritual judgements upon this age and nation , then ever we read of . i fe●… few consider it , as they ought : wicked men will needs harden themselves without cause ; therefore they shall have cause enough . as , ha●… they ever since the world began , such cause to speak evil of the way o●… truth , ( if i may so speak ) and the professors thereof , as now they have , by reason of the many and abominable errours broached , and maintained ? the bitter enmity that is between the very people of god , about things no●… fundamental : the foul mouths of many , whose religion and zeal is to●… rail upon the most godly , able , and orthodox ministers ; but especially the vicious & lewd practices of many that pretend for religion ; and the notorious cheating , & cozening of those in places of trust , who at first were made choice of , for their pretended piety . all which god permits for the further hardening of his obstinate and malicious enemies . and let wicked men look to it : for as the devil first puts out their eyes , & then lays blocks in their way , to make them stumble and fall , that so they may dash themselves in pieces : so god himself in justice suffers these scandals to be given , or these stumbling-blocks to be laid , that they may stumble at them to their destruction , and break their souls necks , as it is ezek. 3. 20. see more , 1 king 22. 20 , 21 , 22. mat. 18. 7. 2 pet. 2. 12. isa. 8. 14 , 15. 2 sam. 24. 1. 1 chron. 21. 1. and this is a sure rule , that none thus stumble at scandals , but wicked men & gods enemies ; as in the case of david , 2 sam. 12. 14. if you would see more , read mr. dyke , of scandals . and herein the sin and punishment answer each other in their trancendeney , for as of all other judgements , none like this ; so likewise of the sin : for this is the condemnation , that light is come into the world , and men loved darknesse rather then light , because their deeds are evil , john 3. 19 , 20. § 6. nor is this all , the worst is reserved for the upshot : as hear what will be the issue of mens horrible prophanenesse , & abominable wickedness , if they continue therein , without hearty contrition , and amendment . men may think it an argument of gods favour , or dispensation , that they prosperm their wickednesse ; that some eminent judgement is not executed speedily upon them : but there cannot be a greater unhappinesse , a heavier curse , 〈◊〉 to prosper in ill designes , and ungracions courses ; to go on in sin uncontrouled ; for he that useth to do evil , and speeds well , seldome ●…sts until he come to that evil from which there is no redemption . besides , forbearance is no acquittance ; the wickedness of the old world●…s abundant in the new world ; yet is not the world drowned with wa●… . but why ? because god hath ordained for it a deluge of fire . the sins 〈◊〉 sodome are practised every where in our city and kingdome , yet do ●…e committters escape fire and brimstone on earth , because they are reser●…ed to fire and brimstone in hell . do not many persecute the church as ●…olently as pharaoh , with chariots and armies ? who yet escape drown●…g ; there is a reservation of a deeper and bottomless s●… for them ; divers ●…urmur at the passages of gods providence in these times of retribution ●…nd reformation , who are not stung with fiery serpents , as the israelites , ●…cause they are reserved to a fiery serpent in hell : many , yea the most ●…at can come by them take bribes like gehazi , without a leprosie , because ●…f that eternal leprosie which waits for them . how many a deceitful executor and trustee sayes and swears with a little inversion of ananias his 〈◊〉 , i received but so much , i disbursed so much ; yet are not stricken with ●…ath temporal , because they are reserved to death eternal . have not many ●…onopolists with us , done as bad as those philippians ? act. 16. 16. 19. who ●…ompounded with the devil for a pattent , to bring them in gain , and yet ●…row rich , and prosper , and leave a great deal of substance to their heires , ●…hose gain will be found losse , when satan shall seize upon their bodies●…nd soules , and hurry them to hell . and so of other sinners ; for the like 〈◊〉 appliable to the whole nation , except some sew despised ones , and he ●…s a rare man , that does not either mis-believe , or grosly mislive , that is ●…ot a worshipper of one of these three , the lust of the flesh , voluptuousness ; ●…e lust of the eyes , covetousness ; or the pride of life , ambition ; which is ●…ll the trinity the world worships . but of all the rest , let all envious cains , scoffing ishmaels , reviling go●…s , bloody-minded hamans and doegs , cursing shimeis , railing rab●…ake's , flouting tobiahs and sanballats , cruel herods , & all the like god●…aters , ( that carry an aking tooth against every good man they know , ●…nd will even hate one , for his being holy , though poor ignorant soul●…●…hey know it not ) look for a whole volume of plagues in the next life , ●…ough they escape in this , if they repent not . for if hell-fire shall be their ●…ortion that obey not the gospel , how can they look to escape that oppose it ? or if at the great day men shall be bid , depart into everlasting torments , for not feeding , clothing , visiting ; what shall become of those that maliciously scoffe at religion , and persecute christ in his members ? which is the depth of sin : for he that despiseth , traduceth , or any way wrongs one that believes in christ , ( especially one of his ambassadors of the ministery ) strikes at the image of god in him , by whose spirit he both speaks and acts : and god takes it as if it were done to himself , for proof of both , see psal. 44. 22. & 74. 4 , 10 , 18 , 22 , 23. & 83. 2 , 5 , 6. & 89. 50 , 51. & 139. 20. prov. 19. 3. rom. 1. 30. & 9. 20. matth. 10. 22. & 25. 45. 1 sam. 17. 45. isai. 37. 4 , 22 , 23 , 28. & 54. 17. acts 5. 39. & 9. 4 , 5. iob 9. 4●… 1 thes. 4. 8. iohn 15. 20. to 26. numb. 16. 11. 1 sam. 8. 7. mark 9. 42. ier. 17. 18. psal. 79. 12. 2 kings 2. 24. o that my old acquaintance , the formal hypocrite , and my feigned friend the civil justiciary , and my well-meaning neighbour the loose libertine , with millions more , would bu●… seriously consider these scriptures , and be warned by them , before the draw-bridge be taken up : for if the bountifulness , and long-suffering of god , do not lead us to repentance , it will increase our condemnation : besides , god owes that man a grievous payment , whom he suffers to run o●… so long unquestioned ; and his punishment shall be the greater when he comes to reckon with him for all his faults together . chap. iv. § 1. but admit mens unbelief , impenitency , and prophanenesse , in such glorious times of light , and means of grace as ours is , were not enough to provoke god , to inflict this heavy & grievous judgement upon them ; how well do they deserve this , and much more for their horrible and abominable ingratitude to so good a god , so gracious a saviour and redeemer , that hath done and suffered , or would do more for them , then can either be expressed , or conceived by any heart , were it as deep as the sea ? as mark well what i ( the meanest of a million ) shall but paint or draw out as it were with a cole , of his unspeakable goodnesse to sinners : i will according to my slender ability , but give you●… a drop to taste out of that ocean . touching what god and christ hath done for us : in the first place he gave us our selves , and all the creatures to be our servants ; yea , he created us after his own image in righteousnesse and holinesse , and in perfect knowledg of the truth , with a power to stand , and for ever to continue in a most blessed and happy condition ; and this deserves all possible thankfulnesse ; but this was nothing in comparison ; for when we were in a sad condition ; when we had forfeited all this , & our selves : when by sin we had turned that image of god into the image of satan , and wilfully plunged our souls and bodies into eternal torments , when we were become his enemies , mortally hating him , and to our utmost fighting against him , and taking part with his only enemies ; ( sin and satan ) not having the least thought or desire of reconcilement , but a perverse and obstinate will to resist all means tending thereunto ; he did redeem us , not onely without asking , but even against our wills : so making of us ( his cursed enemies ) servants , of servants sons , of sons heirs , and coheirs with christ , gal. 4. 7. here was a fathomless depth , a wonder beyond all wonders ▪ § 2. but that we may the better consider what an alms or boon god gave us , when he gave us his son : observe that when neither heaven , earth , nor hell , could have yielded any satisfactory thing , besides christ that could have satisfied gods justice , and merited heaven for us , then , o then ! god , in his infinite wisdom and goodness , did not onely finde out a way to satisfie his justice and the law , but gave us his son , his only begotten son , his only beloved son out of his bosome : and his son gave himself to die , even the most shameful , painful , and cursed death of the cross to redeem us ; that whosoever believeth in him , should not perish , but have everlasting life , iohn 3. 16. the very thought of which death , before he came to it , together with the weight and burthen of our sins , put him into such an agony in the garden , that it made him to sweat , even drops of blood . a mercy bestowed , and a way found out , that may astonish all the sons of men on earth , and angels in heaven ! wherefore , ô wonder at this , you that wonder at nothing ! that the lord should come with such a price to redeem our worse then lost souls , and to bring salvation to us , even against our wils : the lord iesus christ being rich , for our sakes became poor , that we through his poverty might be made rich , 2 cor. 8. 9. even the eternal god would die , that we might not die eternally ; ô the deepness of gods love ! ô the unmeasurable measure of his bounty ! ô son of god , who can sufficiently express thy love ? or , commend thy pity ? or , extol thy praise ? it was a wonder , that thou madest us for thy self , more that thou madest thy self man for us ; but most of all , that thou shouldest unmake thy self , that thou shouldest die to save u●… . § 3. and which is further considerable , it cost god more to redeem the world , then to make it : in the creation he gave thee thy self ; but in the redemption he gave thee himself . the creation of all things cost him but six dayes to finish it ; the redemption of man cost him three and thirty years . in the creation of the world , he did but only speak the word ; in the redemption of man , he both spake and wept , and sweat , and bled , and died , and did many wonderful things to do it : yea , the saving of one soul single , is more and greater then the making of the whole world . in every new creature are a number of miracles , a blinde man is restored to fight , a deaf man to bearing , a man possest with many devils dis-possest ; yea , a dead man raised from the dead , and in every one a stone turned into flesh in all which god meets with nothing but opposition , which in the creation he met not with . § 4. but the better to illustrate this love , consider , that salvation stands in two things : first , in freedome and deliverance of us from hell : secondly , in the possession of heaven , and eternal life ; christ by his death merits the first for us ; and by his obedience fulfilling the law , merits the second . the parts of our iustification are likewise two ; the remission of our sins , and the imputation of christs righteousnesse . and to this would be added , first , conversion , which comprehends both faith and repentance : secondy , sanctification , the parts whereof are mortification that is , dying unto sin ; and vivisication , which is living unto righteousnesse . thirdly , glorification begun and perfected , which is freedome from all evil here , and the perfection of all good and happiness in heaven ▪ § 5. what shall i say ? god of his goodnesse hath bestowed so many and so great mercies upon us , that it is not possible to expresse his bounty therein ; for if we look inward , we finde our creators mercies ; if we look upward , his mercy reacheth unto the heavens , if downwards the earth is full of his goodnesse , and so is the broad sea ; if we look about us , what is it that he hath not given us ? air to breath in , fire to warm us , water to cool and cleanse us , clothes to cover us , food to nourish us , fruits to refresh us ; yea , delicates to please us , beasts to serve us , angels to attend us , heaven to receive us ; and which is above all , himself and his own son to be injoyed of us : so that whithersoever we turn our eyes , we cannot look besides his bounty ; yea , we can scarce think of any thing more to pray for , but that he would continue those blessings , which he hath bestowed on us already : yet we covet still , as though we had nothing , and live as if we knew nothing of all this his beneficence . we are bound to praise him above any nation whatsoever ; for what nation under heaven enjoyes so much light , or so many blessings , as we ? above any creature , &c. god might have said before we were formed , let them be toads , monsters , infidels , beggars , cripples , bond-slaves , idiots , or mad men , so long as they live , and after that castaways for ever , and ever : but he hath made us to the best likenesse , and nursed us in the best religion , and placed us in the best land , and appointed us to the best , and only inheritance , even to remain in blisse with him for ever ; yea , thousands would think themselves happy , if they had but a piece of our happinesse ; for whereas some bleed , we sleep in safety ; others beg , we abound ; others starve , we are full fed ; others grope in the dark , our sun still shines ; we have eyes , ears , tongue , feet , hands , health , liberty , reason , others are blinde , deaf , dumb , are sick , maimed , imprisoned , distracted , and the like , yea , god hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination : for if the whole heaven were turned into a book , and all the angels deputed writers therein , they could not set down all the good , which gods love in christ hath done us . for all those millions of mercies that we have received from , before , and since we were born , either for soul or body , even to the least bit of bread we eat , or shall to eternity , ( of which we could not well want any one ) christ hath purchased of his father for us , and yet god the father also , hath of his free grace , & mercie given us , in giving us his son ; for which read psal. 68. 19. and 145. 15 , 16. and 75. 6 , 7. yea , god is many time●… working our good , when we least think upon him : as he was creating adam an help meet for him , when he was fast a sleep . and as much do we owe unto god , for the dangers from which he delivereth us : as for he great wealth and dignities whereunto he hath alwayes raised us . now if we are so bound to blesse god for his external , temporal , inferiour , earthly , perishing benefits : what praise do we owe for the lasting fruits ●…f his eternal love and mercy ? and how thankful should we strive to be ? ●…ich shall be the next thing treated of . now what should we render unto the lord our god so good and gracious , in way of thankfulnesse for all these his mercies ? for favours be●…owed , and deliverances from danger , binde to gratitude ; or else the ●…ore bonds of duty , the more plagues for neglect . the contribution of ●…essings require rotribution of thanks , or wil bring distribution of plagues . neither could we possibly be unthankful , if we seriously thought upon ●…hat god gives , and what he forgives : for in reason hath he contrived 〈◊〉 many wayes to save us ; and should not we take all occasions to glorifie ●…m ? hath he done so much for us , and shall we denie him any thing that 〈◊〉 requireth of us , though it were our lives , yea our souls ; much more 〈◊〉 lusts ? we have exceeding hard hearts , if the blood of the lambe●…not soften them : stony bowels , if so many mercies cannot melt them . ●…as christ crucified for our sins ? and should we by our sins crucifie him again ? § 6. now the meditation of what god and christ hath done for us , ●…ould make us do what we are able for him again . for did christ all ●…is for us , and shall we do nothing for him for our selves ? like savours●…quire like gratitude . he that confers a benefit upon a grateful nature ●…bs him of his liberty , and self also : and in one and the same act makes ●…m a vassal , and himself his master . wherefore if we have any inge●…ity in us , it will make us to direct all our thoughts , speeches , and actions ▪ 〈◊〉 his glory , as he hath directed our eternal salvation thereunto . but to help and further you herein , if you be willing so to do , take ●…se few directions . first , let these things be never out of the mindes , memories , & mouthes 〈◊〉 those whom christ hath done thus for . o let us ( i say ) remember , as we ●…ould never forget . si totum me debeo pro me facto , quid jam addam pro ●…facto , saith holy bernard . if i owed my whole self unto thee , for gi●…g me my selfe in my creation : what have i left to pay for giving thy 〈◊〉 for me to so cruel a death , ●…o procure my redemption , which was not 〈◊〉 cheap as my creation ? great was the benefit that thou wouldst create 〈◊〉 of nothing ; but what tongue can sufficiently expresse the greatnesse of 〈◊〉 grace , that thou didst redeem me with so dear a price , when i was ●…se then nothing ? we are full of thy goodnesse : o let our hearts run 〈◊〉 with thankfulnesse ; yea , let so many of us as have either heart or 〈◊〉 , in the next place say , o lord , what is man that thou art so minde●… of him ▪ psal. 8. 4. and o man , what is god that thou art so unmindful of him . and then conclude with , what shall i render unto thee , lord , for all these thy benefits ? but love thee my creator , and redeemer and become a new creature . i will serve thee , ô lord , by the assistance 〈◊〉 thy'grace , because thou hast given me my self : but much more hono●… thee , because thou hast given me thy son christ . § 7. nor can any man in common reason meditate so unbottomed love , and not study and strive for an answerably thankful demeanure , 〈◊〉 a friend had given us but a thousand part of what god hath , we sho●… heartily love him all our lives , and think no thanks sufficient . what price then should we set upon jesus christ ! who is the life of our lives , a●…soul of our souls ? but , thirdly , this should at least make us part with our nearest , dea●… and sweetest darling sins , to serve him in righteousness and holiness ev●…day ; every hour , all the dayes of our lives : even every sin ; for what 〈◊〉 should be so dear to us , as gods onely son was to him ? do we then 〈◊〉 gods sake not spare our dearest sin ; when god for our sakes , did not spa●… his dearest son . yea , what a brutish and barbarous unthankfulness , and shame were that god should part with his son , and his son with his own precio●… blood for us ? and we not part with our sinful lusts , and delights 〈◊〉 him . § 8. fourthly , hath christ done all this for us , his servants , so mu●… and so many wayes obliged unto him ? let us do what we are able for h●… again . 1 let us be zealous for his glory , and take his part when 〈◊〉 see or hear him dishonoured . nor can there be any love , where there no zeal , saith augustine . well-born children are touched to the qui●… with the injuries of their parents . and it is a base , vile , and unjust 〈◊〉 gratitude in those men that can endure the disgrace of them , under wh●… shelter they live . 2 let us seek to draw others after us , from satan him . 3 do we all we can , to promote his worship and service . 4 ta●… all good occasions to publish to others , how good god is ; and what hath done for us . 5 let us wholly ascribe all the good we have , or to free grace ; and give him the glory of his gifts , imploying them our masters best advantage . 6 let us , ( that we may expresse our tha●… fulnesse to him ) shew kindnesse to his children , and poor members , 〈◊〉 are bone of his bone , and flesh of his flesh , ephes. 5. 30. 7 abhor we 〈◊〉 selves for our former unthankfulnesse , and our wonderful provoking him . 8 hearken we unto christs voice , in all that he saith unto us ; a●… express our thankfulness by our obedience . yea , all this let us do , if we it but for our own sakes : for what should we have , if we did thus s●…christ , who hath done all these things for his enemies neglecting and 〈◊〉 honouring him ? true , we cannot properly be said to do any thing for him , that have we have from him : or if we could give him our bodies and souls , they ●…ld be saved by it ; but he were never the better for them ; yet we may do these , and many the like things , which he accounts , and rewards as done to himself . chap. v. § 1. now these things we ought to do ; thus thankful we ought to be to god , for his inestimable and unspeakable benefits towards us . but do we thus requite the lord ? or do we what we are able for him again ? o that i could say we did ! yea , i would we were but so thankful to christ for all his mercies : ( the least whereof is greater then all the courtesies of men ) as we are to a friend for some one good 〈◊〉 . but wo worth us , a people not worthy the crumb●… of christs , & our ma●…ers least mercy : yea , well worthy of more plagues , then either tyre , or sy●…on , chorazin , or bethsaida , capernaum , sodome , or gom●…rrah , matth. 11. 21 , to 25. or any people since the creation : for as if all that christ●…th done for us , were nothing to move us ; we are so far from being thankful , from loving , and serving him : that did we seriously think of christs love , and our odious unthankfulness : and compare gods goodness with our ingratitude , rightly weighing how we have from time to time abused his mercy , and those many means of grace , which he in his long-suffering hath afforded for 〈◊〉 reclaiming : it would even make us speechless , like him in the gospel , as neither expecting pardon , nor daring 〈◊〉 ask it . yea , 〈◊〉 lord , it is thine unspeakable mercy , that our land hath not long since spued us out ; and that we are not at this present frying in hell . for whereas god hath removed so many evils spiritual and corporal , temporal and eternal , from us ; and conferred so many good things upon us , that they are beyond thought or imagination . § 2. we have striven to multiply offences against him , and to make 〈◊〉 as infinite in number , as his blessings . we have done nothing from 〈◊〉 infancy , but added sin unto sin ; as he hath added mercy to mercy : whereby our sins are become for number , as the sands in the sea ; and as 〈◊〉 stars of heaven ; and answerable to their multitude ; is the magnitude of them , as i have ( in the former part ) shewn , and shall further amplifie in this . as tell me ; may not god justly another day , call heaven and earth to witness against us ? that he would have saved us ? yea did w●… us to accept of salvation ; saying , turn ye , turn ye , from your evil ●…ys : for why will you die , ô people of england ? ezek. 33. 11. but we would not be converted nor saved . as thus , § 3 whereas god hath offered us a pardon ( in tendering christ unto 〈◊〉 , upon the condition of faith and repentance ) even his own son ; to be a means of our reconciliation ; which is such a spectacle of unspeakable mercy , as might ravish our souls with admiration : we are so far from accepting it thankfully ; that we not onely refuse and contemn it , but in a manner deride the offer of it our selves ; oppose the gospel of glad tydings , and persecute christ in his members ; either with hand , or tongue , or both . we are so far from being holy our selves , ( most of us ) that we hate holiness in others . for if any become religious , and conscionable ; and will not for company grievously sin against god ; wrong their b●…dies , destroy their own soules , and wilfully leap into hell-fire with us : we envy , hate , censure , scoff at , nick-name , rail on , and slander them ; tha●… we may flout them out of their faith , damp , or quench the spirit where w●… perceive it is kindled ; discourage them in the way to heaven ; baffle them out , and make them ashamed of their holy profession , and religious course and consequently pull them back to the world ; that so we may have their company here in sin , and hereafter in torment . nor do we so serve the most sincere onely , in whom the graces of gods spirit do as apparently shine as the sun at noon-day , to the dazling of their eyes : but we condemn all that have more religion then an heathen ; or more knowledge of heavenly things , then a childe in the wombe hath of the things of thi●… life ; or more conscience then an atheist , or care of his soul then a beast ▪ that live religiously , and will nor revel it with us in a shoreless excess ▪ for round-heads , and puritans , a name so full of the serpents enmity , a●… the egge of a cockatrice is full of poison . § 4. and in all ( which is worst of all ) we have caused others to d●… the same abominations , by our evil example . yea , worse yet then all this our abominable wickedness , hath brought such a scandal upon our religion , and the gospel ; that it is even abhorred of the heathen , and th●… great and glorious name of god blasphemed among them . yea , what els●… but the unchristian-like behaviour of christians ? hath caused the turk●… and jews , and many among our selves , even to protest against their ow●… conversion . or what else hath alienated the indians from the christia●… religion , making them to refuse the gospel ; but this ? that they saw ou●… lives more savage , then those savages themselves : yea , it hath mad●… those poor souls resolve , that whatsoever religion the christians were of they would be the contrary ; thinking it impossible , that such beastly an●… bloody deeds could proceed from any true religion : or , that he could b●…a good god , who had such evill sons . whereas in the primitive times more of them were won to the faith , by the holy lives of christians then by the doctrine which they taught : for it caused them to say , thi●… is a good god , whose servants are so good . chap. vi . § 1. and thus according to my scantling , i have spread before you what god and christ hath done for us : and how we have again required him . though god ( who searcheth the heart , and trieth the reins ) knows infinitely more by us , and sees what strange monsters ; what ugly , odious , hideous fiends : what swarms , what litters , what legions of noysome lusts , are couched in the stinking styes of every one of our deceitful hearts : and findes , that if all our thoughts did but break forth into action , we should not come far short of the devils themselves . and certainly , if we shall compare the numberless number of our great and grievous abominations , wherewith our land is filled from corner to corner ; with the many means which god hath afforded for our reclaiming : it will be found , that no nation under heaven , did ever more provoke the lord . nor hath he ever strove more with any nation to reclaim them , then he hath done with us : for when neither mercies , nor any ordinary means would serve the turn ; he hath at several times visited us with several judgements , to try what they would do : but we have been so little moved therewith , that instead of becomming better , we have bi●… the worse for them , ( as appears at this day ) and more audacious in declaring our sins ; as if with sodom , we took a pride in them , to the great dishonour of our redeemer , and his gospèl ; and to the hardening of all that hear of it : so that our horrid sins are grown up unto heaven : in regard whereof we may justly be confounded , and ashamed to lift up our eyes unto him , who is a lord so great , and terrible : of such glorious majesty and infinite purity . now he that hath ears , let him bear ▪ and he that hath wit , let him consider , and lay it to heart , how thankful a people we are . and not onely ye , ô inhabitants of this our jerusalem and judah , would i have to judge , between christ and his vineyard ; what he could have done for us , more then he hath done , isaiah 5. 4 , to 8. but heare ye also , ô heavens , and give eare , ô earth ; be astonished at it , and horribly afraid ; that this foolish people and unwise , should so requite the lord , jer. 2. 11 , &c. isai. 1. 2 , to 9. and verse 15 , to 25. deut. 32. 6 , &c. oh my brethren , englands unthankfulness hath striven with gods goodness for the victory , as absalom strove with david , whether the father should be more kinde to the son , or the son more unkinde to the father . we have been fatted with his blessings , and then spurned at his precepts ; resembling the leopard , who wrongs them most , that give him most fodder . § 2. but why do i call it unthankfulness ? when our sin is many degrees beyond ingratitude it self : for not to confesse a benefit , is the utmost confine of unthankfulnesse : meer ingratitude , returnes nothing for good , but we return evil , yea the greatest , and most malicious evil , for the greatest , and most admired love . argue with all the world , and they will conclude , there is no vice like ingratitude : but we are more ingrateful to god , then can be exprest by the best oratour alive . it was horrible ingratitude , which the chief butler shewed to joseph , gen. 41. 9. which the nine lepérs shewed to christ , luk. 17. 17 , 18. which the men of succoth , and penuel , shewed to gideon , judg. 8. 6 , 8. which those five spies shewed to micha , judg. 18. 14 , 18. it was worse which the israelites shewed to gideons seed , judg. 9. 17 , 18. which michael thraulus shewed to leo the emperour ; which justinianus shewed to that renowned captain bellizarius . it was yet worse , which popilius shewed to cicero ; which lycaon shewed to his stranger guests , that came to him for relief . it was worst of all in the jews , to scourge and crucifie christ , who did them good every way : for he healed their diseases , fed their bodies , enlightened their mindes ; of god became man , and lived miserably amongst them many years , that he might save their souls : ( though in killing him , they did their utmost ; to sink the onely ship that could save them . ) but all these fall far short of our ingratitude to god : for his maintenance we take and live on , the bread we eat , the air we breath , the cloaths we weare , all are his . § 3. that we are out of hel , there to fry in flames , never to be freed●… that we have the free offer of grace here , and everlasting glory hereafter in heaven ; where are such joyes , as eye hath not seen , nor ear heard , neither hath entred into the heart of man to conceive , 1 cor. 2. 9. we are beholding to him : yet we not onely deny this lord that hath bought us , ( as every one does ; that prefers mammon , or any other thing before him ) but we hate him , ( as he doth hate , and not love god ; that loves what he hates , or hates what he loves : ) but most spightfully , and maliciously fight on salans and sins side , against him : and persecute his children , and the truth with all our might ; perswading , and enforcing others ●…o do the same ; even wishing that we could pull him out of his throne , rather then to admit him our just judge : and all this against knowledge and conscience , after illumination . i wish men would a little think of it ; and then if this will not melt their hearts , no hope that any other means should do it , but perish they must . § 4. i confess , i have small hope , that what hath been said of gods love , and our odious unthankfulness : his goodness , and our ingratitude ; ( which being seriously considered , were enough to bring the whole world upon their knees ) should make them any whit ashamed , or the better ; because their blockishness is such , that they think themselves good enough , and that ●…o doubt of it , or strive to be more holy , were but a foolish and needless scrupulosity . yea , they prefer their condition , before other mens that are so consciencious ; a thing strange ! yet it is so : for although there be not a leaf in the sacred volume , but hath matter against a voluptuous life , none for it : for to please flesh and blood , is the doctrine of the devill . yet how do a world of men stifle their consciences , and force themselves to believe , if it were possible : that in case men will not swear , drink drunk , conform to their lewd customes , and the like ; they are over-precise : and that god will like a man the worse , for his being the better ; or for having of a tender conscience . and that he looks for less fear , reverence , and obedience from his servants ; then we do from our servants : and yet hold that a servant can never be too punctual , in his obedience to his masters lawful commands . they think it not enough for themselves , to prefer the pleasing of their senses , before the saving of their souls : and to venture tasting the forhidden fruit , at the price of death eternal : but they account them fools , that do otherwise . chap. vii . § 1. omy brethren ! it is not to be believed , how blinde and blockish men are ; that have hardened their hearts , and seared their consciences with accustomary sinning : for albeit i have informed them how dangerous their estate is , that they might plainly see it , truly fear it , and timely prevent it : yet i have very little hope to do any good upon them . for first , these lines to them are but as so many characters writ in the water , which leave no impression behinde them : as being like one that beholdeth his natural face in a glass ; who when he hath considered himself , goeth his way , and forgetteth immediately what manner of one he was , james 1. 23 , 24. or like some silly fly , which being beat from the candle an hundred times , and oft singed therein : yet will return to it again , until she be consumed , prov. 23. 35. all those beasts which went into the ark unclean , came likewise out unclean . secondly , though these sparks of grace may kindle piety in others , yet not in them : for they are out of all hope of being healed . for what is light , to them that will shut their eyes against it ? or reason , to them that will stop their ears from hearing it , and men of their condition , do on purpose ●…op their ears , and wink with their eyes ; l●…st they should see with their eyes , and hear with their ears , and understand with their hearts , and so should be converted , as our saviour shews , matth. 13. 15. and st. paul , acts 28. 27. yea , it 's well , if they do not carp , and fret against the word , and persecute the messengers , as herod did john baptist , demetrius paul , and the false prophets jeremiah . and how should not that patient perish , who after he is launced , flies from the chirurgeon , before the binding up of his wound ? or how should not that sin be past cure , which strives against the cure ? certainly salvation it selfe , will not save those that spill the potion and fling away the plaister . o if these adders had not stopt their ears ! how long since had they been charmed ? i grant they have reason so to do ( such as it is . ) for will a leper take pleasure , in the searching of his sores ; and satan the like : for if they could clearly see , the loathso●…esse of their impieties : it were not possible not to abhor them ; not to abhor themselves for them : but their blindnesse makes them love their own filthinesse , as ethiopians do their own swarthinesse . §2 . and to tell you the truth , ( though i speak against my self , ha●… i not a further reach in it ) it were an unreasonable motion in me , if i should request mindes prepossest with prejudice to hear reason . since the world and the devil hath so forestalled their judgements therewith against gods people , and goodnesse it self ; that they resolve never to be better then they are . and where satan hath set this his porter of prejudice : though christ himself were on earth : that soul would make an ill construction , of whatsoever he did or spake : as we see in the scribes and pharisees ; who when he wrought miracles , reputed him a sorcerer : when he cast out devils , thought it to be by the power and prince of devils : when he reproved sinners , he was a seducer ; when he received sinners , he was their favourer : when he healed the sick , he was a sabbath-breaker , and the like : yea , they counted him the greatest . offender , that offended not once in all his life ; which would make a wise man suspect ▪ 〈◊〉 own judgement , or the common fame : and to examine things throughly before they condemn one , whom they know no evil by . yet this is the case of these men of most men : for even as an ill stomack , turn●… all it receives into ill humours : or as a spider converts every thing she ears into poison ; so they whatsoever they hear of , or see in the godly : so blinding themselves with prejudice , that like pyrrhon , they will not believe what their eyes see , and their ears hear . yea , i would fain know , what means can possibly be used , that shall be able to reclaim them ? they will neither be softened with benefits , nor broken with punishments ? gods severity cannot terrifie them , nor his kindness mollifie them . yea , should these fools be brayed in a mortar , among wheat with a ●…stle , yet they will not depart from their wickednesse , as solomon expresseth 〈◊〉 , prov. 27. 22. yea , the more these anviles are beaten upon , the harder they are . § 3. the change of means , whether the word , iudgements , mercies , or the like : do but obdure their hearts , instead of melting them ; as we see by many examples . the nine plagues could not prevail with pharaoh : yea ; they hardened his heart the more , when jesus cried with a loud voice , and yielded up the ghost ; the vail of the temple rent in twain , from ●…op to the bottom : the earth did quake , the graves did open themselves , and the dead saints came forth , and went into the holy city ; the sun was forsaken of his light , &c. as if all were sensible of their makers suffering : when as the generality of the people that had heard his preaching , and seen his many miracles : yea , those great clerks , the scribes and pha●…es , were altogether insensible , and worse then all the rest of the creatures : the very stones of the temple were soft in comparison of their sto●… hearts : and they which were dead in their graves , were alive to those which were dead in their sins . le●… ▪ malchus be smitten to the ground , with the words of our saviour : let him have his right ear cut off , and miraculously healed again by him , whom he came to apprehend : yet he will be one , that shall lead him bound to pilate . let the sodomites be all struck blinde , for contesting with lot , and his two angels : they will not cease seeking his doore , to break it open , until they feel fire and brimstone about their eares , genes . 〈◊〉 . and let men look to it , for if they will not believe moses , & the prophe●… , christ and his apostles : they would not believe , though 〈◊〉 should send an angel from the living in heaven ; or a messenger from the dead ▪ in . hell to warn them ; as abraham tells dives , luke 16. 31. yea , let god . himself forbid balaam to go with balaks messengers ; to curse the children of israel : yea , let an angel stand in his way , with a drawn sword to stop him : yea , let him hear his beast speak under him : yet he slights all . i might instance other examples ; as what a warning had haz●…el given him by the prophet ; of all the abominable wickednesse he should commit ? 2 kings 8. 12 , 13 , &c. and likewise ahab , who was told from the lord , that if he went to war , he should perish ? yet neither would take warning , but went on , and sped accordingly . and also of the o●… world : so that one were as good speak to liveless stones , or senselesse plants , or witless beasts , as to such men ; for any thing they will be bettered by it . yea , reason once debauched is worse then bru●…shnesse : i see the savagest of all creatures , lions , tygers , bears , &c. by an instinct from go●… , came to seek the ark : ( as we see swine foreseeing a storm ; run home , crying for shelter ) not one man do i see , except noah and his family . so none b●…t the well-affected , whose hearts it pleaseth the lord to change , will be the better for what they have heard , of gods goodness and their ingratitude , see 1 sam. 10. 26. § 4. they have been too long sick of sin to be recovered , and will rather be confounded , then reformed : they have brazen browes , stiffe necks , uncircumcized eares , blinded eyes , 〈◊〉 , and heavy hearts , obdura●… souls , as strong as a stone , and as hard as a neather mil stone , ezek. 11. 1●… . by reason whereof it comes to passe ; that those who are filthy , will be filthy still ; in spite both of law and gospel . yea , they are stark dead to all ordinary means : which is an infallible signe of their eternal ruine , as they may see , both by testimonies , deut. 17. 12. prov. 29. 1. and 1. 24 , 25 , 26. heb. 10. 28. hos. 4. 14 , 17. isai. 57. 17. and likewise by pregnant examples , 1 sam. 2. 22 , to 26. 2 chron. 25. 16 , 20. what should i more say ? if thou beest an habituated sinner ; blinded or forestalled with prejudice ; & resolved to go on in thy wickedness , and do as others do , without either conscience of sin , or guidance of reason . thou are dead in sin ; and not on●…ly dead , as ●…us daughter was , matth. 9. 25. nor onely dead , ●…id out and coffin'd , as the wi●…owes son of na●…m was , luke 7. ●…4 . but dead , coffin'd , and buried as lazarus vvas , iohn the 11. 39. even till thou stinkest in the nostrils of god , and all good men . so that i have no other message to deliver unto thee ; then that which the vigilant captain , delivered together with a deaths wound to his sleeping sentinel : dead i found thee , and dead i leave thee . § 5. onely thou , ô father , to whom nothing is hard , if it be thy good pleasure : ( as why not seeing it will make much for the glory of thy great name , to save such a mighty sinner ; who manasses-like hath multiplied offences above the number of the sand of the sea ; and is bound down with many iron bands . ) say unto his soul , live ; yea , quicken thou him , ô merciful redeemer , who art the fountain of life . it is true , thy angry threatning against sinners is importable : but thy merciful promise is unmeasurable , and unsearchable . thou therefore that art able to quicken the dead ; and make even of stones , children to abraham : mollifie these stony hearts , we beseech thee , with the blood of the lambe : and make of these children of the devil ( iohn 8. 44. ) members of thy son iesus christ . chap. viii . § 1. and that my utmost endeavour , may answer the strength of my desires : and for that god does not ordinarily work , but by means . i will notwithstanding the small hope i have , of these aethiopians changing their skin : or these leonards their spots , jer. 13. 23. even against my own reason , try yet annother way : because my hearts desire is , that they may be saved , rom. 10. 1. yea , i assure you , if god should bid me ask what i would , ( as once he did solomon ) if i know my own heart , it should be no other thing , then that my brethren , and countreymen , might have their eyes opened : be turned from darkness to light ; did from the power of satan unto god , that they might receive forgiveness of sins , and inheritance among them which are sanctified by faith in christ , acts 26. 18. § 2. nor am i altogether out of hope ; for as with god nothing is impossible : so i call to minde that the apostle saith , 1 cor. 14. if an unbelieving idiot , shall hear the secrets of by heart made manifest to himself , and others : he will then he convinced , and fall down on his face and worship god and say : this is of god indeed , or of a truth , vers. 24 , 25. and i doubt not , but by gods help , i shall shew these ignorant unbelievers , from the written word , their very thoughts and the most secret intents of their hearts , heb. 4. 12. and so , that their own consciences shall bear me witness , i belie them not . wherefore lend me your best attentions , i beseech you : and in reading take notice , of what concerns each of you : and if conscience plead guilty , hearken thereunto . § 3. now that i may speak to all whom it concerns ; namely those ignorant , unbelieving and ungrateful wretches formerly spoken of : and that it may prove of general behoof , i will give you the several characters of seven sorts of men , which include the whole number , viz. the loose libertine , civil iusticiary , formal hypocrice , miserly muck-worm , profound humanist , cunning politician , false teacher , that flatters sin , & flowts holiness . and in some one of these , every natural man shall read the very thoughts of his heart : together with his words and actions . for if ought be wanting in the one , it shall be supplied in the other : which is as much as can be expected . for otherwise i can no way avoid tautologies ; nor interfering . if it be asked , why i seem to forget the character of an ignorant person ? i answer , it were not proper to make him a distinct party : for all these that i have mentioned ; are equally ignorant , ( if unregenerate : ) touching spiritual , experimental , and saving knowledge : though some more fools then others in the things of this life . nor is any profound humanist , or cunning politician , or false teacher so wise : but it is through ignorance , that he doth so ill : and which is as good , the ignorant man shall meet with his own thoughts , words , and actions , in every of the seven characters : if he be but wise enough to know the issue of his own heart and brain , when he sees the brats brought before him . i shall also occasionally pourtray , or paint out : the usual cunning , covetousness , and cruelty . of governours , officers , iudges , lawyers , projectors , engrossers , gripers , wasters , &c. and the better to illustrate , or set out the fairness , or diformity ; of each vertue and vice : i will give you the lively and lovely characters of iustice , thankfulness , contentation , frugality , liberality . chap. ix . § 1. i begin with the loose libertine , or openly prophane : for he shall lead the troop , as judas led the souldiers . thou that art openly prophane , dost so manifestly prove and profess thy self to be one of those ignorant , unbelieving , ingrateful , & wicked wretches herein concern'd : yea , to be one of the children of disobedience whom satan hath blinded : that in respect of others , i should think it needlesse to spend time in further proof thereof : yet i would gladly say something to shame thee out of thy self : wherefore brie fly thus : thou art kept by the devil in a snare , and taken captive of him at his will : he ruleth , and worketh his pleasure in thee , as being thy god and father , and prince , and master , 2 tim. 2. 26. joh. 8. 44. and 14. 30. 2 cor. 4. 4. thy odious qualities are these and the like : thou doest banish all civility , and give thy self over to sensuality : and art neither afraid nor a shamed ; to let thy wicked est thoughts break forth into actions . yea , thou thinkest thy self the honester man for it : and boastest thou art none of those dissembling hypocrites that seem to be what they are not . thou art a common drunkard : instead of quenching thy thirst , thou drownest thy senses : and wilt leave thy wits , rather then the wine behinde thee . § 2. thou desirest not the reputation of honesty , but of good fellowship : thou art a continual swearer , and that of bloody oaths . one of our ruffians , or sons of relial : who when thou art displeased with others , wilt flie in thy makers face , and tear thy saviours name in pieces : even swearing away thy part in that blood , which must save thee if ever thou beest saved . yea , if thou art never so little provoked ; curses with thee , strive for number with oaths , and lewd speeches with both . thou knowest no other dialect , then roaring , swearing , and banning : the language of hell , which thou learnest before thou comest thither : and in case thou art reproved for it , thou wilt say , we take too much upon us : as corah and his complices twitted moses , numb. 16. 3. not knowing how strictly god commands , and requires it , levit. 19. 17. heb. 3. 11. 2 tim. 2. 25. ezek. 3. 18 , to 22. 2 pet. 2. 7 , 8. whence as the chief priests answered iudas ; what is that to us ? so thou wilt blaspheme god , tear christ in pieces , and more then betray ; even shed his innocent blood , digging into his side with oaths : and say : when told of it , what is that to us ? when thou mightest as well say ; what is christ to us ? what is heaven to us ? or what is salvation to us ? for to us the one cannot be without the other . we shall never inherit part of his glory in heaven , if we do not take his glories part upon earth . and with god it is much about one ; whether we be doers of evil , or no hinderers . for if we must not see our neighbours ox , nor his sheep go astray ; or fall into a pit : but we must reduce him , and help him out of it , deut. 22. 1. we are much more bound , to help our neighbour himself , from dropping into the bottomless pit of hell . and what know we ? but we may win our brother , and so save his soul ? matth. 18. 15. again , thou art an usual companion of harlots , thy summum bonum is a punk : and thou wilt rather burn in hell , then marry : all thy felicity is in a tavern , or brothel-house : where harlots and sycophants rifle thy estate , and then send thee to rob . thou art one of those that st. peter speaks of : thou hast ●●s ful of adultery , & that cannot cease to sin . thou gazest upon every fair ●ace ; and lustest after every beautiful woman : thy speech is lewd , and ●●scene : thy discourse scurrility , lascivious thy behaviour . thou art a fre●●ent slanderer of thy neighbour : an open sabbath-breaker : canst boast ●f sin , and mischief , and if need be defend it . § 3. like the salamander , thou art never well , but in the fire of con●ention : and art apt to quarrel , yea , kill a man for every foolish trifle ; ●e it but for the wall , or refusing to pledge thee ; as if thy honour were of ●ore worth then thy soul . yea , the devil hath so blinded , and bewitcht ●hee : that thou thinkest every wrong , or disgraceful word quarrel just ●nough , to shed blood : that true valour consists onely in a brave revenge ●nd being implacable : that patience is but an argument of baseness ; and ●herefore thou wilt rather suffer a sword in thy bowels , then a lie in thy ●●roat . i confess , thou wilt fight in no quarrel but a bad one : and sooner ●n thy mistresses defence , then in thy makers . § 4. thou art of a reprobate judgement touching actions and persons : esteeming good evil , and evil good , prov. 17. 15. and 29. 27. isai. 5. 20. thou doest stifle thy conscience , and would'st force thy self to believe if it ●ere possible : that in case men will not swear , drink drunk , conform to ●hy lewd customes , and the like : they are over-precise ; and to forbear ●vil , is quarrel sufficient for thee . thou speakest evil of all , that will not ●un with thee to the same excess of riot , 1 pet. 4. 4. making them a by-word ●o the people , job 17. 6. and a song amongst thy fellow drunkards , psal. 69. 12. thou art so desperately wicked , that thou wilt mock thy admonisher , scoff at the means to be saved ; and make thy self merry with thy own damnation . § 5. instead of hating the evil thou doest , and thy self for doing it : ●hou art glad of it , rejoycest in it , boastest of it ; yea , pleadest for it , and applaudest thy self for thy wickedness : god is not in all thy thoughts , except to blaspheme him , and to spend his dayes in the devils service . and rather then abridge thy pleasure , thou wilt hazard the displeasure of god . thou doest not honour , but art stubborn , and disobedient to thy parents : a rioter , &c. if they stand in need of thee ; thou wilt not nourish , or maintain them , as they did thee in thy need . thou takest no care to provide for thine own family ; but drinkest the very blood of thy wife , children , and servants : and art therein worse then an infidel . thy greatest delight is in devillish cruelty : as to see the poor innocent creatures fight , pick out one anothers eyes , and tear each others flesh . yea , to see two men fight , and kill one another : thou accountest but a sport , or playing , 2 sam. 2. 14 , to 17. § 6. thou wilt borrow , or run in debt with every one ; but never carest to pay , or satisfie any one : except it be thy hostess for drink , left she should never more trust thee . thou wickedly spendest thy p●… m●…ny in riot , and upon dice , drabs , drunkenness . thou hast never t●… wit to think upon sparing , until thou comest to the bottom of the purs●… like an ho●…-glass turned up , thou never leavest running till all be o●… shouldest thou live never so long , thou wilt never attein to the years 〈◊〉 discretion : thou wilt never become thine own man , until thou hast no 〈◊〉 thee : nor ever see want , until thou feelest it . thou art onely witty 〈◊〉 wrong , and undo thy self ; and which is worse then all ; if death fin●… thee as banquerout of spiritual ; as of worldly goods : it will send thee an eternal prison . thy pride so swels thee , and makes thee look so big as if the river of thy blood , would not endure to be banked within t●…chan●…l of thy veins . thou must have shift of attire , though thou can not shift thy self out of the merce's books , until thou hast sold the oth●…farm , or lordship : thou wilt pay the whole reckoning , that thou may 〈◊〉 be counted the best man ▪ a bare head in the streets , does thee more goo●… then a meals meat , thou wilt soon bring a noble to nine pence : an inheri●…ance of five hundred pounds per annum , to five hundred shillings . th●… ar●… a vain glorious fool , and scornest any employment , or to be of a●… calling : which is a pride , without either wit or grace . § 7. as g●…od men by their godly admonition , and vertuous exampl●…draw all they can to heaven : so thou by thy subtile allurements , and v●…cious example ; drawest all thou canst to bell . for as if it were too 〈◊〉 to damn thy own soul : or as if thine own sins would not press thee d●… enough into hell : thou doest all that possibly thou canst , to entice a●… enforce others to sin with thee : for thou doest envy , ●…ate , scoff a●… , nic●… name , ●…ail on , and slander the godly ; that thou mayest flowt them out 〈◊〉 their ●…aith , damp , or quench the spirit where thou perceivest it is kindle●…disourage them in the way to heaven , to make them ashamed of th●… ho●… conversation , and religious course ; pull them back to the world , th●… so thou mayest have their company here in sin , and hereafter in to m●…nt . § 8. thou fearest a jayl more then thou fearest hell : and standest m●… upon thy sides smarting , then upon thy soul . thou regardest more t●…blasts of mens breath , then the fire of gods wrath : and tremblest more the thought of a ser●…ant , or bailiff , then of satan , and everlasting perd●…tion . thou takest incouragement from the saints falls , and sins of go●… people , to do the like : when they should serve thee as sea-marks , to ma●… thee beware . yea , thou doest most sordidly , take liberty , and incourag●…ment to go on more securely in thy evil courses : because god is mercifu●… and forbears to execute judgment speedily : and to defer thy repentance , b●…cause the ●…hief upon the cross , was heard at the last hour , thou wilt boldl●…do what god forbids ; and yet confidently hope to escape what he threaten●… thus i could go on , to tell thee a thousand more of these thy wicke●… thoughts , words , and actions ; had i not already done it . but because i ●…ould not present my other readers , with cole-worts twice sod : be per●…aded to take view of them , in my other small tract , entituled , the 〈◊〉 , despicable , and dreadful condition of a drunkard , drawn to the life : ●…ough indeed , even a tithe of these are sufficient evidences , to prove ●…e one of those ignorant , unbelieving , ingrateful , and notorious wicked ●…etches before spoken of : and to make thee confess that thou art in a ●…st danable condition . but stand thou by , and let the civil justiciary , ●…d formal hypocrite hold up their hands , and hear their charge . and so much for the first division allotted for such as are notoriously ●…ked . for though i determined to have made of all but one volume ; ye●…●…w new thoughts have taken place , and caused me to melt the whole a●…in ; and cast it into several divisions : whereby being ●…old single , every ●…an may have his proper portion apart . my reasons are these , & the like . 1 it is because many ( be they never so short-breath'd , in well doing ) ●…ll read a few leaves : that will not once look upon a large volume . 2 divers will be at the cost of a few pence , that would rather perisis●…●…en lay out a pound . 3 some , as they have but little money ; so they have less time to spare , ●…s they use the matter ) for the good of their souls . 4 admonitions , and instructions if they exceed : are wont as nails , t●…●…ive out one another . 5 should the civil iusticiary read the prophane mans character ; or the ●…en-handed prodigal , the close-fisted , and griping oppressors : this would ●…er encourage , and strengthen them in their wickedness , then fright 〈◊〉 from it . 6 some have such queasie stomacks , that if they see their potion big , as ●…ell as bitter ; they will choose to die , rather then take it . and because i have found by ample experience , that many have a ●…de to read good books yea , a zeal ( such as it is ) to reclaim others ●…m evil , so it may cost them nothing : who otherwise have no stomack ●…ither . ( for when the like was to be given about , swearing and cursing 〈◊〉 ●…n the better sort of men and women could fetch them by a thousand ●…k from all parts of the kingdome . but since they have ( for some ●…sons ) been sold , for eight a penny : not one of an hundred could 〈◊〉 in their hearts to give that peny , were it to save eight of their friends ●…ls : which shews both how they love money ; and what hollow-hearted●…otion they have . the lord discover the same unto them . ) there is ●…er against the high constables short of shoreditch church ) of this 〈◊〉 part , or division to be given freely , together with the cure of cursing ●…d swearing : provided , they that desire them can read very well : for ●…erwise they will so nick-name words , and make it such non-sense , that ●…e would rather his lines should never be read , then so brokenly . and i could wish that men would not fetch them for base ends , as one d●… formerly fetch many hundreds of that against swearing , and cursing onely to save the buying of waste paper ( though he had many fair p●… tences of sending them to graves-end , canterbury , dover , and all oth●… places , where soa-men resorted : ) which being found out , made the d●… nor with-draw his gift until now . it was , i think , a most wicked act , for which he deserves to be stig●… tized and made an example to others . and let men take heed of abu●… things dedicated to holy uses ; for they are the sharpest kinde of edge tools , and therefore are not to be jested with : neither will god so 〈◊〉 mocked . the end of the first division . postcript . augustine that his ignorant hearers might the better under stand him , would sometimes speak false latine : and i 〈◊〉 my accidental readers good , have ( and that purposely ) do●… as absurdly in another kinde : viz. used the same expressi●… in one tract ( when i have deemed it weighty and convincing that may be found in another : which to many will not be di●… cernable , though obvious enough to some : who may if the●… please censure it and me for it : but presuming that the mo●…charitable , and ingenuous would not have it otherwise , it sh●… not much trouble me . london , printed by r. and w. l. for james crump , in little bartholomews well-yard . the character of a formall hypocrite , or civil justiciary : for they are so alike , that i am loath to part them . nor will it be any wrong to either : for what the one is guilty of , the other is not free from . chap. x. § . 1. now in pourtraying , delineating , or anatomizing these : first of of them . secondly , to them . of them , thus much in generall . no men under heaven , are in a more hopelesse condition ( as i shall shew in the insuing pages ) nor none thinke better of themselves . for if you will believe them , they neither breake the laws of god , nor men : neither offend temporal magistrates , nor ecclefiastical governours : they live unreproveably , ●…ay every man his owne ; are charitable , chast , temperate , make conscience of swearing , lying , &c. they goe duly to church , are fed with the spiritu●…ll manna of gods word : yea , once a yeare , they receive the sacrament , upon their knees : and that upon easter day , or good-fryday . they pay thei tythes , say their prayers , so soon as they are entred into the house of god be the minister speaking from god to them ; or the people joyntly praising god , or praying to him , ( a good signe to know an ignorant formalist by ) perhaps they pray in their families ; yea , so holy are they , that they dare not passe through st. pauls , with their hats on : nor out of it , before they have kneeled downe to a pillar : though they are in hast , and their company waite the while . and as touching their diana , the book of common-prayer ; the apocrypha , the crosse , surpless ; the ring , rayles , high altar , holy-dayes , &c. i need not acquaint you , for their zeale is such , that they will lose lawes , libertie , lives , estates , ; all rather then these shall not still be worshipped , and had in honour . yea , they not onely hate the conditions , but even shun the very company of those lewde and prophane wretches before mentioned . all which considered , if they be not good , and godly men ; what will become of thousands ? 2. § . these midle sort of men , ( i meane for out-ward appearance ; and ●…orme of godlinesse ) have a notable way to delude their owne soules ; and to put off all reproofs , and threatnings : that is by comparing themselves , with such as are ( in their repute ) worse then themselves : counting none wicked , but such as are notorious for wickednesse . as for example , because they are not so drunk as nabal ; they thinke themselves sober : because not so proud as haman , therefore they be humble ; because not so bloodily minded as doeg ; therefore they are mercifull : because not so treacherous as judas , therefore loyall . because neither gallowes , nor pillory can take hold of them ; therefore they are honest , and square dealers . nor can there be a more plausible deceit ; for as the swar by compared with the blackemore , thinks himselfe faire : so civill men , looking upon the prophane , admire their owne holinesse . whence it is , that the more unrebukeable any naturall man is , the greater is the difficulty of his conversion . for as nothing is more easily broken , then that which is most hard : so notorious offenders , are nothing so hard to be convinced , and converted , as the civilly honest . the civill iusticiary , is like the young man in the gospell ; that supposed he had honestly kept all the commandements : who when he was bid to follow christ , turned his bac●… upon him . but the loose libertine , resembles matthew the publican , a notorious sinner : who was no sooner called , but he followed christ . 3. § . but will these mens high thoughts of their owne , excellencie serve their turnes ? no , but condemne them the rather . that civill justiciary , luke 18. 9. to 15. was not a publican ; and thereupon boasts himselfe extreamely : but he was a pharisee like these men ; which was a great deale worse ; wherefore all can be done for them , will be in vaine : except i can first convince them of their selfe purity , and the great danger thereof : and after , of the●…miserable impurity : both which must be done , ( as i before intimated ) 〈◊〉 making manifest unto them , the secrets of their hearts in either . for the effecting whereof , i will not be sparing , either in paines , or prayer . as o that god would put words into my mouth : and add vertue unto those words . that he would give them hearts to minde what i shall say , but so much as it concernes them . for god alone , hath the key of the heart . acts 16. 14. to whose blessing , i leave the successe , humbly beseeching the almighty , that these lines , may not rise up in judgement against those hazaels that shall read them , and be never the better : and so instead of ●…u in their sinne , prove a meanes , to increase their torment . 4. § . i begin with the first : let a minister come to thee , that art a formalist , or civill justiciary ; and question with thee about thy estate ; or aske thee how thy soule fares ? and what peace thou hast ? ( admit it be upon thy death bed ) what will be thy manner of answering ? ( especially , i●… thou hast not been a notorious offender ) art thou a whit troubled for sin , either originall , or actuall ? or wilt thou acknowledge thy selfe , to be in a lost condition without christ ? no , thy conscience is at quiet , and thou 〈◊〉 at peace with thy selfe , and all the world : and thou thinkest god , no sinne troubles thee . thou hast been no murtherer , no adulterer , no common drunkard : neither hast thou beene an oppressor . yea wilt thou say ; i doe not know that i have wronged man , woman , or childe . i have been a protestant , and gone to church all my daies , &c. as commonly they thinke be●… of themselves , that have least cause . yea , the true christian , is as fearefu●… to entertaine a good opinion of himselfe : as the false is unwilling , to be driven from it . they that have store of grace , mourne for the want of it : and they that indeed want it , chant their abundance . yea , ( whereas the law is spirituall , and binds the heart from affecting ; no less then the hand from acting ) thou art so blinde , and ignorant : tha●… thou thinkest the commandement is not broken , if the outward grosse sinne , be for borne : whence it is usual with thee , to brag of a good heart , and meaning ; of the strength of thy faith , and hope ; of thy just and upright dealing , &c. yet , in case thou dost abstaine from notorious sinnes : what should hinder , but thou art an excellent christian : if god be not beholding to thee , for not wounding his name with oathes ; for not drinking , and playing out his sabbaths : for not rayling on his ministers ; for not oppressing and persecuting his poore members . 5. § . perhaps thou wilt in generall , or in grosse acknowledge : that thou art a great sinner : but come to particulars , thou canst not tell in what . thou never brakest the first commandement , of having many gods : for thou art no papist , nor idolater . thou never brakest the second , for thou worshippest god aright . nor the third : for thou hast been no common swearer , onely a few petty oathes . not the fourth ; for thou hast every sabbath gone duly to church . not the fifth : for thou didst ever honour thy parents ; and art as loyall a subject as may be . not the sixt : ( for like the young man in the gospell , ) thou darest justifie thy selfe to christs owne face , that thou hast kept it from thy youth ; for thou didst never murder any man ; though others finde , that thou never goest without enmity in thy heart ; against such as are more godly , and sincere then thy selfe ; but to thy unseeing eyes , that is no man-slaughter . not the seventh ; for thou perceivest not , how the lust of the eye should be a sinne , so long as thou lyest not with thy neighbours wife . not the eighth ; for ( though thou hast cousoned an hundreth indirectly ; yet ) thou never stolest ought from any man . not the ninth ; for thou makest conscience of perjury , though none of back-byting , and slandering thy neighbour ; as for the tenth ; that perhaps makes thee at a stand , till thou hearest what is meant by , thou shalt not cover : and so by consequence , thou provest that thou didst but lie and dissemble , when thou didst acknowledge thy selfe a sinner . for indeed and in truth ; thou thinkest thy selfe noe sinner , or almost : for thou hast kept all the commandements . nor is it any hard matter , to draw it out of thine own mouth ; before an hundred witnesses : for let but this question be asked thee : art thou proud ? thou wilt answer , no not i ; none are proud but fooles ; and thou hatest a proud man , &c. which implies , that thou art as righteous as christ himselfe ; or adam in the state of innocency . for he that can cleare himselfe of this sinne ; may easily cleare himselfe from all other sinnes . so that thou art pure in thine owne eyes : hast one sinne to repent of , but much good to 〈◊〉 of ; which 〈◊〉 condition worse , then the wickedest mans alive . for christ that came to save all weary , and heavy la●…en sinnes , ( be they never so wicked ) neither came to save , nor once to call thee , that hast no sinne ; but art 〈◊〉 enough without him mat. 9. 13. om 〈◊〉 tells thy brethren , the scribes and pharisees ; who counted then , 〈◊〉 〈◊〉 that 〈◊〉 and harlets , should goe before them into the kingdome of heaven , mat. 21. 31 , 32. and you well know , that god preferred the penitent 〈◊〉 , that trusted in his mercie : before the proud pharisee , that trusted in his owne merits , luke 38. 10 to 15. yea , the publican condemning himselfe ; was justified , and saved : whereas the pharisee , justifying himselfe , was evelastingly condemned . 6. § . nor can christ profit thee any thing , untill with st. paul ; ( who before his conversion , was such another ) thou seest thy selfe ; even the greatest of sinners ; findest thy lelse in a lost condition : and that thy sinnes even drive thee utterly to dispaire of all other helps ; as himselfe affirmes , mat. 9. 12. 13. luke 1. 53. gal. 5. 1. 107. and ( which i would have thee minde ) untill christ is become thine by regeneration , and a lively saith : thou art bound to keepe the whole law ; actually , and spiritually : with thy whole man , thy whole life : or else suffer eteruall death , and destruction of body and soule , for nor keeping it . whereas all that can truly claime a part in christ , are freed both from the rigor , and penalty of it , 1 cor. 1. 30. because christ hath done , and suffered ; satisfied and merited all for them , rom. 10 3. 4 , 5 , 9 , 10. a happy condition , a blessed change , rom. 8. 1. to 〈◊〉 . and 9. 30. to 34. 〈◊〉 cor. 5. 1●… . 21. which yet may soon become thy 〈◊〉 : hadst thou the wit to renounce thine owne righteousnesse ; and seeke to be justified onely by the saith of christ , and his righteousnesse . as paul hath taught thee , by his owne example , phil 3. 7 , 8 , 9. gal 2. 16 , 19 , 20 21. wherefore , if thou hast an 〈◊〉 , he are what i shall say unto thee out of 〈◊〉 . for 〈◊〉 〈◊〉 knowledge and application of this point : is in effect al●…n all . 7. § . the sole perfection of a christian , is the imputation of christs righteousnesse , and the not imputation of his owne unrighteousnesse , rom. 10. 4. and 〈◊〉 christ 〈◊〉 ●…nner , onely by the imputation of our sinnes : so we are just one●… by the imputation of his righteousnesse . our g●… 〈◊〉 , ( were 〈◊〉 〈◊〉 so many and rare ) cannot justifie us , or 〈◊〉 any thin●… 〈◊〉 〈◊〉 ●…ds ; it is onely in christ that they are accepted ; and 〈◊〉 for christ that they are rewarded yea , the opinion of our own 〈◊〉 , is so farre from saving us , that it keeps us from all possibility of being saved : and makes us as hatefull to god , as the devils themselves , as is e●…dent by ma●… . 2. 17. luke 1. 53. nor can any soule , he so dangerously 〈◊〉 : at thou which art least sensible of thy being sick . yea , it puts thee out of all possibility of being bettered : for what we presume to have attained , we seeke not after . whereas otherwise , thou mightest become good : if thou diddest not at present so thinke thy selfe . and indeed , this conceited righteousnesse ; or this opinion of being in case good enough : is the chiefe and onely cause of all unrighteousnesse . and many a man , had proved good ; if he had not so thought himselfe . a man must know himselfe sicke , before he will seeke to the physitian . untill paul was humbled to the very ground , even trembling , and astonied : he never asked lord what wilt thou have me to do . and the like of those converts , that were pricked in their hearts , at peters searching sermon , upon their being convinced , that they were the murderers of the lord of life , acts 2. 36 , 37 , 38. he is no way fit for absolution : who finds not himself worthy of condemnation . we shall finde no sweetnesse in christs blood ; till we feele the smart of our owne sinnes . 8. § . but thou art so far from this ; that thou braggest of thy saith , works , and good meaning : that thou never doubtedst in all thy life , and that it were pitty thou shouldest live , if thou didst not believe in christ , and hope to be saved by him . the usuall expressions ; of formall , and civill iusticiaries : who know not what saith means : for that perswasion only , which followes sound humiliation is faith : that which goes before it , is presumption . and as ambrose speakes ; none can repent of sinne , but he that believes the pardon of sinne : nor none can believe his sinnes are pardoned ; except he hath repented . besides , how easie a matter soever thou thinkest it is to believe : he that goes about it , shall finde it as hard a worke to believe the gospell , as to keepe the law : and onely god , must inable to both . and yet so sarre , as we come short of either : so far sorth , we have just cause to be humbled if we consider how god made us , and how we have unmade our selves . 9. § . but thine owne mouth condemnes thee , in saying thou never doubtest in all thy life : for who never yet doubted , never yet believed . yea , who never yet doubted of their salvation : their salvation is not onely to be doubted of ; but even to be dispaired of , untill they have that vaile , or curtaine ; which is drawn over every natural mans heart , ( 2 cor. 3. 14. 15. 16. ) taken away by repentance ; whereby they shall see sinne , in every thing they thinke , or speake , or doe . and that their very righteousness , is no better then a menstruous cloath , esay 64. 6. and untill thou findest it thus with thee : know , and take speciall notice of it ; that satan hath none so sure , as those whom he never yet assaulted that so long as thou remainest unregenerate ; thou art so blind , and deafe , and dead in sinne , and in soule : that thou canst no more see , thy spirituall filthinesse , then a blind ethiopian can see his blacknesse , or then a dead m●…n , can feel the waight of a burden , when it is laid upon him , mat. 13. 15. acts 28. 27 esay 6. 9. 10. 10. § . so that however thou applaudest , and preferrest thy selfe before other men ; saying i am no dissember : yea , i hate the hypocrisie of professors ; i doe not justifie my selfe , and dispise others like the puritanes . i am not factious schismatical , singular , censorious , &c. i am not rebellious , nor contentious , like the brounists , and anabaptists . i love an honest man with my heart , &c. and as touching a good conscience ; i was never yet troubled in minde , as many scrupulous fooles are , and the like ( which to heare thee , would amaze a man : ) it is no other , then if a begger should dreame , that he is a king : or a traytor , that he should be crowned , when he is to be beheaded . the case of laodicea , revel. 3. 17. the young man in the gospell , luke 18. 20. 21. and that cackling pharisee , luke 18. 11 , 12. who had all the very same thoughts of themselves , that thou hast . and yet god abhorred them the most of any . chap. xi . 1. § and the reason is , the best actions , & services that can be performed : as preaching and praying , and fasting , and receiving and giving of alme , &c. unlesse they flow from a pious and good heart , sanctified by the holy ghost , and be done in saith , obedience to the word , humility , saving knowledge , and sincere love to god ; zeale of his ; lory , and a desire to edifie , and win others : are no better in gods account , then staying of a man : or cutting off a dogs necke ; or offering swines blood ; or blessing an idoll , as himselfe affirmes esay , 66. 3. and many examples prove , namely caines sacrificing , 1 john 3. 12. the jews fasting . isci . 58. 3. to 8. those reprobates preaching in christs name , and casting out devils mat. 7. 21. to 24. whose outward workes , were the same which the godly performe : but they springing from ignorance , infidelity , selfe-love , and such like carnall respects ; were no better then shining sinnes . or beautifull abominations . what saith sr. austin most excellently ? there is no true vertue , where there is no true religion : and that conscience , which is not directed by the word ; even when it does best , does ill ; because it does it not in faith , obedience , and love . nor will god accept of any action , unlesse it flowes from a pious and good heart ; sanctified by the holy ghost . 2. § . whereas thou art so farre from being really religious , and godly : that thou hast not yet , made one step towards it . for the first step to religion , or christianity ; is to love religion and holinesse in another : but thou ( as thine owne conscience will beare me witnesse ) wilt hate , scoffe at , and persecute another , for being holy and religious . nor canst thou indure the power of religion in any , though thou lovest a forme dearely : as taking the shadow for the substance : which notably discovers the deceitfulnesse of thy heart ; and satans subtilty , if thou hadst but eyes to see it . nor couldest thou otherwise think so well of thy selfe : for thou thinkest thy selfe as good a christian as the best . yea , thou passest for , and art reputed an excellent christian by men of the world . as divers will say of morrall honest men ; if they goe not to heaven , lord have mercy upon us . yea , by some of o●… late , reverend prelates ; and their creatures : for they , counted men religious , as they were conformable to their cannons : and all the congregation , is alike holy , and holy enough to naturall men . as corah and his prophane consorts , told moses and aaron , when they rose up against them , numb. 16. 1. 2. 3. 3. § . but it is manifest enough , by the word of god : that thou art an ignorant , formall , titular , stature , out-side christian . and that thou hast no more of religion , or godlinesse ; then a bare forme , out-side , or shadow , 2 tim. 3. 5. tit. 1. 16. that thou art a meere bladder , empty of all true grace ; and onely blowne up with pride . that there is not a poorer wretch , upon the face of the earth then thou : that with laosicea , braggest thy selfe to be rich , and to want nothing , when thou art wretched and miserable , and poor , & naked , rev. 2. 17 , only thou art pus●…t up , and knowest nothing , 1 tim. 6. 4. 4. § . but because there is no heating thee off , from thy conceited righteousnesse , and selfe purity : except it be by shewing thee thy unrighteousnesse , and actuall impurity : and because thou must of necessity know thy selfe sick ; before thou wilt seeke , and sue to christ the physitian of soules : i will further discover unto thee , not onely thy abominable wickednesse , originall , and actuall ; of commission , and omission : but even the very inmost secrets of thy heart , and soule : which thou shalt confesse none could doe , except god were with him . wherefore marke well what i say . chap. xii . 1. § first , admit thou hadst never offended in the least , in all thy life : either in thought , word , or deed . yea , admit thou couldest now , keepe all the commandements , actually , and spiritually ; yet this were nothing , thou wert miserable notwithstanding . because thou broughtest a world of sinne ●…to the world with thee ; and deservedst to dye , so soone as thou beganest to live . even when thou wast a little childe ; thou wert a great sinner . wee are the cursed seed of rebellious parents . and are as guilty of adams , and eves sinne ( being in their loynes ) as any heire is lyable to his fathers debt , rom. 5. 12. 14 , 15 , 17 , 18 , 19. they were the roote or stocke of all mankinde : and their act was ours , as the act of a knight , or burges ; is the act of the whole county . if they had stood , and continued in that estate of innocencie , and happinesse ; ( as it was put to their choise ) we had stood also ; and been for ever blessed : and so on the contrary , gen. 2. 17. insomuch that we were conceived in sin , and borne the children of wrath . even condemned , so soone as conceived , and adjudged to eternall death , before we were borne a temporall life , psal. 51. 5. god indeed made us , after his owne image : but by sinne , we have turned that image of his , into the image of satan . so that by nature , ( be we never so milde , and gentle ) we are the seed of the serpent , gen. 3. 15. and children of the devill , iohn 8. 44. yea , the very best naturall man , is but a tame devill : as athanasius well notes . 2. § . nor wouldest thou need , any more to humble thee , and make thee loath and abhor thy selfe , then the cleare sight of thy guiltinesse , wickednesse , and wretchednesse by nature . for no tongue is able to expresse , what impotent , pittifull , and poluted wretches we are ; when we are in our blood , ezek. 16. 6. as christ at the first finds us , and before he hath washed us white , in his blood , sanctified us by his spirit ; and covered us with the long white robe of his righteousnesse . as o what swarmes , what litters , what legions of noysome lusts : lye lurking in every naturall mans heart ; by reason of originall sin . for out of the heart naturally , proceeds nothing but evil thoughts , murders , adulteries , fornications , theifts , false-witnesse , blasphemies , &c. as our saviour shewes , mat. 15. 18. 19. yea , every imagination of the thoughts of mans heart ; are onely , and continually evill ; and deceitfull above all things , jet . 17. 9. and that from his youth , gen. 6. 5. and 8. 21. and we are all cut out of the same cloath . so that every man hath the seeds of every sinne in his heart . and we are beholding to god , and not to our selves : that we runne not out into all manner of enormeties ; even the sin against the holy ghost not except . that we are not worse then manasses himselfe . lord saith st. austin , thou hast forgiven me those sinnes which i have done ; and those sinnes , which onely by thy grace i have not done . they were done in our inclination to them ; and even that inclination needs god , mercy . nor are we onely apt to all evill : but we are also reprobate , and indisposed to all grace , and goodnesse : yea , to all the meanes thereof . we are not onely weake , but altogether so dead in sinne ; that we cannot stirre the least joynt , no not so much as feele our deadnesse , nor desire life : we can no more turne our selves , then we could at first make our selves . and as god did at first make us , so he must new make us , or we shall everlastingly perish . yea , except god bestow upon us daily privative grace to desend us from evill ; and daily positive grace , inabling us to doe good : we are utterly undone . we have ability , we have will enough to undoe our selves : scope enough hell-ward , but neither motion , nor will to doe good . our understandings are darkned , and dulled ; our judgements blinded , our wills perverted , our memories disordered , our affections corrupted , our reason depraved , our thoughts surprised , our desires intraped ; and all the faculties , and functions of our soules : yea , our very natures are no better then poysoned : as every sanctified heart both feeles , and will freely confesse , as did david and paul . and this let me tell thee , that if ever thou obtainest the grace , truly , and orderly to repent of thy sinnes : thou wilt begin here , as esteeming it the mother and nurse of all the rest : the puddle or spring of all other sinnes . the most soul , and hatefull , secret , deceitfull , and powerfull evill , psal. 51. 5. rom. 7 23 , 24. this is the great wheele in the clocke , that sets all the wheeles a moving , while it seemes to move slowest . caap. xiii . 1. § but least this should not sufficiently beare thee off from thy conceited righteousnesse , or selfe purity : see how many severall waies , thou hast added actuall sinne , and guilte unto originall . and then except thou hast seeled eyes ; thou wilt acknowledge thy selfe of the number ; of those ignorant , unbeleeving , ingratefull , and wicked wretches before spoken of : and not any way worthy to be called a christian . yea , minde well what i say , and thou wilt finde , that i have learn'd from gods word , to know thy heart , better then thy selfe . whereof many instances . thou art so stupidly sottish , that thou thinkest , yea wilt professe ; that thou lovest god , and christ ; and yet hatest all that any way resemble him . canst here him blasphemed , reproached , and dishonoured , without being once stirred or moved at it : and wilt choose rather to disobey god , then displease great ones . thou lovest the praise of men , more then the praise if god : and fearest more the worlds scornes , then his a●…ger . when gods cause is in danger ; thou art either a ne●…er , or an adversary . for thou wilt not helpe the lord against the mighty . thou hadst rather the wicked should bare rule , or be●… exalted then the godly . yea , the one rejoycest thee , the other grieves theee . thou art an enemy to reformation , and oppose●… it all thou canst. and could these things possibly he , if thou didst in the least degree love god ? 2 : § . but besides all this , thou dost continually murmur at the passages of gods providence ; especially when thou wantest ought . thou lovest god dearely , but canst not afford to speake a word for him : and likewise his children intirely ; but instead of justifying them , or speaking in their defence ; when thou hearest them reviled , slandered , and slighted by wicked and ungodly men : thou wilt be as forward as the best , to flout and slander them . though thou makest those sinnes thine owne , which thou dost not some way reprove . for to be a doer of ill , or no hinderer ; is much about one , in gods account . thou lovest his word too : but thou wilt turne thy backe upon it , or spurne against it ; when it crosseth thy corruptions . againe . 3. § . thou foolishly thinkest , that thou beleevest in christ with thy heart , and ●…er art ashamed to confesse , or professe his name with thy mouth ; which is impossible ; for profession , and the truth of religion are inseparable , rom. 9. 33. and 10. 9. 10. 11. yea , thou art loath to doe ought , appertaining to religion ; that might difference thee from the multitude : or make thee noted for singular . thou owest god some good will ; but thou darest not be knowne of it : thou art dumbe to any good , and holy conference ; but to any thing else , thou hast wind at wil , and tongue enough : not having the wit to consider , that the fearefull shall goe first , and before other sinners , into the lake that burneth with fire and brimstone , revel. 21. 8. and that christ will be ashamed of them hereafter in heaven : that are ashamed of him now on the earth , luke 9. 26. 4 § . thou art of a reprobate judgement ; touching zeale , and holinesse : thinking good evill , and evill good . then justifiest the wicked , and condemnest the just . thou hast strange conceits , and base though●…s of the best men : thinking their life to be madnesse : deeply censuring , and condemning the generation of the just , and their waies , counting them factious and rebellious enemies to the state , and troublers of israel : as ahab counted eliab , thou callest our religion puritanis●…e , our conscience of sinne hypocrisie , our profession dissimulation , our prudence policie , our faith , and confidence presumption ; our zeale of gods glory , to be pride and malice : out obedience to gods lawes , rebellion to princes : our execution of justice cruelty , &c. if thou hearest of one , that is grievously afflicted in body , or estate ; or troubled in minde for his sinnes : as commonly all are at their first conversion : o then he is a greater sinner then other men ; he hath done , or committed some strange thing , and god hath found him out . if they be any thing devoute , or forward to admonish others : then they are beside themselves ; as our saviour was thought to be by his kinsfolke : and st. paul by festus , marke 3. 21. john 10. 20. acts 26. 24. 5. § . thou condemnest , and cryest out upon their profession ; when thy spight is at their religion ; as what needs so much profession ? cannot men serve god in secret ? yea , their much hearing troubles thee : therefore thou callest upon them to heare lesse , and practise more : when thy crying up practise , is but to crie downe preaching . as the papists extll st. iames , that they may disparage st. paul . if thou hearest of a professer of religion ; ( for otherwise thou hast no quarrell against him , ) that through humane frailty , does over-shoot himselfe , or is overcome in a fault : thou wilt for this bare , single act ; most unjustly , and uncharitably judge him , to be a dissembling hypocrite , as iobs friends dealt by him . yea , even the least oversight , or in discretion in a professor : prevailes more with thee , to make thee speake evill of him ; then much good can doe , to make thee speake well of him . yea , in case thou hearest of an eminent professor ▪ that proves himselfe an hypocrite : thou wilt instantly conceive , an hard opinion of all the rest ; and say these are your religious men ; that under a colour of holinesse , play the villaines . god blesse me from their religion , &c. and indeed thou so fore-stallest thy selfe with prejudice , against the religious ; cause , or no cause : that thou resolvest never to be religious , so long as thou livest . yea , thou wilt judge the godly hypocrites ; for some disaster , or accident that befalls them , as the barba●…s did paul , act●… , 28. 3. 4. and those three of iob chap. 8. 13. &c. yea , for doing , or not doing even things indifferent ; as if they will sit at the lords table or not bowto the altar ; ●…r not be uncovered at the name of jesus ; or not were a surplice ; or omit ●…o crosse the fore-head in baptizme ; or to observe holy-dayes , as they call them ; and many the like , therein resembling the pharisees ; who censured our ●…iour , and his apostles ; for no●… washing their hands , as oft as they did eat bread . and ( which proves thee to be , a hater of god , and good men onely : ) ●…hou wilt censure things indifferent in gods people , but passe by hainous ●…imes in other men . 6 § . yea , rather then not censure the religious , thou wilt accuse them for their vertues . as what can they doe , or leave undone ; but thou wilt strangely censure them , as if they refuse to oath it , then they make great conscience of swearing ; but none of lying , and cozening : and therefore are not to be believed . if they be carefull of their society , thou wilt tax , and stout them ; with stand farther off , for i am holier then thou . againe , if a mans conscience be tender : and he makes scruple of small matters : o then he stumbles at strawes , and leaps over blockes : straines at gnats , and swallowes cammels . 7. § . and as is thy censuring , such is thy envy , and hatred to the godly ; and why ? but because they either doe better , or fare betrer , or are better esteemed then thy selfe . yea , even a good conscience , and sticking close to the word ; is the onely thing that raiseth thy spleen , and is the whetstone of thy malice , as it faired with annanias , touching paul , acts 23. this makes thee persecute honest , and orthodox christians : and say thou meanest base , and dissembling hypocrites . yea , even while thou caleft them so , and perhaps in some sence thinkest so , thou dost thinke , and know , and thy conscience now knowes , and thinkes to the contrary . a horrible stupidity , and blockishnesse : that none are lyable too , but such as the devill hath blinded . but because their is no other way , to cure thee thereof : but by thus , shewing thee those secrets of thy heart , which thou couldest not have thought , god himselfe had been privy too . i will proceed , though small is my hope of thy amendment . thou canst love any that are not religious ; but thou hatest zeale , and devotion so inveterately , that thou canst in no wise , bare with it in any . yea , thy religion is , to oppose the power of religion ; and thy knowledge of the truth , to know how to argue against the truth as thou canst most wisely , and subtilly ; ( being prompted by satan ) argue against gods people , and goodnesse it selfe : taking all occasions so to doe ; though under other notions , and pretences , though thou hast not a word to speake for them , or it ▪ whence it is , that the power of religion . and the people of god , are every where spoken against as the chief jews told paul , acts 28. 22. yea , whatsoever sect or heresie , thou pretendest : doe but ask thy owne couscience , whether thou dost not hate them ; even for the graces of gods spirit , which shine in them ? and whether thou dost not carry an aking tooth against every godly man thou knowest and judge their thoughts to bee evill , when thou canst not tax their lives . 8. § . thou art an affected scoffer at religion : like chan , and ishmael . yea , thou dost nickname , raile on , and slander the people of god , misconstrue their actions , and intentions ; and narrowly watch for their halting : thou rejoycest at their secret infirmities , or miseries ; and at the open scandals of hypocrites . thou art grieved at their good , especially a●… their gifts and graces . thou wilt beleeve any false report of them ( be it never so unlikely , ) and that from the devils servants . thou wilt not suffer wholsome doctrine ; but carpe and fret against the good word of god : if it be an untoothsome truth , though never so wholesome . 9. § . thou contemnest that preaching which awakens mens consciences ; workes upon their affections , and saves their soules . and applaudest such corinthian preachers ; as tickle the eare onely , and please the ●…ce . for let some boanerges thunder out the judgements of god against ●…n 〈◊〉 and threaten their destruction , if they amend not their lives . as ionah , when in three dayes , he converted that great city nineveh : or disc●… ▪ their most secret thoughts , as christ did to the 〈◊〉 of sama●… , iohn 4. or drive an application home to their consciences , touching some one sinne of theirs : as iohn baptist dealt with herod : or as peter with the iewes , when he converted three thousand at one sermon : and five thousand 〈◊〉 another , acts , 2. 41. and 4. 4. thou wilt most bitt●…rly inveigh against 〈◊〉 , for preaching nothing but law and damnation : saying that such sermons are not to be heard : for they onely drive men to dispaire . but 〈◊〉 when mr. rogers ( spoken of in the booke of mar●…yrs ) preaching after th●… manner , heard one of his auditors crie out , i am damned , i am damned ; cryed out as fast , i would their were more of you damned ; i would there were more of you damned . so say i , i would there were more such preaching i would there were more such dispairing . and thrice h●…ppy were it for thee , if thou didst so dispair , if thou wert so damned also . for thou hast no other way to be saved , ( in all probability ) if ever thou bee●… saved : no other way to go to heaven , but by the very gates of hell ; as i could make plaine to thee , if time would permit . and yet thou forsooth , wilt persecute a minister to the death , for shewing thee the way to eternall life , as the iewe●… served our saviour , john 7. 7. and the prophets before him , and apostles after him , prov. 15. 12. amos 5. 10. mat. 23. 37. gal. 4. 16. 1 thes. 2. 16. act. 4. 17. 18. & 7. 27. and 19 , 28. 1 king. 22. 8. iohn 3. 19. 20 , 21. psal. 83. 2. to 10. mat. 26. 4. marke 3. 6. revel. 12. 10. and which is more strange th●… all . thou wilt all these waies which i have laid downe , persecute christ in his members ; and yet thinke , thou dost god good service therein , and deser vest great praise , for thy so d●…ing . here is blindnesse , and blockishnesse with a witnesse : to thinke that the father will take it for a sa●… 〈◊〉 to see his onely sonne , most maliciously murthered , in his owne sight . 10. § . againe , whereas a good man , is so farre from taking offence ●…n none is given ; that he will not be offended , when offences come ; ●…t the scandalous lives of professors , or at the multitude of heresies , that 〈◊〉 daily broached ; though they grieve his very soule ; but when strange ●…gs happen , he makes a wholsome construction thereof . thou art not ●…ly hardned thereby , to thine owne destruction ; but even as an ill ●…ack , turnes all it receives ( even the wholsomest meates ) into ill hu●…urs ; or as the spyder converts , every thing she eates into poyson : so 〈◊〉 , whatsoever thou hearest , or seest in the godly : ( even their very ver●… , and graces ) so blinding thy selfe with thine owne prejudice ; that ●…ou wilt not beleeve what thine eyes see , and thine eares heare . chap. xiv . 〈◊〉 § . and so by this time , i hope thou seest sinne in thy selfe ; be it but as the man , ( halfe restored to his sight ) saw men walking as trees : ●…d that thou art not so pure , as thou tookest thy selfe to be . for certain●… these are not the thoughts , words , and actions of one that hath kept all 〈◊〉 commandements : that hath so good a heart , and meaning , and so strong saith ; that loves god , and the people of god as thou pretendest . yea , i ●…pose , let these things touching enmity ; be but wel weighed , and laid to 〈◊〉 ; they will convince thee , and ninty nine parts of the kingdome with ●…ce , ( who also thinke themselves good christians ) that they are in a most ●…esperate , and damnable condition : even haters of god , and ●…sighters ●…gainst the lambe ; and all that are one his side ; that are called , and chosen , 〈◊〉 : that keepe the commandements of god , and have the testimony 〈◊〉 iesus , as it is revel. 12. 17. and 17. 14. but i have yet more to tell ●…hee , of the transcendent baseness of thy wicked and deceitefull heart . 2. § . thou hast , ( as thou well knowest ) gone to church , and heard the word preached , and read , this twenty , thirty , or forty yeare , : and yet ●…hou knowest no more savingly , then the childe in the wombe : art as ●…norant ●…s a beast . thou knowest not experimentally , the first principles of reli●…ion , in the midst of so much light , and meanes of grace . nor 〈◊〉 th●… able to yield a reason of the hope that is in thee . and yet let ●…a minister that knowes thy ignorance ; and that thou art so farre from being holy , that thou hatest holinesse in others : deny thee the sacrament ; out of conscience , and love to thy soule : thou wilt hate him , as ahab ha●…ed eliah ; detaine his dues from him ; and take all occasion , to spit out thy spleene against him . thou hast heard the gospell , day after day ; and yeare after yeare : which is the strong arme of the lord ; and the mighty power of god to salvation : the sword of the spirit , and like as a fire , or an hammer , that breaketh even the rocke in pieces . and that irresistible can●… shot that is mighty to breake downe all the strong holds of sinne and sa●… . quick , and powerfull , and sharper then any two edged sworde : and which piereeth even to the dividing asunder ; of the soule , and spirit , ●…d of the joy●… and marrow : and to the discerning of the very thoughts , and secret inte●… of 〈◊〉 heart . and yet hast stood it out , and resisted instead of submitting to chri●… call : even refusing the free offer of grace , and salvation . in so much t●… thy heart , and conscience is word proofe , thunder proofe ; yea , judgem●… proofe : so that nothing will doe good upon thee , should christ send o●… to thee from the damned in hell , or from the glorified soules in heaven , warne , and invite thee to repentance . yea , if thou beest never so clea●… convinc●…d from the word : that thou art in a dangerous , and damnab●… condition ; ( as possible it is i may doe ▪ before i have done with thee ) 〈◊〉 thoughts thereof presently passe away , like the sound of a bell that is 〈◊〉 ▪ 3. § . now thou art waxen fat , with the good blessings of god : th●… spurnest with thy heele ; and forsakest god hat made the●… : not regarding 〈◊〉 strong god of thy salvation : but provokest him with strange gods , and 〈◊〉 abominations . christ hath raised thee from a begger , to be one of the be●… in thy parish : but how dost thou requite him ? thou wilt not ( if it b●… possible ) suffer a godly , and conscientious minster to be chosen ; or to 〈◊〉 bide where thou hast to doo . but to bring in one , that will flatter 〈◊〉 and flour holinesse ; discourage the godly , and incourage the wicked , thou w●… use thine owne , and all thy friends utmost ability . when thou wante●… never so little , thou canst murmur : but thou injoyest millions of merci●… ( farre beyond thy desert ) which thou never cordially gavest thanks s●… thou hast made vowes , and promised amendment , when the rod w●… on thy back : but never cardest to perform the same , when thou were 〈◊〉 leased . thou wouldst be taken for religious , ( at least upon occasion ) b●… thou makest no conscience , or reckoning of it ; but when it may brin●… thee in profit , or procure thee esteeme : and then it shall serve thee as stalking horse , that thou maist the better deceive unsuspected . 4. § . thou art so farre from suffering , for a good conscience : that ( 〈◊〉 thou maist injoy thy immunities , have the favour of great ones , and gain●… well by it ) thou art for , and wilt conforme to any religion the stat●… shall establish , were it popery it selfe : resembling shel-fish , that increase whe●… the moone increaseth , and decrease as it doth . thou art a pretended lover of peace , but a profest hater of truth . yea thou thinkest that honesty , and religion , consists onely in quietnesse , an●… living peaceably amongst thy neighbours . and that there is no wisdome but in a dull indifferency : nothing praise-worthy , but discretion , and moderation . and therefore thou preferest a quiet prophanesse , before a zealous devotion . 5 § . thou art very partiall , and no lesse defective in thy obedience 〈◊〉 all for observing the second table , without respect to the first : or all for outward conformity , not at all for spirituall , and inward holinesse of the heart . thou makest conscience of great matters , nor of small : ( as thou countest them , for no sinne is small but comparatively . ) thou wilt not ●…re bloody oathes ; but faith , and troth is nothing with thee . thou 〈◊〉 not justifie , or defend lying : yet thinkest thou maist lie a little , 〈◊〉 advantage : or bid thy servants say , thou art abroad ; when thou art ●…ome . thou art no accustomary deceive●… , at least while thou hast plen●… but rather then not have to maintaine thy selfe with credit ; thou 〈◊〉 lie , deceive , p●…ostitute thy chastity ; sell thy conscience , and what 〈◊〉 : poverty will constraine thee to steale . nor art thou a common ●…derel , for thy owne credits sake : but to lessen thy owne shame , and ●…me ; thou wilt traduce one thou hast wronged , and as much abuse him 〈◊〉 his credit , as thou hadst formerly done in his substance . thou ar●… kind 〈◊〉 thy clients , or customers : but woesully cruell to thy debtors , the poore , 〈◊〉 servants : and yet lookest to have thy lord and master in heaven merci●… to thee . thou wilt not be drunk , but thou wilt go five or ten times a day 〈◊〉 the tavern , or alehouse , to please a friend or customer ; and their spend , ●…d drinke ( without being athirst ) as much as would keepe six of christs●…or members from star●…ing : and how wilt thou answer this another day . 6. § . thou wilt follow the example of the greatest number , or the grea●…st men , or the greatest scollars , or of thy fore-fathers : though without or ●…ainst the written word . or thus , thou squarest thy life by other mens lives ●…hout respect to christs life ; like some foolish sexten , that sets his clock by ●…hers clocks , without looking to the sun . or else thou leavest the most safe ●…d ●…ing guide of gods word , to follow the decei●…able guide , of thine ●…ne carnal reason : like an ignorant pilot , that sailes without a compasse . chap. xv . 〈◊〉 . § . and so much to show , how sarre short you fall of a privative holiness , in reforming that which is evill . now see how short you ●…ome of a positive holinesse : in performing that which is good , for to be just 〈◊〉 the sight of god , and graciously accepted of him ; these two things are ●…quired : the meri●…rious part to get heaven , and the satisfactory part to es●…pe hell . but first make a stand here ; and consider whether a good tree , 〈◊〉 bring sorth all ●…his evill fruit ? for the 〈◊〉 is knowne by the fruit , whe●…es it be good , or evill : as our saviour shewes , mat 7. 16 , 17 , 18 , 20 , and ●…2 . 33. yea , unbelievers may be knowne from christians ; by their want 〈◊〉 fruit . we more then suspect , want of sap in the root of a tree : if we ●…de barrennesse in the branches . if either it have bad fruit , or no fruit : 〈◊〉 is but a dead saith . and the true ●…od of grace is , cease to doe evill , 〈◊〉 to doe well , e●…ay 1. 16. 17. for as grace enters into the heart ; sinne ●…oes out : like aire out of a vessell , when wine is powred in . therefore ●…dmit thou wert a negative christian , and couldest not be charged with any ●…of this ▪ that i have proved against thee ; much the better : when thou 〈◊〉 reprobate to every good worke . the fig-tree was cursed , not for bearing ●…ll fruit ; but because it bare no good . the evill servant , was not bound ●…nd and foot , and cast into prison ; for wasting his masters goods : but for not gaining with them . and those reprobates at the last day , shall be 〈◊〉 depart into everlasting fire : not for wronging , or robbing of any ; bu●… not giving , not comforting . wherefore , as thou hast heard , thy sinne commission , laid open : so now i will doclare unto thee , thy sinnes of 〈◊〉 sion , which also would be minded . 2. § . thou braggest , and thankest god with that parisee . luke 18. that thou art just , and payest men their dues ; but art thou holy like●… and dost thou pay god his dues also ? art thou effectually called , and 〈◊〉 come a new creature by regeneration : being begotten , and borne a new of 〈◊〉 by the immortall seede of the word , and the spirits powerfull working 〈◊〉 it ? is thy heart circumcised , or rather hath god taken away the stony 〈◊〉 out of thy flesh ; and given thee a new heart ; and put a new spirit into 〈◊〉 even his owne spirit : whereby thou hast union , and communion 〈◊〉 christ ; and partakest of the divine nature . dost thou finde an appr●… change wrought in thy judgement , affections , and actions , to what th●… were formerly . art thou changed , and renewed in every part , pow●… and faculty ? is thy understanding enlightned , thy minde renued , thy 〈◊〉 changed , thy affections sanctified , & c. ? hath the old-man , changed w●… the new-man ? worldly wisedome , with heavenly wisedome ? ca●… love , for spirituall love ; servile feare , for christian , and siliall feare ; 〈◊〉 thoughts , for holy thoughts ; vaine words , for holy and wholsome word●… fleshly works , for works of righteousnesse , &c. as if thou wert cast int●… new mold : even hating what thou formerly lovedst , and loving what th●… formerly hatedst . for as without this new birth , there is no being saved : as 〈◊〉 saviour himselfe affirmes , ioh. 3. 5. so he who thinks he is borne a ne●… and finds not a palpable change , in his judgement , affections , and actio●… does but deceive himselfe . 3. § . art thou more knowing , then the men of the world : as havi●… the light of gods spirit , and the eye of faith above them ? art thou bro●… out of darkenesse , into marvell●…us light ? are thine eyes opened to 〈◊〉 the wonders of gods law ? is that vaile , or curtaine which was forme●…drawne over thy heart , 2 cor. 3. 15. 16. taken aw●…y by 〈◊〉 ? and th●…turned from the power of satan , unto god . dost thou receive the word wi●… all readinesse ? not as the word of men , but as it is indeed the word of 〈◊〉 and hath it wrought in thee mightily ? hast thou found it by experien●… to be quick , and powerfull , sharpe , &c. as it followes . heb. 4 12. even excelli●… all other bookes , as wheate doth the cha●…fe ? hath the law ; which is 〈◊〉 just , good , spirituall : not onely convinced thee of sinne , but so cleared 〈◊〉 sigh●… , that thou canst now discerne sinne , in every thought , word , and ac●… on of thine ? dost thou see thy selfe , out of measure sinfull ? as 〈◊〉 guilty of all manner of concupisence ; as having broken every one of th●… righteous precepts , exod. 20. more times , and waies then thou hast hi●… on thy head . not being able of thy selfe , to thinke a good thought ; 〈◊〉 that all the powers of thy soule , and members of thy body ; are wholly , ●…nd originally corrupted . dost thou see thy sellse as guilty of adams sinne ? 〈◊〉 being in his loynes , ) as any heire is lyable to his fathers debt ? and 〈◊〉 knowledge , that thou broughtest a world of sinne into the world with ●…hee ; and deservedst to dye , so soon as thou didst begin to live ? that thine ●…standing is darkned , and dulled ; thy judgement blinded , thy will 〈◊〉 , thy memory disordered , thy affections corrupted , thy reason 〈◊〉 , thy thoughts surprized , thy desires intrapped , and all the facul●…ies , and sanctions of thy soule , no better then poysoned ? that of thy 〈◊〉 thou 〈◊〉 not onely weake , but even dead to what is good : moving ●…o more , then thou art moved . that thy best workes are faulty , all thy ●…nnes deadly ; thy nature corrupted originally . that thou art swift to ●…ll evill , but to all good immoveable . 4 § . a●… thou ashamed of thy former conversation ? dost thou bewaile ●…nd mourne bitterly for all thy sinnes ? actuall , and originall ; of omission , and commission : secret , as well as knowne ; lesser , as well as greater ; evill thoughts , vaine and unprofitable words ; as well as sinfull actions . yea , as well for the evill , which cleaves to thy best workes ? as for thy evil works , grieve for thy unprofitableness , under the meanes of grace : being more sorry for offending so good a god : then for that it doth , or might bring thee shame or punishment in this life , or in hell dost thou finde thy selfe in a lost condition ? confessing that thou hast deserved all the plagues of this life , and that which is to come . and groaning under the burden of sinne ; dost thou utterly dispaire of all helpe in thy selfe ; doth it make thee solicitously careful , in the use of all meanes , to attaine faith in the promise of gods mercy , made in christ ? as finding no rest , untill thou gettest some assureance ; vehemently hungring , and thirsting after , and earnestly praying for the pardon o●… sinne ; waiting on the lord with patience ? dost thou hate sinne thorowly , and universally ? art thou grieved for the abominations that are done by others : to the dishonour of god , and slander of religion , or the ruine of mens soules ? dost thou account spirituall judgements , as the blindnesse of mens minds , hardnesse of their hearts , &c. more woofull then any temporall judgement ; the world is so sensible of , and troubled at . 5 § . dost thou often , and upon all occasion go to god in prayer : praying by the power of the spirit , in christ●… 〈◊〉 ; and with the understanding also according to 〈◊〉 w●… an●… a●… 〈◊〉 〈◊〉 〈◊〉 of thy sins and 〈◊〉 dost thou chiefly pray for the pardon of sinne ? the 〈◊〉 of grace , and for the assistance of gods spirit ? that thou maist more ●…mely believe , more soundly repent , more zealously doe , more patiently su●…er , and more constantly persevere , in the practice , and por●…ession of every duty ; striving against deadnesse of spirit , and distractions as an heavy burden . dost thou not desire outward blessing , so much , as gods blessing upon them ; more a contented minde , then a great estate ? and in praying to god , dost thou not neglect to use the meanes ? and having attained thy end , dost thou ascribe the praise thereof , wholly to the free mercy of god in christ ? and not to thy wisdome , industry , &c. as thou prayest for deliverance , when thou art in distresse : so art thou accordingly thankfull , when delivered ? and so when thou hast obtained any temporall good thing . and as god blesseth thee more or lesse ; so dost thou doe good : and the more rich , art thou the more rich in good works ? and more ready to distribute , and communicate . 6. § . dost thou love to heare christs voyce ? and know when he speaketh , and when the tempter ? dost thou receive and apply whatsoever precept , or promise , is spoken out of the word : as spoken by god to thy selfe in particular ? dost thou read and heare , to the end onely , that thou maist know savingly , believe rightly , and live religiously ? doth each booke and sermon in thy desire , increase thy knowledge , and lesson thy vices ? dost thou impartially believe the whole word of god : precepts , and menasses , as well as promises ? and by this thou maist know , and be infallibly informed ; whether thou beest a believer or no : thy faith in the commands if thou hast it , will breed obedience : in the threatnings fear : in the promises comfort . dost thou feele the power , and efficacy of gods word , and spirit ? perswading thy conscience , that thy 〈◊〉 are pardoned in christ , and that thou art in favour with god ; trusting in him ; and casting thy selfe wholly and onely upon him ; for pardon and salvation . art thou often , and grievously assaulted with feares , and doubtings ? and often in combate , between the flesh and the spirit : the spirit in the end getting the upper hand ? hast thou a sweet and sanctified peace in thy conscience 〈◊〉 arising from the assured forgivenesse of thy sinnes . a sound and strong joy in the lord ? and in his word through beleeving 7. § . dost thou declare thy faith by thy works ? thy invisible beliefe by thy visible life . art thou inflamed with the love , and estimation of god and of christ ? especially , upon the returne of thy prayers ; or the obtaining of some mercy . art thou not dumb in publishing his praise ? no●… backe ward , to justifie him in his judgements . dost thou prefer gods favour , before all the worlds ? and his glory , before thine owne credit . i●… it grievous to thee ; to heare him blasphemed , and dishonoured ? does i●… cut thy very heart , to heare christ so wounded with oathes , blasphemies and reproches ? who is the life of thy life , and soule of thy soule . do●… thou omit no opportunity of doing good ? nor doe evill though thou ha●… opportunity . a●… thou willing to be at cost , to serve the lord ? dost tho●… freely administer carnall things : where thou pertakest of spiritual things and count the same as a due , not as a benevolence ? dost thou thinke i●… most just , that he who preacheth the gospell ; should live of the gospell and that as comfortably , as men of other callings . 8. § . dost thou intirely love , and highly esteem gods people ? not out of any carnall , or selfe ends : but for their graces , the truths sake , and because they are borne of god . art thou prone to justifie them , and speake intheir defence ? when thou hearest them reviled , slandered , or contemned by wicked , and ungodly men : though thou incur their displeasure by it dost thou seeke the good , and to promote the peace of the place , thou ●…st in ? and canst comfort thy selfe with this ? that in thy very calling , and publique imployments : thy aime , and indeavour is not more at profit , or credit , then at the glory of god and good of others . h●… thou an 〈◊〉 reable and publike spirit ? delighting to d●… good offices . ar●… them active to pleasure others ; willing to make thy selfe a servant to all , th●… 〈◊〉 in ●…ed of thee ? dost thou reioyce at the progresse of the 〈◊〉 ; and ●…n the common good of the church ? and so at the graces , or good successe of any member in particular ? dost thou 〈◊〉 desire the salvation of others : and indeavour to win all thou 〈◊〉 to christ ? art thou zealous to admonish , reclaime , and reduce the●… 〈◊〉 〈◊〉 , and goe astray ? and to save those among whom thou 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 th●…ulnesse to god , and thy redeemer ; and out of love to 〈◊〉 〈◊〉 〈◊〉 ( according to thy ability , ) relieve christs members for his saue : and give ●…cke a considerable part of all thou hast to 〈◊〉 and acknowledge thy selfe onely a steward , ( not an owner ) of wh●… thou dost possesse . dost thou expresse thy love , and thankeful●… 〈◊〉 god , by 〈◊〉 his ●…ommands ? as thou hast once beene the servant of 〈◊〉 , so art thou now become the servant of righteousnesse : and as thou hast been 〈◊〉 to satan ; so art thou now as active to serve christ ; and as 〈◊〉 in good workes , as thou hast formerly been in evill 〈◊〉 . do●… thou ●…ember thy vow in baptizme ? being 〈◊〉 to performe , what th●… 〈◊〉 then promise : and so 〈◊〉 as thou 〈◊〉 〈◊〉 of performing the 〈◊〉 , art thou , or 〈◊〉 thou 〈◊〉 〈◊〉 to be 〈◊〉 : art thou not 〈◊〉 in thy obedience ? but universall : making conscience of every du●… and all that god commands : the 〈◊〉 〈◊〉 as well as the second , and ●…he second , as well as the first : even the 〈◊〉 things , either required , 〈◊〉 forbidden in the word . art thou as carefull to 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 sinne , or least appearances , or 〈◊〉 〈◊〉 of sinne ; a actuall sinne it 〈◊〉 ? dost thou make 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 : and 〈◊〉 that all under thee , doe the 〈◊〉 ? dost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ●…up gods worship therein : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , &c. and in 〈◊〉 thy children , and 〈◊〉 ; 〈◊〉 them 〈◊〉 fear the lord . nor wilt thou approach the 〈◊〉 table , without due ex●…ination and prepartion . 9. § . art thou just , and 〈◊〉 in thy deal●… ? dost thou not detaine ●…ges , nor workemens 〈◊〉 ? ( a crying 〈◊〉 , that this city groanes un●… . ) when thou hast-prejudiced thy neighbour , wilt thou willingly , and without compulsion , satisfie for the damage ? if thy conscience tells thee , that thou hast any way wronged another : though there be none to witnese against thee , and it be unknowne to the party himselfe , that suffers the damage : wilt thou make satisfaction ? and never thinke thou meritest by it . if thou findest any thing , dost thou desire , and indeavour to finde out the owner ? that thou mayest restore it . wilt thou not compound with creditors , for 〈◊〉 shillings in the ●…nd : when thou ●…t able to pay all . before thou usest the extreami●… , either of law or armes : dost thou offer conditions of peace ? and before thou ●…lest to blowes , by what reason will doe : and after that yield some part of thy ●…ight , rather then do wrong , contend , goe to law , or make war . dost thou hate gifts , and desire rather to buy what thou wouldst have ; then that it be given thee ? choosing to eat●…thing ow●…e breed , and drinke water out of thine owne cesterne . art thou just in the least things , and saithfull to such as put thee in trust ? if thou art 〈◊〉 servant , dost thou no way deceive nor purloyne . o that men would try themselves , in point of justice : for though he that is not a true christian●… may be just : yet he that is not just , cannot he a true christian . dost thou first labour to informe , and then hearken to , and obey the voice of conscience ; together with the motions of gods spirit ? consider anothers case by thine owne ? and in a good measure , doe unto all others , as thou wouldest have others doe unto thee ? dost thou feare an oath ? hate a lie ? yea , wilt thou not ( for some great advantage ) sweare a lie ? a lawfull●… and needfull question i●… these atheistical dayes : for i that scarce know what a tryall in law i●… out of my small experience of the consciences , of your civill honest men and women ; have knowne no lesse then ten forsweare themselves poy●… blank in divers particulars : when examined in chauncery , and othe●… courts . dost thou neither back-bite others , nor give eare to back-biter of others ? dost thou neither tarry long at he wine , nor goe often to it 〈◊〉 let none blame me , for heaping up proofs of this mans sinfulnesse for its well , if all will be sufficient to his unseeing eyes . it must be a ver●… cleare light , and a large print ; that must make plaine to the f●…rmall li●… pocrite , or civill iusticiary ; that he must either be saved by anothers rightecousnesse , or else everlastingly damned . chap. xvi . 1. § . jf a magistrate , art thou not parciall in any cause : wilt thou neither 〈◊〉 steeme father , nor mother , nor wife , nor childe , so ; as to disobey 〈◊〉 in the least for their sakes ? wilt thou not either for feare , or favour ; d●… any thing against the truth : or give sentence against thy conscience ? 〈◊〉 use thy power in favour of the wicked ? but be severe to the evill ; 〈◊〉 ●…shing , and protecting the good . if a master , dost thou use thy serva●… so ; as considering that thy selfe is a servant , to a greater master ? hast th●… learnt from gods dealing with thee , to be mercifull ? art thou faithfull to my friend ? does thy love extend to his soule ? wilt thou speake of his 〈◊〉 to his face ; of his vertues behind his backe ? yea , dost thou not ●…ffer discretion , to thrust our , and eat up thy zeal and devotion ? hadst thou rather hazard the censure of some , then hinder the good of others ? is thy ●…le a sweet compound , of love and anger ? canst thou hate the vices of 〈◊〉 wicked man , and yet love his person ? canst thou chide him sharpely , and at the same time pray for him hartily ? canst thou refuse to revenge thy selfe upon an enemy : though thou ha●… power , and opportunity to loe it ? yea , upon the least change , forgive hi●… as heartily , as thou de●…rest god should forgive thee ? canst thou wish well to , and desire thy ●…eatest enemies conversion ; together with his prosperity ? 2. § . dost thou unfainedly desire , to forsake all sinne : even those sins ●…at are most pleasing and profitable in thy esteeme ? art thou fully per●…ded that god seeth all things , and is ever beholding thee : and does ●…is make thee upright , and sincere hearted to god , and man ; as conscien●…ous alone , and in private ; as if thy greatest enemie , or all the world ●…d behold thee ? and to have a spirit without guile ? art thou more de●…us to be good ? then so accounted . dost thou more seeke the power 〈◊〉 godlinesse , then the shew of it ? dost thou resolve to lose thy liberty , ●…ut with the right hand of profit , and the right eye of pleasure , rather then ●…rt with a good conscience ? or sinne against god . as what thou dost is ●…ood for the matter , so art thou as carefull to doe it well for the manner ●…so : and in all , yea , above all , observe whether thy ends be good or evill ; ●…d whether the evill , or the good doe most sway thee : for this doe i hold ●…th halfe my divinity , though it is now above thirty years since i learn'd 〈◊〉 art , at a plaine sermon touching hypocrisie . dost thou whatsoever ●…ou dost , out of duty , and thankefulnesse to god , and thy red●…emer ? and 〈◊〉 of love to thy fellow members ? is gods glory thy principall end , and ●…ow to be saved , thy greatest c●…e . 3 § . art thou bettered by affliction ? and as it is sent for thy good , so ●…th it do thee good ? doe crosses in thy estate , diseases in thy body , ●…dies in thy minde ; prove medicins to thy soule ? is the impairing of 〈◊〉 one , the repairing of the other ? does thy sinne dye with thy same ? 〈◊〉 with thy health ? or with thy peace ? or with thy outward estate ? yea , ●…th it both lessen thy sinnes , and increase thy gr●…ces ? dost thou grow 〈◊〉 grace , and finde a blessed thriving , and gracious progresse in true heli●…sse ? does thy sufferings make thee pittiful , and compassionate to others ▪ 〈◊〉 participating , and being touched with compassion ; and having a fellow ●…ling of their misery , and selicity ? as one member hath of another , espe●…lly of the church●… as a member hath of the whole body . 4. § . art thou hared of the world for goodnesse ? dost thou suffer some ●…y for christ ? at least art thou evill spoken of , for well doing ? art thou made a by word and song of the 〈◊〉 ? for else christ hath not chosen thee out of the world : n●… is thine the true religion , except it be commonly spoken against . dost 〈◊〉 〈◊〉 g●…d in all thou 〈◊〉 , and acknowledge him in all thou ●…her 〈◊〉 , 〈◊〉 〈◊〉 ? and dost thou observe the several pa●…a 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all things ●…o ●…e ordered thereby ? and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou comfortable exp●…ience of hi●… 〈◊〉 all 〈◊〉 worke for the 〈◊〉 〈◊〉 thee ? admi●…ing the same , and his 〈◊〉 〈◊〉 ; and being accordingly thankfull for it , and keeping a 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ●…all ●…cies , and deliverances ; a●…d o thy 〈◊〉 〈◊〉 〈◊〉 great provoca●…s . dost th●… abhor to thinke thy selfe 〈◊〉 th●…n o●…s ? because god blesseth thee more with outward 〈◊〉 o●… 〈◊〉 〈◊〉 m●…re inward gifts and graces upon thee , th●… 〈◊〉 o●…s ? doth thy knowledge make thee 〈◊〉 humble ? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wa●… of g●…e , then confide in what thou hast ? d●… 〈◊〉 〈◊〉 〈◊〉 thy sal●…tion with s●…e and trembling ? not t●…g in 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 being e●… jealous , and su●… 〈◊〉 ●…hy 〈◊〉 〈◊〉 〈◊〉 thee , 〈◊〉 pre●…g a●… hu●… 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 co●…e . dost thou forget thy good deed , ●…hat g●…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember thy evill 〈◊〉 , that god 〈◊〉 〈◊〉 the●… ▪ a●… thou e●…er and 〈◊〉 , bew●…iling thy wan●… and weaknesses ? the 〈◊〉 of thy he●… , want o●… saith . &c. 5. § . and 〈◊〉 , hav●… 〈◊〉 and p●…med thy ●…most : not to 〈◊〉 rit by it , but to 〈◊〉 〈◊〉 〈◊〉 to him , th●… hath done , performed , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : d●… 〈◊〉 ●…sse thy selfe an 〈◊〉 profitable servant ? and 〈◊〉 in 〈◊〉 〈◊〉 co●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●… du●… ? yea , dost 〈◊〉 〈◊〉 〈◊〉 that ●…t were just for god ( when th●… hast done thy 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ dost thou who●…y 〈◊〉 lie upon the assi●…nce of 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 all good co●… from him●… and 〈◊〉 all glory 〈◊〉 〈◊〉 〈◊〉 to him ? and endeavour acc●… ▪ din●…ly to ho●…ur , a●…d 〈◊〉 hi●… 〈◊〉 thy ric●… , wisdome , power , 〈◊〉 what other g●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? wh●…n th●… 〈◊〉 done any 〈◊〉 amiss , d●… 〈◊〉 accus●… thy 〈◊〉 ? 〈◊〉 ●…y th●…g well , d●… thou give all 〈◊〉 praise to god ? of whom 〈◊〉 〈◊〉 th●… 〈◊〉 thou holdest . 6. § . these things th●… 〈◊〉 , and a●… commanded to doe : th●… should be thy though●… , 〈◊〉 , and actions . but are they alas no , no●… them ever troubled thee , o●… once ●…d into thy though●… . thou 〈◊〉 be a good civill , morall , honest , hypocrite , o●…●…dell : but none of th●… graces grow in th●… ground of thy heart . yea , thou cou●…est the 〈◊〉 these , but as the the ●…hing of m●… and cu●… . but thou shalt once 〈◊〉 ( and dea●…ly pay for it , either with teares , or 〈◊〉 ) that christians christians bou●…d to shi●… ou●… as lights , by a holy conversation : to glorifie god , and 〈◊〉 others . and that onely to refraine evill ; except thou hatest i●… also , 〈◊〉 dost the contrary good , is to be evill still : because honesty witho●… pi●… is but as a body without an head : yea , without a soule . and that when the ●…uth of obedience , and power of 〈◊〉 is wanting : there is no difference be●…een an 〈◊〉 ▪ and an 〈◊〉 ; a circum ●…sed hebrew , and 〈◊〉 〈◊〉 ised philistine ▪ 〈◊〉 baptized english man , and an unwashen turke : except that such a christian is in 〈◊〉 ●…ar 〈◊〉 condition , then the worst of 〈◊〉 : because 〈◊〉 〈◊〉 against me●…y , the abundance of meanes , and many wa●…ings which 〈◊〉 〈◊〉 〈◊〉 ▪ ●…or ordinary disobedience , in the time of 〈◊〉 and 〈◊〉 〈◊〉 of christs call , in the abundance of means , is a great deale 〈◊〉 〈◊〉 , 〈◊〉 the commission of greater sinnes in the dayes and places of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when , and where the like me●… are wanting ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 15 2●… . and 9. 41. jerusalem is said by our 〈◊〉 , to 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 the sodomites in hell . now if we ju●…ie 〈◊〉 , ( as 〈◊〉 〈◊〉 they were never convinced that christ was the 〈◊〉 , 〈◊〉 from god to re●…me the world ) 〈◊〉 wee shall be love ▪ 〈◊〉 h●…ll , th●… either the sol●…s or the jews . for we are so much the worse ; by how much we might , and should have been better . chap. xvii . 1. § . but least 〈◊〉 have not yet spoken enough to convince and shame thee : i will shew what a christ●… th●… ▪ 〈◊〉 . all thy religion is either superstition , or 〈◊〉 , or hypocrisie : as i could l●…ely and plentifully demonstrate . and i●… were a good deed to set downe , or 〈◊〉 a 〈◊〉 or all thy 〈◊〉 , 〈◊〉 , 〈◊〉 , and superstitious 〈◊〉 : which thou 〈◊〉 childishly 〈◊〉 confidence in : and tell the 〈◊〉 of the●… . and i could find in my heart to doe it ; but a touch will be sufficient , having already said more th●…n enough ; were it spoken to one not 〈◊〉 , and inco●…gible . 2. § . to pa●…y the most , and give you one instance of ten : instead of serving god 〈◊〉 spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 all that are wise hearted ; doe live , and believe and 〈◊〉 , and 〈◊〉 , and hope , and feare , and love , and worship god in such 〈◊〉 ▪ as his wor●… prescribes : thou servest god by the precepts of men , and 〈◊〉 〈◊〉 displeasure , as thou breakest their traditions . yea , th●… 〈◊〉 more zealous , for a bare vizard of discipline , then for soundnesse of reformation , or doctrine : or all for ceremonies , and circumstance : not at all for substance . an apparant hypocrite , thou lookest to small things ; as the cross , surpl●…e . holy doyes , &c. which are but the commandments of men ; and overlookest the great things of gods l●…e , as the sabboth , the ●…st and second commandement ; the due administration of the word and sacraments . but o simple soule ! that art not able to make a difference between gods lawes , and 〈◊〉 ●…aditions . but like that foole , thou thinkest thy self as fast bound with a rush , as with a rope . yea , thou didst when time was , honour the prela●…es , more then thou honoredst god , and stoo●…est more upon their ecclesiastical c●…ous , then his divine command is : and fearedst more their high commission , then thou fearedst hell . thou art worse then those hypocrites , the scribes and pharisees , who made conscience , and were very punctuall in tything of mint , annis , and cummin : while they neglected the weightier matters of the law ; as judgement , ●…nd mercy , and fidelity , without any straining of their consciences . for mint , and annis , and cummin , were injoyned by god himselfe , as well as those greater matters . yea , thou dost worse then straine at gnats , and swollow camels ; stumble at strawes , and leap over blocks . for thou art more severe against the breach of an holy-day ; ( which had its rise from i●…ollatrous heathens , and papists ; and not from gods word ) especially christmas day ; then for the breach of the sabbath . and makest farre more conscience of keeping holy dayes , then of keeping those dayes holy . the precept of lent , thou more strictly observest ; then any in the decalogue . neither should it be better here , then it is in rome , where the iewes , enemies to the very name of christ , doe live in peace : but the faithfull christian●… are burned : mightest thou , and such other formal hypocrices as thou art , have their wills . 3. § . againe , thou thinkest thy selfe sanctified by outward performances : and preferrest outward priviledges , before inward graces : being like those hypocrites , jer. 7. 4. who injoying the oracles of god , and having received the cognizance of circumcision ; could boastingly cry ou●… , the temple of the lord , the temple of the lord : when they even hated the lord of that temple , esay 66. 3. 4. thou hast a forme of godliness ; but in that thou denyest the power thereof ; thou art the worse for it . thou drawest ne●…re unto god with thy mouth , and honourest him with thy lips : but because thy heart is far from him , ●…hou art stiled an hypocrite , both by esay , chap. 29. 1●… . and our s●…viour ch●…ist , mark , 7. 2. to 14. math. 15. 7. to 10. and well thou deservest to 〈◊〉 stiled : for there is as much difference betweene thee , and what then pretendest , and thinkest thy selfe to be : as there was between david , and michaels image of goats hair . 4. § . againe , thou art notoriously superstitious : for wanting the true feare of god , and the feare of sinne ; which would dispell all other feares : thou art grievously , and perpetually perplexed , and troubled with , false , fond , and foolish feares . as for instance , thou most fordidly , and slavishly fearest , and obervest ; the flying of fowles , the signes of heaven , the crossing of an haire , the croaking of a rave●… , the howling of a dog , the dreaming of dead friends : perhaps eating of an egge in len●… , or flesh on a fryday , racks thy conscience . childermas day , the salt sel or falling toward ▪ thee , or stumbling at a threshold ; presages strange things to thee . or not crossing thy bre●…st before thou goest abroad . and what e●…ra pater speakes , is more surer to be accomplisht then christs prophesie in the revela●…ion . yea , thou art so besotted , and bewitcht with this kinde of superstition , and idolatry , witch-chraft rather ) that thou thinkest thou prosperest better , in observing these divilish fopperies ; then if thou shouldest serve god : like those idollatrous jewes , jer. 44. who told the prophet , that they had found by experience , that their serving of god had undone them : whereas , when they burned incense un●…o the queene of heaven ; and powred out drink offerings unto her , and made cakes to worship her : they , their sons , their kings , a●…d their pri●…ces ; had plenty of all things , were well , and saw no evill . but when ever they left her , to worship the true god , they wanted all things , and were co●…sumed by famine , sword , &c. jer. 44. 15. to 20. here was a whims●…e able to make the prophet sick to heare it : and yet thus it fares with thee , touching what i have named , and many the like , which i forbeare , or rather 〈◊〉 ashamed to name . nor canst thou deny ; but thou dost absolutely feare , that thy serving of god , would prove thine undoing . caap. xviii . 1. § . thou dost indeed frequent the house of god ; at least in the forenoon , accompanied with a great part of thy family . yea , thou wilt joyn with the congregation , in praying , singing , and hearing ; and therein seene more devoute ; in lifting up thine eyes , elevating thy voice , sighing , &c. then ordinary . againe , if authority command a ●…ast to be kept ; thou wilt observe it with the rest of thy neighbours : yea , with those hypocritical iewes , esay 58. 5. thou wilt hang d●…n thy head like a bu●…rush ; when yet thy heart is lofty enough . and fall thou wilt from meat by all meanes ; which is but the shell , o●…●…utside of fasting : but not from sinne , the kernell , or soule thereof . when thou hearest the name of iesus read , ( be it but the sonne of syr●…ck ) thou doffest thy ●…at , bowest thy knee , and perhaps scrapest such a ●…g , as shall disturb the whole parish . when the gospell is read , ( after the old manner , ) th●…u standest up all the while : ( but fittest prayer time . ) and so when the creed was wont to be pronounced , or rehearsed ; which denotes , that then wilt be ready to justifie , stand too , and maintaine those cannons of thy faith , against all opposers ; when none oppose them more then thy selfe . the sacrament of the lords supper , thou so adorest : that the onely receiving it , makes thee as holy as david : though thou differest not from a beast , more then in speaking . then wilt sing in the words of the psalm●…st , unto thee o lord , doe i lift up my soule , psal 25. 1. when thy soule can no more mount up in meditation of heavenly things , then a cow is fit to flie . againe , thou cryest out , as the heart brayeth after the rivers of water , so panteth my soule after thee o god , psal. 42. 1. thy word is more sweet unto my mouth , then the honey , and the honey comb , &c. psal. 119. when thou more regardest the getting of five shillings in money ; then the joy of the holy ghost , or the peace of conscience : and more prisest the filling of thy barnes , and belly , then the bread , and water of life ; or the light of gods countenance . for all thou dost , is onely in formality , and out of custom . thou prayest , that christs king dome may come ; and his will be done on ●…earth , as it is in heaven : when thou h●…test nothing more , then to be governed by his lawes , or ruled by his septer . finally , 2. § . thou adorest christ so often as thou commest to church ; as it were with an ave rex in thy mouth : but scoftest , and jeerest at him in his members , when thou art out of it . for notwithstanding all this thy profession , zeale , and devotion : none more malicious , in scossing at religion : or in accusing , and persecuting the godly , then thy selfe . nor can any place , except h●…ll , yield a worse enemy to the cross of christ then thou art ▪ hadst thou power , and opportunity 〈◊〉 effect thy wicked will , and wishes . neither was our saviour in j●…t , when he prefe●…ed theeves , and harlots ; before the scribes , pharisees , and elders : who we●… me●… ju●… of thy temper , mat. 21. 31. & 〈◊〉 . 〈◊〉 . i 〈◊〉 that 〈◊〉 〈◊〉 of other sinnes , thou maist fall short of , and be more 〈◊〉 the●…theeves , harl●…ts , ●…kards : but in this sinne , thou art inferiour 〈◊〉 n●…e or thou maist differ from them in many things ; but n●…r in this : as so ▪ instance , 〈◊〉 , and ishmael , moab , and the haga●… , ge●… 〈◊〉 , and a●…n am●…eck , and the philist●…s ; the men of ty●…e , and ashar , had 〈◊〉 〈◊〉 〈◊〉 g●…ds : yet all conspired against the true god , psal. ●…3 . 5. to 〈◊〉 . 〈◊〉 〈◊〉 ephraim , and ephraim , against man●…s ; but bo●…h against i●…ah . ●…od , and pilate ; two enemies will agree , so it be 〈◊〉 christ●… 〈◊〉 ●…ill fall in one with another , ●…o fall out wi●…h god the sad●…ces , pharisees , and herodians , were sectaries of divers , and ad●…erse f●…ctious : 〈◊〉 all of them joyne against our savi●…ur , mat. 〈◊〉 . the 〈◊〉 〈◊〉 , 〈◊〉 , a●…exandrians , sile●…s , and as●…s , diff●…r th●…y never 〈◊〉 〈◊〉 , will joyne 〈◊〉 dispute against stephen , acts 〈◊〉 . 9. the lust of the rulers was envy , hered , was curiosity , pilate : popularity , iudas covetousnesse , the souldiers cruelty : yet were they all consederate against iesus ▪ all the ●…ble of the iews hated christ , ( and cryed out , let h●…m be 〈◊〉 〈◊〉 non●… like the scribes , pharisees , priests ▪ and elde●…s . so now with 〈◊〉 all th●… are unregenerate , pr●…phane , and loose persons , civill , and morall men ; doe inveterately hate christs members for his sake , and s●…uily intreat them , but none like those , that have a ●…orme of godl●…nesse , and deny t●…e po●…er ●…here of . that serve god according to the prece●… of men ; as doe fo●…ll 〈◊〉 〈◊〉 , civill iusticiaries , and 〈◊〉 ministers . for if you obse●… religion hath e●…ver 〈◊〉 most ●…rom those which pretend , and 〈◊〉 up●…old her . and n●…ne have beene s●… bitter enemies to the g●…y , as tho●… th●…t 〈◊〉 the same faith , and religion with them , as almost all t●… 〈◊〉 〈◊〉 h●…ve written , 〈◊〉 complained what saith iustin mar●…yr of hi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cr●…fix , that are the greatest enemie●… to the ●…ss of christ . and 〈◊〉 〈◊〉 of his ; they wor●… the dead saints , in a cold profession ; while they worry the living in a cruell ●…secution . and sr. austin of his ? a christian in name will most maliciously ●…e at a christian indeed . and nazianzen 〈◊〉 his ; christ is ●…oned by ma●…er , the●… are called christians . so that if the bramble were made the king 〈◊〉 trees , the vine could not meet with worse usage . and the reason is , ●…hen sincerity is wanting , the neerer the ●…ine with any opposition , the greater eclips . who was the greatest enemy to christ ? but his greatest ●…end , even one of his houshold chaplaines : and who but ieremiahs familiers , wa●…ched for his halting . of all the persecuting emperours , none were 〈◊〉 serpentinely malicious , as iulian , who had formerly profest himselfe a christian . those that are openly prophane , doe more publikely professe their enmity ; and make a greater noise like shimei ; but civill and mor all 〈◊〉 resemble balam , who would no●… curse , but he would advise : and his counsell is worse then a curse : for his curse had ●…int none but himselfe , whereas his counsell cost the blood of four and twenty thousand israelites ; which may most fitly be applied to our late condition : for who have been the ince●…diaries of this bloody , and worse then savage civil warre , in all the three kingdoms ; not men of the sword , not uncivil ones : but principally the learned prelates , civilians , and moralists ; meerly out of a mortall hatred , and enmity which they bare against zeelous christians , and orthodox ministers ; their sincerity , the power of religion and reformation ; though they cunni●…gly pretended the good of the church ; and of the protestant r●…ligion . ulisses contrived all , though dio●…edes must goe through with it : the one plaid the part of achitophel , the other of doeg ; whereof the best was a belial . chap. xix . 1. § . and so much for explication , and confirmation : now a word or two of application , ( ●…eserting the principall untill ther conc●…usion ) for it remaines , that e●…ch formal hypocrite , and civill iusticiary , lookes himselfe in this glas●… , or tryes himselfe by this touch-stone . as no glass can more lively represent your faces , then this booke does your 〈◊〉 ... nor did the prophet deale more plainly with hazael , ( in shewing him that wickednesse to be in him , which he could not see , nor believe to be in himselfe ) then i have dealt with you . so that you can no longer be deceived , except you desire to deceive your selves . you cannot possible after all this , thinke your selves to be christians , or religious in the least : however you have formerly sancied , or flattered your selves for consider i beseech you , that there are but two sorts of men in the world ; beleevers , or unbeleevers ; regenerate , or unregenerate ▪ 〈◊〉 of god , or childre●… of the devill ; the seed of the woman , or the seed of the serpent ; there is no meane betwixt them : every soule saith chyrs●…stome , is either the spouse of ch●…ist ; or ●…e adul●…resse of the devil . he is either a branch 〈◊〉 from adams stock ▪ hi●… drawes sap from that cursed root of death ; or else he is transplanted into the vine christ , and drawes his sap from him . 2. § . nor is it hard to know , whether we are the children of god ; or the children of the devill ; since there are more differences between them ; then there are betweene men and beasts : and the rule which the apostle hath given , rom. 6. 16. is both plaine and easie : which makes him say , know yee not ? that to whom ye yield your selves as servants to obey ; his servants ye are , to whom yee obey ; whether of sinne unto death , or of obedience unto righteousnesse . it is likewise st. peters infallible doctrine , 2 pet. 2. of whom a man is overcome , unto him he is in bondage , vers. 19 and st. ioh 〈◊〉 , 1 ioh. 3. in this are the children of god knowne , and the children of the devill : whosoever doth not righ●…eousnesse , is not of god ; but of the devill , ver. 8. 10. and after this manner , does our saviour reason with the iewes , ioh. 8. yee are of your father the devill , and the lusts of your father yee will ●…e . if yee were abrahams , , if yee were gods children : yee would doe the works of abraham , the will of god , vers. 33. to 48. see then whose commandments , ye doe , gods or satans . if satans , ( as i have sufficiently showne , and plentifully proved ) then saith st. iohn , let no man deceive you through vaine words ; for he onely that doth righteousnesse is righteous ; and he that doth unrighteousnesse , is of the devill , 1 joh. 3. 7 , 8. 3. § . now i have showne you in more then a hundreth particulars , how barren , and unfruitfull you are in the workes of righteousnesse ; and how active , and instrumentall you are to serve satan . and there is scarce one of those signes but might serve as a sufficient evidence , that you are not as yet become the childe of god by regeneration : that the image of god , by faith in christ ; is not yet repaired in you . but to repeat and apply each of them particularly , as it would be endlesse , so it were also needlesse . ●…ee the holy ghost hath given us one signe , that never failes : that is by our l●…ve , or hatred ●…o the brethren , 1 ioh. 4. love is of god , and every one that loves , is horn of god , vers. 〈◊〉 . yea , not onely our selves may know by it , 1 ioh. 3. we know saith st iohn , that we are translated from death to life ; because we love the the brethren , ver , 14. but others may likewise know . ioh. 13. by this shall all men know , that ye are my disciples ; saith our saviour , if ye love one another , ver. 35. that is , if ye love the godly , because they are godly , even for christs sake ; and because they are like christ in holinesse : but so doe not you , for you will hate a man meerely for his being holy , as i have proved by many instances , and your owne consciences know : for you could love such a preciseans person wel enough ; if he were not conscionable . yea , thou bearest no good affection to the ministry , that are the embassadors of christ ; but hast a spleen against one for being so , especially if he be a godly minister , much more if he be thine owne minister , and speakes home to thy conscience , as michaia dealt by ahab , and iohn baptist with herod . or in case he will not admit thee to the lords table without tryall , or examination : thou wilt ever after be his enemy , impeach his credit , and de●…aine from him his dues , which is enough to prove thee a wicked man . for as when homer had spent many lines in dispraising the body of ther●…ies ; he briefly described his soule thus ; that he was an enemy to ulisses : so we need say no more of a bad man , then he is an enemy to his pastor , if a godly and conscientious one ; that is enough to brand him : and the like ●…ouching private christians : for the very first part of conversion , is to love ●…hem that love god , 1 john 3. 10. as in reason , if the image of god by faith , were repaired in thee : thou couldest not but be delighted with those that ●…e like thy selfe . 4. § but this is a small matter with thee , for thou art a traytor to god , and ●…st up armes against all that worship him in spirit , and in tru●…h . nor dost th●… onely serve satan , but he worketh his pleasure in thee , ephe. 2. 2. 3. he selleth thy heart , joh. 13 , 2. stretcheth forth thine hands , revel. 2. 10. and ●…pens thy m●…uth , mat. 16. 23. for he speakes in , and by thee , as he did by the serpen●… , gen. 〈◊〉 . 1. 4. and it is but his mind , in thy mouth , his heart , in thy lips : when thou scoffest , or scornest any of christs little ones , mat. 16. 23 joh. 8. 34. 44. and 12. 31. and 14. 30. 2 cor. 4. 4. 2 tim. 2 26. ephe. 2. 2. 3. nor can the devill , put you upon any worke , or service like this : for herchy , viz. in making religion contemptible : you detain many , from entring into a religious course : stagger many , who have made some progresse in the way : keep many , from doing the good which they would ; or appearing the same which they are : beat many off from their profession : harden many , and make them resolve against goodnesse : intentionally slay many , with death eternall : and so advance his kingdome exceedingly , and as much as in you lyes , both block up the way to heaven ; 〈◊〉 open a flood-gate to all manner of prophanesse . 5. § . i grant that you know it not 〈◊〉 as those four hundred of ahabs prophets , in whom this ev●…ll spirit spake ; did not know that satan spake by them 1 king. 22. 22 neither did iudas know , when he eat the sop , that satan ●…nt ed●…o him , and put it in●…o his heart to b●…tray christ , ioh. 13. 2. neither do magistrates ( when they cast the servan●…s of god into prison ) once imagine , that the devill makes them his iaylors : but he doth so ; whence that phrase of the holy ghost ; the devill shall cast some of you into prison , revel. 2. 10. they are his instruments , but he is the principall au●…r . neither did aranias , and saphira once thinke that satan had filled their hearts , or put that lie into their mouthes ; which they were strucken dead for , act , 5. yet the holy ghost tells us plainly , that he did so , vers. 3. nor our grand mother eve in paradise , had not the least suspition , that it was satan which spake to her by the serpent . nor adam , that it was the devils min●…e in her mouth , his heart in her lips , when tempted to eat the forbidden fruit . nor did dav●…d once dreame , that it was satan which moved him to number the people , 1 chron. 21. 1. much lesse did peter , who so dearly loved christ imagine , that he was set on by satan , to temp●… his owne lord and master with those affectionate words ; master pitty●… thy selfe : for if christ had pittied himselfe ▪ peter and all the 〈◊〉 〈◊〉 perished . yet he was so , which occasioned christ to answer him ; get thee ▪ behind me sata●… , mat. 16. 22. 23. yea , poore ignorant 〈◊〉 , you are so far from knowing it , or being acquainted with satans ●…iles , ephe. 6. 1●… . 〈◊〉 though you fight under satans banner , against go●…s people , ye●… y●… 〈◊〉 your selves to be ( no●…sata●…s , but ) gods servants . ye●… , you think●… you do●… . god good service in it as the holy ghost 〈◊〉 〈◊〉 iob. 16. 2. gal 1. 13. 14. phil. 3. 6. 6 § . yea , worse then that : you shall never know it , but goe on i●… thinking your selves 〈◊〉 〈◊〉 goo●… 〈◊〉 ; w●…ile you are indeed very a●…ists , and devils . you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and persecu●…e the conscion●…ble ; an●… 〈◊〉 the●…●…o the death , eve●… for the grac●…s of gods spirit which shines in them ; and yet cou●… your selves relig●…ous : untill you he●…rken more to wh●…go●… speakes in his w●…d , 〈◊〉 to the ●…ter . untill you are led by a be●…er guide ; 〈◊〉 〈◊〉 cust●… , or example , or carnall reason , or good inuentions , or the dictates of your deceitfull heares . for all these will deceive you , untill you have th●… 〈◊〉 , a●… grace to apply to your selves , what is delivered unto you out of the word : for till then , as a childe when he beholds his owne face ●…n a glass ; he think●… he sees another chil●… face , and not his owne : so will it fa●…e with you , touching what i have hitherto said . yea , the whole b●…ble , all the sermons you here , the check●… of your ow●…e consciences , and the m●…ions of god spirit , will be altogether ineffectuall ; as you know they have proved hitherto , which is the reason that you trust your selfe so m●…h , an●… know your selfe so little . chap. xx . 1. § . for notwithstanding you are guilty of all i have laid to your charge whereof one sinne is soule ma●…her ; which will cost you deare one day , either in tears , or in torment . no man under heaven , thinks better o●… himselfe . for as m●…cha could d●…ingly say , now i know that the lord will 〈◊〉 good unto me , seeing i have a levite to my priest . or as those hypocrites before spoken of , jer. 7. 4. could applaud themselves for their outward work●… and priviledges , esay 66. 3 4. so wilt thou most shamefully , though tho●… dost even renounce both christ , and thy baptizme , in persecuting him , an●… all that sincerly professe 〈◊〉 〈◊〉 , as i have abundanly showne . 2. § . true , as the pretended m●…her , that stole away the live childe , 1 king 3. 16. to 28. prosessed before king solomon ; a●… great love to it , and pleaded as hard for it , as the naturall m●…ther could d●…e : and yet so little did sh●… care for it , that she wa●… content to have 〈◊〉 divi●…d : which shewed plainely that love of strife , and envy to the true mother , prevailed 〈◊〉 with her then true affection to the thing striven for : so thou pretendest as gre●… love to christ , and the true religion , as their best and truest friends 〈◊〉 when it comes to the tryall , they have no greater enemy . for for matter of reli●…ion , thou art much like the ancient romans : whom a sensualist would have taken to be very religious , and conscionable : for they al●…ed of ●…he service of all gods ; and to that end built a temple to all gods , ●…alling it pan●…beon : yet it was evident they were not , because they would ne●…er ad●…it of the true god , to wit jehovah . so thou , ( and in indeed all 〈◊〉 at large ) art very religious : for thou wilt conforme to any religion the state shall establish , were it popery it selfe : as when super●… , and 〈◊〉 , were ●…dvanced in england by queen mary did not ninteen , or rather ninty nine parts of the land conforme to popery ? and would they not doe the like now , if the streame should turne : yes , it is more then probable they would . and indeed men that scoffe at the power of godlinesse , are for any religion ; so they may injoy their i●…ities , d●…n 3. 7. 3. § . let none object their suffering since the parliament ; and how constant they are to their principles : for i grant t●…y are as stiffe as a stake , as immov●…le a●… a r●…e , in their resolution against reformation . that they will ●…ick as close to their wicked , and s●…stitious custo●…s , as clay to a cart wheele . yea , th●… a●…e m●…e 〈◊〉 t●…sa●…n for the most part ; then christs s●…vants are to him . but if ever a meere ei●…ill man suffer for his faith in christ , and for 〈◊〉 sake , 〈◊〉 have my head cut off . no , they will rather worship a ●…alse wi●…h the israelite●… , exod. 32. 4. o●…a golden image with the cha●…deans , d●…n . 3. 7. i know divers will say , ( not for want of ignorance in the scripture ) if these honest , moral men , go not to heaven : lord have mercy upon us . and yet chri●… s●…aith , except the most ri●…hteous of them , have another righteousnesse exceeding their owne : they shall never come th●…re , mat. 5. 20. yea , he plainly affirmes , that publicans , and ●…rlots shall get into heaven sooner , mat. 21. 31. as i shewed you befo●… . and for further answer , 〈◊〉 isaac , if he had not been 〈◊〉 , w●…uld 〈◊〉 h●…ve bl●…ssed jacob for ●…sau : nor jacob , taken 〈◊〉 for rachel if he had not been in the darke . so these , if they were not carnall themsel●… , and so by consequence ignorant of the scriptures : they would not take meere ●…vill m●…n , ignorant , formali , titular , stature , out-side christians , that have no more of religion , then a bare shadow ; for true and reall christians in de●…d . 〈◊〉 its a true proverb , the blind 〈◊〉 m●…ny a fly : and all colo●… are alike 〈◊〉 him 〈◊〉 is in the 〈◊〉 . 4 § a●…d so ( as i suppose ) 〈◊〉 h●… 〈◊〉 〈◊〉 〈◊〉 hypocri●…e , and 〈◊〉 iusticiary , have a 〈◊〉 〈◊〉 of themselves . y●… , there is some probability , that i have convinced them , that they are of the number of those ignorant , unbeleeving , ingrateful , and wi●…ked wretches concerned in the former part of this treatis●… : however , it will appear plainly enough to others . and truth is truth , as well when it is 〈◊〉 ●…knowledged , as when it is . now these having leave to withdraw , bring hether the m●…erly muck-worm . thus the second division being ended , and yet much roome left : that each part may be severall ; i take leave to fill up the sheet with the copy of a letter , 〈◊〉 to a factor in forrayne parts : who ill discharged the trust , and confidence of his deserving master . kind sir , were there no other ground of my writing , this were enough . i have a publique spirit , and love to doe good offices ; though i should purchase ill will for my paines . but the lively resemblance of my selfe , which i once saw in you , your making choyce ( as i supposed ) of those true ●…ches , that being once had , can never be lost . and your offering to my view those liues of a rare author ( which did not a little pleasure me ) propounde themselves to me , as a great ingagement . besides my love too and hopes of you formerly were not greater , then is now my feare . and possible it is , i may prove another pho●…ion unto you , who when a friend of his would have cast himselfe away , suffered him not saying : i was made thy friend to this purpose . so you have my apology ; or if you shall further aske why i take this paines ? 〈◊〉 to levit. 19. 17. heb. 3. 13. and you have there both my answer and warrant . you cannot think much , that mr. n. should acquaint me ( of all others ) with what monies you have long ought him ; and how little conscience you make of paying thereof . but that you should so use so good a master ; to whom also you were once bound by oath ( if you remember ) moves wonder in me to astonishment . to doe unto others , as you would have others doe unto you , is a point agreed upon by all , even infi●…els that expect not another life ; nor once dreame that they have immortall soules . and i need not aske any more , then that you would aske your owne conscience , whether you would be so dealt withall ? but here what i shall speak to you from the mouth of god . i ●…rant the case is common with 〈◊〉 , who believe not that there is a god , a heaven , a hell , a day of judgement : not that every man shall be rewarded according to his deeds , be they good or evill . but that you should manifest your selfe to be such an one , makes me to cry out , o the depth ! good sir bethinke your selfe , for there is not a more infallible character of a wicked man , in all the booke of god . the wicked bo●…roweth , but payeth not againe , psal. 37. 21. as for a good man , he breakes not his promise , though be be dampnified by the performance , psal. 15. 4. you cannot be ignorant , that with what measure yee meet to others here , god will measure it to you againe he●…eafter , mat. 7. 2. ●…hat the law of god , under the penalty of his curse , re●…uireth ●…o restore whatsoever hath beene committed to you in trust , levit. 6. 2. 3. n●…ub . 5. 6. 7. 8. nor that there is a flying rowl , a winged curse for him that gets riches by robbery , and oppression : that shall not onely pursue hi●… 〈◊〉 even enter into his house , and consume it with the timber thereof , and the 〈◊〉 thereof , zach. 5. 3 , 4. of which i might heap up instances . as ö the ●…ultitude of examples of those , that have miserably perished for their false●…ood , and perfidiousnesse , in betraying the trust that they have underta●…en . and this you may boldly build upon ; there is no fruit , but shame ●…nd death to be gathered from the forbidden tree , whatsoever satan may ●…me to promise . nor is it alwaies the lot of those , that care not how they get wealth , to ●…ecome rich , eccle. 9. 11. for get men never so much , without gods blessing ; even all their getting of great wages , is but ●…utting money into a bag with holes , as the prophet haggai speakes , hag. 16. much more , he that getteth riches , and ●…ot by right , jer. 17. 11. except the lord build the house , they labour in vaine that build it . it is in vaine to rise early , and lye downe late , and eat the ●…read of carefulnesse , psal. 127. 1. 2. 't is onely the blessing of the lord , that maketh rich , prov. 10. 22. yea , have not you ●…ound it so : i dare say , reckon from that very hour , wherein you first resolved to cozen ( if ever you so resolved ) and you will finde , that you never since prospered . or in case he that resolves to be evill , making no conscience how he comes by his riches , so he have them ; have his hearts desire : his riches prove but the agravations of his sinne , and additions to judgement . for god doth not onely with draw his blessing ●…om , but even se●…d his curse with the riches he bestowes ; so that it becomes their bane . he gives is them in wrath , and for their hurt : as he did a king , and quailes to the israelites ; for which see hos. 13. 11. mal. 2. 2. psal. 69. 22. eccle. 5. 13 and 8. 11. 12. i pray turn to the places , for i cannot stand to amplify it . nor shall he alone 〈◊〉 the worse ; for god hath threaned to bring plagues upon the children , and childrens children of such an one ; unto the fourth generation , exod. 20. 5. and more particularly , that they shall be vagabonds , and beg their bread : so that none shall extend mercy , or favour unto them , psal. 109. 7. to 17. god will make those children beggers , for whose sakes the father hath made many beggers . nor is this all , in any degree : for there is no end of plagues to the wicked man , prov. 24. 20. without paying , or restoring ( so far as a man is able ) there is no being saved : for as humility is the repentance of pride , abstinence of surfe it , almes of coveteousnesse , love of malice : so onely restitution , is the repentance of injustice . and he that dyes before restitution , dyes in his sin●…e ; and he that dyes in his sinne , cannot ●…e saved . and indeed repentance , without restitution ; is as if a theese should take away your purse , aske you pardon , say hee 's sorry for it ; but keepes it still : in which case you would say , he did bu●… mocke you . now what shall it profit a man , to gaine the whole world , if he gaine hell with it ; and loose both heaven , and his owne soule ? mat 16. 26. what is it to flour●…h for a time , and perish for ever ? a man would thinke , th●…a●…han paid deare enough for his goodly bibilonish ga●…ment , the two hundreth 〈◊〉 of silver , and his we●…ge of gold which he coveted , and tooke away : when hee , his sonnes , and daughte●… his oxen , and asses ; his sh●…ep , and ten●… ; and all that he had , were stoned with stones , and burnt with fire : if that was all he suffered , i●…sh . 7. ●…8 . to 26. but to be cast into hell , to lye for ever in a bed of quenchless s●…nes ; is a far greater punishment . for the soule of all su●…ferings , is the su●…ferings of the soule ; and in reas●… , if dives be torm●…ed in endlesse 〈◊〉 , for not giving his owne goods to them that needed , luke 16. 21. 23. mat , 25. 41. to 43. what shall become o●… him , that takes away other mens ? if that servant in the gospel , was bound to an everlasting prison , th●… onely challeng●…d his owne debt ; for that he had not pitty on his fellow , as his m●…ster had pitty on him : whether shall they be ca●…t , that unjustly vex their neighbours , quarrell for that which is none of theirs , and lay title to another mans propriety ? if he sh●… have judgement without mercy , that she●…es not mercy , jam. 2. 13. what shall become of subtraction , and rapine , psal. 109. 11. oh the madnesse of men ! that cannot be hired to hold their singer for one minu●…e , ●…n the we●…k flame of a farthing candl●… ; knowing it so intollerable and yet for tri●…les , will plunge themselves body and soule , into those endlesse and everlasting flames of h●…ll fire . if a k●…g threatens a 〈◊〉 to the dungi●…n , to the r●…cke , to the wheele his bones tremble , a terrible p●…lsie runs through all his joynts : but let god threaten the unsufferable tortures of burning toph●…th ; wee stand unmoved , undaunted . bu●…he not deceived , god is not mocked , gal. 6. 7. and it is a fearefull thing to fall into the 〈◊〉 of the liv●…ng god ; who is a consuming fi●…e , heb. 12. 2●… . true , he that maketh gaine , blesseth himselfe , as the psalmist speakes , psal. 10. 3. yea , if he can , ( i mean the cunning m●…h . vilian , whom the de●…il and coveteousnesse hath blinded ) any way advantage himselfe , by anothers ruine ; and doe it politickly : how will he h●…gge himselfe , and applaud his owne wisdome ! hab. 1. 13. to the end . but by his leave , he mistakes the greatest folly , for the greatest wisdome : for while he cozens other men of their estates ; sinne and satan cozens him of his soule , see ioh 20. 15. 1 tim. 6. 8. 10. and woofull gaine it is , that comes with the soules losse . and how can we thinke those men to have reasonable soules , that esteem money above themselves ! that prefer a little base peife ; before god , and their owne salvation . nor are their any such fooles , as these crafty knaves : for as aus●…in speakes ; if the holy ghost terme that ri●…h chur●…e in the gospel a fool●… , th●…t onely laid up-his owne goods luke 12. 18 , 20. finde out a●…me for him that takes away other mens ? these things considered , ( viz. ) the curse of god here , both upon the pa●…y , and his posterity : and the eternall wrath of god hereafter ; together with the folly and madnesse of preferring earth ; yea hell , to heaven ; time to eternity , the body before the s●…ule ; yea , the out-ward estate , before either soule or body ) exempt your selfe out of the number of those fooles , as little zacheus did : what you owe , pay it ; if you have wronged any man of ought , restore it ; though you part with a great part of your estate . yea , admit you shall leave your selfe a begger , doe it : for ( as you see ) there is a necessity of it : yea , there is wisdome , and gaine in it ; for when all is done , how to be saved is the best plot : and better it is to cast your evill gotten goods over-boord , then make shipwrack of faith , and a good conscience , read job . 20. from vers. 5. the merchant will cast even his ●…ullayne into the sea , to save himselfe . and he that is troubled with an aking tooth , finds it the best way to pluck it quite out . here i might shew you , both from the word , and a world of instances that restoring and giving rather then sinning , is the way to grow rich ; i meane in pecu●…ary riches , see prov. 11. 24. and 28. 27. mark . 10 29 , 30. mat. 6. 33. 2 cor. 9. 6 , 9 , 10 , 11. 2 chron. 25. 9. and 27. 6. deut. 7. 13. to 16. and 28. 1. to 14. 2 k●…ng . 6. 25. to chap. 7. vers. 17. psal. 34. 9. 10. and 37. 26 , 28. and 112. 3. and 37. 3 , 4 , 5. luke 18. 29 , 30. m●…rk 4. 24. hag. 1. 2. chapters , mal. 3. 10 , 11 12. but i feare least addition in this case , should bring forth substraction : yea , if this weary you not , it s well ; for i may conjecture , that time , and the deceitfulness of riches have wrought in you a change , since we were first acquainted . wherefore before i go any further , a question would be asked . doth coveteousnesse rayne in you ? are you yet bewitcht with the love of money ? is your heart rivited to the earth ? are you already inslaved to this sin ? doe you make gold your god ? and commodity the ste●… of your conscience . for if so , all labour hitherto is lost ; and all that can more be said , will be to no purpose : yea , it is to no more end to admonish you , then to knock at a deaf mans doore , or a dead mans grave , and that for sundry reasons . first , because , as their is no colours so contrary , as white and black . no elements so disagreeing , as fire and water : so there is nothing so opposite to grace , and conversion ; as coveteousnesse . and as nothing so alienates a mans love from his vertuous spouse , as his inordinate affection , to a filthy strumpet : so nothing does so far separate , and diminish a mans love to god , and heavenly things : as our inordinate affection to the world , and earthly things . yea , there is an absolute contrariety , and impossibility between the love of god , and the love of money : ye cannot serve god and riches , luke 16. 13. all those that doted upon purchases , and farmes , and oxen ; with o●…e consent , made light of it , when they were bid to the lords supper , luke 14. 16. to 21. the g●…derens , that so highly prised their hogs : would not admit christ within their borders , luk. 8. 37. iudas that was coveteous and loved money , could not love his master ; and therefore sold him . when demas began to imbrace this present world : he soon forsooke paul , and his soul saving sermons , 2 tim. 4. 10. if a mans affections be downward , his hope and inheritance cannot be above . and they that expect no life after this , will make as much of this as they can . secondly , if a coveteous man doe repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his estate at a clap : which to him is as hard , and as harsh an injunction , as that of god to abraham , gen. 22. 2. sacrifice thy sonne , thine onely sonne isaac . or as that of our saviours to the young man , luke 18. 22. sell all that ever thou hast , and distribute unto the poore : and is there any hope of his yielding no , coveteousnesse is idolatrie , ephe. 5. 5. col. 3. 5. and gold is the coveteous mans god : and will he part with his god , a certainty for an uncertainty ? no . a godly man , is content to be poore in outward things , because his purchase is all inward : but nothing except the assurance of heavenly things , can make us willing to part with earthly things . neither can he contemne this life , that knowes not the other : and so long as he keepes the weapon ( evill gotten goods ) in his wound , and resolves not to plucke it 〈◊〉 by restoring : how is it possible he should ever he cured ? whence it is that we shall sooner hear of an hundreth malefactors contrition at the gallows ; then of one coveteous mizers in his bed . to other sins , satan tempts a man often : but coveteousnesse is a fine , and recovery upon the purchase . then he is sure of him ; as when a jaylor hath lockt up his prisoner safe in a dungion , he may goe play . thirdly , coveteous men , are blinde to all dangers ; deafe to all good instructions : they are besotted with the love of money , as birds are with their haue . yet they resolve against their own conversion : the s●…es and ●…harisees who were co●… e●…us : shut●… 〈◊〉 , stopt their eares , and 〈◊〉 w●…doed their hearts against all our saviour did , or said . yea , they 〈◊〉 at his preaching . and of all sorts of sinners , that christ preached unto : he was never scorned nor mockt but by them ; when he preached against coveteousness , luke 16. 14. and well may rich wordlings , scoffe at christs poor ministers : when they thinke themselves as much wiser , as they are richer . and commonly , the cunning politi●…ion is wiser then his pastor ; or indeed any of his plaine dealing neighbours ; by five hundreth , if not five thousand pounds . these things considered , no wonder that our saviour expresly affirmeth , that it is easier for a camel to goe through the eye of needle , then for a rich man ( that is a coveteous rich man ) to enter into the kingdome of heaven , luk. 18. 25. and the apostle , that no coveteous man , can looke for any inheritance in the kingdome of christ , and of god , ephe. 5. 5. 1 cor. 6. 9. 10. secondly , hence it is , that in all the word of god , we read not of one that was coveteous , but hypocrites : as laban , and naball , and iudas , and the rich foole , and the pharisees . for though zacheus ( before he met with christ ) knew nothing but to scrape : yet so soone as christ had changed his heart , all his minde was set upon restoring , and giving , luke 12. 8. which also was a 〈◊〉 , 〈◊〉 his curing of him that was sicke of me deal palsie , m●… . 9. 2. to 7 and christ did some miracles , which none of his apostles were able to doe , mat. 17. 16. and indeed , it is a sinne so damnable , and inconsistent with grace : that of all sinnes , the children of god have cleared themselves from coveteousnesse , when they would approve their integrity before god and men thus did s●…el , 1 sam. 12. 3 and ieremiah , chap. 15. 10. and paul , acts 20. 33. and ioh , chap. 31. 24 , 28. and agar , prov. 30. 8. and david , psal 4 6 , 7. and solomon , 1 king. 3. 5 , 9. and zacheus , and in fine all that s●…ue god , 1 cor. 7. 30. 31 , 32. their expressions are very remakeable : but i may not stand so repeate them . we find many acts of deception in the the saints infirmity in those acts , but coveteousnesse , that idolatrous sinne we find not . once noah was drunk with wine , never drunk with the world . lot was twice incestuous , never coveteous . peter denyed his master thrice : it was not the love of the world , but rather the feare of the world that brought him to it : for he had denyed the world , before he denyed his master . once david was overcome with the flesh , never with the world . grace may stand with some transient acts of naughtinesse , but never with coveteousnesse : those were acts , avarice is an habite . coveteousnesse is ●…at idolatrie , which makesit out of measure sinfull , and more hamous then any other sinne , as appeares , col. 3. 5. ephe. 5. 5. ioh. 31. 24 , 28. jer. 17. 5. 1 tim. 6. 9. 10. fornication is a soule sinne ; but nothing to this : that pollutes the body , but covetousnesse defileth the soule : and the like of other sinnes . yea , it is such a fordid , and damnable sinne ; that it ought not once to be named among christians , but with detestation , ephe. 5. 3. nor ought coveteous persons to be admitted into christian society , 1 cor. 5. 11. thirdly , from hence it is ; that the whole bible , all the serons men hear ; yea , the checks of their owne consciences , and the motions of gods spirit , judgements , mercies , and what else can be named , prove altogether ineffectuall . and that their is so small a part of the world , scarce one of an hundreth ; that runs not a whoring after this idoll : and is not in too great a degree coveteous . that from the least , even unto the greatest , every one is given unto coveteousnesse , and to deale salsly , ser. 6. 13. and 8. 10. ( for i may speake it with seare and trembling ) where shall we find a just cato , rom. 13. 7. where can we meet with a sincere ●…ngle heatred ▪ nathaniel , in whose spirit there is no 〈◊〉 , john 1. 49. where with a iob , an upright , and just man , joh 1. 1. where with a samuel , that can be acquited by himselfe in private , by others in publique , by god in both , 1 sam. 12. 3. where with a paul , that can say i have coveted no mans silver , nor gold , acts 20. 33. and 24. 16. where with one that does unto all others , as he would have others doe unto him , as our saviour requires , mat. 7. 12. where is a jonathan , 1 sam. 23. 16. 17. or an eliezer , gen. 15. 2. to be heard of , that is not troubled at , but can rejoyce in their welfare by whom themselves are deprived of great honour , and revenues . o that i could be acquainted with three such men . and yet justice is the mistresse of all vertues ; and the truest triall of a good man . for as the touch-stone tryes gold , so gold tryes men : and there is little or no danger of that soule , which will not bite at a golden hook . ministers wonder that their sermons take no better ; that among so many arrows , none should sit the marke : but god tells us the reason , ezek. 33. they sit before thee , and hear thy words : but their heart goes after their coveteousnesse , vers. 31. o this golden devil , this diana hath a world of worshippers : for how to gaine , is every mans dreame from sun , to sun , so long as they have one foot out of the grave . yea , it destroyes more soules , then all other sinnes put together , as the apostles intimates , 1 tim. 6. 10. but were men so wise , as they thinke themselves : yea , did they but truly love themselves , and covet to be rich indeed , and not in conceit onely : they would both know and believe , that better is a little with righteousnesse , then great revenues without equity , prov. 16. 8. and ( to omit all that hath been formerly said ) that ill gotten goods , lye upon the conscience , as raw meat upon a sick stomack ; which will never let a man be well , untill he h●…th cast it up againe by ●…estitution . that sinne armes a man against himselfe ; and our pe●…ce ever ends with our innocencie : that guilt occasions the conscience , many a secret wringe ; and gives the heart many a sore lash . or if satan finds it advantagious , to lull us a sleep for a time : yet when death besiedgeth the body , he will not faile to beleag●… the soule : and that then their will be more ease in a nest of hornets , then under the sting of such a tormenting conscience . and certainly , did you know what a good conscience , and the peace of god which passeth all understanding is ; you would thinke it more worth , then all the worlds wealth , multiplied as many times , as there bee sands on the sea shore ▪ that any thing , that every thing were too small a price for it . that things themselves , are in the invisible world : in the world visible , but their shadowes onely . and that whatsoever wicked men injoy , it is but as in a dreame : that their plenty is but like a drop of pleasure ; before a river of sorrow , and displeasure : and whatsoever the godly feel , but as a drop of misery , before a river of mercy and glory . and lastly , that shallow honesty wil prove more profitable in the end , then the profound quick-sands of craft and pollicy . wherefore let your conversation be without coveteousnesse , and be content with that you have ( i mean remaining , after you have faithfully , and impartially given to every man his owne . ) for god hath promised , never to leave or forsake you , if you will relye upon him , in the use of lawfull meanes only , heb. 13. 5. and ( with which i will conclude ) bethinke your selfe now i beseech you , rather then when it will be too l●…e ; when the draw-bridge is taken up , and when it will vex every veine of your heart ; that you had no more care of your soule . postscript , or , a necessary advertizment about reading and hearing . courteous reader . if thomas aquinas , could utterly spoile in one minute , what albertus magnus had bestowed thirty yeares study , and paines upon . or if hero●…us , an obscure and base fellow , could easily in one night , destroy the ●…mple of diana at ephesus ; which was two hundreth and twenty yeares ●…n building , of all asia ; at the cost of so many princes , and beautified with the labours , and cunning of so many excellent worke-men . well may satan ( who wants neither strength , subtilty , nor malice ; ) finde out a way to make void , fruitlesse , and frustrate what any author , with incomparable paines , and ●…dy , shall be able to contrive . nor can his so prevailing , be thought any disparagement to the best : when with one lie to our first parents , he made fruitlesse , what god himselfe ●…d preached to them immediately before , gen. 3. 4. 5. only i hold my self bound , for the benefit of such as it may concern ( least it fare with them , as it ●…d with the old world about the good counsaile of noah , gen. 6. & 7. chap. with lots sons in law , touching the good advice of their father , gen. 19. 14. with rehoboam , concerning the sage counsail of those ancients , 1 king. 12. 8. and with zedekia , and his princes ; about the prophetical , and pathetical perswasions of ieremiah , 2 chro. 36. 12. who did not more slight , what was at present told them for their benefit : then they repented themselves , afterwards when it was to late ) to advertize them of two things . the first is , that they would not turne their backs , upon those bookes and sermons , which shew them their sinnes , and the punishment of them mo●… clearly : because the viewing of our counting books , is the best means to keepe us from miscarring in our estates . that they will not be so prone to dislike what crosseth their profits , or pleasures : as for the most part they are , especially if it be delivered with power : as i have knowne many , when injoyned to read a booke , or beare a minister preach , which in probability , migtht have converted them , and saved their soules : resemble a sullen patient , who after he is launced , and searched , flyes from his chyrurgion , before the binding up of his wound , not suffering him to proceed to a perfect cure : alleadging , that they were so touched to the quick ; that the truth was , they durst not heare , or read the same any further , which is an argument , they prefer the pleasing of their senses , before the saving of their soules : and that they like a thing the worse , for being the better : whereas if they were wise , they would love their monitor so much the more , by how much the more they smart : because wounds cannot be cured , without they be searched to the quick : and what wise patient , but desires that physick ; which is most proper for his disease , and will soonest , cure him ? and without a discovery of our disease : how should there be a recovery of our health ? the sight of our filihyness is the first step toward cleanness . wholsome medicins will for the present bite , and offend : yet afterwards , they bring health and pleasure . and certainly it is better to heare of their sinnes , then be damned for them . the law waspe like , stings shrewdly ; but satan that hornet , will sting much worse . and he that will not at the first hand , buy good counsaile cheap : shall at the second hand , buy repentance over deare . for to fly from the light , and reject the meanes , as it ever argues a guilty conscience : ( for none fear , shun , and hate the light , but evill doers , john 3. 19 , 20 , 21. ) so it leaves men without hope . that sin is past cure , which turnes from , and refuseth the cure , deu. 17. 12. pro. 29. 1. in reason if those murderers of the lord of life , acts 〈◊〉 . 23. had refused to hear peters searching serm●…n , they had never been prickt in their hearts ; never been saved , verle 37. 41. and take this for a rule ; is ever you see a drowning man refuse helpe , conclude him a wilfull murderer . but they that have no reason , will hear none ; neither is any light sufficient , where the eyes are held through unbeliefe , and prejudice . the second thing , that most hearers , and readers would be minded , and admonished of is ; that when they hear sermons , or meet with books ; that with gods blessing , are of singular use , both to undeceive the deceived , & to pluck sinners out of satans snares ; that are not inferiour to any mans compositions , or discourses ; either for matter , or method , argument , or elegancie : for moving the will , working upon the affections , or speaking home to the heart and conscience : that they would not suffer satan , by the tongues of any ; so to forestall them with preiudice against the authors ; as to dislike their labours against their own reason and judgement ; and refuse to read or hear them . the case of many among the hebrews , touching paul ; who were so forestalled with prejudice against his person ; that he durst not fi●… his name to what he wrote unto them , in that rare epistle : least finding his name in the frontispiece , they might hapily reject the same , and not vouchsafe to read it . yea , he was so generally slighted , by many of the corinthians , and others acts 17. 18. 2 cor. 10. 10. that least their prejudice against his person , should cause them to slight whatsoever he either spake , or wrote unto them : ( the better to vindicate himselfe ) he spends almost three whole chapters , in his owne praises , 2 cor. 10. 11 , and 12. chapters : and yet the worst they had to say of him , was ; his letters are waighty , and powerfull ; but his bodily presence is weak , and his speech contemptible , 2 cor. 10. 10. and in the very same manner , were the jewes prejudiced against our ●aviour , john 1. 46 , and 7 , 15 , and 8 , 57 , and 9 , 16 , 24. mar. 13. 55. ●●●k 6. 2 , 3. which was the onely reason that so few believed in him ; ●r received his doctrine : but slighted , and contemned whatsoever he did , ●r spake ; as you may see by the sore quoted places . and no lesse , were 〈◊〉 the apostles slighted : and their doctrine disesteemed wheresoever they ●●me : through the like prejudice , which satan , and his instruments , had ●rocured to be cast upon them , as appeares plainely by acts 4. 13. and whosoever observes it shall finde ; that if any one preacheth , or ●riteth profitably ; with power and authority , whereby satans kingdome 〈◊〉 like to be shaken ; and by which his servants are disturbed , and terrifi●d ; in , and about their vicious courses : if he shall be more then ordina●●ly crafty , in making choyce of such theames , as may most lively repre●●nt the face of every naturall mans heart to himselfe . if he have a singular ●●●●iculty in moving the will , working upon the affections , and speaking home ●o the heart and conscience : that so if possible , he may take his hearers , or ●eaders with guile : undeceive the deceived , and with blessing from above , ●luck sinners out of satans snares : he shall be sure to have some aspersi●n , or imputation cast upon him : whereby nothing that he shall be able to ●peake , or write ; shall be ( by sensualists ) regarded : so that infinite are the number of those , whom satan gulls , and beguiles of their soules this way , as i could multiplie instances out of my own experiance . nor can man devise a cunninger trick to hinder a sinners conversion . it is very remarkable , what is observed of one that shall be namelesse . no mans bookes , or sermons are liked better : ( by all sorts of readers ) and yet few eminent authors sell worse : hundreds are so taken with them , while they are hearing or reading them , that they never read the like in all ●heir lives : and they will instantly buy all his workes , whatever they cost : but having converst a while with som stationer , or other acquaintance about ●●e au●hor : they no lesse slight them , then before they admired them . and yet were it true , that is objected : it would be no dispraise at all to the ●●●●y , ( in the judgement of an intelligible , and impartiall hearer ) but ●ather redown to his praise , and gods glory . but most men want braines ; ●nd others blind themselves , with their own prejudice . yea , observe i pray ●ou , whether men do not seek for strawes , to put out their owne eyes withall , as bernard speaks . whether opinion does not more govern them , then the things themselves : and whether satan may not easily gull us , when we are so willing to gull and delude our selves ? as what can they say for themselves ? a booke is the same , after they know the author , that it was before . yea , admit the author should be either begger , knave , or foole ; wherein lyes the difference ? the same sum of money , or the same counsell , from a rich man , or a poore ; from a foole , or from a wise man , from an honest man , or a knaue , is all one ; and none but fooles will make any difference . truth is truth , wheresoever we find it as gold is gold , of whomsoever it be given , or received : call upon thy god was good counsell for jonah , and worth the following : though from he●thens , jonah , 1. 6. yea , what condemned person would not receive a pardo● though from the hands of the hangman ? and yet , as if men wanted the we call reason , or judgement : they regard not so much what is writ , or spoken ; as who writes , or speakes . they value not the mettle , but the stam● which is upon it . if the man like them not , they will dislike the matter . fo● shame my brethren , be not so blindly partiall : for this is such a shallow 〈◊〉 that it even deserves the rod : though a cunning trick of the devils , where by he cheates thousands of their soules consider what i have said , and the lord give you understanding in all thing 2 tim. 2. 7. those thoughts which our experience hath found comfortabl● and usefull to our selves , should ( with neglect of all censures be communicated to others , the concealement whereof ( m● thinks , ) can proceed from no other ground , but either timerousness or envy , and it is probable that that midicine , whic● hath cured one desperate patient , if it be communicated , ma●work the same effect upon others , the consealing whereof , woul● argue in a physitian , either too much lucre , or too little love however the conscience of good intentions in themselves , le● their successe be what it will , is both a discharge and comfort to a free and willing mind . the end of the second division . imprimatur , thomas gataker . london , printed by i bell , for iames crumpe a booke-binder : and and to be sold at his house , in little bartholmewes wel-yard ; and probably at most stationers shops . an antidote against distractions, or, an indeavour to serve the church, in the daily case of wandrings in the worship of god by richard steele m.a. and minister of the gospel. steele, richard, 1629-1692. 1667 approx. 336 kb of xml-encoded text transcribed from 128 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a61386 wing s5382 estc r8661 13106901 ocm 13106901 97523 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a61386) transcribed from: (early english books online ; image set 97523) images scanned from microfilm: (early english books, 1641-1700 ; 779:18) an antidote against distractions, or, an indeavour to serve the church, in the daily case of wandrings in the worship of god by richard steele m.a. and minister of the gospel. steele, richard, 1629-1692. [16], 238 p. printed for elizabeth calvert ..., london : 1667. errata: prelim. p. 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should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love. 2002-06 tcp assigned for keying and markup 2002-08 spi global keyed and coded from proquest page images 2002-09 john latta sampled and proofread 2002-09 john latta text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion an antidote against distractions : or , an indeavour to serve the church , in the daily case of wandrings in the worship of god. by richard steele m. a. and minister of the gospel . judges 16.15 . how canst thou say , i love thee , when thy heart is not with me ? psalm 119.10 . with my whole heart have i sought thee , o let me not wander — basil. con . 9. de oratione . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bernard . de inter . domo . c. 29.33 . non cogitando cogito , cogitata recogito , & eadem iterum iterumque replicare non cesso , — in choro sum corpore , & in aliquo negotio mente — aliud canto , & aliud cogito , psalmodiae verba profero , & psalmodiae sensum non attendo : vae mihi , quoniam ibi pecco , ubi peccata emendare debeo . london , printed for elizabeth calvert , at the black-spread eagle in barbican . 1667. to the most holy trinity . these first fruits i humbly lay at thy blessed footstool , being ambitious of no other patron but thy self ; for , thou alone canst attest the sincerity of my aim herein , which will plead with thee for the imbecillities thereof : thou alone art the right author of every valuable line and word in this ensuing tract . the errata's only are mine , but the honour 's thine . thou hast the strongest hand , and truest heart to protect , both the writing and the writer from all the malicious or unkind usage , that we may meet with . thy approbation chiefly i humbly crave , and then i am sure to have all good men on my side . against thee , thee only have i offended by my distractions , and done these evils in thy sight ; and therefore am bound to seek the destruction of them , in all the world for thy sake . thou hast so infinitely obliged the unworthy writer of these lines , that he rejoyces in this opportunity to tell the world , that there is none in heaven or earth to be compared to thee . thou only canst make my indeavours herein succesful , and bring that to the heart , which i could only present to the ear or eye . vnto thee therefore do i dedicate both this and my self , with this earnest prayer , that this essay may both please thee , and profit thy church ! that thou wouldest take this rod into thy hands , and therewith whip these buyers and sellers out of thy temple ! that thy great name may hereby be magnified , though the writers were never known ! to thy heavenly blessing , do i most humbly recommend this mean work , and worthless workman , with a resolution to remain , while i have any being , thine own richard steele . to the serious reader , especially the first hearers thereof . christian reader , you have here an antidote against the most common distemper of god's people in his worship . my own disease caused me to study the cure ; the general complaint of good people against these egyptian flies , moved me to preach it ; and the common good of god's church ( not without solicitations thereto ) hath now perswaded me to publish it . be not offended , that so much is written of so minute a point ; greater tracts of the fever , stone , or tooth-ach ( whereby they might be certainly cured ) would not be thought too long , by such as are sick thereof . indeed , this had never seen the light , but that the disease is so general and that so few , if any , that have throughly , and on purpose handled it . however , this may serve ( as the learned l. verulam * hath it ) to awake better spirits , and to do the bell-ringer's office , who is first up , to call others to church . this being my first essay , riper judgements will ( i believe ) observe divers defects and superfluities therein , but candour is a common debt , which we all owe one to another ; and one poor mite may be accepted by men , when two mites can please christ himself . it is my request to you especially , that were the first hearers hereof , that ye be not hearers or readers only , but doers of the word . the world knows , you have been constant hearers , let the world see , that you are careful doers . the indubitable truths and duties , that i have still laid before you , will undoubtedly convert you , or else undoubtedly condemn you ; and therefore i beseech you , in the bowels of christ , that ye receive not the grace of god in vain . for now i live , if ye stand fast in the lord. and my earnest request for you , is , that divine power may accompany divine precepts . if you reap any benefit , let god have all the praise , and put the poor instrument into some corner of your prayers . i have chosen a dialect and phrase familiar , for the advantage of the matter , rather than the applause of the writer , being contented to be ranked among those , qui non secundum artem scripserunt , sed secundum gratiam ; you will excuse the unevenness of the stile , and other imperfections , when you understand that i had more studies than books in the composing hereof , being distant from my library , and variously distracted in the writing about distractions . but my aim being a solid cure , not a starcht discourse , i have chosen a divinity dress , and not preached my self [ who am the chief of sinners ] but christ iesus my lord [ the chief of goods ] and my self your servant for iesus sake , r. s. may 10. 1667. the contents . chap. i. sect. 1. the text propounded . page 1. sect. 2. an observation . . sect. 3. the words of the text opened . 6. the doctr. it is a christians duty to attend upon the lord without distractions . 7. sect. 4. a distraction described . 8. chap. ii. sect. 1. the kinds of distractions distinquished . 1. from the fountain of them . 12. 1. the devil . ibid. 2. the mind . 14. 3. the fancy . ibid. 4. the ●●tward senses . 16. sect 2. 2. by the master whereof they consist . 18. being good , bad , indifferent . 19. sect. 3. 3. by the adjuncts of them . 21. chap. iii. sect 1. that it is our duty to attend upon the lord without distractions . proved , 1. from the possibility of it , by four arguments . 25. sect 2. 2. from the necessity of it . 29. 1. to the being of a duty . ibid. 2. to comfort in a duty . 30. 3. to the prosperity of a duty . 31. 4. to communion with christ in a duty . 32. chap. iv. sect. 1. reasons of the doctrine . 1. from the nature of god. his 1. greatness . 35. 2. holiness . 36. 3. omniscience . 37. sect. 2. 2. from the nature of his worship . being 1. reasonable . 40. 2. spiritual . 41. 3. sweet . 42. sect. 3. 3. from the nature of our condition here . 1. we cannot live without god. 43. 2. our only way of communion is by ordinances . ibid. 3. all our heart and strength is too little for this work . 45. sect. 4. 4. from the nature of distractions . 1. they divide the heart . 46. 2. they frustrate the duty . 47. 3. they contract more guilt . 48. chap. v. sect. 1. objections answered . 1. about its impossibility . 50. sect. 2. 2. about its difficulty . 53. sect. 3. 3. from their commonness . 58. sect. 4. 4. from gods accepting the will for the deed . 61. chap. vi. the causes of distractions in god's worship . sect. 1. 1. secret atheism . 64. a remedy thereof . 67. sect. 2. 2. the corruption of our nature . 68. it s remedy . 72. sect. 3. 3. vnpreparedness unto holy duties . 76. a case of conscience answered , viz. what measure of preparation is necessary before our ordinary duties of worship . 77. sect. 4. 4. lukewarmness . 82. its remedies . 84. sect. 5. 5. worldy-mindedness . 88. it s remedy . 91. sect. 6. 6. weakness of love to christ and his ordinances . 95. its remedies . 99. sect. 7. 7. want of watchfulness . 104. 1. before duties . ibid. 2. in duties . 105. 3. after duties . 107. the remedy thereof . 108. sect. 8. 8. a beloved sin . 110. its remedies . 113. sect. 9. 9. satan . 115. a remedy . 118. sect. 10. 10. vain thoughts at other times . 121. these 1. displease and dis-ingage the spirit of god. ibid. 2. dispose and naturalize the soul to these thoughts . 122. 3. discourage us to the conquest , and incourage us to the sin . 124. 4. infect the memory . 125. 5. provoke god to give us up . 126. the remedies hereof . 127. sect. 11. 11. a divided heart in four respects . 133. it s remedy . 136. sect. 12. 12. an opinion that there is no great evil in them . 139. it s remedy . 142. chap. vii . the evil of distractions 145. 1. in their nature . sect. 1. 1. they are sins against the first table . ib. sect. 2. 2. they are heart-sins . 147. sect. 3. 3. they are sins in the special presence of god. 148. sect. 4. 4. they are sins about the most serious business . 151. sect. 5. 5. they are sins of hypocrisie . 153. 2. in their effects . sect. 6. 1. they alienate the heart from holy duties . 156. sect. 7. 2. they much affront the majesty of god. 158. sect. 8. 3. they hinder the benefits of an holy duty . 160. sect. 9. 4. they deprive the soul of comfort . 162. sect. 10. 5. they grieve away the holy ghost . 164. chap. viii . the cure of distractions . 166. sect. 1. 1. dispel the causes before specified . 167. sect. 2. 2. bewail your former failings herein . 169. sect. 3. 3. engage the spirit of god in your assistance . 174. sect. 4. 4. believe the presence of god. 178. sect. 5. 5. lay a law upon your senses . 184. a note about whispering during the worship of god. 186. sect. 6. 6. a watchful reflection and ejaculation . 39● . sect. 7. 7. strength of grace . 195. how it should be gotten . 201. chap. ix . encouragements under the burden of distractions . 204. sect. 1. 1. they are consistent with grace . 206. sect. 2. 2. your case is not singular . 208. sect. 3. 3. christs intercession is without distraction . 209. sect. 4. 4. distractions may make us humble . 211. sect. 5. 5. god can make some sense out of such prayers . 213. sect. 6. 6. there is grace and strength in christ to help against them . 215. sect. 7. 7. a perfect riddance of them , is the happiness of heaven . 217. chap. x. inferen●es from this doctrine . sect. 1. 1. we have ●ause to mourn over our best duties . 220. sect. 2. 2. omissions of duties are extreme dangerous . 223. sect. 3. 3. the grand necessity of watchfulness . 226. particularly in 1. prayer . 2. hearing god's word . 3. reading . 4. singing psalms . 5. meditation . 229. sect. 4. 4. great cause to bless god for freedom from distractions . 232. sect. 5. 5. that religion is an inward , difficult , and serious business . 234. reader , if you will read sense , you must first correct these more material mistakes of the press : for points and accents , and some literal faults , common indulgence is desired . page 2. line 22. read no part , p. 11. l. 9. r. smell , p. 24. margin r. cedrenus — phorbante , p. 25. l. ult . r. sincerity , p. 26. l. 13. after weak , r. child , p. 35. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 39. l. 8. r. ordinance , p. 43. l. ult . r. every brea●h , p. 71. l. 3. r. subtlest , p. 86. marg. r. nam si , p. 137. l. 18. r. disturb , p. 141. l. 4. r. caso , l. 13. r. meer , p. 148. l. 19. r. awake , p. 158. l. 8. blot out of , l. 23. r. stale , p. 163. marg. r. that reads , p. 164. l. pe●ult . r. heavily , p. 165. l. 12. r. somewhere , p. 171. l. 2. r. our hearts , p. 172. l. 20. positively , p. 173. l. 9. r. poenitere , p. 193. l. penul● , r. these , p. 195. l. 17. blot out , all , p. 197. l. 19. r. nor●● , p. 201. l. 18. blot out , as , p. 205. l. 4. r. insnare , l. 12. r. by , l. 26. r. displease , p. 207. l. 18. r. gadding , p. 218. l. 2. r. unison , p. 219. l. penult . r. tenth , p. 224. l. 21. r. 〈◊〉 . chap. i. the text explained , the doctrine proposed , and a distraction described . section i. 1 corinth . 7.35 . — that you may attend upon the lord without distraction . the apostle is a casuist in this chapter , and the present case is about virginity and marriage ; wherein i. he determines for the former , [ vers . 26. ] when the church was in the bonds of persecution , it was not safe to be in the bond of marriage . ii. he prevents mistakes , [ vers . 27 , 28. ] though the single man be fittest to suffer , yet there is neither that sin nor misery on the married , as to dissolve the sacred knot . iii. he offers reasons for this resolve . 1. one , from the crosses and troubles then attending the state of marriage , [ vers . 28. ] thorns as well as roses . 2. the other , from the cares that alwaies accompany it [ vers . 32. ] for the man , now is his heart * divided . before , if i can but please the lord , and and contrive how to live comfortably with my god * ; this is all my care and ambition . now , the stream of my thoughts and affections is parted ; i must please and provide for my wife , [ vers . 32 , 33. ] for the woman , now is her task doubled . before , her whole aim was to please her husband in heaven . now must her designs and respects be for her earthly husband also . [ vers . 34 ] not that these several relations are inconsistent , but to provide for these new duties and temptations will distract the mind , especially in the daies of tryal . :: iv. he qualifies his counsel , and explains himself , [ vers . 35. ] it is no● part of my meaning , either to obtrude the doctrine or duty of coelibate upon you , that to avoid a strait , you should run upon a sin ; but my motion is , 1. for your profit ; my office , and so my counsel is rather to profit , than to please you , 2. there is a comeliness or * conveniency in it ; both states are alwaies lawful , but the one may sometimes be more convenient . and 3. my ultimate design is , that you may chuse that state , wherein you may best attend upon the lord without distraction . this the occasion and tendency of these words . sect . ii. from the general import of these words flows this annotation , that condition should be chosen by all , that 's best for their souls . your outward condition must serve your inward condition ; and this life must be subservient to another life . if single-life do every way better qualifie you , to serve the lord , and save your souls , this is the best life for you ; and if marriage be better for your souls , no state is better . for if the soul prosper , all prospers ; and if tha● miscarry , all 's lost . if to be a prince were dangerous for the soul , 't were better to be a beggar : if a poor state do enrich the soul , it is the best estate . this needs not to be proved unto christians , that will be granted by heathens ? some of whom have so powerfully discoursed of the immortality and excellency of the soul , that their auditors have posted to death by self-destruction , for the happy state thereof . if pagans would chuse to dye , as a condition best for the soul , well may we chuse that condition of life , which best serves the soul ; lest those acts which were unable to justifie them , prove able to condemn us with a witness . let this axiom come in , when you are disposing your children or your selves ; being confident , when you are most sollicitous about the soul , god will be most careful for the body , and you will meet with least distress , when you flee the least distraction . sect . iii. the words of the text present us with a design , that believers as often aim at , and yet miss , as any in the world ; and which is so excellent a rare attainment , that the holy ghost even makes two words on purpose to express it by , no where else found in the new-testament ; (a) to attend on the lord without distraction . hierome confesseth that the latine can hardly express the emphasis of the greek in this clause , and that thereupon it was wholly omitted in the latine books . in the words we must consider , 1. the matter what , [ attend upon the lord. ] 2. the manner how , [ without distraction . ] 1. the matter what , [ attend upon the lord ] the greek word for [ attend ] in our copies hath a notable elegancy in it . 1. that you may be (b) fit and ready for gods service , that religion and religious duties may sit fitly on you , that you may be ready to serve the lord in duty or suffering . a most sweet frame of soul , to be alwayes bent and strung for the service of god. that man is meet for the masters use , that is prepared unto every good work , 2 tim. 2.21 . how many choice opportunities for instruction , for reproof , for charity , for prayer do we hazard , yea and lose for want of a soul quick and ready to our duty . 2. that you may be (c) fix● and setled in his service . the word intimates such an (d) inseparable cleaving , such a marriage of the mind to the work of god , that we have in hand , as can by no means suffer a divorce . it should be as hard a matter , to break off the heart from god in his service , being married to him , and setled in holy duties , as it is to abstract the misers soul from the world , to which it is glued . 2. the manner how , [ without distraction ] the sense hereof is almost prevented , by the emphasis of the former word . yet this word is not without its great weight : and it speaks a (e) quiet unshaken and immoveable frame of soul , which cannot be whirled about with vain trifles . the soul is never at that holy quiet , as when it is directly ascending and communing with the lord ; and therefore satan exceedingly envies this coelestial happiness of the saints , and if he cannot distract them from duty , be sure he will distract them in it ; and this he doth very much (f) by the world and the business thereof . and therefore ( sayes the apostle ) guide your condition so , in this suffering season , as that it may not misguide your hearts , in your attendance on the lord ; that you may not attend on your selves , nor on others ; but (g) on him , who is the centre of an ordinance , and your all in all. take the sum of all in this assertion , the main doctrine from the text. it is a christians duty to attend on the lord without distractions . and that i may from this text and doctrine profitably handle the case , and attempt the cure of distractions , i shall proceed to shew these things , 1. the nature of a distraction . 2. the kinds of distractions . 3. that it is our duty to attend upon the lord without distr●ctions . 4. the reasons why we must attend on the lord without distractions . 5. answer the objections . 6. describe the causes of distractions . 7. the evil of them . 8. the cure of them . 9. propound some encouragements under the burden of distractions . 10 draw some inferences from this doctrine . and first of the first , viz. the nature of a distraction . sect . iv. the first head will be to describe a distraction . a distraction is a secret wandring of the heart from god , in some duty in hand . 1. it is a wandring , as the remisness of our devotion shoots short , so distraction shoots awry . 't is said , prov. 27.8 . as a bird that wandereth from his nest , so is a man from his place . * it s commonly known , the ready way to destroy the young in the shell , is discontinuance of heat ; and to wander from our heavenly work , produces the dead off-spring of unprofitable duties . it would be almost as easie to trace and follow the bird in her vagaries , as the volatile and intricate imaginations of the heart :: it is a digression : you that are curious to observe the minister in his digressions ; how much more necessary is it to observe your own ? 2. it is secret , in the heart . and this contracts the guilt and nature of hypocrisie upon a distraction ; for we have a short and clear description of hypocrisie , which agrees too well with distractions . matth , 15.7 , 8. this people draweth nigh unto me with their mouth , and honoureth me with their lips : but their heart is far from me . to have a bended knee , a craving eye , are choice expressions of duty : but without the impressions and attendance of the heart , * are double iniquity and flat hypocrisie . how empty would our congregations be sometimes , if no more bodies were present , than there are souls : and what abundance of sorry service hath our god , that no body sees ? yet how unknown soever these triflings of the mind are to others , or to our selves , yet are they most palpable to the lord , who sets our most secret sins in the clearest light of his countenance ; and though these primo-primi motus may antevert the use of reason , and therefore seem small peccadillo's yet they fall under the rebuke of religion ; and are as sinfull as they are secret : good in secret is the best goodness ; and secret sinfulness , the worst sinfulness . 3. this wandering of the heart is from god , for god is the object of worship . to pray aright is , zech. 8.21 . to pray before the lord. to give thanks aright is , dan. 6.10 . to give thanks before his god , not in his sight only , for so you are , when your hearts are worst ; but they did look on god when they spake to him , as we do look on men , when we speak to them . melancthon sayes , he hath heard luther in his secret prayers so pray , that one would verily think , there were some body in the room with him to whom he spake . 4. this wandring is , while some duty is in hand , to desert duty is nihil agere , to do divine duties to diabolical ends is male agere , to divert the soul is aliud agere . hoc age must be the christians motto , in the worship of god. that was a good answer , neh. 6.3 . of nehemiah to his false friends , i am doing a great work , so that i cannot come down , why should the work cease while i leave it and come down to you ? he that is in a duty to god , is about a very great work , and that work stands , or goes backward every moment the heart is away ; and why should a * temporal vanity set back , and perhaps quite unravel your eternal concernment ? how will that spartan youth rise up in judgement against us , that holding the censer during alexanders heathen sacrifices , would not stir his hand from its duty ; though the burning coals fell thereon , and made his flesh to fry and s●ell in the presence of all the spectators ? chap. ii. the kinds of distractions . sect . i. the second head will be to take a view of the kinds or sorts of our distractions , and they are diversified , 1. from the fountain whence they flow . 2. from the matter whereof they consist . 3. from their adjuncts . for the first of them , you will find 1. many of our distractions may justly be fathered on the devil . he is a spiritual substance , and is most properly conversant in spiritual sins ; he is compleatly skild in all thoughts whatsoever , and therefore what he imparts here , is of his own . zech. 3.1 . the high-priest joshua could not be at his prayers for the israel of god , but as christ the angel of the covenant was on one hand , satan was standing on the other , and he was got at the * readier hand the right hand , the hand of action , that he might hinder him more dextrously in his devotion . when we are most serious before the angel , the devil is whispering at our elbow , and who can be dull and watchless , when god is on one hand , and satan on the other ? the devil is afraid of a serious lively prayer at his heart ; he knows , that can pull down in a minute , what he hath been contriving a thousand years ; and therefore if he cannot withhold us from holy duties , he will do his utmost to disturb us in them . hence the vision of that holy man who in the whole market saw but one devil busie , ( for there self was at hand , satan had no need to bestir him ) but in the * congregation there were multitudes of them , all their skill and power being little enough to stave off poor souls from iesus christ. alas ! we pray , and hear , and live as securely , as if there were no devil at all . and his suggestions in religious duties are usually more ** violent and impetuous , more dreadfull and impious than they of our own breeding ; called therefore darts , and fiery darts of that wicked one ; though he lay these brats of his at thy door , yet they will be counted in the number of his sins , and of thy afflictions . 2. our distractions proceed from the mind and understanding . the vanity of the mind alienates us from the life of god , and from communion with him . when a present and seasonable petition or instruction is conveyed through the ear into the understanding , it wantonly playes therewith , and taks occasion to run out on some contiguous notion , and from that to another , and at length rests and dwells on some alien and unseasonable point , till the gales of the good spirit , and the present matter be overpast . and thus by a default in the understanding we seek not god , nor find him as we might ; and that excellent faculty , that would penetrate into the divine mysteries , and should guide the will and heart unto god , by the ignis fatuus of its unmortified vanity , misleads us from the chief good , and intangles us in distractions . we read 2 cor. 7.1 . of a filthiness of the spirit , whereof surely this is a part , and must be cleansed in them , that will perfect holiness in the fear of god. 3. some distractions proceed from the fancy , a most busie faculty , that 's most unruly and least sanctified in an holy man. sometimes by the help of memory , stepping back into things past , she brings into the most solemn worship a thousand passages that are past and gone , and rowling them in the head , carryes soul and all quite away from god : hence it is , you often hear the say , * such a thing came into my mind at sermon or prayer that was forgotten weeks or months before : yea daring to re-act former sins by contemplative wickedness in the very sight of god , which doubles the guilt of repetition , and makes your former sins (a) exceeding sinfull . in this sense that eccles. 6.9 . is true , better is the sight of the eyes , than the * wandring of the desire ; there is something more of evil in these second contemplations , than in the first commissions . sometimes the fancy will create a world of figments and notions out of nothing , and multiply impertinent thoughts upon no ground and to no purpose ; and can sally out of the present matter to every adjacent business , and make a great ado to bring nothing to pass . job 27.8 . there is a path which no fowl knoweth , and which the vultures eye hath not seen , the fancy can find out such a way ; thus god is not in all ( hardly in any of ) our thoughts , when we pretend to treat him with the greatest solemnity . and sometimes the fancy breeds distractions by fore-casting things to come (b) : so many a man can most easily , on the sabbath , contrive his business for all the week after ; and the poor woman in the corner of a prayer order the business of all the house for a day . hence may an affair is cursed to our hands , by our unhappy contrivance thereof in the time of worship . thus we have some saying ( in their hearts no doubt ) amos 8.5 . when will the new moon be gone , that we may sell corn ; and the sabbath , that we may set forth wheat ? and it is well , if they have no fellows in this assembly that are making their hay , measuring their corn , counting their coyn , if not providing for their lusts , while they seem earnest with the lord negotiating for eternity . 4. our distractions in gods worship are sometimes occasioned by our outward (c) senses . most frequently by the eye ; a wandring eye mostly hath a wandring heart ; for when the eye discovers any new , pleasing , or ridiculous object , it presently brings news thereof unto the heart ; and that debates and studies upon it , to the grieving of gods spirit , and cooling of our own : and when that is over , a fresh sight presents it self , and the eye is ready for that again , and leads the heart into a maze of follies . we read , lam. 3.51 . my eye affecteth my heart , because of all the daughters of the city , that 's with grief for their calamity . their is a reciprocal working it seems ; the heart at first affects the eye , and the eye can affect the heart with grief : even in like manner , when the sons or daughters of the city enter the assembly , the (d) eye affects the. heart ; stirs , diverts , kindles the heart ; and the heart corrupts , stains , and transmits its follies by the eye ; the precious soul ( that while ) suffering between them , and the holy god and his service wofully slighted . you resolve in this duty , i will not swerve from god , nor step aside into the least distraction ; but you bolt the door , and let your enemy in at the window (e) . the thoughts that are shut out at the street door , steal in at the back door , if you do not as well make a covenant with your eyes , as keep your feet , when you enter into the house of god. in this sense the woman and man also , had need of the covering of an holy and constant watch , because of the angels ; the wicked imps of hell , that ride abroad in the air , to carry away our hearts from god. sect . ii. secondly , distractions are distinguished by the matter whereof they consist ; which is sometimes , 1. good. it is satans ambition and triumph , when he can affront god with his own matters ; as to bring in shreds of sermons in the heat of prayer ; and long passages which you have read , to keep out material points , that you should be hearing : he will hold your husbands picture before you , while you should look on your husbands face , and at length delude you with shadows instead of substance . a good thing in its nature , may become a bad thing in its use , when it is out of season . jewels mis-placed may grow worthless ; a diamond on the finger is an ornament , but in the bladder a torment : and god dislikes his own things in the devil's way , little less than the devil's things themselves . as when one is playing in consort , ( it is mr. white 's comparison ) if we stay on any note , while they who play the other parts go on ; that which at first made excellent harmony , becomes now harsh , and spoils the musick : so those thoughts that were sweet and musical , while they were suitable and pertinent to thy prayer , become harsh by dwelling unseasonably upon them . 2. sometimes our wandrings are made up of things * indifferent in themselves ; and these things by miss-timing them , are debauched , and made very evil and offensive unto god. as to talk with , or to see a friend , is in it self indifferent ; but to perform this in the heat of harvest , may be folly . there are an hundred harmless thoughts both of things and persons , which crowding into the sacred presence of god , and interposing between the soul and its maker , while the matters of eternity are debating and concluding , is a great offence , and deserve to be whipt , and posted , and sent away . 3. the matter of them somtimes is absolutely bad , proud , wanton , malicious thoughts : blasphemous thoughts , as whether god is , when we are praying to him , and the like . able to sink us at any time , but sins of a double dye in the worship of god ; because there the special and piercing eye of god is upon us : as theft therefore is penal in all places , by reason of its intrinsecal evil , much more criminal is it , before a judge in the court : even so are these thoughts guilty and base any where , but when they shall dare to intrude into the presence of the judge of heaven and earth , as it were daring a jealous god , this is prodigious sin , and greatly provokes him . so ezek. 33.31 . they come unto me as the people cometh , and they sit before me as my people ; with their mouths they shew much love , but their heart goeth after their covetousness . what more sweet than a religious mouth ? what more bitter than a covetous heart ? especially when the heart goeth out after covetousness , pursues and follows it in the sight of god : oh dreadful ! god , he is pursuing and following the sinner with christ and mercy in his arms , and the sinner ( the while ) with his very heart , is going after his sin. and thus that house which god calls the house of prayer , we make a den of lust , malice , covetousness , and sin. sect . iii. thirdly , distractions are distinguished by their adjuncts . for , 1. some are sudden . as the church , cant. 6.12 . or ever i was aware , my soul made me like the chariots of aminadab ; and happy is that soul , that is so sweetly and suddenly carried after iesus christ. so sometimes * our treacherous soul , ere we know or are aware of it , makes us like those hasty chariots ; which misery comes about through want of watchfulness , which like a porter should keep the door , and turn all straglers away : a thought is a sudden motion , and by it we may quickly step into heaven or hell ; now these thoughts do steal in so suddenly , that we fall to muse how they came in , by what door they entred , and so are intangled in more distractions by tracing the former , and commit new errors by discovering the old . but now other wandrings are more premeditate , & whereinto the soul falls more leisurely , and wallows therein either of choice , or without much interruption ; & these have much more guilt and mischief in them . 2. some distractions are unwilling , quite praeter intentionem agentis * ; when the heart like a good archer aims directly at communion with the lord ; aims at this , but satan or his corruptions jog him at the elbow , and make him to miss the mark . this indeed is a sad disappointment , for a noble soul to embrace the dunghil instead of the sun of righteousness ; for a man to lose those sweet words and minutes which might be had with god ; it is a sad mischance indeed , but which is common with man , wherein if the soul cry out as the forced virgin , deut. 22.27 . it shall not be imputed to her , especially when there was neither previous provocation , nor subsequent consent . and this is the case of blasphemous thoughts , which are like lightning cast into a room , which carries horrour , but springs from no cause thereof in the room : so these thoughts come in upon thee , amaze and terrifie , surprize thee against thy will : but be of good comfort ; neither leave off thy duties , ( thy prayers will do thee more good , than these can do thee harm ) nor hasten from them to gratifie satan ; for if god be not able to protect thee in the discharge of thy duty , it 's time to think of another master ; but complain of satan to god , parly not with them , but divert thy thoughts , and cry up that god the more , whom he tempts thee to blaspheme . but others are willing distractions , which are the ordinary effect of an unspiritual and unprepared heart : to such an heart the whole duty is a distraction : when a vain and earthly soul like a truant scholar , keeps out of his masters sight out of choice , and with content , and is any where better than at his lesson : what little rest would such a soul find in heaven ? or what true delight can he take in the most holy presence of god above , that can find no rest and sweetness in his presence below ? 3. again , some distractions are long , and do consist of a concatenation of vain thoughts , when they do lodge in the heart . the lord still calling at the door , and saying , how long shall vain thoughts lodge within thee ? these do much alter the complexion of the soul , and argue too deep an habit of vanity therein . it is a true saying , though we cannot hinder the birds from flying over our heads , yet we may disturb their roosting or making nests in our hair . so though we cannot well hinder the sudden suggestion of a vain thought , yet we may trouble its quiet resting in the soul. yet such strange subtilty is there in us , that we can keep god in play a long time ( yea when our selves are employed in a prayer ) and be tampering with the world or sin all the while , the soul never coming in , till the amen of a prayer do awaken us * . but other distractions are but short , only a step out of the way , and in again , and the soul catcheth the faster hold of god. and indeed when the soul doth follow hard after god ( as every one should do in his service . ) though it stumble , as it often happens to the most earnest in the way , yet it recovers to its advantage , being more zealous after ; the fall of the former being like that of the swine , who lyes still in her mire ; the fall of the latter , like the sheep that falling riseth , and runs the faster . and thus you have seen the several kinds of distractions , which was the second general head. chap. iii. to attend on the lord without distraction , is our duty . sect . i. in the third place i shall prove , that to attend upon the lord without distraction is our duty , which will clearly follow by demonstrating , 1. the possibility of it . 2. the necessity of it . first , it is possible thus to serve our god : the sluggard , it is true , finds a lyon in his way to every duty , and nothing is possible , because nothing is welcome . there is no duty so easie , but can pose the negligent ; none so hard , but is facile through divine grace to the diligent . perfection herein i assert not , but that we may attain it , in the substance and security thereof is proved . 1. from the precept of god , the wise and merciful god commands nothing , but he finds or makes it possible ; he most truly sayes , viam aut inveniam aut faciam . his commands are not snares but rules , yea and helps . when a master commands , power and assistance waite not on his commands ; the servants strength must perform the masters will : but here are the commands of a father , which when they outstrip his childs strength , are still accompanied with his own assistance ; and the chair which the weak cannot bring in , he helps to fetch himself . now behold the divine precept , 1 sam. 12.24 . serve him in truth with all your heart . what truth is there , while we appear to serve the lord , and indeed do not think upon him at all ! or how is that with all the heart , while there is not half , nor any thereof many times ! while we can pray , and plot , and think , and look , and begin our devotion only at the end of the duty . our merciful father will not impose an impossible law upon us . * it may by accident become impossible , but it is not so in it self . 2. in regard of the power of god it is possible . ours is the duty , but his is the strength . god and his servant can do any thing . when you look on a hard task , and your heart fails you , advance your eye of faith , and you will find god the strength of your heart , phil. 4.13 . i can do all things through christ that strengthneth me ; loe here the omnipotency of a worm ! if all things , ( that is all my duty ) then this among the rest . but you will say , this was an apostle , a person of great strength and grace : yet still the acts were from the man , but the strength was from christ ; for the same person saith , 2 cor. 3.5 . not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of god. who though he be at the same time terrible out of his holy places , and darts his curses on them that do his work negligently , yet the god of israel is he that giveth strength and power to his people , blessed be god , psal. 68.35 . he gives , that is , he is ready to give it out , but alas his stock lyes almost dead by him ; and none sues to him in good earnest . his power is at your service , and therefore serve your selves of it . 3. in regard of the promise of god , this is possible . to every command there is a promise * . the command finds us work , the promise ●inds us strength . as to this , some think that clause in our magna charta , ezek. 11.19 . of one heart is intended this way ; wherein the lord promiseth an united heart to his servants . an hypocrite hath more hearts than one , an heart for his pleasures , an heart for his pride , here and there his affections are stragling , now saith god i will give one heart . there is another promise , jer. 32.40 . i will put my fear into their hearts , that they shall not depart from me ; neither in whole nor in part , unless fault be in your selves . now these promises are amen in christ , and do belong to every soul that is in christ ; who may claim and have the benefit of them . 4. add hereunto the experience of many servants of god , who by an habit of holy watchfulness , have attained to considerable strength against these wandrings . hope of relief makes many complain of their distractions , when fear of pride hinders them from divulging their attainments ; and that which by the grace of god is possible for others , with the same grace is possible for you . sect . ii. secondly , it is necessary , and therefore no doubt our duty to attend on god without distractions . it not only may be done , but must be done , you will say , they are happy that can do it , but they may be safe enough that cannot ; thus the inside and substance of religion is counted an high attainment , but not duty . i shall shew therefore that this soul-attendance on the lord is necessary . 1. it is necessary to the essence or being of the duty ; as the soul is necessary to the being of a man , the body is no man , but a corps without it ; even so a solemn duty with a wandring heart is but the corps of a duty . lam. 3.41 . let us lift up ovr hearts with our hands to god in the heavens . the elevation of the hands signifies nothing , without lifting up the heart with them . if prayer be the * lifting up of the heart , what are words without the heart ? * a man may spend the same time and the same words , in a serious and in an heartless duty , and yet the latter stand for nothing , for want of intenseness and attention . isa. 64.7 . there is none that calleth on thy name , because none stirreth up himself to take hold on thee . if a man come to the service of god and do not ** excite and stir up his soul to exercise grace , as a man will blow a dull fire ; his faith , zeal and humility , if he do not blow them up , but suffer his heart to run at randome , the holy god counts all the rest , as a cypher without a figure it stands for nothing . * 2. it is necessary to comfort in the duty . the service of god is a most sweet pot of ointment of a most refreshing odour , the gracious soul is refreshed therein , as in a bed of spices . distractions are the dead flies , eccles. 10.1 . that dropping into this sweet ointment , cause it to send forth a stinking savour , displeasing to god , and unpleasing to the soul. where can the soul be better than with god ? what sweeter company , than that which angels keep ; or pleasant imployment than conversing in heaven ? till a sort of wandring thoughts arise , and like a black cloud quite hide the sweet beams of that sun of righteousness from the soul , and then your comfort is gone . the sweetness of musick consists in its harmony , when the strings are out of tune , or untuneably toucht , it is but a harsh sound , there , is no musick : wandring thoughts are like strings out of tune , there is no musick in that duty ; the holy ghost goes away and likes it not ; * and the soul likes it not , is weary of it , there is no sweetness in that duty . it is a tried maxime , the more seriousness , the more sweetness ; the neerer to god , the warmer and merrier is the soul , which inward comfort is some reward to the heart of a christian , when his particular suit is denyed ; so that in keeping of gods commandments there is a great reward . the choicest of the spirits sealing comforts , are bestowed in the lively service of god. 3. it is necessary to the prosperity of a duty . psal. 66.18 . if i regard iniquity in my heart , the lord will not hear my prayer . in gods service the soul should be regarding god alone . if i regard a corruption instead of christ , if w●en some vain object presents it self , i turn my back on god to treat with vanity , the lord will not hear me , nor regard me . we read 1 sam. 1.13 . of that gracious hannah , that she spake in her heart , only her lips moved not , her voice was not heard ; yet this wordless prayer did the business ; lip-labour , if no more , is but lost labour , * the sweating and labouring of the heart prevails . the lord our god hath a book of remembrance for them that think on his name , while he turns the deaf ear to them that cry lord , lord , and do not inwardly adore him . in short , thus saith the lord god , ezek. 14.4 . every man ( child or not child ) that setteth up his idols in his heart — and cometh to the prophet , ( sits demurely before the preacher ) i the lord will answer him that cometh , according to the multitude of his idols . he that sets his heart on vanity , vanity shall be his recompense ; if he will not affect his own heart , he shall never affect mine . * he that withdraws his heart in asking , will find the lord to withdraw his hand in giving what he asks . 4. it is necessary to communion with iesus christ in a duty . which though it be a riddle to unregenerate men , yet is the very business and next end of the worship of god ; which if you lose , that duty is lost . jesus christ calls , cant. 2.14 . o my dove — let me see thy countenance , let me hear thy voice , for sweet is thy voice and thy countenance is comely . now if , when he waits thus to be gracious , you wait not for his grace , and watch for the blessed appearances of the holy ghost , you will lose that happiness , you 'l lose your labour , and at length your souls . how are you troubled , that you are abroad , when some * good customer comes to your shop , it troubles you when that is bestowed with another , that was intended for you . o sirs , the spirit of god is a good customer , and when he comes and you are away , you are absent to your loss ; and therefore keep at home the next time . how unmannerly would it be for the subject to knock at his princes chamber , and ( knowing he is within , and waits for him ) step away about some frivolous trifle , when he hath done ? the prince appears , opens his royall door , and calls ; but the clown is gone . how fairly may he shut his door against such a guest , and make him dance attendance long enough , before he see his face * ? ah how seldome do we see the face of god in an ordinance , or much endeavour it ? psal. 63.8 . my soul followeth hard after thee , the hebrew * is glued to thee . that soul and that alone that follows hard after god by the earnest intenseness of zeal and love , that cannot be content without him , that heart shall cleave to him , and have rare communion with him . thus you may plainly see , that to attend on the lord without distraction is a duty , which is the third point to be handled . chap. iv. reasons why we ought to attend on the lord without distraction . sect . i. the fourth point is to shew the reasons for the doctrine and duty of attending on the lord without distraction . and they are drawn 1. from the nature of god. 2. from the nature of his worship . 3. from the nature of our condition . 4. from the nature of distractions . the first reason is taken from the nature of god , each of his attributes plead for this , especially , 1. the greatness of god. the greater the personage , the greater the reverence , and the more solemn your attendance is . * hence elihu cryes , job 37.19 . teach us what we shall say to him , for we cannot order our speech by reason of darkness ** . it is a bold adventure to speak to him , what is it then to trifle with him ? wilt thou speak to god , nay pray to god , and not so much as look that way when thou speakest to him ? this is to put on him the robes and title of a king and use him like a slave . a prince may converse with two or three of his servants at a time , but its impudence for a servant to talk to two or three princes at a time . the great iehovah can speak with thee , and a thousand more , and do all your errands at a time , but alas ! thou art too poor a worm , to entertain the great iehovah , and other matters at once . we are his creatures , isa. 45.11 . thus saith the lord the holy one of israel and his maker . if a servant must not be frivolous before his master , when he is receiving his commands , who dares be so before his maker , who can as easily reward or ruine us as i can turn over a leaf in this bible ? this himself gives for the reason of that dreadful curse , mal. 1.14 . upon the deceiver , that having a male in his flock , offers to god a corrupt thing . for i am a great king saith the lord of hosts , and my name is dreadfull among the heathen . which of you will be thinking of your wives , or children , or ground , when you are offering a petition to a great king , or run after feathers , when he is saying his mind to you ? thou takest god to be such a one as thy self , or else thou wouldest never do it . remember a great god must be worshipped with profound veneration , and the most serious affections . a man must worship god , as if he were in heaven ; oh if thou wert there among those myriads of saints and angels , with what care , and humility , and instance , wouldest thou pour out thy heart to him , or hear his words to thee * . 2. the holiness of god is another reason , who is so sacred , that an unholy thought is abomination to him ; most especially in his holy service . who can by an eye of faith behold the lord sitting on a throne high and lifted up , and his train filling the temple , and the seraphinis crying one to another , and saying , holy , holy , holy is the lord of hosts , isa. 6.1 , 2. * and suffer his heart to be ravisht away with transitory toyes in such a sacred presence ? are the seraphims amazed at his holiness , and we untransported ? their thoughts are continually terminated upon him , and should ours be allwayes flinching from him ? the holy lord of hosts will not brook it . if you will not sanctifie him , he will sanctifie himself . if you that worship him , will not bear witness by your serious attendance to his holiness , he must bear witness to it by his judgements on you : which indeed are not allwayes visible , but ever certain ; not a man in the congregation , but the holy god is sanctified by him , or upon him . little do we know , what invisible dreadfull effects there are of this , daily in our congregations . and if our dear redeemer did not stand as a skreen between us and his wrath , the best of us would quickly feel the effects of his displeasure . 3. the omniscience of god is a valid reason against distractions . heb. 4.13 . all things are naked and opened to him , with whom we have to deal , not only naked on the outside of us , but cut up and anatomised in the inside . that sharp and piercing * eye looks through and through us , and neither doth or can look beside us . whither can i goe from thy spirit ? and whither can i flee from thy presence ? shall the husband fix his eye on his wife , and she ( that while ) dart her glances on her paramour ? is this reasonable or tolerable ? get out of his sight , and trifle on . steal into some corner where he sees you not , and be truants and spare not . be but an eye-servant to god , and wee 'l ask no more . be serious while he sees you ; dally not while he holds you the candle . a curious eye requires a carefull servant ** object . but this is spoken gratis , i see no body but the minister and people , seeing is believing , i know no body that seeth me . answ. 1. no more doest thou see that faculty by which thou seest . is there therefore no such faculty ? is there no spirits , because thou never sawest them ? when did you see the wind , and yet you doubt not of it . nay hath not he declared to thee , what is thy thought , amos 4.13 . in many a sermon ? 2. there is another eye by which gods ordinary-presence is seen , which thou hast not . that is an eye of faith , which if fixed in thy heart would quickly make thee cry , how dreadfull is this place ? this is no other , than the house of god , and the gate of heaven . if an hundred credible persons affirm , they saw a great man in the congregation , you would believe them , though not seen by you , and would conclude it your own inadvertency . hundreds there daily are , that do avouch , they saw , felt , heard , imbraced the gracious presence of god , and therefore conclude it your blindness , not his distance that you saw him not . sect . ii. the second reason is taken from the nature of his worship , 1. it is reasonable worship ; not only consonant to the rules of reason , and backed by the most rational principles , but must be managed as a * rational act. now it is a most irrational thing to converse with god without an heart ; this is a silly thing , as hos. 7.11 . ephraim is called a silly dove , without heart . a dove , without spirit ; and a silly dove , without reason or judgement . god had rather hear the roaring of a lyon , than an heartless prayer : he delights more in the chirping of birds , than in singing of psalms without understanding ; for these do what they can , and so are accepted , but bruitish service from a reasonable creature is intolerable . is it ** reason you should cry out for the spirit , and think on the flesh ? be hearkning about another world , and ruminating on this ? your eyes directed to heaven , and your heart in the ends of the earth ? the tongue busie , and the soul idle ? the knee devout , and the thoughts loose ? there is no coherence , no reason in this . when ye work , work , and when ye pray , pray , and do it with understanding , 1 cor. 14.15 . what it is then ! i will pray with the spirit , and will pray with the understanding also ; i will sing with the spirit , and will sing with the understanding also . :: consider , * that else thou art as a mad man before god , and god hath no need of mad men : if one should come to thee about business of life and death , and after a word or two therein , should run from one impertinent thing to another , would you not think him mad ? if thy thoughts were put into words and mingled with thy prayers , what strange mad prayers would they be ? 2. it is spiritual-worship , and therefore you may not be distracted in it . joh. 4.23 , 24. the true worshippers shall worship the father in spirit and in truth , for the father seeketh such to worship him . ** others may seek to worship the father , but the father seeketh such to worship him , to wit , that worship in spirit and in truth , in spirit , and so not like the formal jews , in truth , and so not like the ignorant gentiles . and then vers . 24. god is a spirit , and must be worshipped . here 's must and shall , and reason for it . as a spirit can do nothing at eating , so a carkass can do nothing at praying . the elegantest tongues on earth cannot take one stroak at prayer ; no , the soul must be in it , and the soul must be busie too * . if we had only an idol to serve , the body were enough , but god is a spirit and cannot be conversed with without the spirit , yea and the whole spirit also . fond man , that thinks with his narrow soul to deal with god and somewhat else , who alone is immense and beyond our greatest capacity . he must be taken up , and goe out of the world in a sense that will get into heaven . the soul on the lip , and the soul in the ear , do rid work in the service of god. 3. it is sweet work . psal. 138.5 . yea , they shall sing in the wayes of the lord , for great is the glory of the lord : mark [ shall sing ] their spirits shall neither droop nor step aside . he that attends on the lord hath a most sweet imployment : now the mind useth not to straggle at most rare musick , or under an enchanting song . alexanders great soul , yet is said exilire è convivio under the charms of musick . o the gracious presence of god! his sweet smiles ! and blessed love-tokens , that can transport angels , sure they may ingage the heart of man , and sufficiently fill it . read the canticles and say then , is not converse with god an heaven upon earth ? and how far is heaven from distracted thoughts ? sad and severe things afflict the mind , it would flit from such subjects ; but sweet imployment ingages all the heart : next dwelling in heaven , is the soul flying to heaven in an ordinance ; our dryest duties yield us least comfort : the nearer the sun , the warmer . more close to god more sweet you 'l find him , and never more joyfull than in the house of prayer . sect . iii. the third reason is taken from the nature of our condition , and that is this , 1. we cannot live without god. in him we live as to our natural life , every 〈◊〉 is fetcht from him ; so in our spiritual life , the life of the soul is he that made it . a world without a sun , is dark ; a body without a soul , is dead ; but a soul withont god , is dark , is dead , is damned : it s true , men feed , and sing , and make a shift without god in the world , but he that lives truly lives by faith ; the other life beasts live , they eat , and drink , and work , but know not god ; but if you will define the life of a soul , god must be in the beginning , in the midst , and in the end of it . 2. our only way of communion with god is in an ordinance * . this is the river , the streams whereof make glad the heart . were a city besieged by mortal enemies round about , and no relief to be conveyed , but by the river that waters it ; how fatal to the city would the stopping of that river be ? that city must starve , or yield : the ordinary supplies that a christian cannot be without , come swimming down from heaven through the ordinances of god ; distractions stop the river , hinder prayer from ascending to god , hinder instruction from descending into the heart , intercept commerce and starve the soul. the zeal of the iews was eminent this way , of whom iosephus relates , that when pompeys souldiers shot at the thickest of them in the siege of ierusalem , yet amidst those arrows , did they go and perform their rites , as though there had been peace : why , thy prayer is the embassador , distractions cut off the feet , and prov. 26.6 . he that sendeth a message by the hand of a fool , cutteth off the feet , and drinketh damage . a wandring prayer is a message by the hand of a fool , and that man is like to drink damage that useth it : a man is a poor thing without god , and god is not ordinarily met with but in an ordinance . 3. all our strength and heart is too little for this business . all our understanding too little to apprehend his rare perfections ; all our affections too weak and shallow , to love , imbrace and delight in him ; hence , mark. 12.33 . we are obliged to love , and so to serve the lord our god with all our heart , and with all our soul , and with all our strength , * that is , with every faculty of the soul , and with the utmost strength of every faculty . now if it be hard enough to climb the hill unto god with wings ; how shall we ascend with these weights about us , or think to please with half an heart , when the whole is too little ? for he is a great king and his name is dreadfull among the heathen ; when all the water in the pool will but turn the mill , that miller is a fool , that by twenty channels lets out the water other wayes : the intense and earnest heart is little enough to converse with god , all the water in our pool will but turn the mill. what then can the remiss heart bring to pass , and how unlikely are we to obtain with the great god , with the negligent approaches of a trivial spirit , with a little part of a little heart * ? sect . iv. the fourth reason is taken from the nature of distractions . 1. they divide the heart , * and disable it wholly ; now a divided heart can do nothing at all , hos. 10.2 . their heart is divided , now shall they be found faulty ; if one heart divided from another make a fault , much more faulty is one heart divided within it self . hence it comes to pass , that satan offers , as the false mother did about the living child , 1 king. 3.26 . let it be neither mine nor thine , but divide it , if he cannot block your way to the presence of god , and make good his claim to the living child ; as she would have done , then with might and main , he furthers all imaginable diversions to part the soul ; and cryes , lord let it be neither thine nor mine , but divide it ; well knowing that ( as the child , so ) the heart while intire , is a living and lively heart , but divide it and destroy it ; as he that runs at once after two hares , catches neither , so two businesses at once , spoils both . he that thinks to treat the creator and the creature at the same time , enjoyes neither of them : and thus the vain heart of man by over-doing , undoes it self , and reaching at two matters , spoils them both . 2. these distractions frustrate the ordinance ; and cause the great name of god to be taken in vain . instead of forcing the hearers , these do but beat the air , and cannot reach the heart of god , * because they never reach your own . and this is one of the follies of a roving heart , that it consumes as much time in a sensless as in a serious duty , and yet doth nothing in it , brings nothing to pass . and so the holy god stands over the heedless sinner with iobs words , job . 16.3 . when shall vain words have an end ? i am weary with this tinkling cymbal , either pray in earnest , or pray not at all ; hear in earnest , or hear not at all : as good not at all , as never the better . the service of god requires a man , not a shadow , yea all a man , and more than a man , our spirits , and gods spirit also . those that tremble at the prophane mans taking gods name in vain , should make a conscience , lest they do it themselves ; lest they be damned for their oaths , and you for your prayers ; because you wrong gods majesty under the pretence of serving him , and so affront him with more solemnity . 3. they contract more sin upon the soul. we read , levit. 10.1 . that nadab and abihu , the sons of aaron took either of them his censer , and put fire therein , and put incense thereon , and offered strange fire before the lord. and the lord took it in high disdain , and with strange fire consumed them * sins of ordinances are often extraordinary sins ; as sacriledge is a greater sin , than plain theft , because it is a purloyning of what is consecrated ; so a sin in worship hath this aggravation , that its in a place and presence and business , that is set apart for communion with god. hence it comes to pass , that many of gods ●hildren have had grievous pangs and ●errour of conscience on their death-bed , for ordinance sins . he that should be scoring out his sins , and instead of that , scores on more , makes his sin exceeding sinfull . o what need then have we to pray , psal. 119.39 . turn away mine eyes from beholding vanity , and quicken thou me in thy way . and these are some of the reasons , that confirm and inforce this practical doctrine , that we should attend upon the lord without distractions ; and so you have the fourth general head. chap. v. objections answered . sect . i. but because there is no duty so clear , that our sinfull hearts will embrace , if any shew of contradiction can be produced ; i shall wipe away all possible objections against this duty , which is the fifth general head to be handled . it is impossible thus to attend on god without distractions . such is the variety of objects , such the imbecillity of our nature , such the weakness of our graces , such the suddenness and swiftness of a thought , that none but angels can do this . you press impossibles , it can never be . though this objection hath been prevented before , yet seeing it recurs again , i answer , 1. perfection herein is impossible in this life : not but that a prayer or other ordinance may be attended with that intenseness , as to exclude every wandring thought that would step in ; but to be perfectly free in every duty from them , is rather to be wished , than hoped for in this life . that angelical perfection is reserved for heaven , this evangelical perfection may be here attained , which is the prevalence of grace against them ; and not only a will but a watch and an endeavour to be utterly rid of them . 2. and in this sense , there is no divine precept impossible : though our lord jesus saith , joh. 15.5 . without me ye can do nothing , yet the apostle finds , phil. 4.13 . i can do all things through him , that strengtheneth me . if all things , then why not this ! though it were impossible ex parte rei , in its self , yet is it possible ex parte dei , with gods help , we are prone to think that we can compass easie things by our own strength , and that difficult things are too hard for god. have you ever tryed to the utmost what god and you can do ! could you not have heard a sermon better , if a naked sword had hang'd by a single twist over your bare heads ; and have prayed more cordially , if you had seen every word you prayed , written down by the hand of god. the same circumspection that keeps a distraction out of one sentence , might ( were you faithful therein ) keep it out of two or ten or twenty , and he that can be temperate for a day , might be temperate every day , if he did his best . * 3. it is a mixture of cowardize and sloth , that makes it impossible . it is an argument of a slothful heart to say , there is a lyon in the way , o there is a lyon in the streets , prov. 26.13 . yet if there were a lyon in the way to heaven , thou must rather run upon him , than run from god. there is a worse lyon will meet you in the way to hell. no , no ; it s not the danger without , but the dulness and slothfulness within , that creates the impossibility . how many hundreds out of fearfulness and idleness , have restrained prayer before god ; till being soundly awaken'd they set about prayer ; and found it both feasable and delightful ? religion in the power of it , is a work of pains . if you will not sweat for heaven , you must never have it : try but the next duty with your best diligence , and you shall find it possible to the power of grace , which looks impossible to the strength of nature . sect . ii. obj. 2. it is difficult : if it be not impossible , yet it s very hard , it s a lesson for the upper form in the school of iesus christ. we mean schollars need not attempt it , because we cannot attain it : as good to sit still , as rise up and fall . this is too hard for us . answ. 1. this argues the excellency of it , the more hard , the more honourable , and therefore this should rather whet , than dull thy courage . if you except all hard points out of the practice of piety , you will leave but few to be practised ; it is the idle schollar , that skips over the hardest words of his lesson , but the rod must fetch him back unto them : neither must you expect that god will take any notice of your easie duties , if you turn off the hard ; he could have servants enough to do his easie work , but religion must go all together , and almost christianity will not serve the turn . 2. the way to heaven is hard , and this you were told at first : mat. 7.14 . because strait is the gate and narrow is the way , that leadeth unto life . if you like it not , let it alone , but see you exchange for the better . to get a kingdom is not easie , its easie to lose one . who gets a race without sweating , or a victory without bleeding , or heaven without striving ? hence mr. latimer to one that objects against the duty he was pressing , ( which was that landlords should send for their tenants and end differences among them ) that this were a good work indeed , but marvellous hard . o saith he , my friend , it is an hard matter to be a christian. heaven was never gotten yet without violence , and there is no new way found of coming there . but if christ iesus had not done harder work than this for thee , thou must never have come there . 3. and is there no hardship in attending upon sin ? is it an easie thing to serve the devil ? wise solomon saith , prov. 13.15 . the way of transgressors is hard . our love to it blinds our eyes , or else he serves an hard service , that dances attendance on any sin ; the lascivious man swallows many difficulties , perhaps weeks and months together , to continue the pleasure of an hour . how many dark nights doth the drunkard walk , and hard words indure , and hard shift make to feed that sensless lust ! who would digest the life of a covetous worldling ? hard fare , hard work , hard journeys , for what may be consumed in two hours ; to say nothing of the life of the envious , the ambitious , the malicious man , whose daily bread is mingled not only with sweat , but gall and bitterness ; and yet who hears them complain of difficulty , or throw off their designs for hardness . and is it not far better to conquer difficulties for heaven than hell , and venture upon hardship for christ and thine own soul , than for satan and thy damnation ? especially when love to the service of god would make this yoke as easie , as transgressors labour is to them . 4. though it be hard to keep off these distractions , yet it is necessary , it must be done . good mary would not by any business be distracted in her attendance on christ , luk. 10.42 . and he resolves therein , that she did the one needful thing . poor men find it hard to work six dayes together , but there being a necessity of it , there 's no excuse ; they could find twenty put offs , but it must be done , work or starve . we have the same dilemma , pray or perish , and that 's not half a prayer , that 's fill'd with distractions . 5. though it be hard , yet it is sweet , prov. 3.17 . her wayes are wayes of pleasantness ; and this is one of them . you shall ever observe , the more wandring the heart , the more wearisome the duty ; a divided heart can taste but partial comfort , and fulness of joy follows , where the full bent of the soul goes before . our common experience tells us , what peace , what joy , what confidence , what suavity fills the heart , when we have ( though with some difficulty ) approached the lord , enjoyed him , and attended on him without distraction * . what is more hard to the brain and body , than study ? for pains , a schollar would choose the plough before it ; the brain , the back , the heart and spirits are pained and spent : yet no employment so sweet , the mind and brain and heart refreshed , and a right schollar would hardly change employments with a prince ; so sweet ; so ravishing is this hard employment . even so it is with prayer or any holy ordinance , the sweetness of a watchfull serious frame , doth fully compensate the difficulty thereof . 6. custome and practice will make it much easier * ; he that executes the law on vagrants , though at first he were pestred with them , will after a while with ease be delivered of them : so that resolved christian , who keeps up his watch and ward awhile , shall find it each day easier than other , to attend on god without these vagrant thoughts . use and custome makes the hardest things easie . as a wise man that converses in the midst of his observing enemies , by use is inured to all caution , and can easily avoid all dangerous words or behaviour ; though it be hard , he is used to it ; so practice will wonderfully facillitate this hard duty . you once thought it impossible for you to pray , but practice hath made you perfect . the same spirit , by the same help , can and will perfect you in this . this is one of those infirmities the spirit of god will help . sect . iii. object . 3. the commonness of these distractions ; no man but is full of them , all serious christians complain of them . what is so ordinary cannot be very evil , these vanities that every one hath , i cannot expect to be without , and therefore must be content . answ. 1. this must be answered with grief . every man is full of them , and every good man is sick with them . if every mans body were gone after his soul , this would sometimes be an empty congregation . every solemn look hath not a serious heart , and there are but few that make a business of prayer ; and this is a lamentable thing , that we can hold a discourse with man , or crave a kindness , or drive a bargain without a wandring thought : till our face be set towards god , and that we begin a duty of worship , and then or ever we are aware , our soul is slipt off her chariot wheels , and our sight of god is lost . 2. and yet some watchful christians ( as we observed before ) have got a good riddance of them , to accuse others is a poor excuse to you . as their humility teaches them to complain of the worst , so your charity should cause you to think the best : no doubt they that are sick of them , do by degrees get physick against them , and grow better . 3. by this plea all sins might be justified ; thus swearing might be advanced before praying , for it is more common than prayer ; revenge is more common than forgiveness , but this is no excuse for it . he that will do as the most do , must go whither most go , exod. 23.2 . thou shalt not follow a multitude to do evil , no nor to think evil . if thou wilt be christ's disciple , thou must be serious and attentive , though the whole congregation trifle . true sanctity is not grounded on mens practice , but on gods precept . make no apologies but such as you can stand to before the face of god. what a poor plea will it be to say , i was drunk for company , i stragled from god for company , get thee to hell for company ; that which will be no mitigation of your pain , is no extenuation of your crime . if many displease the lord , you have more need to please him , if many play , you have more need to work , and rather choose to be saved with a few , than damned with a crowd . 4. in such an universal loytering , thy care will be more acceptable ; loyalty is doubly valued and rewarded , where rebellion is general ; and one dutiful child is cherisht among many disobedient . isa. 66.2 . to this man will i look , to him that is poor and contrite and trembleth at my word . the great iehova there overlooks heaven and earth , and the house of his rest , to fix his blessed eye on this man or woman , that when he comes to a sermon doth not , dare not trifle , but trembles at the word , and that feels every sentence at his heart . when gallants come into the congregation then man looks , but when the poor trembling hearer comes in , then god looks ; the angels gaze at such guests , as vain people do at silks and fashions . o it s a rare sight to see a christian in earnest , to behold an humble man converse with god , the host of heaven rise up and are taken with it . if therefore it be so common to be distracted in duties , do thou disdain to be in the common fashion , get quickly into the mode of heaven . sect . iv. object . 4. god will accept the will for the deed ; i would be free from these temptations , but in this life i cannot , and therefore shall sit down content . god is merciful , though you are strict . and he hath said , 2 cor. 8.12 . if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . answ. 1. this axiom and scripture were never intended as a pillow for the lazy , but a support to the weary ; nor to exempt us from our duty , but to comfort us under our weakness . what parent will accept this answer from a negligent child ? or what master will be content of this excuse , from a slothful servant ? offer it now to you governour , and imagine not , it will pass with god , which would be counted a mockery with men . 2. god never accepts the will for the deed , when the deed may be done ; when the idem cannot be paid , the tantundem shall serve ; yea and so far as the deed can be done , the will without it , is but a mockery unto god. but wherein an upright heart hath done its utmost in the use of all means , and would do more , this will is accepted for the deed , even as if thou hadst perfectly obeyed ; and so that scripture cited is express in the case of charity ; it is accepted according to that a man hath . so that a man must give according to that he hath , or else his willing mind stands for nothing . now have you done your utmost against distractions ! can you do no more ? if death stood at the end of the duty , you could double your watch . plead not this till you have done your best . * 3. it is far from the quality of grace , to sit down content in any defect or sin , or to vouch the mercy of god to secure the soul in any transgression ; who when he is drest in his richest garments of mercy , exod. 34.7 . yet will not by any means clear the guilty . no , it is the genius of true grace to be restless under his de●ects , if he cannot be rid of them : to rowle up the stone , though it tumble still upon him , and cry out and roar under those diseases that are uncurable . after the apostle had told us , rom. 7.19 . the good i would , i do not , but the evil that i would not , that i do . he lyes not down , and resolves to let it run , but fights , and strives , and cryes , o wretched man that i am . vers. 24. si dixisti sufficit periisti . if thou once sit down , be content , and say , i 'le strive no more , thou givest the field . the spirit withdraws with tears , and satan goes away with triumph . 4. the great iehovah is so far from being content with such a frame , that he hath plainly cursed all such as do the work of the lord negligently , or deceitfully , jer. 48.10 . though you neglect not the work of the lord , yet if you do it negligently , you are in danger of the curse . every distraction is a neglect , in each wandring you deal deceitfully with god , and for every of these in a duty , gods law pronounceth a curse . and is the divine curse inconsiderable with you ? who could digest an hundred curses , though pronounced at your door by a provoked neighbour ? o how much more intolerable is it , to be obnoxious to an hundred curses from heaven , justly deserved and infallibly inflicted , if repentance prevent not . it is not the work of the lord will excuse you ; nadab shall perish with his strange fire , as well as if he had offered nothing at all . take heed of forgiving your selves , when god forgives you not , a negligent duty is abomination to god. and thus you have the most material objections answered , which is the fifth point handled . chap. vi. the causes of distractions , with their remedies . sect . i. vve shall now proceed unto the more practical part of this subject , namely to find out and summ up the causes of this epidemical disease , which is the sixth point to be handled . the first cause of distractions in gods service is , secret atheism * . there is an atheism of the head , atheism of the heart , and atheism of the life . in the first , the fool hath said in his head , there is no god , psal. 14.1 . mark , it is not , he hath thought in his heart , but says it by rote to himself ; rather as what he would have , than what he doth believe . and of him this is truly said , that the speculative atheist is the greatest monster in the world , except the practical . and our late divisions , by the help of our corrupt natures , have proselyted a considerable number to this desperate opinion : as if the different opinions about the ebb●ng and slowing of the sea , should render it doubtful whether the sea did ebb and flow ; or the disputes about the manner of vision , should call our sight it self into question : you would think it a fond conclusion to say , because philosophers argue much about the sensitive and vegitative faculties of the soul , that there is no rational soul at all , in that these very velitations and debates do argue a rational soul , by and with which these points are disputed : even so it is notorious madness to conclude , from the variety and diversity of opinions about religion and government , that there is no god ; seeing you are supported by him , while you dispute and argue about him . atheism of the heart , is , whereby the fool saith also in his heart , there is no god ; that is , either secretly questions , or but coldly assents to the existence of god , or heartily wishes there were none at all . and it is worth observation of both these , that they are such as are obnoxious to the divine majesty by some misdemeanor : the felon wishes there were no judge at all , and even these are forced in some pangs to acknowledge him , at some fright by thunder , under some horrour of consci●nce , or in the point of death , they are forced to give iehovah his due . and they also in any sudden fright , or great extremity , use to cry out , o god , o lord , as earnestly as others . atheism of the life , that 's described , tit. 1.14 . they profess that they know god , but in works they deny him . now both these latter do breed of the first , and this last is most visible in our distractions : for if thou didst as verily believe god present in an ordinance , as he that sits next thee , durst thou trifle so egregiously as thou dost ? the minister looks at you , and you dare not talk ; if you saw him that looks at you from heaven , you durst not straggle : and therefore the more or less strong our belief is of god , the more or less lively are we in our applications to him . oh the patience of god! that he can indure the worm to doubt of him , yea implicitely to deny him , and not demonstrate himself by a thunderbolt ! but the countrey-man's ignorance of the primum mobile , doth not nullifie it ; no more doth the athiests infidelity degrade the primus motor , the majesty of heaven , heb. 11.6 . he that cometh unto god , must first believe that he is . the remedy of this cause , is , humbly to read the scripture , which is the most clear , certain and convincing way to work faith herein . * prayer and the bible have convinc'd more than any other reasons , & recommend me to moses above plato , for the demonstrating a deity . all that reason can suggest , might be written by an infidel ; and more infidels ( i trow ) have been convinced by reading and hearing the book of the christians , than have christians been settled by reading the books of infidels . and therefore although holy david , psal. 19.1 . appeals to the heavens , and the host of them , as a most strong argument to declare god , and so it is ; ( for what reason but the hand of a god , can be rendred , that the planets being all of one matter , should have contrary motions , seeing things of the like matter have by nature like motion ? ) yet laying that topick aside , he pitches upon the law of god , vers . 7. as the most perfect and sure way to demonstrate a god , and convert and enwise a soul. then go to god in prayer , and beg him to touch thy heart , and open thine eyes , and thou shalt quickly see him that is not far from every one of us . sect . ii. the second cause of distractions in the service of god , is , the corruption of our nature , that is , of soul and body ; so that our inward faculties do act our outward senses , and they infect our inward faculties in this business , * mat. 15.19 . out of the heart proceed vain and evil thoughts ; are not forced out , as sparks out of a flint , but come out thence of themselves , as sparks out of a furnace : view the mind , and its accident is vanity , and how can a vain mind be serious with god without a great deal of grace ? the heart its name is deceitful , and makes a trade of jugling and purloining in the solemnest duties ; and when the ear receives the word as a lovely song , she runs after covetousness the while . now is she without , now in the streets , and l●eth in wait at every corner , like the lewd woman , prov. 7.11 . the eye that should be fix'd on heaven , is in the ends of the earth , and gathering a stragling notion from every object . the ear by every noise calls off the soul from its great business , thus wofully the old man is bent against the new man. rom. 7.23 . the law of the members war against the law of the mind , and leads us into captivity to the law of sin that is in the members . when the mind it self is set in its most hearty purposes to wait on god , and offer him a faithful sacrifice , then comes in the law of the members , and either suggests within , or admits from without some roving notions , and these lead the poor soul like that young man , prov. 7.21 , 22. forc'd with flatteries , like the ox to the slaughter or the fool to the correction of the stocks . and he that began in heaven , ends on earth , if not in hell . * thus the good he would do , he cannot . o wretched man that must lead his life with such an heart ! as if a man were tied still to shoot in a warping bow ; he settles himself in his right postures , aims directly at the white , but his warping bow still carries the arrow quite besides the butt , and his skill is rendred ineflectual : so the poor upright christian in a duty , orders his business and his heart , as well as ever he can , and aims at the glorifying of god , and getting good to his soul ; but the corruption of his nature diverts him , and perverts him from his purpose . this hinders the elevation of the soul , which would fix it in god's service , like one that hath a light heart , and an heavy body ; the light heart would flie , the heavy body clips her wings , and will hardly creep . o , saith the soul , now will i arise and soar into heaven ; i must , i will , speak with my god ; my wants are pressing , my sins increase , eternity approaches , who will give me the wings of an eagle ? i 'le never live so far from god , i will away . thus this bird of paradise takes wing , when behold the stone of her corrupt nature hangs at her leg , and weighs her down : she flutters a little , but cannot flie , for her heart she cannot flie , indeed because of the heart she cannot flie * . and not only the dulness , but the deceitfulness of our corrupt nature furthers our distractions . for though the heart be deceitful from the beginning to the end of the year , yet her prime and subtled sleights are shewed in the service of god ; where she is put hard to it to shift hard for her self , and therefore useth her finest notions and sliest fetches to evade the presence of god , and powerful influences of the holy ghost . like some subtil thief , that joyns himself to the unwary traveller , and gives him pleasant company a while , till when he watches his time he draws him with him out of the way , and takes his purse ; before he is aware he is in a wood , and his purse is gone . even so , the heart of man takes on to be very willing to prayer , or other good duties , and goes with us a while ; but ere we have stept twenty sentences into our work , this deceitful heart turns us aside , brings us to feed upon ashes , and binds up the faculties , that we cannot deliver our souls , nor say , is there not a lie in my right hand ? isa. 44.20 . now is it not an hell upon earth to live with such a heart , to cross a man in the midst of his greatest business , disappoint him in his highest expectations , and make him lose his labour , if not his soul ? the remedy against this corruption of our nature is hard . to divert a stream is easie , but to dry up a spring is hard , stop it here , and it breaks out there . so to divert and discharge a wandring thought is easie in comparison , but the womb of the heart is pregnant ; kill one viper , and there 's an hundred more ready for the birth . * we think our worldly business is the only cause of them , but the most retired hermites tell us , that an unsanctified or half-sanctified heart can find matter enough of diversion in a naked cell . and that the corruption of the subject , as well as the bewitching of the object , makes us trifle in gods worship . as hierom tells of hilarion * , whose heart roving from god , was soundly scourged for his labour by an angel. and therefore the only cure of this is , to get a true and greater degree of sanctifying grace . you that have no grace , can never pray well , till your hearts be changed , a new heart can only sing this new song well . * you complain that you want expressions , ah ! it is impressions you want , and nothing else ; if you had that sense of sin , that makes the soul to ake and mourn , you would find words sufficient to express it , and you would not be playing with your fingers , when you are in danger of falling into hell fire ; nor smil●ng at one another , when god is frowning , and thundring against you . he that feels the stone to torment , hath few wandring thoughts , while he is telling his grief , and seeking help . the condemned prisoner is not sleeping , or fooling at the bar. dionysius his flatterer had little mind of his musick , seeing the naked sword hang by an hair over his empty head ; neither would a poor sinner , if he were enlightned to see his guilt and danger , so commonly and senselesly trifle before god , when his matter is debating , and terms of life or death proposing . alas ! there is no hope of your cure in this , till your fundamental disease be healed , your whole life is a long distraction from the true end , and main business of life ; and therefore it stands you upon , if ever you would perform a pleasing duty unto god , to get grace , whereby you may serve god acceptably , * for without that you cannot do it . and to counterballance that corruption of nature in you , you that have some sanctification , must get more . this sweet wood cast into that bitter water , will by degrees render it more wholesome . the more sanctification , the more you will be mortified to the world , and all the business and vanity thereof ; and then its thoughts and cares will not rush in , with that violence upon you , but stay to speak with you at your better leisure ; or if they be invading the heart , you will have more vigour of grace to expel them , and more repentance for them ; you will be more lively , and spiritual , and fervent in religious duties , and so less room for these wandrings ; for he that 's hot in his business , prevents the assault of the most importunate diversions ; and a lively serious christian runs on his errand , like elisha's servant , 2 king. 4.29 . if thou meet any man , salute him not ; and if any salute thee , answer him not again ; and satan cannot fasten discourse on such a man : yea , and generally , the more holy the heart is , the fewer of these wandring thoughts ; forasmuch as sanctity being his frame and element , heterogeneous by thoughts do put him out of his temper , and so displease him , and cause some smart to the soul ; and the sin that really molests a man , will hardly ever prevail over him ; and finally , the more holiness you attain , the more afraid will you be to displease god. for to be amended with a little cross , to be affected with a little mercy , and to be afraid of a little sin , are certain arguments of a great deal of grace . and therefore an holy christian is more troubled at a vain thought in a duty , than a sleight christian is at the total neglect of a duty . it follows therefore , that all means be used and improved to the utmost , for the increasing of the grace of god in your hearts , there being as much duty to grow in grace , as to get it , and no greater argument of sincerity , than endeavours to grow better . turn therefore those many thoughts you spend about the truth of your grace , into all possible care to advance and increase it , so will you best clear your doubts , and in particular clear your distractions . sect . iii. the third cause of distractions in the service of god , is , unpreparedness unto it . iob 11.13 . if thou prepare thine heart , and stretch out thine hands to hins — if iniquity be in thy hand , put it far away — then shalt thou be stedfast . first , prepare the heart , then stretch out the hands . he that keeps not his foot , when he goes into the house or service of god , a thousand to one he stumbles , and offers but the sacrifice of fools . he that 's unfitted for any work , must needs be unfixed in it * . as holy mr. dod used to say of afflictions , when we are prepared for them , they are like a sword that only strikes upon our armour ; but when we be unprepared , they be like a sword striking on our bare skin : even so , when the heart is well fixed and prepared for the lord's service , an impertinent thought or suggestion falls on our armour , but when we come unprepared , it meets with our very hearts , and runs away with them . if a man chop into a prince's presence undress'd , unbrush'd , or without his band , you may easily imagine how , when he is aware of the feathers or dirt up and down , he is distracted : so is the soul wofully carried off , when approaching to god , the follies of sin , and vanities of the world disfigure and divert it from a close converse with god ; and therefore a serious christian doth not only pray , and watch in prayer , but watcheth unto prayer . we so eat our meat ( says tertullian of their primitive supping ) as remembring we must go pray before we go to bed * . and here i shall answer a necessary question , viz. q. what kind of preparation is necessary before our ordinary duties of worship ? answ. 1. the light of nature teacheth us to prepare for every weighty action . approaching to the lord of heaven and earth is such . who teaches the client to consider his case , when he comes to state it to his advocate ? or the husband-man to prepare himself for his tillage , or the poor suitor to weigh his request , that he makes to a prince ? why , the light of nature teacheth this ; and the light of scripture distinguisheth an upright man from an hypocrite hereby . 2 chron. 19.3 . there are good things in thee — in that thou hast prepared thine heart to seek god : there was iehoshaphat . again , 2 chron. 12.14 . rehoboam did evil , because he prepared not his heart to seek the lord. he sought god , its likely , as many will do , but he cared not how he did it , and so though he did a good thing , yet , saith the scripture , he did evil . answ. 2. most certainly the lord is a great god , who can raise or ruine thee in a moment , and whom the angels approach not without a profound respect : and so likewise duties of worship are great and weighty duties , wherein you transact for a kingdom , and plead or hear the cause that is for life or death . you drink a cup that will either mend or end you , and who is sufficient for these things ? and it is manifest , that we are naturally unprepared , and to every good work reprobate . the positure of our hearts is inverted , and now they are open downwards , and shut towards heaven ; all which if you lay together , it must needs follow , that some preparation is necessary , even for the ordinary duties of god's worship . answ. 3. the hearts of men are of a different temper , and so are their occasions ; the hearts of some are always in heaven , or else within a call : they are , as the apostle speaks , tit. 3.1 . ready to every good work . when a duty of piety is offered , they are ready ; when an object of charity is proposed , they are ready to distribute . and this present spirit is a great blessing , when holiness is so rooted and framed upon the heart , that god's worship is their element : the hearts of others , through custom and supine negligence , abide at great distance from god ; no little ado will raise them , nor will they be fetch'd in with many calls ; like a great bell , hard to be raised : and as these have a greater unhappiness , so they have need of more pains to fit them for god's service . * the occasions of some men will give them time enough to set their hearts in order , to state their souls condition , and chafe themselves into an holy heat ; and for them to come with cold and dead hearts into religious duties , cannot be answered . the occasions of others are so urgent and continual , that they have much ado to redeem time , for prayer , but can hardly set apart time for a set and formal preparation ; especially when a man is surprised with an holy duty , or in prayer at meals , or the like : and therefore one last may as soon fit all feet , as one particular rule suit with every good christian. answ 4. the least measure of preparation that is necessary for the ordinary worship of god , is , that the heart be recalled , and recollected out of the world * , and made apprehensive or sensible of the nature of that god , and weight of that work , that you are about ; which , if you can attain in a minute , or are of necessity straitned or surprized , you will be welcome to heaven : but if you can easily order your time , or not easily order your hearts , and remand your thoughts , you venture on your peril ; and if god be not merciful , and you penitent , you will carry away a curse instead of a blessing . and so i conclude this answer with heb. 12.28 , 29. let us have grace ( not only a gracious habit , but a gracious frame ) whereby we may serve god acceptably with reverence and godly fear , for our god is a consuming fire . * think it not much therefore , to keep or get an heart prepared for the worship of god. when ringers set not in together , there 's little but jangling in that peal , but when they start all together , there 's sweet musick ; and so it is , when all the congregation set ●out , and take wing at once , it 's musick for heaven : whereas the heart that is unready for the duty , mostly rings discords in it , and spoils the harmony * . and indeed , this unpreparedness of the soul doth make the duty ungrateful to the worshipper ; when a friend comes upon you , and you are unready , no provision or rooms in readiness , how ( comparatively ) unpleasing is his visit , and distracted his entertainment ? when as to him that keeps a constant table , or hath made set preparation , the sight and conversation of his friend is very sweet : so it is between our god and us ; when the rooms of the soul are prepared , and at our gates ( ready ) are all manner of pleasant fruits , new and old , laid up for our beloved , how can we welcome our maker on his own cost into our souls ? whereas christ himself hath but cold welcome , and distracted entertainment in an unprepared soul. lift up therefore thy heart in the porch of a duty , with psal. 119.37 . turn away mine eyes from beholding vanity , and quicken me in thy way . sect . iv. the fourth cause of distractions in god's worship is luke-warmness * . he that is intense in any thing hath few thoughts to spare . distractions are but the idlings of the hea●t , he that runs , looks at nothing but the goal ; though he meet passengers , or pass by palaces , he is in earnest , and stops at nothing : it is he that walks at leisure , that turns his eye to every trifle , and descants on every object , he 's not in haste at all . even so the zealous soul , though he forgets not those things that are behind , yet reaching forth to the things that are before , presseth towards the mark , he hath business in hand that concerns eternity , he cannot stand to whisper with every passenger , nor trifle with every object . it is the luke-warm heart that is prone to that . he can pray to god , and dress himself at once , he can hear god and talk with men , speak about heaven and contrive about the earth , and , in a word , serve god and mammon at a time . good iacob was little troubled with wandring thoughts , hos. 12.3 , 4. when he had by his strength power with god , yea , he had power over the angel and prevailed , for he wept and made supplication . tears are the best charms to chase away distractions . while you sweat , and weep , and pray , wandring thoughts will flee away * . as there can be no reason given for any sin , ( call'd therefore folly ) so for this in special ; for if the holy work you are about , be worth the consuming of your time , ( which passes in every duty , and is most precious ) sure it's worth the spending your pains and diligence . he that loseth his time in the duty , and loseth his soul by his luke-warmness in the duty , makes a mad man's match . for if the sermon , prayer , chapter , be not worth thy labour , never attempt it ; and if it be , never shrink , nor be indifferent about it . when you see a man freez at his work , it invites a passenger to entertain him with talk . and a frigid attender upon god tempts the devil himself to tempt him . wherefore the apostle , rom. 12.11 . directs us to be fervent in spirit , while we are serving the lord : not drowsie , but fervent in spirit , or boyling hot , as the word signifies . the busiest flies will not meddle with the scalding hony ; though the sweetness entice them , yet the heat affrights them . the base flies of thy distractions will not molest thy heart , if it keep boyling hot in the service of god. a warm and weeping prayer is the right holy water , that scares away the devil . now the best remedy against this luke-warmness is , 1. consideration , and 2. practice . 1. consideration of the ineffectualness of a frozen duty , which seldom reacheth the heart of god when it reacheth not our own * . that the kingdom of heaven suffers violence , and the violent only take it by force ; that such duties neither please god , nor our selves , they mock god , and rather deceive than delight us . that some prayer or sermon must be thy last , and perhaps this present may be it . that it is an irrational thing , to bring a dead sacrifice to a living god. that one serious and lively duty does you more good , and leaves a more sweet , blessed and active frame upon the soul , than an hundred heartless services ; and , in short , that the majesty , whom you serve , loves adverbs * , and narrowly observes the how 's and why 's of sacred worship : that it is not a vain thing that you are about , for it is your life . deut. 32.47 . 2. practice is the other remedy . to cure this luke-warmness in god's service , frequent those lights that are burning as well as shining . let 's go to dedham ( said the godly in that time ) to fetch fire , when famous m. rogers was there . if you cannot hear a warming divine , then read them , and be sure to have some books for the rouzing and ●eating of your heart , as others for clearing and instructing your judgment , unless the work of sanctification be perfect already in your heart and affections , while it remains imperfect in your mind and judgment . associate also with zealous christians , borrow some of their heat , and lend them some of your light ; and be not ashamed to talk of god , heaven and a soul when you are together ; we lose the benefit of mens graces , for want of broaching those blessed vessels of grace you converse with . especially read the scripture , which will inflame thee , and mold thee ( being rightly used ) into its blessed nature . i have known some , that before their private duties would meditate on a * verse in the psalms , can●icles , or the like , and then run hot and lively into the presence of god. and chose rather to be * frequent and fervent , than long and roving in a duty . shorter prayers may sometimes inflame , when long ones tire the spirits ; and that way the antient christians * in egypt used to take . and , lastly , do as holy david did , that carried such a nature as thou dost , be ever calling to god , ( as , he who is at it eight or nine times in psal. 119. quicken me in thy way , quicken me , and i will call upon thy name : and if he had need thus to fetch fire from heaven , how much more have we ? q. were it not better to omit the duty , than attempt it with such a dull heartless frame as this ? a. 1. omission of a duty will never fit us for the better performance of a duty . luther was used to say , the oftner i neglect , the more unfit i am : this is nothing but a shift of the devil . 2. if thou dost endeavour with thy utmost strength● and sincerity , though thou be dull , it 's better than to leave it undone : for as one sin prepares for another , so one duty prepares for another . fall therefore to work , and then god is engaged to help thee ; never think neglects will mend it ; one sin never cures another . by the upright use of these means , you will find the holy ghost , as it were , stretch himself on your cold hearts , and infuse life and heat into you . and when you are soaring aloft in the spirit , that cunning marksman cannot shoot , and fetch you down by his distracting arrows . sect . v. the fifth cause of distractions in god's worship , is , worldly mindedness . an heart in earth , and an heart in heaven , are far asunder * . as long as the lark soareth upward , she sings without danger of the net ; but stooping to gaze on the foulers deceitful glass , she is quickly ensnared . so is it with us , while we live aloft , we are safe ; but when the heart stoops down , and grows worldly through the false glass satan puts upon it , then are we taken in these snares . ezek. 33.31 . with their mouthes they shew much love , but their heart goeth after their covetousness . their faces look one way , but they row another ; their eyes are up towards heaven , their hearts set on the earth , and grasping two affairs they prosper in neither . how should he set his affections on the things above , that hath set them chiefly on things below ? when as these two are directly opposed , col. 3.2 . how should the soul , that bird of paradise , flie up to heaven in a duty , when it is not only weighed down with the lead of natural corruption , but intangled in the lime-twigs of earthly mindedness ? they can never write on their duties , holiness to the lord , that stamp upon their coyn , god with us * . hence it comes to pass , that the heart is loth to come to an ordinance , and then longs to goe out again : how heavily do they go to church , how lightly to the market ? for here the heart goes with them , and there it 's left behind ; and being forc'd into a duty , because its treasure is in the world , the heart hastens to be there again , and sicut piscis in arido , is out of its element when in an ordinance * . we read of the world set in a mans heart , eccles. 3.11 . and of an heart set on the world , ps. 62.10 . now how should god have any of such a heart ? no , no , he that is of the earth is earthly , and speaketh of the earth ; there he can rest without weariness ; of that he can discourse without distractions : but when he should turn to god , and flee to heaven , this care knocks at door , and that business whispers him in the ear , and there the carcase is left , but the heart is gone . the prophet , hosea 4.11 . tells us , that whoredome , and wine , and new wine take away the heart . it were very unlikely , that any man in the heat of those sins should pray , or hear , or meditate aright ; and it is much what as likely , for an heart that is taken away with the cares of this world , and drowned therein , to converse with god , without innumerable wandrings * . mistake not , it is not the world , but worldly mindedness that is taxed ; not the increase of riches , but the heart set upon them * : and so no doubt a poor man may have his part of distractions , through his want of worldly things , as well as the rich through his abundance . he may have many a distracting thought what to do for the world , as the rich hath what to do with the world . and thus we see , those things which were given for our welfare , prove our snare ; and what should hire us to serve god , keeps us from him . which shews , what good reason the wise man had to crave neither riches nor poverty , but convenient comforts , seeing the weight of the world distracts one sort , and the want of the world another sort in the very immediate service of god. howbeit for the most part , the heart that is fullest of the world is emptiest of god. now the best remedy against worldly mindedness , is mortification . o get a chip of christ's cross , gal. 6.14 . whereby the world will be crucifi'd to you , and you to the world . so was paul. as saith one of the antients * , paul and the world were like two dead bodies , that neither embrace with delight , nor part with grief from each other . you must be dead , i say dead , to the world , if you mean to live to god , or live with him . a drunken prayer , and a worldly prayer , are alike devout . therefore * love not the world , nor the things of the world , for so long the love of the father is not in you ; and if you love him not , how should you pray to him ? it would be an ill favoured sight , to behold all this congregation in their work-day cloaths here ; how unpleasing a sight to god is it , to see us all with our work-day hearts ? now that you may be rid of an earthly heart , faithfully make use of these directions . 1. get faith , to believe the report god hath given of the world , that all that is in it , is but the lusts of the flesh , the lusts of the eyes , and the pride of life ; a poor vain thing , not able to give the soul a breakfast * : this all that have tasted it , and christ also , do aver , and canst thou find that in it , which none ever found ? will it do more for thee , than ever it did for any ? believe its vanity upon god's word , ere thou try it by thy sad experience . get faith to suck vertue out of christ's death to vanquish it . for this is our victory , 1 ioh. 5.4 . that overcometh the world , even our faith . lay thee down with christ in the grave by faith , and say then , what is the world ? get faith to believe that eternal happiness , which being once seen by that piercing eye , would so disgrace the world , that all the comforts of it would not weigh a straw in comparison of it * if a man lived in the sun , what a poor mote would the whole earth look ? he that lives in christ , in heaven , by faith sees all the glories of the earth with a disdainful eye , and cries , vanity of vanities , all is vanity . 2. you shall be helped against this disease , by deep consideration of the folly and misery of such a frame of heart . it 's folly , for all that is gotten of the world , with the neglect of the soul , invasion of holy duties , or by a carking worldly heart , comes to thee in wrath , will sink thee deeper in hell ; or if thou repent , is ( most commonly ) some way consumed , & vix gaudet tertius haeres , thy grand-child will rue it . if we could penetrate the method of god's providence , usually those losses you have in this beast , or the other house , or the like , are the just value of what you have gotten by immoderate care , hard dealing with others , or unseasonable contrivance , when your heart should have been better employed . and then the misery of worldly-mindedness , that it pierceth the heart through with many sorrows . sorrow and pain in getting , sorrow and care in keeping , sorrow and grief in losing . the heart is never at perfect rest . a man would not use his horse , as a worldling doth his heart , gives it no quiet or ease , and all this to no purpose at all . hab. 2.13 . the people labour in the very fire , and weary themselves for very vanity . and may not the consideration hereof be an effectual means to hate this humour ? and when it is once hated , it is more than half discharged . 3. have recourse to god by prayer , and therein see and bewail thy former madness ; solemnly vow to restore their right to every man thou hast wronged ; rather part , like zacheus , with half thine estate , than with thy whole soul and body ; and earnestly cry to the lord , to encline thy heart to his testimonies , and not unto covetousness , psal. 119.36 . intreat your heavenly father , to give you an heavenly heart , and if it come not at first asking , it 's a gift worth going for again ; humbly tell him , by vertue of that covenant , wherein you promised to forsake the world , ( which you are now resolved to stick to ) his majesty is bound to give you a mortifi'd and heavenly heart , and you will never leave him , till you have obtained it . 4. * charm your hearts from worldly thoughts , when you go to the worship of god. prov. 16.1 , 3. the preparation of the heart is from the lord — commit thy ways to him , and thy thoughts shall be established . the heathen left their shooes at the temple doors , to intimate , that all earthly affections must be left behind you when you go to speak with god. do as that great states-man used , who would lay off his gown , wherein he administred his office , when he went to worship god , and say , lie there , lord cecil ; implying , he would take none of the cares of his office into the presence of god : so when you go to prayer , reading or hearing , lay aside the world , and say , lie there house , ye fields lie there ; lie there my cares , till i have done with god. so abraham left his servants and asses , gen. 22.5 . below the hill , and took up nothing but an holy heart , and the materials of his sacrifice with him thither . keep still an eye upon your hearts , and both watch and pray lest ye enter into temptation * . sect . vi. the sixth cause of distractions in the worship of god is , weakness of love to iesus christ , and consequently to his ordinances . love unites the soul to its object : as faith is the bond of our mystical , so love is the bond of our moral union with christ. the more love to christ , the more life in his service . cant. 8.6 . set me as a seal upon thy heart , as a seal upon thy arm : for love is strong as death . were your love more strong , it would seal up both soul and body , and unite them firmly unto jesus christ. love marries the heart and eye to the object ; hence 't is , there is not a distracting thought in heaven , for there love is perfect : they see , and love , and sing ; and praise , and see , enjoy , and love , for ever and ever . the three disciples , matth. 17.4 . had but an half-quarter glimpse of that state , but their love to their dearest lord and his presence was so heightned , that the world was forgotten , ierusalem below , and all their friends and fellow-disciples forgotten , and they undone to abide there . and if we could by the eye of faith see him that is invisible , and perfectly love him , o how hardly could we spare a by-thought in his presence and service ! no , all the world would be forgotten , comforts and crosses all sleep together , while god and our soul were conversing in an ordinance * . whence is it that most men can work and care perpetually , and no distractions divert them ? discourse their business most orderly , without one alien thought ? drive on a bargain an hour together , and think on nothing but what 's pertinent to their present business ? why , they love what they are about , they like it well , and so tongue and heart go together , are wholely taken up therewith . the jovial knot like their company , and nothing shall distract them ; the servant comes about necessary business ; the master fumes that they will not let him alone ; the child comes , and then the wife , but he frets , he rages . and why all this ? why , he loves his company , 't is his delight , his heaven : even so , the soul that hath a strong love to a precious christ , and his ordinance-presence , doth most heavily bear a distracting thought . the devil cannot pluck him from christ , but the soul smarts , and when there is this smart at parting , that soul will part but seldom . you have sometimes seen a sucking child , that loves the mother and the breast most dearly ; how loth is it to leave it , while it is hungry ? how eagerly and angrily it seeks , and cries , and catches hold again ? here 's love . christ iesus is the spring of all happiness , and his ordinances are his breasts , and he that loves the lord jesus with all his soul , and all his strength ; there he lies , and sucks at the breasts of consolation . this business knocks at door , that trifle tempts him ; yet there he sticks and frowns away all his temptations . his love is ardent , psal. 1.2 . his delight is in the law of the lord , and then it follows , in that law doth he meditate day and night . when prayer is your delight , and not your task , then you will dwell therein with complacence , psal. 43.4 . then will i go unto the altar of god , unto god my exceeding joy . children are subject to look off their books , because they delight not in them , but when they are playing , they do hoc agere . but now when thy love is cool , and weak , thou lovest christ , and that 's all ; alass , there 's little heart to him , the soul comes heavily to him , and having little delight , and heavenly complacence in him , is most easily drawn off with any distraction : for where the treasure is , there will the heart be also ; where god and christ are a man's treasure , his heart is with them . he wakes , and travels , and cares , but his heart is with them ; he runs through his business with all the haste , that may stand with good speed , that he may retreat to his heart , which he left with god , and then holy duties are the rest of his soul. and where the world , or sin , are a mans treasure , his heart is with them also ; he reads , and hears , and prays , but his heart is away : the least noise , business or whisper can fetch him away , alas , his love is cool , and a drop of water will quench a spark of fire * . the remedies of this weakness of love to christ and his ordinances , are , 1. know him better , and meditate more on his real excellencies . ignoti nulla cupido . cant. 5.9 . what is thy beloved more than another beloved ? why , ver . 16. his mouth is most sweet , yea , he is altogether lovely ; or , as the heb. * all of him is delights . and then mark the reply , chap. 6.1 . we will seek him with thee . the pure and orient sun is no more than a glow-worm to the blind , nor the fairest face than a skeleton . it is the eye that must affect the heart . come then , open the eye of faith , and gaze on this heavenly object : sit down , and meditate who , and what he is ; open but the sacred cabinet of his attributes , every box full of most sweet perfumes : each of his offices pregnant with true and transcendent comfort . his actions , his passion , his words , his works , and above all , his heart , as full of heaven as ever it can hold , and full for thee : the breast full running into the open mouth of faith , the fountain opened for thy sins and uncleanness . the treasures of his grace free for thy supplies , what heart can freez under such discoveries ? nay stay , and look at him on the cross calling thee , arms stretched out to embrace thee , heart opened to let thee in , and deny him thy love if thou can . and if once * your hearts be inflamed with his love , no small businesses shall keep you from his presence , nor distract you in it . 2. get communion with christ in his ordinances . as he said on another occasion , ioh. 4.10 . if thou knewest the gift of god , and who it is — thou wouldest have asked , and he would have given thee living water . so i say , if thou knewest what communion is with christ , thou wouldest ask after prayer , and long for such opportunities . why , what is communion with christ ? why , for thy spirit to flie up into heaven , among the celestial spirits , and for christ's spirit to descend into thy heart . and this makes an heaven upon earth , 't is inexperience in this , that makes us cool to christ and holy duties : strangeness makes company burthensome . a king and a beggar , a scholar and a clown , cannot make company of one another . so when there is a distance between god and the soul , there is little longing for his ordinance , nor true delight in it . communion with christ increases love , and love to him promotes communion . cant. 8.1 . o that thou wert my brother , ( saith the spouse ) the son of my mother , ( there 's ardent love ) when i should find thee without , i would kiss thee , ( there 's communion ) yet should i not be despised . if you did but see his power and glory * , your soul would be filled as with marrow and fatness , and your mouth would praise him with joyful lips . psal. 63.2 , 5. one beam of his holiness , love or mercy , would so charm your hearts , that you would be loth to part , and long to meet again ; for how can it choose but transport a finite heart , to see and feel the sweetest properties of the infinite god displayed before , and graven on it ? when moses was in near communion with god on the mount , no thinking of meat , no cares about his tents below , but there he is swallowed up , and is content to melt in that sun of light and heat , and come down no more ; easie to count his distractions in the mount. o who can see the face of god , and not be ravished therewith● who can behold the beauty of the lord , and not chuse to dwell in his presence all the days of a mans life ? 't is communion with christ iesus , that will warm your love to him , and when the king brings you into his chambers , you will be glad and rejoyce in him , you will remember his love more than wine . 3. believe verily that you can be no where better , no where so well as in an ordinance : this will content and please your minds in the lord's service , when you can be no where better ; for what company can be better than god's ? the chiefest good must needs afford the choicest company , who can impart such rare delights and sweet content as he can ? and where doth he communicate himself , as in an ordinance ? say , the world knocks at door , and would have thee away ; can vanity entertain you like felicity ? can the world produce higher pleasures , than he that made it ? would sin come in , and steal your hearts away ? can the chiefest evil create thee sweeter entertainment than the chiefest good ? no , no , you are best where you are . if the world could find you such another deity , somewhat might be yielded ; or give you security , like god , of the reality , satisfaction and duration of its toys , quarter-contents : but alas , there 's no shew for this , you are best where you are . i am conversing with the lord of heaven and earth , who can reward or ruin me in a moment . i am sucking at the breast of the chiefest good. i am in the next employment to heaven , in a corner of heaven , i cannot look off yonder lovely one , i will not leave , i must not come down . and this experience would enamour you of an ordinance , and deliver you from diversions in it ; you will sit down under his shadow with great delight , when his fruit is sweet to your taste . sect . vii . the seventh cause of wandring of the thoughts in the worship of god , is , want of watchfulness . matth. 26.41 . watch and pray * , are most necessary companions , else shall we fall into temptation . in those sad times of plague , the faithful guard stands at the city gates , and the dangerous passenger for all his importunity is stopp'd and turn'd again : why ? perhaps the plague comes with him , and therefore the halbard salutes his breast , he comes not there ; the neglect of this care would soon lay waste the land . so if any stragling thought , perhaps with the plague in it , shall enter at pleasure into the soul , especially while the lord's service is in hand , no wonder that soul lies waste , lord have mercy may be written on that door . 1. the neglect of watchfulness before holy duties causes distractions ; and that is , by not heeding to order your affairs with discretion for god's service * . when you involve your selves in too much business , too much for your head , too much for your time , or too much for your strength , then worldly thoughts will get place , you cannot help it . or , when men are unadvised in their business , in not chusing a fit time for duties , and thereby your business and god's shoulder one another , and neither is done well . and therefore we are commanded , 1 pet. 4.7 . to watch unto prayer . as satan watches to cross and indispose us , by throwing some diverting and cooling occasions , so is it our wisdom to counter-watch him . * indeavour to time your businesses , and especially your duties . it is the character of a good man , psal. 112.6 . that he orders his affairs with discretion , and renders every thing beautiful in its time for its a true observation , that an indiscreet ordering of saturdays business , hath great in●luence into the unprofitableness of the sabbath's ordinances . 2. neglect of watchfulness in holy duties . our hearts , so far as unregenerate , are fetch'd into holy duties , as a prest souldier into the field : he is brought in against his will , no principle of courage , or love to his country : he had rather be digging or idling at home . now such a souldier , what trust can you repose in him , if he be not watch'd ? he steals away at every lanes end , and in the midst of the battel , you shall be sure to miss him ; a constant eye must keep him , or you lose him . 't is just so with our naughty hearts , if there be not a predominant principle of grace , 't is not choice but use that brings them in , they would rather be carking or trifling about any thing , than busie in prayer , and therefore if you neglect to watch them at every turn , no sentence end but they will steal away . for * prayer without watching is but a meer complement . where the tongue goes one way , and the heart another , that 's a complement , and such is a watchless duty . it is said , the nightingale in her sweetest notes is apt to fall asleep ; to prevent which , she settles her self on a bough , with a thorn at her breast , that when she begins to nod , that sharp monitor may awake her . the holiest * saint is apt to nod , and steal away in the midst of his solemnest duties ; if god's spirit do not aurem vellere , quicken his watch . christ's own disciples , even just after a sacrament , were overtaken for want of this , matth. 26.40 . what , could ye not watch with me one hour ? and if they fell asleep at prayer for want of watching , how can you keep close to god without it , that have neither so good a monitor without , nor so good an heart within ? 3. neglect of watchfulness after duties causes distractions in the next that follow ; people use to let loose their hearts , when the duty ends , and unlace themselves for ease ; and then their thoughts take liberty * . which our deceitful hearts fore seeing , no cords will bind them to a good behaviour in the very duties themselves ; whereas , were there a constant watch kept up after our duties were done , and conscience made of our thoughts all the day long , we should contain our hearts in better order , while god's worship lasts . the fore-sight , and especially fore-tastes of liberty approaching , sets the soul madding , thereupon , and we cannot keep it in . besides , religion is concatenated , hath a dependance one thing upon another , and it is unsufferable to take and leave where we will. if vain thoughts lodge with you at other times , they will visit you at your business , and if they be entertained when you have a mind , they will press in when you have no mind . the remedy against this neglect is , to be throughly convinc'd of the absolute necessity of constant watchfulness , prov. 4.23 . keep thy heart with all diligence , as a castle is kept from scaling , an house from robbing , or a jewel from defacing , so the criticks ; and all these are kept constantly , one hours negligence would hazard any of them * — and then with all diligence , heb. with all keeping , or as some , above all keeping . the eye we watch from harm all the day , the vitals we defend and guard with constant care ; we know that a touch there is mortal ; but above all keeping keep the soul : be perswaded , that watchfulness is as necessary as prayer ; you think , without prayer you shall go to hell , and i aver , that without watchfulness you cannot go to heaven . mans life in this sense is a continued ordinance . hos. 12.6 . wait on thy god continually ; not only at thy prayers , but at thy plough ; while on your knees you are waiting on god , and when you rise from your knees , you are going to wait on him in your calling , and an unbecoming thought is displeasing to him every where ; he is sensible of an affront in the kitchen as well as in the parlour , and hates vanity all the day long . 1 pet. 4.7 . be sober , and watch unto prayer . sober and watch , as if they that do not watch are mad . to watch unto prayer is duty , as well as to watch in it . he that watches not to duties , doth not do his duty : a wise christian should have always something in store for god ; work and look at god , eat , and drink , and talk , and still look at god , and at the soul * . this is to w●lk with god all the day long . as the careful bee must needs leave her hive , and fly abroad , but she dwells no where else , she lights on this ●lower , and then on that , exhausts their sweetness , deflowers them , and gets away ; she never rests till she return to her hive , there she rests and enjoys her self . so an holy heart must needs out into the world , and business must be done , but he rests at nothing , till he return to the enjoyment of god again , no flower gives him content , no business , no company satisfies , but he retires to god , looks at him , and is lightned , and steps out again . this , sirs , this is the religion of religion . * i know it 's hard , but it 's possible , the ice is broken for you , and the way is trodden . act. 24.16 . herein do i exercise my self , to have always a conscience void of offence . it 's my daily trade and business to keep my soul , that i neither offend god nor man. if you will make a trade on 't , you may do it . god never calls for duty , but helps in it . phil 4.13 . i can do all things through christ. god and his servant can do any thing . sect . viii . the eighth cause of distractions in holy duties is * , a beloved sin . when the soul hath espoused some bosome lust , the thoughts ( be you never so busie ) will be warping towards it , though god himself look on . ier. 4.14 . o ierusalem , wash thy heart from wickedness , — how long shall vain thoughts lodge within thee ? when wickedness is in the heart , vain thoughts will be in thy duties ; they will enter , yea , they will lodge within thee . a beloved sin is like a byass on the bowl , though you throw it out never so streight , yet the byass will draw it off that way , do what you can : so is a beloved sin unto the soul ; aim you with utmost skill , yet there is a secret load stone in it , that attracts the heart , and makes that prayer to end in hell , that began in heaven . either sin and you must be at a distance , or god and you will. the soul that is in league with sin , dare not come at god , dare not look at him , dare not think on him ; and what must that man think on in a duty , that dare not think seriously on god ? as that penitent father speaks in his confessions . an unmortifi'd soul ( like the husband of a scolding wife , had rather be any where than at home , and makes many a sad bargain abroad , because he hath no comfort at home with his wife ; so such an heart ) chooses to be thinking of any thing rather than god * ; alas , matters are not straight between them , the poison of sin is in him , and he hugs that abhominable thing which god hates ; the thief had rather go forty miles another way , than come near the judge ; god is an offended judge to a wilful sinner , and he cares not for ever coming near him . hence , heb. 10.22 . let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience . he that comes to god with a true upright honest heart , being sprinkled from an evil conscience , may draw near to god in full assurance of faith ; whereas guilt clouds , clogs and distracts the soul. so that you see both the gu●lt and power of a bosom sin , furnish us with too much cause of distractions . * sin , that would have all the heart ; and god , he will have all or nothing . it 's such an offering , that is a whole burnt-offering , that the lord delights in . as no subject is capable of two contrary qualities , in the intense degree , ( as heat and cold may be both in the same hand , but not in their intense degrees ) so the heart of man cannot entertain christ and corruption , light and darkness , except the one be loved and served superlatively above the other . psal. 66.18 . if i regard iniquity in my heart , the lord will not hear me . * god first stops his ear above , and then the sinners mouth below , that regards iniquity , that likes , loves , approves , or gives it rest and quiet in the soul. indeed god neither regards him , nor doth such a soul regard god. he must love god , that is lively in his service . iob 27.10 . will he delight himself in the almighty ? will he always call upon god ? will he always ? he may now and then send a thought that way in his special need , but not always : there 's difference between converse and communion . one may have converse or traffick with a stranger upon occasion , but communion is with a friend , there 's visits of pure kindness : an hypocrite may have some converse , or trading with god for necessaries , but sweet communion , constant calling on god , and serious duties he can never enjoy and follow , that loves any sin before the chiefest good. the remedies against a beloved sin are briefly these two . 1. consideration : sit down and think what real good , this sin hath ever done thee . think what hurt it hath done thee and others : and what fruit but shame and death it brings to any . thy dearest sin is but sin , which is the worst thing in the world , and its masks and disguises being laid aside , more ugly than the devil , more horrid than hell it self . and think , the more thou lovest it , the more god hates it , and his rage and jealousie is increased with the increase of thy desires . think how many prayers it hath lost thee , how many mercies it hath poison'd to thee , how many smiles it hath clouded , besides what unutterable sufferings it hath inflicted upon christ , and is preparing for thee in hell . consider , that thou maist have as much joy , happiness and true comfort without it , and all converted sinners confess , that jesus christ hath been better to them than all their sins ; and if you may have as good injoyments , or better , to have christ with them , and heaven after them , will not make them worse . 2. supplication * : kneel down and pray with faith , in the uprightness of your hearts , for strength from above . all the strength of heaven is engag'd by prayer . he that heartily sets himself against his sin by prayer , cannot but dislike it , and when it is truly disliked , its heart is broken . augustine complains , that when he in his unconverted estate begged a divorce from his sin , his heart was afraid , lest god should hear his prayers . beware lest your hearts secretly cry spare , when your tongues openly cry , lord , kill and crucifie my corruption : but do thou bonâ fide pull on earth , and the lord will bono spiritu , pull from heaven , and rent thy sin and soul asunder . otherwise , as the poets tell us of hippomanes , that running with atalanta for victory , he conquered by throwing golden apples down ; which atalanta stooping to take up , lost the prize ; so satan seeing the soul running heaven-ward in god's service , will throw down the gilded temptations of a beloved sin , stop it in its carreer , and hazard the prize of eternal glory . sect . ix . a ninth cause of distractions in the worship of god , is , satan * . and this he doth sometimes more remotely , by throwing in some cross business before duties , whereby the soul is unhinged : some body , or letter with business , just before prayer ; or some passionate distempering passages in the family , whereby to lay matter ready for our discomposure , and wandrings in the following duties . sometimes he approaches nearer , and by presenting and occasioning objects to our senses in god's worship , draws off the heart : he can stay one long from the congregation , that another may be distracted in observing him coming in , and so wounds two , and sometimes twenty at a blow : satan is not idle , when this and that child are restless and unquiet in the family ; whereby perhaps all in the family lose the passages that would most profit them . he can create a further distraction by every pillar and part of the structure , and every person in the congregation ; and can be content you read sentences on the walls , to hinder and divert your s●uls from the sentences in the pulpit . yea , he often approaches nearer , and works immediately upon the fancy , upon which he can imprint a thousand notions , most strange and incoherent many times , to steal the heart from god , for we are not ignorant ( the more is our sorrow ) of his devices . hence we have him , iob 1.6 . when the sons of god came to present themselves before the lord , coming also among them . and being questioned , tells his business is to go to and fro in the earth , and to walk up and down in it ; as if he walked only out of curiosity , or for some charitable end . but as our lord iesus went up and down , doing good ; this was his work from morning to night : so the devil walks up and down , doing evil . he is in every pue , at every elbow , throwing in his fire-balls , and enticing poor souls to commit folly with him ; and when god is treating with the soul about heaven and hell then comes he * and thrusts the world between , or some vanity therein , to break the treaty , and spoil that sacred conference ; so that of all roads , no road is so full of thieves as the road to heaven . and though to give the devil but his due , we can make shift to be bad enough in an ordinance without him , yet he waits there no doubt to make us worse : what else should bring thoughts then into our head , that have never come there , in a month or year before ? who else should suggest such horrid atheistical thoughts , when we are pinch'd with convictions , and move us to question all , when any thing pursues us ? ephes. 6.12 . we wrestle against spiritual wickedness in heavenly things or * employments . the devil is wickedness in the abstract , when we are about heavenly work . never did the crafty cheat watch and spie , how to defraud and slur the innocent merchant , while he is receiving his cash , as satan lies at catch in the worship of god , to purloin from us the true treasure , that should make the soul rich . especially * that prayer , or chapter , or sermon , that should do thee most good , or most destroy his kingdom , will he be most busie in . when the high priest was interceding for the poor church , then satan stood at his right hand to resist him : hence our solemnest duties , often have the saddest distractions , and such as have no coherence nor reason for them ; but arrows , fiery darts , shot out of the devils own quiver . what a sort of them have i in the very writing hereof , and what long parenthesis between every sentence , and you perhaps will not want , while you are reading , yea , it may be , ( as the body , when the humours are stirred by physick , is worse , so ) he will be busiest to divert and trouble your hearts , while the cure is working . but when your heart is prepared before , and watchful in your duty , though yours be the sorrow , that you have the womb that bare them ; yet his will be the guilt , because he is the father that begets them . the remedy against satan's distracting us in god's worship , is , that of christ's own prescribing , matth. 26.41 . watch and pray , lest ye enter into temptation . stand upon your guard , give no heed to his suggestions . as you run to the water with the bucket , to quench a spark of fire in the thatch ; so drop a tear of contrition upon this spark of temptation . * treat not with these thoughts , but dismiss them unregarded , and by some short ejaculation call in thy friend , to countermine thine enemy . and still watch and pray . and pray and watch , and always remember , that we have as much need of the strength of christ for assistance , as the merit of christ for acceptance in every duty . and be sure to cast out his injections with disdain and hatred . nam superbus est spiritus , * & non patitur contemptum . he is a very proud piece , and cannot endure contempt . the stronger is your resistance , the longer will he stay away ; and the more you hate his motions , the less mind he 'l have to offer them . the devil is like that sanballat , nehem. 6.2 . &c. that sent to nehemia , who was busie in the work of the lord ; and i ( saith nehemia ) sent messengers unto them , saying , i am doing a great work , so that i cannot come down ; why should the work cease , whilst i leave it and come down to you ? yet they sent messengers unto me four times after this sort , and i answered them after the same manner . come , says satan , let 's meet and confer , here 's a notion and here 's a business , you must needs discuss this . nay , say thou , i am doing a great work for eternity . as that gallant painter , being demanded a reason of his exact curiosity in his work , answered , pingo eternitati , i paint to last for eternity . so , i am doing a work for eternity , i am pleading the cause that runs for life or death ; so that i cannot hearken to thee . why should my great work cease , while i leave it and come down ? alas , this business will go no farther than it 's lifted at . i am rowing upon a river , if i trifle or nod a little , i go down again * . i have a business on the wheel , that cannot be le●t a minute . if i look away , my iron burns , and i suffer loss . yet he 'l send messengers over and over again , as sanballat did ; but still answer them after the same manner . discourage him , and break his heart with thine obstinate resolution ; resist the devil , and he will flee from you . sect . x. the tenth cause of distractions in our lords service is , vain thoughts at other times . for , 1. these displease and disengage the spirit of god ; without whose help these infirmities will crowd in upon us . if you should lodge your noble friend , whom love only moves to visit you , in the same room with a nasty beggar , may not he take it for a plain affront , and refuse to come near or help you in your need ? even so the holy ghost , your noblest friend will take it ill , to be pack't into a room with base and beggarly thoughts , and may justly deny that presence and assistance , which we have need of ; and without gods spirit helping us , we cannot pray as we ought , nor keep out distractions with all our skill . rom. 8.26 . the spirit helpeth our infirmities , and these wandrings are some of those infirmities , which the spirit must help us about , yea and will , if he be not disobliged , but it is far from likely , that we should have that sacred spirit at our beck in duty , whom we have distasted all the day long . how justly may he say , as it is jer. 11.15 . what hath my beloved to do in my house ? or , as the margent , what is to my beloved in my house , seeing she hath wrought lewdness with many ? as if he should say , i know not what to do with thee in my house , or what thou hast to do with me , having roved so extreamly with thy heart from me , and been lewd with many . remember it is the holy ghost , who hates a sinful thought any time of day . that man must walk with god in the day , that will have god draw nigh to him at night . 2. these dispose and naturalize the soul to roving . habit is a second nature * , and it is almost as hard to wash an ethiopian white , as to break an evil custome . jer. 13.23 . can the ethiopian change his skin , or the leopard his spots , then may ye also do ( or think ) good , that are accustomed to evil. if a man be used to ill company , and link't in with them , though he sometimes resolve better , yet when they come , away he must go with them against his purpose . perhaps you have resolved against these vain wandrings in gods service , but being us'd to them , they call at door , and take you captive away against your intention . and therefore set up a constant watch against them , for religion is link't together in the power and practicals of it . so that you must take all , or leave all ; be a christian allwayes and altogether , or not at all . it is said of that accursed mahomet that he had used a dove to come to his ear , and thence to eat her commons , and so when the falling sickness surprized him , his pigeon presently came to her repast , which he feigned to be the holy ghost or an angel , that told him the mysteries of his religion : my beloved , if these fowls , these evil angels be used to your ear or heart , they will come even in your most coelestial imployments , and divert and distract you : and hereby they become less strange , and things that are familiar to us , though ugly , are not started at ; nay treble diligence will not dispel them , if you give them ordinary entertainment . if a way be made over your corn or ground , and people used to come that way , it must be an higher hedge than ordinary , that must keep them off . if vain thoughts have made a road over thy heart , and use to come that way without controll , it must be a very high and strong watch and resistance , that will turn them by , in holy duties . prov. 35.28 . he that hath no rule over his own spirit , is like a city that is broken down and without walls . 3. these vain thoughts at other times make us apprehend it more impossible to conquer , and less sinfull to be conquered by them . and when distractions appear so powerful that there is no resisting them , or so harmless that they are not worth our trouble to resist them , then is a floodgate opened to let them in : when once our courage is conquered , or our conscience is feared , we are quite undone . and thus you see that one sin ushers in another , and the loosness of our heart at one time , prepares it to be so another . even as you observe your children ( 't is the comparison of one that hath the skill of simile●s ) they are more unruly before strangers , or at times when they should be most demure , than at other times : and you are then , more aware and troubled at their shrewd words and gestures , than the whole year besides : alas , it is not meerly , that they are worse then , but then you take more notice of it , it is then most observeable and apparent , though their carriage be much at one : so it is with your hearts ; o ( cry you ) i am more pestred with foolish thoughts in prayer or sermon , than all the day or week besides● then my heart is worst , when it should be best . alas ! its naught all along , it do's but as it is used to do , only you observe it not at other times , and now observe it a little and find it out , but it s alwayes so . 4. these do infect the memory * , and imprint such species and notions there , as offer and produce themselves , when we are in the service of god and so when a good man out of the good treasure of his heart should bring forth good things . he stumbles upon the vain and unprofitable trash , before laid up in his memory , to the grie● of gods spirit , and hazard of his own . the memory , you know , will most easily retain an impertinent story , a filthy or foolish imagination a long time , and then when an idle heart hits upon it , ( though god himself looks on ) that will run away with the heart , and give both matter and strength to a long , woful , and wandring distraction . how doth the * active fancy in our sleep sometimes light upon some sorry thoughts we had in the day , and take them by the end , and spin them out into a very sinfull dream ? and this , casuists say , we are responsible for though it seem involuntary : because we administred matter for it , and remotely promoted it : so we shall be found guilty before god , even of our unwilling wandring in gods service , because we laid up for them before . if we brew for them , satan will be sure to broach them . 5. these idle thoughts , at other times , provoke god to give us up to our own inventions . as that dreadful word , hos. 4.17 . ephraim is joyned to idols , let him alone . seeing he will be marryed to them , and forsake me , let him take them . if a man be resolved upon idols or any other sin , god will not hinder him . so when he finds the heart joyned , taken up , and pleased with vain thoughts ; good motions knock and wait , but are not accepted or heeded ; come and knock again with double earnestness , how long shall vain thoughts lodge within thee ? but are not regarded , sin and the heart are making merry within ; come and try once more , open now or never ; and no answer , nay , now the soul is joyned to these things , let him alone . sleep on now , and take thy rest . trouble him no more in his vain inventions . so i gave them over , psal. 81.12 . to their own hearts lust , and they walked in their own counsels . if they choose hell before heaven , let them take it . my spirit shall not alwayes strive with man. and now when the soul is given up to a vagabond frame , then thy weak purposes , and faint watchfulness over it stand for nothing , but are broken like sampsons cords ; and a deluge of all manner of impertinencies breaks in , and the heart is prostituted to all temptations . the remedy against these idle thoughts out of duties is , 1. a right understanding what a vain thought is . though it sound somewhat harsh , that all thoughts are either good or bad , the matter of some being in itself indifferent ; yet if we consider the principle and tendency of them , we shall hardly light upon one individual thought , but it hath either the stamp of good or evil upon it . it is certain , that a wicked mans thoughts are all vain , as they come from him , neither flowing from a sanctified heart , nor being directed to a divine end . ah poor sinners , your hearts are little worth , the imaginations of them are materially or formally or finally evil , only evil and that continually . the sweetest words from corrupt lungs do stink in the nostrills of them that stand by , and so your best thoughts coming from corrupt hearts , cannot be right in the sight of god. and then for a gracious man , it should seem every thought comes either from the old man or the new , the regenerate or unregenerate part , especially if we consider that there is hardly a thought but it may be resolved ultimately either into christ or self , let it therefore be concluded , that every thought that is not suggested , or directed by the spirit of god , and that no way conduceth to the glory of god , the good of your neighbour , nor the good of your own soul or body , is a vain thought , vain or void , it might be spared , it stands for nothing , it s worse than nothing . 2. be throughly convinced that vain thoughts are sins * ; they are not free from the law of god , though they be free from the lash of man. the rabbins had a strange exposition of that , psa. 66.18 . if i regard iniquity in my heart , god will not hear me ; they read it thus , if iniquity do but remain within the heart ( be not produced into act ) god will not regard it ; and so the pharisees of the decalogue , as if god had only forbidden the outward acts of sin ; but there is nothing more contrary to the nature of god , or of his law , or of the souls of men than this . i wonder how they could over-look all these direct passages in the old testament , levit. 19.17 . thou shalt not hate thy brother in thy heart . — thou shalt not say in thy heart , and innumerable such . no , no thoughts are words before god , * ezek. 11.5 . i know the things that come into your mind , every of them . what is sin● but a deviation or transgression of the law of god ? and this is a woful thing . sin even in a thought is a woful thing ; nay , words and actions are as it were sins at second hand ; the very first life , and freshest vigour of all ill , is immediately inspired into the thoughts . hence it is that peter adviseth simon magus to pray to god , if it were possible , that the thoughts of his heart might be forgiven him ; as though there lay the greatest guilt , and deepest stain before god * . alas , one vain thought would bring down the highest angel into the lowest hell : and that which would damn an angel , will damn thee , except thou repent . if millions of angels have fallen by a sinful thought , and yet thou standest under the guilt of many , thank free grace , and the death of christ for that ; but yet thy sin is still as bad , and thou hadst need to cleanse the filthiness of the spirit , as well as of the flesh . 3. daily winde up your spiritual watch , and renew your covenants with god in prayer . draw all your parts and faculties into covenant , iob 31.1 . i made a covenant with my eyes . why then should i think upon a maid ? behold the blessed purity of this mans heart ! neither eye nor thought of his should wander after a maid ; and this he vows . though good purposes are the shifts of hypocrites , whose covenants to god are like ropes of sand , broken as soon as made ; yet when they are accompanied with repentance for former falls , and hearty indeavour for future performance , no better sign of an upright christian. know , that constant watchfulness is a duty ; that as nature hath provided a cover for the eye , so grace hath prepared watchfulness for the soul ; and as it would be a fearful sight to see an eye without a lid , it would soon be put out ; so it is a fearful and dangerous thing to keep a soul without its case , without its watch , prov. 23.17 . let not thy heart envy ( or imitate ) sinners : but be thou in the fear of the lord all the day long ; not only at prayer-times , but all the day long . be sure that every morning you sincerely and solemnly relieve your watch , by new purposes and prayers , and then when vain thoughts offer to come in , you may say , i have sworn , and i will perform it , that i will keep thy righteous iudgements . and labour , that all your thoughts may hold weight with that excellent scripture , phil. 4.8 . finally , brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are of good report , if there be any virtue , and if there be any praise , think on these things . 4. repent thoroughly and heartily for them . for as humiliation without reformation , is a foundation without a building ; so reformation without humiliation , is a building without a foundation , which the next wind of temptation will throw down . to wash the heart , ( mark , it must not be swept only ) in the brinish ●ears of repentance , is the way to dislodge vain thoughts from within you , jer. 4.18 . if you felt the smart and bitter pangs of true repentance to night for your vain thoughts , it would affright and mortifie the heart from them to morrow ; you would have no mind to tamper with the vanities that cost you so dear : the burnt child would dread the fire , and the fresh remembrance of the heart-ach you had for these guests last day , would bolt them out from coming in to day . if our sins did cost us in david's sense , broken bones , we should not so easily sin again . if the scholar , after his truanting , stole to his place unobserv'd and uncorrected , he will easily venture on his freaks again to morrow ; but if he tasted the rod , the smart he felt , will somewhat warm and keep him from such follies again . ah sirs ! our repentance is easie , and our confessions complements ; we forgive our selves , ere god forgive us ; we can lick our selves whole , without the cost of a tear or sigh , and then we are ready for a sin again : he that finds it easie to repent , will not find it hard to sin . verbal repentance will never cure you of real sins . it is your sad thoughts that will prevent your vain ones , * and idle thoughts are best excluded by keeping the heart full of good ones . sect . xi . the eleventh cause of wandring thoughts in the ordinances of god , is , a divided heart , james 1.6.8 . for he that wavereth , is like a wave of the sea , driven with the wind and tossed . the forlorn picture of a roving heart , carryed up and down , as the wind of any temptation pleaseth : the cause , ver . 8. a double mind : a double minded man is unstable in all his waies . the word signifies * one that hath two souls ; one that speaks with a double heart , psal. 12.2 . like that prophane piece , that bragged he had two souls in one body ; one for god , the other for any thing that came . this man is the unstable man in god's service , off and on with god , unfixed to his business , knows not what he would have , prayes and unprayes , wants faith for the ballast of his soul , and so is carried at the pleasure of every wave ; and then ver . 7. is the misery o● this frame . let not this man think that he shall obtain any thing of the lord ; that is ( as some ) though god may answer such requests out of his superabundant mercy , yet such a man can look for nothing . though a distracted prayer may receive something , yet it cannot expect any thing from god ; when a mans supplication is a provocation , there is little hope : he that puts treason into his petition , has little reason to hope for a good answer . how an heart may be said to be divided in a duty these waies : 1. when all the heart is not ingaged therein ; as when understanding or conscience without the will or affections . this opens a door unto distractions , eph. 6.6 . doing the will of god from the heart , with good will doing service as to the lord , and not to men . half an heart can do nothing with god. a man may as well with one eye observe the stars , and with the other measure the earth at the same time , as at once dispatch affairs with god and man. hereby both businesses are spoiled : conscience of god hinders from any discreet and serious contrivance of any thing in his presence ; and tampering with the world , provokes god , and hinders the affairs above . our lord christ is most peremptory in that case : ye cannot serve two masters , the one will be over-served , ye cannot serve god and mammon . 2. the heart may be said to be divided , when it is unfixed and indeterminate ; wavering and unsetled . a duty to god is shooting at an hairs breadth ; if a man be uncertain and unsteady , how shall he hit the mark ? psal. 57.7 . o god , my heart is fixed , o god , my heart is fixed , i will sing and give praise . now the work is likely to go on . you cannot ( it seems ) so much as sing a psalm , or give the lord praise without this fixedness of heart . as you have seen the needle in a compass , waver up and down perpetually , till it point towards the north , then it is fixed and standeth still : so until the soul be composed , and bent directly towards god , it wanders , and trifles everlastingly . 3. the heart is divided by hypocrisie , iames 4.8 . purifie your hearts , ye double minded . as he speaks to open sinners to cleanse their hands , so to close hypocrites , to purifie their hearts , that is , be sincere : an hypocrite is a man of two hearts , and both little worth ; one good one is worth a thousand pair of double hearts . hence holy david , psal. 86.11 . unite my heart to fear thy name , else i shall have one heart to move me towards thee , and another heart to fetch me back again . one heart for god , another for baal , and so shall halt between them . 4. the heart is divided , when you perform not his service with all your might and strength , ier. 48.10 . cursed is he that doth the work of the lord negligently , loosely , that unbends his bow , that unstrings his heart in the lord's service * . he that is studying with all his might , the least noise or word distracts him , and troubles him● he cannot admi● or abide the least diversion : so he that is intent with all his might in god's service , cannot give room for the least by thought . no , i am before the lord , and i can do but little , but i 'le do what i can , psal. 103.1 . bless the lord o my soul , and all that is within me , praise his holy name . and this leads us to the remedy for this cause . the remedy for a divided heart is , get sincerity and seriousness . and indeed the soul that is sincere , is serious . the real beggar begs in good earnest , he cries , he weeps , he heeds not the playing of the children , the barking of the doggs , not he ; his wants pinch him , his stomach pulls and craves , nothing but meat will please him : there 's musick perhaps within , and company without , but all 's one to him , he is not concerned therewith , he 's hungry in good earnest , and therefore still he cries for bread : so it is with the upright and serious heart , he is really and deeply prest down with sin , and needy of grace and comfort ; he sees the reality of invisible things ; he fears the anger of god , and feels his broken bones , & therefore let the devil , or the world , distribute what they can , or suggest what they will , he plyes this 〈◊〉 must have pa●don and grace● and the light of the lord's countenance : it is not the stirring of a feather can unhinge him , for he is in good earnest , ier. 30 21. for who is this that hath engaged his heart , to draw , nigh to me , saith the lord. where sits that man , that gives a heart to god ? the lord cryes , who ? o let every one that hears or reads this , cry out , lord , it is i ; and when the heart , the whole heart is engaged in a duty , then work goes on . there 's a vast difference between the pleading of an orator , and the pleading of a malefactor : the former hath perhaps a more smooth , elegant and starcht discourse , but he handles it with a light finger ; a friend , a fee would take him off ; but the malefactor that pleads for his life , he sweats , he cryes , he begs , the judge interrupts him , but he goes on ; the jaylor stops his mouth , but he will proceed ; all the court cannot distract his mind from his business , his heart is wholly in it . and so it is with a sincere and serious saint : he can truly say , lord , thou hast more of my heart , than ever any creature in the world had ; my heart is fixed , i am set upon this affair * : the great matters i am about , i neither can live , nor dare die without them , and therefore blame me not to be busie . it is the dear prayer that prevails , the prayer that costs us dear . sect . xii . the twelfth cause of wandring thoughts in god's worship , is , an opinion that there is no great evil in them ; which partly proceeds from that notion , that thoughts are free , or at least , that no sin is really sin , except it be voluntary , and these are without consent ; partly from our being used to greater sins , which do widen the conscience to digest these lesser ones , without any staying : and partly from the commonness of them , being the snares wherein we are most frequently taken ; and the oftener they walk thorow the heart , the less strange are they there ; the more familiar they are , the more apology we have for them ; and so usually it becomes no sin , that we have a mind unto * . and now , when there is bred in the soul , an opinion that there is no evil , or next to none therein ; the heart is pleased with th●● , and merrily playes with those baits , till by the hidden hook it 's caught in the hidden snare of the devil . to rectifie this mistake , 1. somewhat must be granted . the evil in these wandring thoughts , is not so great , as in many other sins : these do not vastare conscientiam , lay the conscience waste , as some others , especially these roving thoughts , as are rather injected , than contrived ; the matter whereof is good , not evil , and which are short and sorrowed for : but who will swallow a spider , and say , there is not so much poyson in this as in a toad ; or break his legg , and say , there is not such danger therein , as in breaking the neck ? even so , it is a poor plea to say , these peccadillo's , trivial things are not like oaths , and murders , and oppression , &c. but these are great enough to displease god , to bind guilt upon the soul , to prepare for greater , and bid fair for hell. 2. something must be answered , as namely , 1. that though our thoughts are free from the notice of men on earth , or satan in hell , further than they are imprinted in the body or actions ; though they are free from the punishment of humane laws , yet are they not free from the eye , nor law , nor wrath of god , as you heard in divers instances before , and particularly in the case of simon magus , act. 8.22 . and 2. that other notion is corrupt , that nothing is culpable that is involuntary : it 's true , this doth extenuate a fault , but this doth not extinguish it : 't is a less fault in that ca●se● but it is a fault * , for the understanding may be depraved , as well as the will ; and we are really guilty in adam's sin , though we had no previous consent therein . it is a fault , that we are capable subjects for such sinful injections , though we yield not to them ; for there is something in us that incourages those attempts : the angels met with none of these . the will lyes dormant when we are asleep , and yet * casuists say , there wants no sin , even in our dreams ; for the fancy and the memory may be corrupted , as well as the will ; and therefore it follows , these wandring thoughts may be against god's will , though they be besides our own . and 3. for our accustomedness to greater sins , and frequency in those , that signifies little herein : for crimes do not excuse faults . the stars are the same in the firmament all day , though while the sun shines , they appear not ; when the sun is retired , they will shew themselves : while your greater staring sins appear , these are nothing ; but if ever a night of terrour come upon you , then each of these will shine in its proper guilt , in the eye of conscience . and then 4. the commonness of them adds to their sinfulness , though it take from your sense thereof . if your neighbour for a time break over your hedge , and tread your corn , the matter is soon put up , 't is but a trespass by chance ; but if he daily use it , and make it his way , you think it 's intolerable : so if a wandring thought stole in once a week , it were a less offence ; but if they will transgress , and make a way over god's ground , spoil his garden often in every day , this makes the sin the greater , though the sense of it be the less * . 3. something must be advised for cure . and that is , 1. a true knowledge , and deep sense of the nature of sin , whereby you will see , that no sin can be little ; that there is more evil in the least sin , in a vain thought , than in all the world besides . hence , saith god , ier. 6.19 . behold i will bring evil upon this people even the fruit of their thoughts . all the possible sorrows that can tear the mind and soul ; all the sickness and sores that can be inflicted on every part of the body ; all the mischiefs that can sink thy name and estate , ( put them all together ) amount not to that real evil , that is in the least sin * . for it is an offence to god , displeasing him whom the angels study to please , and would not offend for ten thousand worlds . psal. 51.4 . against thee , thee only have i sinned . the greatest evil in sin , is that 't is against god ; by it you provoke the highest majesty , displease the sweetest nature , and offend your chiefest friend . and if i know a little thing will offend such a person , i am a wretch , for a little thing to offend so great and good a friend . might not adam have argued thus , 't is but an apple , there can be no great hurt in this ; what 's this to breed a jarr between god and me ? and yet we have found that little figg or apple , a great sin . here was all , god was disobeyed , his will opposed , his soveraignty and mercy trodden under foot ; and this is the nature of sin : whereof , if the soul have a deep sense , it will excuse no longer , but frighted at the hideous look thereof , fly even into the fire to escape it , psal. 119.113 . i hate vain thoughts : but thy law do i love . i not only avoid them , but i hate them ; i see a sinning evil in them , i see a damning evil in them . i hate vain thoughts ; not only wicked , wanton , revengeful , proud , or blasphemous thoughts , but vain thoughts ; empty thoughts fill me with grief * . natural conscience may abhor the former , but a soft heart can only oppose the latter . and there is the means he used ; thy law do i love ; he that loves a pure law , cannot but hate a vain thought . 2. you must apprehend the evils , yea , the great evils that are in this sin . for though we grant , there is more of poison in some other crimson sins , and in some distractions more than others , yet there is much evil in the least of these ; which , on purpose to whet and ripen your most serious resolutions against them , ( and see they attain that effect ) i shall now in the seventh place discover : chap. vii . the evil of distractions . sect . i. the evil of distractions , is , 1. in their nature . 2. in their effects . take the former in these demonstrations . 1. these distractions in god's worship , are sins against the first table . and these proportionably are ever greater than those against the second . though the offence of them be properly against the second commandment , yet they have a fling against every precept of the first table * . for how doth he acknowledge god , that in his very presence offends him ? or how dost thou honour , love and delight in him , as the chiefest good , when thou startest aside from converse with him , to parley with the world and sin ? there 's the first commandment broken . do you worship him according to his will , that thus worship him ? if material images be cast off , and spiritual fornication committed , ye are still breakers of that commandment . a graven image in the mind , a worldly or wicked fancy there , where christ should be , cannot but provoke him to be very angry . there 's the second commandment broken . and these manifestly break the third commandment , being a palpable taking his great name in vain . to speak of god , and think of the world : to hold discourse with him , and think of your lusts , is an high taking his name in vain . as if the wife should be speaking busily with her husband , and at the same time looking at the picture of the paramour , what rage would this beget in her husband's heart ? to make the name of god a cloak for the things , the nothings of the world , for the worst thing sin , is the saddest sacriledge ; and for which he will not hold you guiltless , if he find you griefless . and then the fourth commandment is broken by a plain rape , and theft committed of god's holy time ; that which you * destinate , at your kneeling down to his service , is purloyned away by these roving thoughts , especially when they invade the sabbath . for when you seem to give him much , in effect it comes to nothing ; sift out the bran of your wandring thoughts , and the flower of cordial service will be next to nothing . and so your time is lost , your duty lost , and danger of your souls loss after all . and thus you see the first table broken at a blow : it is a sad blow that breaks four commands at once . sect . ii. the second evil in their nature , is , * that they are heart-sins , psal. 5.9 . there is no faithfulness in their mouths , their inward part is very wickedness . as wounds in the inwards are most dangerous , because hard to come at and cure . hence it is far easier to cure a swearer of swearing , than a roving heart of its distractions . and as these sins are more dangerous , so are they very displeasing . the heart is god's-acre , the inclosure he keeps for his own walk and delight . he hath said , prov. 23.26 . my son , give me thy heart . now to injure him of his peculiar , to lay the filthy excrements of our sinful distractions under his most blessed nostrils ( to speak with most deep reverence and grief ) to thrust him out of his mansion-house on earth , the heart ; this is no small injury , affront , and unkindness . and such a backslider in heart , shall be filled with his own waies , if he fill not the sacred bottles with his tears . and they are * more heavy to the conscience , in that they meet with no shame or trouble without , which is the ordinary lot of other sins , but are begun and perfected in the heart within ; and their guilt is more , because their shame is less . and they do thereupon leave ( as such other sins do ) a deeper sting of remorse , and horrour of conscience , when the conscience is weake . there is much evil in these , ezek. 6.9 . i am broken with their whorish heart , which hath departed from me . sect . iii. the third evil in the nature of them , is , that they are sins in the special presence of god. we read , ezek. 8.16 . of god , shewing the prophet with infinite wrath , five and twenty men at the door of the temple of the lord , between the porch and the altar , with their backs towards the temple of the lord , and their faces toward the east , and they worshipped the sun towards the east . this he highly resented , that in his temple they should have their faces towards the sun , and turn their backs on him . this is the manners of a roving heart . in god's own presence he turns his back on god , and his face to the things under the sun , and those he worships . o infinite patience ! that turns not such a soul into a pillar of salt , yea , throws it not into a pit of brimstone ! ezek. 5.11 . therefore as i live , saith the lord god , surely ( see how he binds it with double strength ) because thou hast defiled my sanctuary with all thy detestable things , and with all thy abominations , therefore i also will diminish thee — a third part shall die with the pestilence . which of all thy detestable sins , but thou hast had a fling at in the sanctuary and presence of god ? now a proud , now a wanton , then a worldly thought . ah , sayes god , i cannot bear it . he that provokes me to my face , shall feel it * . few think these sins have brought the plague , no more than the corinthians did their unworthy partaking at the lord's table . in his special presence he looks at thee , as i may say , with both eyes , psal. 90.8 . he sets all our iniquities before him , but he places these secret sins in the light of his countenance . o this is an evil thing , and a bitter , that thou shouldest provoke the lord to his face , and that his fear doth not awe thee , ier. 31.11 . yea , in my house have i found their wickedness , saith the lord ; this dyes it with a double dye . i am god almighty , walk before me , and be thou perfect , gen. 17.1 to believe you are sitting , standing , kneeling before god should make us perfect * . how demurely doth the child stand before his father , the scholar before his master ? and shall the child of god only forget himself ? the poorest scholar , before the best of masters ? famous was that execution , levit. 10.12 . two of aaron's sons came with their censers , and offered strange fire before the lord , which he commanded them not , and there went out fire from the lord , and devoured them , and they died before the lord. behold the dreadful hand of god! before him was their sin , before him they were punished . lord ! how terrible art thou in thy holy place ! if no place will deter them from sin , no place shall be a sanctuary to them from judgement . what are distracted thoughts but strange fire ? and a * strange punishment may the workers of iniquity have , if timely repentance prevent not . sect . iv. the fourth evil in their nature , is , that they are sins about the most serious business * . the most grand affairs under the sun , are transacted in an ordinance . i have read of a noble man of this nation , that when his cause of life and death was trying , though he had a pardon in his pocket at the same time , he was irrevocably sentenced , being that while asleep ; he was sleeping , while the judge was sentencing , was not this a gross neglect , and did not he ( trow ye ) bite his nails , and beat his head , that could not watch , when his head was in question ? sinner , thy head , and life , and soul , and all are in question : thy eternal happiness is handling , or thy dreadful sentence passing , and is this a time to trifle and straggle away from god ? if you should come to the elbow of a counsellor pleading at the bar , much more of one impeach't for treason , and tell them , such a companion hath sent for them to the tavern , or that such a cock is like to win the game , the cattel broken into such a field , such a game at chess likely to be lost ; with what disdain and indignation would they turn back such a message , and cry , is this time to trouble me with these things ? when the very hearing of such an errand may lose my cause , or hazard my life * . are cocks , or corn , or companions , parallel to immortal souls ? what are these to the things between god and me ? if the dead must not be buried , when christ calls ; nor a man stay to take leave of his friends , how greatly doth he trespass that runs riot after toys and sins , when the great god calls and calls again ? we have a clear instance , luk. 10.41 , 42. the preacher was at martha's house , and serious in his sermon : martha ( good woman ) was highly cumbred , and distracted with much serving : mary sate at her saviour's feet , and heard his word . saith martha , i think it much that my sister must have all the dainties , and i all the distractions : master , rectifie this inequality . ah , saith our lord , martha , martha , thou art cumbred ( or as the word signifies distracted ) about many things . but one thing is needful . mary is imbarked in a most necessary affair , and worldly cumber is improper for an heavenly business . she that 's working for her soul , hath work enough at that time . salvation , eternal salvation ! eternal salvation of soul and body ; these are not things to dally about . sect . v. the fifth evil of these rovings of heart , is , that they are sins of hypocrisie * . and there can be no little evil in the sin of hypocrisie . what is hypocrisie ? matth. 15.7 , 8. but the honour of the lips , and the distance of the heart , vox & preterea nihil , as it is said of the nightingale , a sound of words , and no soundness in the heart , that 's hypocrisie ; of all sins most odious unto god and man. and though the purpose of the heart be wanting to make it formal , and full hypocrisie , yet a custom in these will beget that at length , and he that useth to lye in jest , will come at length to lye in earnest , hos. 11.12 . ephraim compasseth me about with lyes . oh how often may the lord say over us , these people compass me about with lyes . what a generation of vipers are here ! like the viper that 's speckled without , and poisonous within ! moses took a vail , when he spake to israel , and put it off , when he spake to god. but the hypocrite doth quite contrary , he shews his best to men , his worst to god , but the lord sees both the vail , and the face ; and it 's hard to say , whether he hates more the vail of dissimulation , or their face of wickedness . this , 't is a disappointing of god , in a sense a deceiving of him , mal. 1.4 . cursed be the deceiver , that hath in his flock a male , and voweth and sacrificeth to god a corrupt thing . yea , sayes god , you have in your flock a male , you can be serious when you will , but a corrupt thing ( it seems ) will serve my turn ; you disappoint me , you deceive me , you appoint a meeting between an heart and me , and here i come , and the heart is gone ; you knock at my door with great earnestness , and when i come , the heart is gone : you are deceivers , and deserve my curse . if this be not repented and reformed , such deceitful hypocrites must carry away no blessing of mine , but a curse . a prayer , though but of forty words sincerely made and felt every syllable shall prevail more with god , than a long oration with half an heart : and the meanest sermon heard with a prepared , humble , and attentive heart , shall receive a greater blessing , than a better sermon with a worser heart : for god is a spirit , and shews do work nothing with him : he that seems to serve him , and doth not , exasperates him the more . an eye to heaven , and an heart for hell , an humble knee , and a haughty spirit , a serious posture , and a frivolous soul , are abominable to the lord * . sect . vi. in the next place , the evil of distractions is seen in the effects , whereof these are some . first , they do alienate the heart from holy duties * . when we miss of god , we have small mind to his service again . it is the comparison of a learned divine , when there is no marow in the bone , we quickly throw the bone away ; even so when the sweet injoyment of god is not found in an ordinance , which is lost by the roving heart , we shall ere long cast away that ordinance , except shame or custom restrain us . now when the soul cares not for prayer , or other ordinances , it is a sad effect : the lord may say to thee , with more right and reason , than dalilah did , iudg. 16.15 . how canst thou say , i love thee , when thine heart is not with me ? what love is that without an heart ? where the affection is , there the cogitation will be also . i may truly invert this , and say , where the heart is not before , there love will not come after . let all the soul be seriously bestowed in any duty of prayer , singing , reading , or hearing , and you will be loth to leave that duty , and long to be at it again . o the sweetness therein , and love thereunto ! psal. 119.93 . i shall never forget thy precepts , for with them thou hast quickened me . oh when shall i come and appear before god! o that every day were a sabbath , then should i be well , as said that famous * instance of practical piety . hence , with a gracious heart , one duty prepares , and gets a stomach for another . but you shall find , when the heart is out of tune , and beating about the bush , and not half quarter of it with god ; o then it is the most wearisome imployment in the world ! a man had rather thresh than pray , that hath his heart in the barn , when he is in prayer . and there is no lively desires , or longings of soul to that business , wherein he felt so little of god. hence it is so hard to get a worldly family to get together to prayer ; alas ! the duty is a distraction to them ; when they come , they still leave their hearts behind them ; you can make them no penny-worth of an ordinance , whose hearts do usually run out of an ordinance . sect . vii . the second effect of distractions , is , that they much affront the majesty of god * . it was an high affront to god , act. 7.39 . that his people , after they had had experience of him , yet in their hearts turned back into egypt . this is the wisdom of a roving heart , they say . come , we like not this blessed presence of , nor work in our hearts : let 's walk into the world again , ezek. 11.21 . but as for them , whose heart walketh after the heart of their detestable things , i will recompence their way upon their own heads , saith the lord god. here one detestable thing offers it self , and there another : for every thing that draws the heart from god , its chief good , is therein detestable : now when the heart walks after them , that is the right vein of distractions . where the heart walks after every trifle , that puts up finger , he shall have enough of his waies , saith the lord. must i stand for a sta●e , when he is aiming at other matters ? must the great god wait on a simple worm , till he can be at leisure to speak with him ? shall the worst of evils be courted , while the chief of goods is slighted , and yet even then pretend to service ? as if some miserable scullion at the court had made great means to possess the king with his low condition , and when the king is come to speak with him , he lyes sweeping the sink , or scouring the spit , and there lets his prince wait on him to no purpose ; may not he justly say , when i come next to meet you , you'st know the difference between the majesty of a king , and the sordidness of a scullion * . just so , poor soul , do thou and i , obtain leave to approach our heavenly lord and king , and when he expects the heart earnestly to sollicit her great affairs , she is roving away , and bestowed in the kitchin , or worse , while the great and holy god stands waiting to be gracious . what father but would take it for a great indignity , to see his son stopping his ears , or whistling , or playing with flyes , while he is reading his last will and testament to him , or giving him order about his greatest affairs ? and is not god greater than a father ? and can he with his honour , abate such a child his punishment , if he do not humbly cry him mercy , and study to offend no more ? though divine vengeance be not alwaies so visible , as a parents rod , yet it is as real and more heavy . a poor man cannot escape , with his affronts of a great god. sect . viii . the third effect of distractions , is , that they hinder the benefits of an holy duty . god seldom thinks of those prayers , that we think not of our selves , isa. 64.7 . and there is none that calleth on thy name , that stirreth up himself to take hold of thee : the lord counts such prayers as none at all , when a man doth not stir up himself to his business , & non entis nulla est operatio * . that which in god's account hath no being , can have no working . the benefits of ordinances are many and great : they are like the medium to sensation , as the air to the eye , or ear ; there is no seeing nor hearing without it : so are ordinances to the soul : they are the conduits to convey god's grace to us , and our desires to him : when a dirty distraction gets in , the conduit is stopt , and the soul starved . and in this sense god's name ( which should be most sacred and dear to us ) is most palpably taken in vain . when we use a great solemnity to no effect , magno conatu nugas agimus . the wind and tide to serve , and yet the soul to sleep ; the mariner to be at dice or cards , till the opportunity be lost , what a great evil is this● when our voyage is for life and death ? if you could by the expence of one serious hour gain a lordship , would you not be intense and earnest that hour ? would you not fume at the company , that would divert you , and disdain any ordinary business that would interrupt you ? o stay , and let me alone this hour , for i am busie . now by the * cordial management of one serious hour in prayer , reading , hearing , or meditation ; you may , yea shall infallibly gain at least one grain of grace , which is worth more than a kingdom , yea , than a whole world. and is not that an evil thing , and bitter , that then interrupts you , and frustrates your gainful imployment , whereby it comes to pass that you get nothing ? pearls are dealing , and you get nothing . orient graces in the hand of god , ready to give , and you none of them , who would entertain , that can be rid of such companions ? sect . ix . the fourth effect of these distractions , is , that they deprive the soul of its purest comforts . the highest , truest , and purest joys and comforts , meet the soul in the service of god , cant. 2.3 , 4. i sate under his shadow with great delight . ( there are then delights , and great ones too in the waies of god ) and his fruit was sweet to my tast . ( if thou hast any spiritual tast , his fruit will be sweet to it . ) he brought me to the banquetting house : god's house is his banquetting-house , and every ordinance is a rare feast to the soul , that doth spiritually manage it : now these idle wandrings of the heart ; first , by their disturbance , then by their guile , do damp and deprive the soul of the comforts thereof . just as a black cloud doth hide from you , the bright and warming beams of the sun. how often have you mist of those joyes of the holy ghost , sweeter than the musick of the spheres , by these vain thoughts ? with what sweet content do you look back on a duty , where communion hath been held between god and you ? and what a folly is it to lose an hour , and neither reap pleasure not profit by it * ? there is fatness in god's house , and rivers of pleasures with him , but he shall have leanness in his soul , that gives way to these , and of all those rivers drinks not a drop , not one drop of true comfort and pleasure . o what an heaven do negligent sinners lose ! how many gracious smiles , blessed tokens , coelestial raptures , the dainty diet of angels , and all through the idleness of the soul ! psal. 63.5 . my soul is satisfied as with marrow and fatness , ( i am full , brim full of joy and comfort , my heart runs over , and ) my mouth shall praise thee with joyful lips . now all these gleams of sweet comfort and refreshing , are stollen away by these thievish distractions . for an upright heart , and an attentive , would seldom want the sweet comforts , that usually accompany sincerity and seriousness . he that can keep his meditations fixt on the right object , his meditation shall be sweet ; and where should the lord make his servants joyful , but in the house of prayer ? sect . x. the fifth effect of distractions in the worship of god , is , that they grieve away the holy ghost . it is true what the blessed apostle hath said , rom. 8.26 . the spirit helpeth our infirmities , and so helps against these , when they are but infirmities , mourn'd for , and striven against , but when they are contracted habits , then they grieve and quench the holy spirit * . the greek word in that scripture , signifies to take and heave up a thing over against you , to heave with you . i but now , if our spirits instead of helping , shrink away , and heave none , this promise will do us no good . if we leave the business wholly to god's spirit , without our diligent co-operation , he will leave it to our spirits , without his divine co-operation . the holy ghost will dwell only with an holy heart , and these idols in the heart , do heartily trouble that sweet spirit , ezek. 14.3 . son of man , these men have set up their idols in their heart , and put the stumbling block of their iniquity before their face , should i be inquired of at all by them ? read on , and you 'l see what consequence this is of . what are worldly and sinful distractions , but idols in the heart ? what are abused objects of the eye , or ear , but the stumbling-blocks of iniquity before the face ? and how can the holy spirit dwell in such a soul , or abide such doings ? luther somewhat sayes , that the holy ghost dwells not in babel , but is salem ; that is , delights not in the heart , where is nothing but confusion , ( that 's the english of babel ) but in the heart where there is quiet , peace , and freedom , ( that 's the meaning of salem . ) in salem also is his tabernacle , and his dwelling place in sion , psal. 76.2 . the unkindness offered is very great : as if you should earnestly importune some noble friend , to accompany and help you in some arduous affair , and he comes to go with you , once and again ; and still , when you should come along , and promote your own business , you steal away about some trivial matters , and leave your noble friend in the lurch : this is the very case , you humbly impor●une the holy spirit of god , to help you in the service of god ; and he most graciously comes to help you , but one distraction or other charms away your heart , and the holy ghost is left alone . and thus the holy ghost is so oft sinned against , till at length he is sinned away . and thus you see the evil of distractions , which is the seventh point to be handled . chap. viii . the cure of distractions . sect . i. and if there be such great evil in these distractions , and evil effects of them , what shall an upright heart do to be rid of them ? i say , an upright heart , that inquires for means to use them , and craves a plaister not to look at , but to apply to his sore . and art thou thus resolved , that readest these lines ? for us to spend our skill , and you your time , without full purpose to practise , is labour in vain : nay , it will harden your hearts here , and increase your condemnation hereafter . you will deceive your selves , and disappoint us , if you rest in hearing , without doing what you hear . well then , are you resolved unfeignedly to take the lord's counsel , for the destruction of your distractions ? stop a little and resolve — and now let me put that question to you , ier. 30.21 . who is this that hath ingaged his heart , to approach unto me , saith the lord ? who is this ? who will do it ? who is thus well advised ? that hath ingaged , not only made a proffer , but ingaged , and that his heart , to approach unto god , and where in this congregation doth that man sit , or stand , that out of a deep sense of the hatefulness and hurtfulness of this sin , doth now ingage his heart and soul to use all means against it , and that in the uprightness of his heart ? the lord your god sees who yields and cries out , through grace i am resolved . well , on that condition i proceed to direction . i. dispel the causes fore-mentioned , and use the remedies prescribed against them ; and here if you be in good earnest , you will look back and review them , and the helps adjoyned , and beg of god , as you read them , in this lord pardon and help thy servant ! a man of small skill , may easily stop the symptoms of diseases , as the present pain in the teeth , or the like ; but he is an artist , that removes the causes of them ; and it is more easie to turn off two or three of these vain thoughts , than to heal the soul of the thought-evil in the causes thereof . if these remain atheism , unpreparedness , lukewarmness , worldliness , and the like in the heart , all the rules and receits under heaven , will never cure you of distractions . for there will still spring up continual supplies from these corrupt causes ; as the lopping of the boughs will still have new sprouts coming , until the ●oo● be stocked up ; and therefore with faithfulness , and resolution , set upon all those remedies that have been prescribed . beg of god to dry up the spring , else your damming up the streams will do no good . when the causes are dispelled , the cure is wrought . and here is a plain discovery of an hypocrite in heart ; if some light easie receit will help him in any case , he may set to it ; but if he must go about , and take pains ; if the way of cure be any whit intricate , or difficult , then he throws it up , never will go to the bottom of his business : whereas the upright heart doth but desire to know what to do , what is god's method and way , and then long , or short , hard , or easie , he never disputes , he demurrs not , but falls to work ; he knows every inch he goes , he gets advantage , and in keeping of god's commandments , there is great reward . the speediness of his cure he desires , but the soundness of it he insists on , and counts no trouble in the cure , like the evil of his sin . are you resolv'd in this ? else 't is to no purpose to proceed ? to stumble at the threshold , presages . but if we be clear thus far , i proceed . sect . ii. ii. bewail your former failings in this respect ; this will divers waies conduce to your amendment : 1. morally , being an argument that you really dislike the sin , and the condition of god's pardon thereof . the ordinary lord have mercy , doth herein fall short of pardon , because it is not spoke in tears ; if god did but see a man grieve for his sin * , a little ado , a few words should get forgiveness . the publican had but a short peccavi , nor david upon his dreadful fall ; but they were words that were felt , they were heart deep , they swum in tears , each word fetcht a drop of blood from the heart . and god was well pleased with them in christ. when antipater had written a large letter to alexander , against his mother olympia , his answer was , dost thou not know , that one tear from my mother's eye , can wash away all her faults ? so one penitential tear from a believers eye , can perswade much with god in christ for the pardon of his wandrings . but the most imbroidered phrases , without this christian grief , work not with god at all . lachrymarum lingua disertissimè loquitur — if christ jesus himself did sue for pardon for an impenitent sinner , he would not be heard . but when your conscience is toucht , and the heart melts , and bleeds for your faults herein ; now , saith god , i see yonder man cannot live with a wandring heart , and therefore he shall live without it . i 'le never see him drown'd in his distractions , that is thus drowned in tears about them ; if he really dislike them , i 'le really dispel them . and then again , till their guilt be pardon'd , our tear are usually desperate ; like a wicked spend-thrift , while hopeless of a discharge from all , treasures up sin unto sin , till that dreadful pay-day come , the day of judgement . whereas , when sin , this sin is truly grieved for , the holy ghost doth ever bring a pardon in one hand , and a plaister in another ; at the same time , to clear the guilt , and cure the disease * . o , saies the soul , i am defiled , i am wounded in my flight to heaven , i am disappointed in my affairs , my god is angry . i have sinned just then , when i should have scored out my sins . i have sinned against my remedy , and how shall i be cured ? o was there ever such a rotten backsliding heart ! such a cain-like vagabond cursed frame ? what place but hell , is fit for that heart , that cannot rest in heaven ? ah lord ! i wonder that the end of my prayer , is not the beginning of my punishment . though these be but small like the sand , yet being many as the sand , how can i stand under them ? i am ashamed , yea even confounded for these reproaches of my duties . nay , then saies god , that hearkens behind the curtains all this while , is ephraim my dear son ? is not he a pleasant child ? i will remember him , i will have mercy upon him . when thou art ripe for hell in thy own eyes , then art thou ripe for grace and glory in the eyes of god. no man shall ever be overborn with a sin he hates . go my blessed spirit , that hast melted him , and mend him ; that hast softened him , strengthen him : he that laments his sin , shall never languish under it * . the sacrifice of a broken heart doth please him , though the sacrifice of a broken christ alone doth satisfie him . 2. dispositively , grief at heart doth help forward the cure of distractions , and that by softening the heart , and so fitting the same for the impressions of god's will. when the wax is melted , you may turn and mold it , which way you will : so when the soul is melted by grief for these sins , god almighty may easily be heard , and his counsel will be taken . and also this godly sorrow ( as was before observed ) doth so afflict and make a mans heart to ake and smart , that he will take some pains to prevent the like anguish again . when they knock at door , you 'l say , o these are they , that cost me dear at such a time : non emam tanti poeniteo . i feel yet the sad impressions of my late affliction for them ; i found a pardon no easie enterprize , nor repentance so pleasing a potion to brew for it again . i would not for all the world , ( much less for one vain thought or two ) nor for a thousand worlds together , be under that anger of god , nor feel one drop of his scalding indignation , which i have perceived for these offences . o sirs , where godly sorrow is in the power of it , what carefulness doth it work ? what zeal , what indignation , yea what revenge ? it makes sin lye like a mountain upon the soul , musters up all the aggravations of sin , and sets them home on the heart . o to sin in an ordinance ! against such a god! in the midst of my greatest business ! after such conviction ! vows and promises of exactness before him ! to offend both father , son , and holy ghost at a clap ! heart of stone , dost not melt ? yea to offend the angels of heaven , which holy spirits turn away their faces at our vanities in the assemblies ; yea and offend the angels upon earth ( god's ministers ) while that which cost them most serious pains , is spoken to the air ! to wound my own soul in the act of curing it , and increase guilt , when i am getting it cleared ! to play the hypocrite before the face of god , the judge of heaven and earth ! o wretched man that i am ! o my sin is exceeding sinful ! lend a tear , o rend an heart ! o thou most high ! a broken heart today , will be a good preservative against a wandring heart to morrow . sect . iii. iii. engage the holy spirit of god in thine assistance , joh. 15.5 . without me ye can do nothing . supernatural work cannot be done , without supernatural help : you may and ought to do what a man can do , that is , compose your selves , and guard your senses , but you cannot do that which only a god can do , that is , fly up , and fix your hearts in heaven , rom. 8.26 . we cannot pray for any thing [ for matter ] as we ought , [ for the manner ] but the spirit it self maketh intercession for us . the greek word signifies , the spirit over and above steps in and helps ; or , as others , makes vehement intercession for us . we climb up the ladder as well as we can towards heaven , but alas it wavers , no stability till the holy ghost hold it at the top , and draw , and lift us up , and then we get a sight of heaven . and you have resolved , belike , and been secure of a good frame , but prov. 28.26 . he that trusteth to his own strength , is a fool ; you have found no fixedness or liveliness in your spirits without the assistance of god : he that prayes aright , must pray in the holy ghost , jude v. 20 . this also quickens and hears the soul , whereby there is no room , or leisure for distracted thoughts . hereby the soul is carried streight up to god , and staies at nothing on this side heaven ; yea , by the spirit 's blessed assistance , every thought is brought into captivity to the obedience of christ. o blessed frame ! when every thought is captivated to obey christ , there is none can deal with our spirits , but the spirit of god. when the word comes in the hand of the spirit , there is no avoiding it . then the reading one chapter can convert , as that ioh. 1. did the learned iunius : yea , of one verse , as that 1 tim. 1.15 . did mr. bilney ; yea , one sentence can comfort the heart , as that , isa. 57.15 . did the afflicted conscience of one , that nothing else could satisfie ; thereby the soul is carried up , as mr. tilleman the martyr was in his devotions , so that he saw or heard no body , till after long search , and great noise , his persecutors took him up from his knees . the heart is so carried upward to god , that all the world looks as inconsiderable , as a mote or atome at that time , and not worth the thinking on : and is entertained with that sweet content , that it cannot wish to be any where else ; and therefore a by-thought is as un●welcom , as base company to him that is busie with nobles . beg therefore of god , with earnest importunity , at the entrance of every ordinance , for his holy spirit ; and he hath said , luk. 11.13 . he will give his spirit to them that ask him . say , lord , if thy spirit go not with me , let me go no further . for as the intercession of christ is absolutely necessary for your acceptance , so the intercession of the holy ghost , is necessary for your assistance . the spirit it self also making intercession for us with sighs , that cannot be uttered . promise your heavenly father , that you will never willingly disoblige or grieve away his spirit again . art thou dead ? cry , quicken me , and i will call upon thy name . is thy heart roving ? cry , unite my heart to fear thy name . humbly plead his promise , that he will put his spirit and fear into your hearts , that you shall never ( and if never , then not in his solemn ordinance ) depart from him ; and observe the gracious gales of the spirit , and when they clash not with the rules of his holy word , lay hold on them , and fall to duty . it 's best rowing below , when the wind blows fair above . when thy heart is warm and in ure , then do the business throughly . and beware of grieving him between times ; let there be a coherence between prayer and practice : let your whole life be of a piece , lest he withdraw when you have most need of him . and remember that to grief the spirit oft , is the way to quench the spirit , and to quench the spirit oft , is the way to do despite to the spirit . that is a rare expression , gal. 5.25 . if ye live in the spirit , let us also walk in the spirit : how far is this phrase from vulgar apprehension or feeling ! to live and walk by the conduct and quickening of the holy ghost , this is the life of a saint . and then he that walks in the spirit , prays also in the spirit , and watches thereunto , ephes. 6.18 . whereby those airy darts of the devil , that would conquer the strength of a man , are crush'd and chas'd away by the strength of a god. sect . iv. iv. believe the presence of god. the eye of the master , makes the scholar busie . if his eye be off the scholar , the scholar's eye is off his book , psal. 16.8 . i have set the lord alwaies before me , because he is at my right hand , i shall not be moved : else your hearts will be moved , and removed too upon every motion . and therefore faith , which doth realize invisible things , and presentiate an invisible god , is of great use in every holy duty , heb. 11.6 . he that cometh to god , must believe that god is . he must as fully believe that god is present , as if he were visible * , that thou art incompassed and involved in the presence of god. if thou go forward , he is there ; if backward , thou mayest perceive him ; on the left hand , there he doth work , though thou canst not behold him ; he hides himself on the right hand , that thou canst not see him : yet he knoweth the way that thou takest , job 23 9 , 10. this his common presence : but then in an ordinance , there he is in the midst of his people ; there he looks over heaven and earth as nothing , and to this man looks he , that 's poor , and contrite , and trembles at his word : and therefore , when you pray , you must not only speak , as speaking of god , but to god. it 's sleighting a prince , when we deliver a petition , and look another way ; we bid our children look at us , when they speak to us , and so should we at god , who is not far from every one of us in his ordinances . there he is with his host about him ; and though 't is above us to * determine whether his angels are imployed to conduct his word to us , or our prayers to him ; yet it s certain , that they attend the great iehovah , and never more willing , than in an ordinance ; being transported with joy at a sinners conversion , and most pleasantly feasting on our poenitential tears . * it 's true , god is alwaies , and every where with thee , with those more common attributes of immensity , power , and providence ; but in his worship , there he is also present by his grace , mercy , holiness , and efficacy . his common presence may be compared to the sun in a cloudy day ; it is in the sky , we have great benefit by it , we should die without it : but his special ordinance presence , is like the sun breaking out of a cloud in a summers morning , that discovers atomes , warms our bodies , and refresheth our spirits . even so the common presence of god upholds the world , in him we live , move , and have our being , and the belief that god is every where , should perswade us to sin no where * . but now the special presence of god in his worship , that like the sun breaking out , inlightens the mind , warms the heart , and melts the most rocky soul. hereby god doth , as it were , shine directly upon us ; so that to trifle or sin before him , is a crime intolerable . the name of every place , where god is rightly worshipped , is , iehovah shammah , the lord is there . thy closet , the lord is there between thy chair and thee , and canst thou shift from him ? thy bed-chamber , the lord is there between thy bed-side and thee , and canst thou turn from him ? by the fire-side with thy family , the name of that place is iehovah shammah , and wil● thou sleep ? in the assembly , the lord is there , and what are all the gallants there , in comparison of him ? o therefore hear and look at god , and pray and look at god , meditate and look at god , sing psalms , and still look at god. it was hagar's saying . gen. 16.13 . have i also here looked after him , that seeth me ? and she called the name of the lord that spake to her thou god seest me . o call the name of the lord that speaks to thee , and the lord to whom thou speakest , thou god seest me * . keep thy eye upon him , as he keeps his eye upon thee ; find a fairer object , and gaze and spare not ; but while there is none in heaven or earth desirable like him , let nothing in heaven or earth distract thee from him . the lively sense of this● will charm the heart exceedingly , and we steal from duty , because we see no one there . it 's said , prov. 20.8 . a king that sitteth in the throne of iudgement , scattereth away all evil with his eyes ; that is , his very countenance should read such a lecture of justice , temperance , chastity , and piety , that every spectator should fear to do otherwise . o then how should the presence of god so inchant the soul with that holiness , goodness , and sweetness therein , that not one thought could be spared from so lovely an object ! the full and clear vision , and fruition of this presence of god , doth so eternally ravish and content the soul in heaven , that they would not look off the face of god for a thousand worlds ; no , though all the kings of the earth in their greatest triumph , should pass by heaven gates , and the earth's utmost glory with them : a glorified soul is so full of the presence of god , that it would not spare one minut's look to see it all . it is said of one theodorus , a martyr , that in all his tortures he smiled , and being askt his reason , answered , that he saw a glorious youth wiping the sweat off his face , whereby he was infinitely refreshed . if thou couldest but see by the eye of faith , the blessed face of god smiling on thee , and with the handkerchief of his love wiping thy sweat and tears away , thy heart would be glad , and thy glory rejoyce , and thou wouldst say , lord , it 's good , yea , it 's best for me to be here . go not willingly from him , without a sight of him : moses had few distractions when he saw god face to face . the actual faith of a saint ingages the actual presence of god. drexelius tells us of a vision of an holy man , and behold in the temple , an angel at every man's elbow , that was at prayer : he that prayed with malice in his heart , his angel wrote his petitions in gall ; he that prayed coldly , his prayers were written in the water ; he that prayed with distractions , his suits were written in sand ; and he that prayed in faith , his angel wrote his petitions in letters of gold * . the moral whereof at least is good : if thou wouldst believe that every word spoken by thee , or to thee , is written , with what care and conscience wouldst thou pray and hear ? and be sure , there is one among you , that takes notes of all , who will give to every man according to his works , whom to see and feel in an ordinance , will quit you from distractions . sect . v. v. lay a law upon your senses . beg of god to sanctifie them ; as they are all pensioners to satan by nature and complo●ment , so bring them all into covenant with god , that ye may be sanctified in soul , and body , and spirit . give them to him , use them for him . is is said , prov. 17.24 . the fools eyes are in the ends of the earth . any new face that comes in , any antick garb , any noise about , every head that moves , every leaf that stirs , commands the eyes and heart of a fool , but that while , prov. 4.25 . let thy eyes look straight on , and let thine eye-lids look straight before thee . compose thy eyes in that devout and heavenly posture , that whatever falls out , thou mayest hoc agere , keep to thy business without wavering . for the heart is used to walk after the eye , job 31.7 . to the undoing of the soul. it is a precept among the rabbins , that if a jew be at prayer , though a serpent come and bite him , yet he must not stir , till he hath done his duty . satan that old serpent will be nibling at thy heel with one vain suggestion or other , but go thou through with thy business , and let god alone with him . in prayer then , fix thy eyes heaven-ward * , and let nothing divert them , till the prayer be done . this will shew that thou wouldst lift thy heart thither , if thou couldst , and will prevent many an impertinent distraction , that comes in by the eye . if any deride thee for this , doubt thou not of good company , psal. 123.1 . unto thee do i lift up my eyes , o thou that dwellest in the heavens . let your ears be as good as stopt , to every thing , besides your work . and the lifting up your craving hands , will not be unprofitable to this end ; for you will find them to flagg , when the heart knocks off from its business , whereby you may be advertised to come in again , lam. 3.41 . let us lift up our hearts with our hands unto god in the heavens . and let your prayers be vocal , if it may be , for the voice both helps to fix the thoughts , and raise the affections , the want whereof we discern in meditation . in hearing of god's word , let the eye be chained to the preacher with the greatest attention and reverence ; as if you saw an angel in the pulpit , or christ himself . and beware , lest your needless complements to men , be interpreted a neglect to god. 't is small manners to be complementing the kings servants in his presence chamber , till you have done your homage to the king. do your work with god , 't is time enough to perform your civilities to men , when that is done . look then to god , from him is thy expectation , with him is thy business , luk. 4.20 . the eyes of all them that were in the synagogue● were fastened on him . and therein also , let your ears be only open heaven-ward . lord ! to deal with thee i am come , and thou shalt have all , my soul , and body , and all . and here i cannot but digress a little , but it is to cure a more criminal digression , which is that frequent abuse of whispering and talking to one another , in the service of god , which except it be upon such instant indispensable business , as cannot be ordered before or after the ordinance , is a sin in an high degree , and that 1. because it brings a guilt and distraction upon two at once . if a vain thought there be so evil , as you have heard , how criminal then is this , that involves you both , yea perhaps occasions a distraction to twenty more , that observe you ? and the guilt of all their vain thoughts on that occasion will be charged on your account , according to the equity of that law , exod. 21.23 . 2. because this hath more of affront in it . thy heart testifies to god's face , that thou dost despise his presence . who but an impudent renegade would , while the king is laying down terms of mercy and honour to him , be talking and laughing with his companions at some uncouth courtier that comes in ? and who but an implicit atheist shall be whispering with his neighbour about any thing , while the king of heaven and earth is treating with him about eternity ? you hold it no piece of good manners , while any man is speaking to you , especially if he be your superiour , to neglect him so far , as to turn from him to discourse another ; nay , if the most necessary business call you away , you apologize for your diversion , and crave pardon : and shall you dare while your maker is in conference with you , to confront him with an open parle with others ? this is an high affront , if you consider it well . 3. this hath more offence in it . an offence to the preacher , that hath taken much pains to prepare that , which you will not take pains to hear , or else imply , it is not worth the hearing . an offence to the congregation that sees it , who must needs , if they fear god● be troubled at so publick a fault . an offence to the angels , that , while they stoop down to look into the mysteries opened in the church , see you sleight them so notoriously : an offence to your own souls , that perhaps in that moment miss of what would most have done them good . o therefore , christian reader ! mourn for thy misbehaviour this way , and amend it for time to come , lest god refuse to treat with thee , that triflest thus in thy treating with him . remember , it 's work enough for a poor man , to converse with a great god. he needs no other business , to fill his hands . and then in meditation you must also compose your senses . there shut your eye , and ear , and sequester your self wholly to the contemplation of things invisible . the least sight or sound will here distract : any thing , yea nothing will throw us off the hinges in this duty ; indeed it is said of isaac , gen. 24.63 . that he went forth in the field in the evening-●ide to meditate . and in that kind of meditation , where the rise and subject matter is sensible , there the senses must be active and busie ; but i think , in other cases , the outward senses may stand aside , and let the soul alone without them : we are never more sensible , than when we use no outward sense at all . and lastly , in communicating at the lord's-table , there fix both your eyes on the sacred elements , until the eye have affected the heart to feel what christ felt , to die in his death , and looking on him whom you have pierced , you mourn for him with a superlative sorrow : and then look at those sacred signs with an eye of faith , till virtue come from that brazen serpent , to cure your sin-stung soul. look yet again , till thy heart be inflamed with love to him , till he cry in heaven , cant. 4.9 . thou hast ravished my heart , my sister , my love , thou hast ravished my heart with one of thy eyes , with one chain about thy neck . he that spends his eye there to observe his neighbours , to criticize upon their gestures , hath little to do , and less to get in that sacred ordinance . and then lay a law upon thine ear , and tast , and touch , for most of the senses are gratified and useful in this ordinance ; that nothing may interrupt thy communion with jesus christ at that time . for there the utmost strength of body and soul are scarce enough , to gain , and feel , and do , what is there to be gain'd , and felt , and done . and in general , be not treacherous to your selves . satan without you can do no great matters within you : your senses you can command , your hearts not so well . be faithful in what ye can , else if you could order your very hearts , you would not . he that will not do what he can , would much less do , what he cannot . sect . vi. vi. the sixth cure of these distractions , is , a watchful reflection of the soul upon its self , and ejaculation unto god , it is said , eccles. 10.2 . a wise mans heart is at his right hand , but a fools heart is at his left . is not this the meaning of it ? that a wise good man hath his heart ready , can speedily serve him , instantly recoil upon himself ; but a wicked foolish man , his heart is aukward and unskilful , a left-hand-heart , unweildy and unready for any good work . o get then a dextrousness of heart to bolt in● and break the sinful knot of your vain imaginations * . that a distraction may not set so long on the heart , that it hatch , and breed yet more of the kind , and so swallow you up in condemnation . it is said , gen. 15.11 . when the fowls light , abraham drove them away , not when they were sitting or feeding upon the carkasses , but as soon as ever they lighted , we must not give place to these for a moment . mr. dod adviseth us to ask our selves often these two questions . 1. what i am ? 2. what i am doing ? we are well , if we can well answer these two questions . if thou canst answer , i am a child of god , and i am doing god's will , it will stand thee in more stead than if thou couldst answer all the questions in aquinas . we read , nehem. 4.17 . that in the building of god's house , every one , with one of his hands wrought in the work , and with the other hand held a weapon : work and watch , work and fight was the guise of them . and he that will edifie in god's house yet , must do the same ; hear and watch , and watch and pray , and fight , and struggle , and pray still . this hill we climb inch by inch : one may tumble into hell , but the strait gate must be striven at . let conscience then perform it's part , and speedily glance into the heart with all fidelity . abraham's fowls came without sending for , and yet would not go away without driving . you cannot hinder a thief from coming by the house , but you may from quartering with you , at least with any quiet and approbation . and it is good to cast off these wandring thoughts with an ejaculation to god * , else the destruction of one , will prove the generation of another . when satan casts in his injaculations , lift you up your ejaculations . this will ingage divine strength , and work god your friend . do as they , act. 19.34 . when they thought alexander would speak evil of diana , they cryed , great is diana of the ephesians . so when these are injected then breath forth into some heavenly ejaculations , so will you cross the tempter , and in stead of losing , gain * . send up thy prayer in a parenthesis , like that , psal. 119.37 . turn away mine eyes from beholding vanity , and quicken me in thy way — forsake me not , o god , me strength — and take not thy holy spirit from me — awake o north-wind , and come thou south , blow upon my garden . these darting desires sent up with faith , will weaken the habits of corruption , and affright satan from his suggestions . this resisting the devil will make him flee from you : as the golden spikes were set on the temple , to keep the fowls from thence , so will these , being conscionably used , keep off vain thoughts from lodging upon your sacrifices . up therefore and stir up thy self , by this means , to save thy sacrifice from being devoured , and thy soul polluted . alas , we are daily told , and we feel it , that the heart is deceitful above all things ; if a wary eye be not kept over it , you will find it sometimes in the bed of lust , sometimes on the pinacle of honour , and often diging in the world , and yet salve up all with an i thank god , i am not as other hearts are . if ever you be rid of less guests , you must do , as good barnabas advised them , with full purpose of heart to cleave unto the lord , act. 11.23 . there must be heart , purpose of heart , full purpose of heart , and then you will cleave unto the lord. obj. but i am suddenly slipt from god , before i am aware * , and when i see it , and resolve anew , yet ere five sentences be past , i am gone again . answ. this shews the sad corruption of our nature , and should therefore humble us : and this argues also the contracted ill disposition of the soul : when a disease hath such recidivations and returns , it speaks that it is too much radicated , yet in this case you must not give out , nor throw down your watch ; you must not compound with sin , because it 's hard to sue out an ejectione firmâ , no peace must be made with amalek for ever : if the devil and your unregenerate part be unwearied in their assault against you , you must be unwearied in your resistance , and die se defendendo . and you will find , as use and custom hath strengthened these temptations , so an use of reflection and strenuous opposition , will at length weaken , and at last extinguish them . sect . vii . vii . the last and great cure of distractions , is , strength of grace . as no props without will keep the ship steady , except there be store of ballast within ; so no extrinsick helps will stablish your hearts against these wandrings without grace , yea strong grace within , heb. 13.19 . it is a good thing that the heart be established with grace . for , 1. the more sanctifying grace you have , the more mortified will your heart be unto the world , and the flesh , the great disturbers of divine service . the fairest landskip shewed to a dead man , moves him not at all . a heart dead to the world , is not removed from god with every trifle of the world , 2 cor. 4.18 . while we look not at all things that are seen , but at things that are not seen . things visible are not worth looking at , especially when things invisible are in place . what 's a temporal house , or land , or children to me , that see , and am contracting for an eternal and glorious house and state ? alas ! what tast it there in these rotten things ? 2. the more grace , the clearer will be your eye of faith , to behold the majesty of god * with whom you have to do , and the reality of the things about which you treat ; for faith is the evidence of things not seen , and makes the soul as real as the body , and heaven as real as the world , and the day of judgement as real as the present day : and how undistractedly would a man pray , that saw the world on a flame , or himself dropping into another world ? 3. the more grace , the tenderer will be your conscience ; and so sooner smart , and more oppose these enormities ; the tender eye cannot bear , what the brawny hand can . a distraction in a duty more troubles a tender conscience , than the total omission of it doth another . a little sin , is● no little sin , where there is a great deal of grace . o keep your conscience tender , with all the ca●e and skill you can . a little wedge makes way for a greater , and a little thief can let a greater in . blessed is the man that feareth alway , and he that hath a soft heart , is alwaies hard to sin . 4. the more grace , the more affections to things above , col. 3.2 . set your affections on things above , and where there is much affection , there is little distraction . a heavenly mind is all in all , isa. 26.8 , 9. when the desire of the soul is to the remembrance of god● when with thy soul thou hast desired him in the night , then with thy spirit within thee , thou wilt seek him early * . he that hath his usual conversation in heaven , will not easily have his heart from thence in prayer . it 's a clear case , where the treasure is , there will the heart be also . a mind above , will no so easily have thoughts below . where is that man that can say , psal. 119.20 . my soul breaketh for the longing it hath to thy iudgements at all times . he whose heart breaks for the presence of god , will break his heart , when he slips from him : and he that cryes , o when shall i come and appear before god ? will not privately wish , when shall i have done , and take leave of him ? 5. the more grace , the more disposed frame will the heart be in , for the service of god : and it is indisposition to an ordinance , that lets in distractions there ; as an instrument out of tune , hath divers jarring strings , and still one or other slips , and spoils the melody : a distraction is a string slipt , that spoils the musick , a tuned and disposed heart would prevent it much . the flock of sheep that 's indisposed and unwilling to drive , start out of the way into every lanes end ; one this way , and another that ; and just so is it with an unwilling heart , one thought starts this way , another that , and it 's a piece of skill to drive them through . o but a willing heart , an heart prepared and ready to every good work , it flies up quite an end , and delights its self in the lord , the law of god is in his heart , none of his steps then shall slide , psal. 37.31 . 6. the more grace , the more spiritual and invisible sins are observed and resisted . small grace discerns and mortifies the filthiness of the flesh ; but strong grace sees and hates the filthiness of the spirit , and so perfects holiness in the fear of god. gross sins are left at first , but more resined sins , spiritual wickedness in heavenly imployments , these are work for riper graces afterwards . hence the strong christian usually with ease , can avoid oppression , cruelty , uncleanness , drunkenness , and the like ; but the weak christian hardly conquers spiritual pride , passion , unbelief , distractions , and such like ; a little mote more troubles the eye , than much dirt molests the hand ; so an holy tender heart is more troubled with these undiscerned sins , than another man with greater crimes . 7. the more grace , the stronger resolutions you will put on against them , and resolution breaks the heart of them . the poor country-man going to his market ; at every door in town almost , there is a snare laid for him ; here one calls him in , and there another : but he resolved in the morning , not to spend a penny , and thereby he breaks through and avoids them all : alas ! his who●e weeks earning had gone at a clap , and he should have had nothing , but repentance to feed on , the week following : even so , when thou comest into an holy ordinance , the souls market , where the soul hath much business ; here one thought stands and beckens , and there lyes another , and at the door of every verse and sentence , a suggestion stands ; but if thou hast firmly resolved at the beginning of the duty , by god's grace , i 'le not stir from my god , from my work one jot , thou wilt not heed nor exchange a word with these vain follies : for alas ! if thou shouldst , the whole gain of thy duty would be eaten up , and the end of thy duty , would be the begining of thy grief . 8. the more grace , the more , business ye will find you have to do with god in his ordinances ; little grace hath little to do , and much grace hath much to do ; he hath alwaies business with god , special earnest business , psal. 27.4 . one thing have i desired of the lord — that i may dwell in the house of the lord — and why ? to behold the beauty of the lord , and to inquire in his temple . o i have somewhat to inquire after , i am to do something by this duty , and therefore cannot trifle . he that comes to visit his friend in a complement , he talks , he walks , he trifles , and goes home again , but he that comes upon business , he is full of it : he is like abraham's honest and faithful servant , gen. 24.33 . and there was meat set before him to eat , but he said , i will not eat , till i have told mine errand . i have great business with the lord , about the church , and about my soul , and i will not eat , nor talk , nor think , nor dally about any thing , till i have told mine errand , or heard my maker's errand unto me : and for this end , it 's a rare thing to carry somewhat alwaies on the spirit to spread before god , an heart pregnant with some needful request , or matter whereof to treat with god , psal. 45.1 . my heart is inditing a good matter , and then , my tongue shall be like the pen of a ready writer ; o then i shall go merrily on in his service , when i have matter prepared in my heart . and indeed , as the mariner sees further new stars , the further he sails , he loseth the sight of the old ones , and discovers new ; so the growing christian , the further he sails in religion , he discovers new wants ; new scriptures affect him , new tryals afflict him , new business he finds with god , and forgetting those things that are behind , he watcheth after those things that are before , and so finds every day new business with the lord his god : and he that 's busi● trifles not ; the more business , the less distractions . and therefore be advised all ye that intend for heaven , to get more grace . it is as much as your duty to get the second grace , as it was your duty to get the first grace ; and as the want of this would damn you , so a want in that will displease god , and that is as bad . quest. but how should a poor weak christian get strong grace , if i can get any grace , it 's well for me , a little grace is much for him , that had none at all . answ. though thou are a poor weak christian , yet that strong and blessed god , whose thou art , gives power to the faint , and to them that have no might , he increaseth strength , isa. 40.29 . and though it 's well for thee to have any grace , yet it 's better for thee to have more : few folks are contented with a naked life , but they would live well and comfortably , they would be healthful and plentiful , and will a little only of grace serve thy tur● ? and though a little grace be well for him that had none , yet it is not well for him that hath such means and motives for much grace , as thou hast had . and therefore i renew my counsel , if ever you would attend upon god , or injoy him hereafter without distraction , strive for stronger grace . and to obtain it , 1. you must be upright and humble : upright , for iob 17.9 . he that hath clean hands shall be stronger and stronger . the sound child grows , the child painted on the wall thrives not : so the sincere christian , he , though he feel it not , comes on , and goes from strength to strength , but the hypocrite , he never grew , for he never had a root . and humble you must be . the humble vallies grow : god can never ( he thinks ) lay out too much upon an humble heart . 2. you must manage the means of growth with your whole strength . attend upon the most edifying ministry , read the most profitable books , consort with the most lively growing christians , and particularly be frequent in the tryal of the state of your soul. each week , if possible , call your selves to some account , and strive to discern a weekly growth ; but if you cannot , desist not from that work , but try again : single out some special grace , or duty to thrive in next week ; as for example , the grace of patience , saving knowledge , the duty of an husband , parent , or child . and still be trying , you will find one time or other , what will fully pay you for your labour : only observe , he that thrives in the world takes pains and care ; and so in grace , he that will grow , must strive and sweat for it . a little grace is worth a great deal of pains . and thus you have the eighth point , to wit , the cure of distractions , if you will apply it ; but to what end are rules , unless ye will be ruled by them ? these helps cannot help you , except you now faithfully put them in practice . the plaister cures not in the box , but laid on the sore . and your charge be it , if these do you no good . review them then , and resolve by divine grace to practise them every one , and the lord of heaven give his blessing . chap. ix . encouragements under the burden of distractions . sect . i. but , lest any honest christian should by his frequent distractions , be discouraged from his duties , or in his holy duties , i shall in the ninth place , prevent such a temptation , by laying down some encouragements for those that groan under the burden of distractions . and here i assert two things : 1. that these distractions should not drive you from your duties : you have been thinking , perhaps , it were better my service were undone , than done so confusedly ; and our false hearts are secretly prone to accept any occasion to lay down our work , but believe not the devils rotten divinity : he takes on him to be tender , lest god's name be taken in vain , but this is to insinuate you the more ; but in this sense , obedience is better than sacrifice ; thy obedience to his command , is more pleasing to him , than thy torn sacrifice . and then it is a known case , that the omission of a duty will never fit one for a duty better . luther's saying herein , was , the more i neglect , the more unfit i am . indeed , some ground will mend my lying still , but that 's better ground , than is in faln man's heart . ours is the ground that must be stirr'd , and manured , and quickned , and then some fruit will come . as one sin fits the heart for another . so one duty fits the soul for another . however , it 's better to serve thy master with a trembling hand , than not at all , and the father takes well a well-intended work , though it be unwillingly marred in the making . 2. these distractions should not wholly discourage you in the performance of your duties . despise you they must , discourage you they must not . our good master would not have us draw heavily in his service . it 's prophesied , psal. 138.5 . they shall sing in the waies of the lord. this is a sweet hearing . god's work goes best on , when we sing at it . all the infirmities of a christian laid together , yet should not discourage him in his duty . si dixeris , doleo , sufficit . and for your support , i lay down these incouragements . i. distractions are consistent with grace * . grace may live with them , but not be lively long with them : they are like the blew and yellow weeds , that grow with the best corn that is . grace may live with them , though it can never agree with them : and therefore conclude not against thy self , o i have no grace , i am so pestred with these things : surely no child of god hath such an heart . for this is an epidemick distemper ; where-ever the hand of god hath sown good seed , the enemy hath scattered these his tares amongst it . indeed there is no sin so crimson , that is absolutely inconsistent with grace , abate but that transcendent one , the sin against the holy ghost : let no prophane heart make use hereof to hearten them in their sins : a prophane heart , i say , for a gracious heart is of another temper . alas ! the worst of sins do sometimes peep into the best mens hearts , yea may creep into them , and lodge in them for a season . how much more may a sudden thought break in , which , like lightning , springs into the heart without any warning ? do not therefore cry out , when this or any other corruption steals into your hearts , i am a lost man , this cannot consist with grace , but this should not consist with grace . the former conclusion being made , dejects the spirits ; but the latter whe●s the spirit of amendment . it was foolishly done of dinah , gen. 34 1. to rove about to see the daughters of the land ; it was not done like iacob's daughter , but this was no argument for her to conclude , o i am not iacob's daughter . so thou hast an heart like dinah , of a gaddy temper , that runs abroad , and comes defiled home ; this is not done like a sanctified heart , but it were a simple conclusion to draw hence , certainly i am no child of god , i have no true grace at all for alas , the sweetest rose hath its prickles , the greatest wits have a spice of madness , and the sincerest heart hath some vanity in it * . sect . ii. ii. the second incouragement is , that your case is not singular . though the commonness of a plague make it not the better , or less mortal , yet it shews that i am not alone miserable : so , although this consideration make not the sin less heinous , yet it makes the affliction more tolerable . poor soul ! thou art not alone in thy complaints . go to all the saints in an assembly , and they will all conclude , there is none hath a more giddy heart than they , and there 's few at the end of an ordinance would be pleased , that the rest should know the particulars of their stragling . though charity binds us in particular to hope better of every one than of our selves , yet both god's word , and * common experience tell us in general , that the imaginations of the thoughts of men are evil continually . and there is none thinks themselves so bad , but there are found others , that would be glad to change hearts with them : some indeed are nearer the cure of this disease , and do watch more narrowly , and so have obtained more freedom than others , but yet all are tainted with this infirmity ; and every man being convicted by his own conscience , will go out of the congregation one by one , and there will not be a sinless man to cast a stone at thee * . sect . iii. the third incouragement is , that christ's intercession for thee is without distraction . there was fire alwaies on the altar , though the sacrifices were intermitted . his intercession is continual , ours is interrupted . what unspeakable comfort may a poor weak christian take in this ? that christ iesus is every moment , i say , every moment presenting to the father , the unanswerable argument of his passion , for the impetrating and obtaining pardon , and grace , to help him in time of need . see heb. 6.20 . heb. 3.25 . poor sinner ! thou art sometimes so dead , that thou canst not pray to purpose , so guilty thou dost hardly pray , and oft so distracted , thou thinkest thy prayers stand for nothing , yet be not discouraged , thy mediator is sick of none of these diseases . the holy psalmist was sometimes , as psa. 77.4 . so troubled , that he could not speak ; yet then had he one to speak for him . the sight of that precious glorified son of of god , doth infinitely please and prevail with his father for us , when we can hardly speak good sense for our selves . i , but how can i tell that he intercedes for me ? answ. 1. hast thou a good word to speak for him to men ? then hath he a good word to speak for thee to god. and 2. dost thou sigh , and groan , and speak for thy self as well as thou canst , his intercession is to help our weakness , not to excuse our laziness . if some ignorant poor man , that cannot say his errand , but is often out in his business , have a cordial friend ( that hath the grace of speaking , and the favour to be heard ) undertake his business , he needs not be discouraged : so , though you have much ado , and be often out in your best resolved duties , yet you have a friend in court , that hath the art of it , and the king's ear beside , who ever liveth to make intercession for you , and therefore do your best , and never be discouraged . sect . iv. the fourth incouragement is , that distracted duties may keep you humble , when as your perfect performances might make you proud . it is written of master knox , that on his death-bed , after he had received many blows from satan about his sins , he was at last assaulted by him with this temptation , viz. that sure god owed him a kindness for his upright and industrious labours , until that 1 cor. 4.7 . was strongly imprinted on him , what hast thou which thou hast not received ? perhaps the lord fore-saw , that thy heart was ready to be fly blown with pride , when thou dost well , and therefore he suffers these distractions , like vultures to gnaw upon thy heart , to keep thee humble * . far be it from you to draw from hence an occasion to rest more securely in these sins . that knight was sirnamed fortunate , because , being on a time in the deck of a ship , a great wave came and took him off into the sea , and another wave took him and set him on the deck of another ship ; yet no man ( i trow ) would to obtain such a name , be content that a wave should so hazard him : even so , though god do sometimes make use of our infirmities to do us good , yet let no man venture therefore to sin , that grace may abound , because the physician can so temper poison , that it may do thee good , wilt thou therefore venture to drink poison ? it is miraculous wisdom in god to do thee good hereby , and it were miraculous folly in thee therefore to venture upon evil . and with this caution , i proceed and observe , that it is a very hard thing to hear , or pray exactly without some tang of spiritual pride after it : and to prevent this , god permits us to wander , and lose our selves , lest we should be lost ; he sees that it is easier for a man to fall into a lesser evil , when he can turn it to a greater good , than to attain a lesser good , and hazard to fall into a greater evil . o when a man sees so much dreggs in his very best duties , such constant disapppointments , such foolish impertinencies in his heart , yea such wicked contrivances in the very presence of god , o then what a wretched man am i ! surely i am more brutish than any man , i am not worthy to come to thee , nor think i my self worthy that thou shouldst come under my roof , no such sinner on earth as i ; my best is very bad , &c * . thus the soul is throughly humbled , and brought to sit among the chief of sinners , and spiritual pride rebuked . sect . v. the fifth incouragement is , that our god can gather some sense out of a distracted duty , and do us some good by it * , rom. 8.27 . he that searcheth the hearts , knoweth what is the mind of the spirit , 't is true of our spirit as well as of god's . the great searcher of hearts knows what you came pregnant with , what you meant , though you mist it in the delivery . he can tell what was written in the letter , though it did miscarry , and will answer your godly meaning , and over-look your unwilling failing , psal. 103.13 . as a father pitieth his children , so the lord — why , the child comes sometimes full of a suit to the father , and he is quite out in his tale , has forgotten what he would have ; but the father knoweth what he wants , and what he would have said , and grants the whole . and so , provided thou be a child , and art heartily sensible of thy wants , and comest panting to the throne of grace ; thy heavenly father will accept thy meaning , and grant thy petition , though thy heart did unwillingly give thee the slip , while thou mournest for it , and resolvest to mend it the next time * . the industrious scholar comes sometimes full and clear in his lesson , but when he is delivering it , he is out : put him in his way ; he is out again : now , if his master know , he had it perfect ere he came , he pities and helps him , and concludes , that fear or care made him miss it , and that his want is only in utterance , strokes him on the head , and bids him labour to do better next time . so the serious christian , he is deeply sensible of his spiritual wants , and knows and feels well what he must ask , and down he kneels , but yet when he comes to open his case , alas ! he 's drawn away utterly against his mind , and his heart runs at random * . why now your heavenly master knows your preparation , your intention , your indeavour , your grief , your resolution , he will not turn off such a scholar . he is a father , and will make the best of his child's faults , especially seeing him fallen out with himself for them . sect● vi. the sixth incouragement under the burden of distractions , is , that there is grace and strength in iesus christ to help you against these your distractions . without him we can do nothing to purpose ; but that 's a sweet word , and a true , i can do all things through christ that strengtheneth me , phil. 4.13 . there is a stock in christ's hand for such needy souls as you * . you find your grace insufficient for you , but then his grace is sufficient . lay the mouth of faith then to the two breasts of his power and pity , and suck thence divine power , to help your humane weakness . how can that little cistern be empty , that lyes with a conduit to the ocean ? how can that wife be poor , whose husband is a prince ? how can that body languish , whose head hath plenty of spirits , and power to convey them ? why , he was anointed with the oyl of grace above his fellows , but it was for his fellows . he was rich for the poors sake ; he was strong for the weaks sake . be thou therefore strong in the grace that is in christ iesus , 2 tim. 2.1 . your wound is not incurable , at this door others have sped , and so may you . wrestle not therefore against these temptations , only in your own strength . the devil is too strong for you alone , and the heart too deceitful . not i , but the grace of god with me , said paul himself . if habitual grace be too weak for them , auxiliary grace is too strong . mony in my friends purse , especially in my fathers is as good , as in my own , especially when it is there for me . there never was seen a lazarus lye dying at this rich mans door for want . if there be any thing in heaven to pleasure you that fear him , you shall not go without it . sect . vii . the seventh incouragement is , that in heaven you will be perfectly rid of your distractions . there his servants serve him without wandrings * . here you would serve him , there you shall se●ve him . here we have the world to cumber and draw us off , there will be no other world but heaven . here the devils stand at our right hand to resist us , there he shall never come , nor once peep among the saints above . here our flesh is continually suggesting evil motions , or crying , master , spare thy self , but flesh and blood shall not enter into the kingdom of heaven , nor trouble us there . here the crowding of gallants distracts us in publick , and the crying of children distracts us in private , but supreme holiness will be all the gallantry in heaven , and no cryes were ever heard above . here one untuneable voice distracts us in the psalm ; but there will be a perpetual union , and the eternal hallelujah shall be sung nemine contrasonante . here this or that business calls us away , invades us in the middle , and curtails us at the end , but there is no other business to go to , no company to fetch you out , nothing that can give you such content , no nor any content , out of that blessed imployment . all the outward senses , and all the inward faculties will be so wholly taken up with the vision and fruition of the ever-blessed trinity , that there will not be room for one by thought , or glance from that fair object to all eternity . o run apace , and you will be shortly there , dispatch your work with all the speed you can , fly with an holy hast through all worldly business , cast anchor at no worldly comfort , till you discover land , till your work be done , and your place in heaven ready for you , and in the interim , be not discouraged at your rovings , for you are not yet in heaven * . perfection is reward as well as duty , and so is our aim here , but our attainment there : and let that happy state be a copy by which you write your present duties . think sometimes when you are dull and roving , you saw a casement open into heaven , and there beheld those coelestial sacrifices , and their divine imployment ; and think withall , shortly shall i be among them , and do i pray here , as i would sing yonder ? doth this impertinent frame sort with yonder most blessed frame ? why art thou cast down , o my soul ! i shall yet praise him , who is the help of my countenance , and my god. and this may be for incouragement to poor souls , that are fainting under the burden of their distractions . and now at last we see the shore , and so shall only lay on some binding sheaves , and drive away ; and that will be by noting some inferences from the subject , which is the truth , and last point to be handled . chap. x. inferences from this doctrine . sect . i. the first inference from this doctrine and subject , is , that we have cause to mourn over our best duties , and when we have written fairest , to throw dust thereon * . alas ! what swarms of flies corrupt our pot of ointment , and what a savour do these leave thereupon , in the nostrils of god ? we can hardly ever be busie within , but vain thoughts send for us without . as our lord iesus could not be about his great work , but they came with this disturbance , yonder stand thy mother and brethre● without , to speak with thee : so it is with us ; the devil and our hearts together , give us no quiet , when never so busie , but will molest and cry , yonder is such a business to speak with thee , this iron burns , and that work must be ordered . alas ! what broken and torn sacrifices do we bring to our god ? what a fair escape have we with our lives and senses out of the presence of god ? as that emperour killed the centinel on the place , whom he found asleep ; saying , dead i found thee , and dead i leave thee . so most justly might the lord answer our distracted duties , with distracting terrours , and leave us under the judgement of distraction , for our sins in distractions . and what a piece of ignorance and impudence is it , for any man to be proud of his duties ? alas ! the best duties are of divers colours , like the beggar 's coat , and what beggar will be proud of his patched coat ? if there were any flowers or spices in thy duties , they were none of thine , from thee came all the stench , from above came all the perfumes ; and what poor reason then hast thou to be proud ? it is sad , that when our sins make us humble , our duties should make us proud , isa. 64.6 . we are all as an unclean thing , and all our righteousnesses are as filthy raggs , for there is none that — stirreth up himself to take hold of thee . with what shame and trouble would we go among folks , if we had no better cloaths than filthy raggs ? and yet how high we look , that have no better cloaths of our own , upon our souls ? if you wear any better , they are borrowed garments , and what silly wretch is proud of borrowed garments ? and this shews likewise , what need we have of the righteousness of iesus christ , to make our prayers pass into the holy place . it was the smoak of the incense which came with the prayers of the saints , and ascended up before god out of the angels hand , rev. 8.4 . the prayers of the saints themselves , are like smoak in god's eyes ( to speak with reverence ) but the smoak of the incense is a perfume in god's nostrils . iesus christ can be heard when we cannot . our quaintest oratory is broken and ineffectual . his intercession is constant and imperatory . go therefore to the throne of grace , leaning on your beloved . keep an actual eye to christ's mediation in your prayers , and though you bring in his precious name in the fagg end of your supplication , yet remember you have need of him in every sentence ; a broken prayer had need of an intire mediator . sect . ii. ii. it follows hence , that omissions of holy duties are extremely dangerous . into these our fall is most frequent , against these our watch is most careless , after these our mourning is most easie : yet of these the number great , and the nature heinous . if according to that , ier. 48.10 . he be cursed that doth the work of the lord negligently , what is he that doth not god's work , one way , or other ? if a distraction in prayer may damn● o what may an omission of prayer do ! if the scholar be whipt that looks off his book , what will become of him that plaid the truant ! do the consciences of god's children smite them for vain thoughts in a duty , how should yours wound you , that you have no thoughts of your duty ! o you that omit secret prayer , reading the scripture , meditation , and such like , will your negligence pass with god ? he sees how seldom you sigh in secret ; what strangers you are to prayers and tears : should one in some cases , refuse marriage for fear of distractions in god's service ? and can you wholly omit his service without danger ! are watchfulness and seriousness such dispensable things , that they are happy that have them , but one may do well without them ? i tell you , he that chastens his careless children , will punish his graceless servants . he that makes them smart for their distractions , will make you tremble for your omissions . undone duty will undo your souls . it 's not enough that you have left off the language of swearing , unless you have learnt the language of praying . it 's not enough that you have burnt your books of curious arts , unless you love to read in the book of books , the scripture . to be mortified to contemplative wickedness is well , but till you be vivified to contemplative holiness , it is not well enough . do you must , or die you shall . you may come to hell as certainly by not climbing up , as by running down ; and lose heaven by naturality , as well as by hostility . when you have read the 25 th . chap. of matthew , you shall tell me , whether wanting oyl may not as truly ruin you , as drinking poison ; whether an unprofitable servant will not come to a sad reckoning , as well as a prodigal son. though you take not anothers , yet you may be consumed for not giving your own ; and in fine , you will find , that sins of omission do deserve damnation . o hearken to this , all ye that live quietly , in the omission of closer or family-prayer , of solemn fasting , or communion in the blessed supper of the lord. hath god abated you of the price that others must give ? hath he granted a new way to heaven for you ? must others make religion their business , and you baulk it where you please ? what can your consciences answer to that , iam. 2.10 . if a a man keep the whole law ( mark , the whole law ) and yet offend [ gr. stumble , stumble and stop ] at one point , he is guilty of all : o beloved ! there is a concatenation of truths and duties in religion , you may easier go away with all your work than some ; a negative holiness will but bring you to a negative heaven , and you know , behind heaven-door , is hell. o awaken therefore your hearts , ye that stick at this point , that are far from debauchery , and excess any way , but will not be gotten to positive duties . will ye with one dash expunge the one half of scripture ! is not good as amiable , as evil is hateful ? what cause is there to fear , that your avoidance of evil is from no good principle , but either fear , or shame , or interest , or at the best , a better temper ? for the love or fear of god would make you cleave to that which is good , as well as abhor that which is evil , and to do god's will , as well as deny your own . sect . iii. iii. see hence what grand necesit●y we have of watchfulness ; that most continual duty of a christian ; this is the garment we must put on next us every day , especially in every duty . between duties , that we may not want praying hearts ; in duties , that we miss not prayer-blessings . some duties bind alwaies , but not to be alwaies done , as prayer , hearing , meditation , but you can be safe no where without your watch * , at all times , in all places , with all companies , yea with no company , in all callings ; there is a snare for the heart every where . wherefore saith the prophet hosea 12.6 . wait on thy god continually ; and the wise man , prov. 23 , 17. be thou in the fear of the lord all the day long ; especially , but not only in your morning and evening sacrifices . it is a true and a sad observation , that many praying people are most devout and serious in god's service morning and evening ; but trace them all day long , hardly one word of god , or heaven in their mouths , as if religion were hem'd up in times of worship ; nay , they are often most light and vain betwixt times : but be thou in the fear of the lord , involved , surrounded and swallowed up in the sense and fear of god's glorious presence , all the day long * . this will dispose you to duties of worship . a watchful christian hath his heart ready at a call : it is quickly in tune that was never out . holy duties are not heterogeneous to any holy heart , the same frame will serve . he that walks with god , is never out of his way . a short , or rather no preface , will serve to usher in conference , with whom you have been conversing all the day . it is sometimes the whole work of a prayer to be acquainted with god. away with this strangeness ; if you will be upright , walk before god , and watch unto prayer . methinks , sincerity and watchfulness are the catholick graces * . sincerity makes every grace true , watchfulness makes every grace sure . of all graces , study these catholick graces . here is the essence , here is the quintessence of religion . o therefore prize this angelical , this evangelical grace , pray for it , psal. 141.3 . set a watch o lord before my mouth , keep the door of my lips ; for except the lord do keep the city , the watch-man waketh but in vain . thou art impotent , god is omnipotent . and then practise it , the use of it will teach the art of it ; as children learn to go step by step , as they learn to swim , by venturing . adventure on this exercise , try one week , try one day , try one hour , try the next duty . as you renew your falls , still renew your vows ; you can do all things through christ that will strengthen you . i beseech you in christ's behalf , set on this duty in good earnest . you will pay me for all my pains with one well-grounded resolution , to set up a constant watch . what a sad close will that be unto your life , to say , cant. 1.6 . my mothers's children made me a keeper of the vineyards , but mine own vineyard have i not kept ? o therefore watch and pray , or else temptation will enter into you , and you will fall into temptation . and most especially in the service of god * . watch and pray christ hath joyned together , and what christ hath joyned together , let no man , especially no good man put asunder . what is the first step in an ordinance ? ( as the orator of old in another case ) watchfulness . what is the second step in an ordinance ? watchfulness . what is the third step in an ordinance ? still watchfulness . particularly first , in prayer . prayer is a pouring out the heart unto the lord ; by a distraction you pour it by psal. 62.5 . my soul , wait thou only upon god , for my expectation is from him . a distraction imposes two masters on the soul to wait on . rovings in prayer make that which is our most reasonable service , the most irrational thing in the world . no folly like speaking to one person , and thinking of another * . secondly , in hearing god's word . this is the audible conference of the almighty with thy soul. a distraction lets him talk unto the walls . when you come to a sermon , you stand on your watch , and set your self on the tower , and watch to see what god will say to you , hab. 2.1 . by a distraction you do almost , as if a servant stopt his ears at the orders that his master is giving . thirdly , in reading . therein you * peruse god's heart in black and white , where you may believe every letter to be written in blood , not like draco's laws , but in bleeding love . a distraction neither understands , nor applies those sacred characters . which of you would so read your father's last will , especially in matters that concern'd your selves ? one chapter , one leaf , one verse well read and applied , will do your heart more good , than an hundred read with half an heart . fourthly , in singing psalms , you had need to watch● thereby you pay unto god the rent of his mercies . a distraction clips the coin , and turns the heart to do homage to the devil . well resolved therefore of david , psal. 103.1 . bless the lord , o my soul , and all that is within me praise his holy name . thy melody is base , if the main strength of the soul be not in it . i am perswaded that god hath suffer'd this ordinance in particular to be slurr'd once and again , to be left off by some , and cast off by others , out of his just judgement , there being so general a neglect of the inward and feeling management thereof . for where sits the man * , that lets each word and line in the psalms , run through his heart as he sings them ? nay , if the truth were known , there is hardly one passage , that 's felt from the beginning to the end : for if it were , o the heavenly affections it would raise , and the sweet frame it would leave on the soul ! you would not part with that ordinance out of your families , nor congregations , for all the world . fifthly , in meditation , great need of watchfulness , else when the soul is soaring aloft , like the eagle , these darts will , or ever you are aware , strike down the heart again . o how hard is it to spend a quarter of an hour in meditation without a distraction ! if there be any thing in the fancy , if there be any thing in the room , if there be any thing in the world , thou wilt have it , to withdraw thy heart from god. and generally the more spiritual the duty , the more distractions . and therefore i say unto you , watch . sect . iv. iv. see hence what cause you have to bless god for freedom from distractions , and be sure you do it . those that have an habitual ability against these snares , o bless the lord for it ! it's he that keeps the heart in tune , not you . we like little children , can break the strings , and put our hearts out of tune , but 't is the lord that sets and keeps us in order . you little know the anxiety , and fear , and trouble , that these do cost many a poor christian ; they strive , they mourn , they doubt , they are ready to throw up all : these vultures do gnaw upon their very hearts ; no comfort , no joy of the holy ghost , no peace within , and all through the continual assaults hereof . and by the only mercy of god thou art well and free . thou canst continue instant in prayer , thou canst come to heaven gates , and get thy errand heard , thy business dispatcht , and little distraction in it . o give the lord praise , lest he leave thee to thy self , and then thy case will be more miserable than theirs . thankfulness keeps the mercy which ingratitude forfeits . and we are free-holders of these blessings , but 't is because we hold of his free grace and mercy . yea , those that are oft pestered with them , and yet sometimes freed , bless the lord for that . it is as much your duty to praise god when you are freed , as to bewail it when you have failed . it is the comparison of a good divine ; if a man have planted many trees in his orchard , and the caterpillars , or cankers have consumed them all , but one or two , how glad will he be of them that are left , and make much of them ? the rest are kill'd , and these only remain . even so thy duties of religion , which thou hast planted , and expectedst they should bring thee some good fruit ; but alas ! these caterpillars have consumed it , unless it be here and there a prayer , here and there a sermon , that have scap'd ; o bless the lord for these ! you have often prayed for such a mercy , now you have it : let praises wear , what prayers have won . it is sad to consider , what a beggarly spirit we are of : if we want any thing , heaven and earth shall ring of us ; but we are graves , wherein the gifts of god are buried without any resurrection . where is the heart that is pregnant with praises , that cries out to his friend , o help me to praise the lord ! divide our lives , and the one half of them is mercies , and the other half is sins : and yet divide our prayers , and hardly the tenth part is spent in praises . alas ! thanks is a tacite begging . let god gain the glory , and thou shalt not lose the advantage . the god of israel is he that giveth strength to his people , blessed be god , psal. 68.35 . conclude with the psalmist , not unto me , o lord , not unto me , but unto thy name give glory . think not , when thou hast attended on the lord without distractions , i have quit my self well , but mercy hath quit its self well . he that justly payes his score shall be trusted again . sect . v. v. you see here in the last place , that religion is an inward , a difficult , and a serious business , rom. 2.28 , 29. he is not a iew that is one outwardly — but he is a iew , that is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of god. to be watchful and holy within , that 's a christian ; to have the vanities of the heart cut off , that 's circumcision ; to carry it so in an ordinance , that you may be praised of god , that 's religion : while others are quarrelling about shadows in god's ordinances , beware le●t you lose the substance thereof . * there is in religion a body and a soul. the religion of the body , is but the body of religion , the religion of the soul , is the soul of religion . and as the separation of the body and the soul , is the death of a man ; so the divorcing asunder the form and power of godliness , is the death of godliness . as it is injury to macerate and destroy the body for to cure and save the soul ; so it is a crime to damn and lose the soul , to please and pamper the body . even so it is injurious to destroy the body and outside of religion , to preserve and advance the soul and inside of religion ; but it is heinous to lose and break the heart of the inside and vitals of religion , to pamper and adorn the exteriours thereof . it is well , if while we quarrel about a bended knee , we do not lose a broken heart . is the folly of the quakers criminal for killing religion in her body ? how sinful then is formality , that slayes religion in her soul ! and then you see here also , that * religion is a difficult and serious business ; men cannot swim to heaven in a stream of rose water , nor row up this river while they are asleep : we cannot wrestle with our god , with our hands in our pockets , nor get the blessing without sweat and tears . to repeat so many pater nosters , or ave-maries , with the heart on other things , and running sometimes from their knees to other business , in the midst of their devotion , as many do in the church of rome * ; or , to say our prayers , and be slumbring , or dressing us the while , as in the guise of many outside christians , is far from our religion . the manner of duties is material to the acceptation of them . ah stupid worldlings ! how can ye read those scriptures , mat. 7.14 . strait is the gate , and narrow is the way , that leadeth unto life , and few there be that find it , mat. 11.12 . the kingdom of heaven suffereth violence , and the violent take it by force , and such like , and yet hope for salvation in that secure and formal course you hold . do you imagine , there are two waies to heaven , one for the diligent mortified and watchful christian , and another for the idle sluggard , or carnal worldling ! have the holiest saints much ado to walk with god , and get to him , that make it their business ? they are saved , and that 's all ; and can you live and die well enough , that are neither mortified , nor watchful , nor diligent , that have no delight , but in your vanities ? no skill , but in the world ? no diligence , but for your base ends ? what back-way have you found to heaven ? what blind way have you descried to happiness ? awake , awake ! look at the scripture , and then look at your selves , and be convinced , that the only way to eternal happiness , is to make christ your choice , religion your business , the scriptures your rule , heaven your design , the saints your company , and the ordinances your delight ; and in them , remember that you go to attend upon the lord , and this must be done without distractions . and now you know your duty and your danger . the end of speculation is practice , and the end of our preaching is not your approbation , but your submission . the christian religion is not so much the form of spiritual notions , as the power of spiritual motions . he that complements in god's service , will complement his soul into hell. the outside of religion may bring you to the the outside of heaven , but inside-holiness will conduct you into the inside of happiness . if these directions i have given be but studied and applied , as you would study and apply a medicine for the gout , or stone , or but the tooth-ach , i verily trust they will prove the destruction of your distractions : but if they be neglected , your distractions will prove your destruction . finis . notes, typically marginal, from the original text notes for div a61386-e330 * letter to the e. of salisb. concerning his advancement . ambro● . lib 8. ●p . 6● . notes for div a61386-e5470 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . §. 1. the dependance of the words . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * si orationem facit ad dominum , propè est coelo , scripturis incumbit , totu● ill●c est . si psalmum canit , placet sibi . tertul. de exh . cast . p. 670. :: tu de castitate canis● illae somniant etiam viros , flammas patiuntur & saciunt , ubi decorum ? ubi adhasio domini ? ubi finis à paulo positus ? sublato fine , tolli debent ad illud destinata . are●ius in loc . * so the word is used . 1 cor. 14.40 . §. 2. an observation . §. 3. the explication of the text. (a) quod inteniè facit servire domino sine ullâ distractione . hieron . lib. 1. contr . jo. vin . by comparing whereof with the present vulgar you may easily see the vulgar was none of hieromes . for thus the vulgar , quod facultatem praebeat sine impedimento dominum obsecrandi , miswritten for observandi , as beza thinks● but erasmus sayes the oldest translation was , domino observiendi , after turned into observandi and by some obsecrandi . (b) some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptab●le , this way the arabick speaks ut confortemini quàm proximè secùndum dominum . but the truest is our own . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de●omposit●m of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedeo from which the syriack differs little . (c) assidere , apiè adhaerefcere legh . assiduus in aliquo negotio . stephan . (d) indivulsè adhaerens . budaeus . quasi à latere alicujus nunquam discedens . stephan . ut sitis seduli more fidorum servorum qui à latere domini sui non discedunt . bez. è syr. (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trabo , immobilis , inconcussus , quietus , & qui distrahi nequit budaeu● stephan . usus est hac voce plut. de curiosit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellans , ●ffiduum studium sapientiae , nullis negotiis ali● mentem avocantibus . (f) ut fitis seduli erga dominum vestrum , cum honestate decorá non cogitantes de mundo . tre●ull . (g) ut srequens sit oratio . sedulius . doct. § 4 the first general head. viz. the description of distractions . * primum argumentum compositae mentis existimo esse , consistere & secum morari . senec. epist. 2. :: the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the soul , and a butterfly , because our wandring imaginations make our wavering spirits like wagling butterflies puffed up and down with every blast of vanity . mr. pagets primmer . * in the sacrifices of the law , the inwards still were offered to god , the skin was for the priest. psal. 90.8 . * when king ethelbert was at his devotions , news was brought of the danes invasion at essenden , but he neither omitted nor abreviated his prayers , he would hear no suit on earth , till he had made his requests in heaven , and afterwards he bravely vanquished them . dr t. fuller . notes for div a61386-e7250 cap. 2. the second general head , viz. the kinds of distractions . §. 1. their several fountains . * eccles. 10.2 . a wise mans heart is at his right hand . i. e. his heart is ready and prepared to every good work . annot . in loc . * non enim unquam dormitat vigil ille synagoga suae episcopus . amama . ** impetus diabolici fortiores affectibus naturalibus . ioab could hinder david from weeping for absolon , not from numbring the people to which satan stir'd him up . d. arrows . psal. 53.2 . * cùm reresupini jacemus in lectulo , nihil tale cogitamus . sed cum venimus ad orationem cogitationes avocant & sine fructu efficiunt . chrys. de nat . dom. hom. 17. (a) non-nunquam verò quod egi in corpore , hoc importun● verso in mente . in corde enim servo dedepicta qua vidi & feci : torpeo abutili opere quoniam fagi●or illicit ● cogitatione . bern. denit . dom. cap. 30. * heb. the walking of the soul. (b) thus praecedentia peccata sunt sequentium causa , sequentia sunt praecedentium poena . aug. (c) respexit ocusus & sensum mentis evertit ; audivit auris & intentionem inflexit ; inhalavit odor & cogitationem impedivit , o● libavit , & crimen retulit , tactus contulit & ignem adolevit . intravit mors per fenestram : fenestra tua est oculus tuus . ambr. de fug . seculi . c. 1. (d) there was once a contention between the eye & the heart , whether of them was the cause of sin : after long arguing it was concluded that the heart was the cause , the eye the occasion . the most vicious sense , and therefore soonest decays , and made the seat of tears . (e) si per auticam ejicias , per posticam denu● solent irreper● . §. 2. the matter of distractions . bernard makes three sorts of them , impertinent , worldly , sinful . he compares the first to lutum simplex , the second to limus , that stick to the heart , the third to coenum , that are stinking and noysome in the sight of god. bern. de tr . gen . cogit . * sunt en●m nonnullae cogitationes penitus ociosae & ad v●m non pertinentes quas tam facilè abjicere quàm recipere facile possit anima dummodo sit secum habitans in corde suo , & assistens dominatori vniversae terrae . bern serm. de tr . gen . cogit . §. 3. the adjuncts of distractions . * these are cogitationes onerosae quibus resistere vult & tamen non potest , sed velit nolit , irruit in oculos mentis massarum pestilentia & perstrepunt ranae in penetralibus cordis ejus . bern. lib. de consc. c. 5. * of these mr. capel thus : while thy prayer comes out of a spiritual habit of grace , & be set on work at first by an actual intention of the mind , a vertual intention may serve all along after though there be some roving thoughts , i say may serve to make them currant at the throne of grace , and in the court of conscience . p. 121. * cerenus writes of theophylact a patriarch of constantinople that he kept 2000 horses fed with dates and almonds and watred them in wine , and being on a time , ( while he was performing his office in the temple of sophia ) told in his ear that his mare pha●bante had foal'd , he broke of his service went home to see it , and then came and set in again . what was ill done by him in person , is not well done by us in spirit . notes for div a61386-e8740 cap. 3. proves that it is our duty to attend on the lord without distraction . §. 1. the possibility of it . * imperat mihi deus ut praebeam illi cor meum , & quia imperanti deo non sum obed e●s , mihi sum rebellis & contrarius , idcirco plura machinatur cor meum uno momento , quàm omnes homines perficere possunt uno anno bern. med . c. 8. * compare deut. 10.16 . with chap. 30.6 . and so 1 ioh. 2.27 , 28. §. 2. the necessity of it . read gersons distinction of habitual , actual , and vertual attention of the heart , and consider it well . gerson de oratione . p. 612. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . damasc. * ubi duo vel ●res congregati in nomin : meo , &c. qui sunt isti duo ; nisi anima & corpus . ambros. de instit . virg . c. 2. ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * tunc veraciter oramus , quando al●●nde non cogitamus . bern. de in t . domo . c. 48. * nequ● enim agnosci pot●ri● à spiritu sancto spiritus inquinatus — aut impeditus à libero● nemo adversarium recipit , nemo nisi comparem sùum admittit . tert. de orat . p. 135. * deus autem non vocis , sed cordis auditor est , sicut conspector . tert. de oratione p. 154. * as long as moses h●ld up his hand , israel prevailed , and no longer . * morn . lect. p. 467. * curramus igitur non passibu● corporis sed affectibus sed desideriis , quia non ●olum angeli , sed & angelorum creator nos expectat . bern. med. c. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinavit . notes for div a61386-e9800 cap. 4. reasons of the doctrine . §. 1. from the nature of god. * qui apud caesarem dicere audent , magnitudinem ejus ignorant ; qui non audent , humanitem . ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. atqui illa bona est oratio , quae manifestam dei notionem in animis nostris ingenerat . deus verò in nobis inhabitare dicitur , cum eum intu● insedentem memoriâ complectimur . basil. conc . 9. de oratione . * qua●tâ humilita●e accedere deb●t è paludi suâ repens rananculus vilis ? quam supplex — quam soli●itus & ●o●us animo in●entus . 〈◊〉 . de erat . mot . ●●and . * nec ab ●● á solumm●●do , se● omni omni● no confasione a ●mi libera debet esse oration●● in●entio , de ●ali spirit● em●ssa qualis est spiritus ad quem mittitur . tertul. de orat. p. 153. * deus est ●otus oculus , videt omnia , generaliter sine exceptione , evidenter sin● dubitatione , immutabiliter sine oblivione . ** quid potest ab homine aliquid esse secre●um , nihil deo clausum . interest animis nostris & cogitationibu● med●is intervenit , seneca● for which saying zuinglius calls him ●irum sanctissimum . §. 2. from the nature of his worship . * oratio est o●is ratio hierom. ad cypr. p. 98. ** the egyptians chose among all fruits the peach to offer to their gods , because the fruit is like a mans heart ; the leaf like his tongue . heart and tongue should go together , er. :: habes ubique cubiculum tuum . cubiculum tuum mens tua est . ambros. de sacram. lib. 6. * mr. white of thoughts . p. 93. ** ubi putas sacrisicia justitiae sacrisicari nisi in templo mentis & cū tilibus cordis ? deus enim in ipsis rationalis animae secretis ( qui homo interior vocatur ) & quaerendus & deprecandus est . aug. lib. de magistro . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. neque erum ipsa orationis verba per se solaque prosunt quidpiam : at ita demum juvant , si ex animo ac studioso mentis affectu emittantur . basil. conc . 9. de oratione . §. 3. from the nature of our condition . * non magis competit animalibus perfecti respiratio , quàm oratio christianis , qui vivunt per fidem , spirant per preces . dr. arrowsmith . * vnusquisque ergo cum in oratione , vel psalmos — decantat , diligenter consideret cui affectui serviant , & ad illum affectum toto nisu cor suum excitet , ad quem id , quod loquitur , magis pertinere videt . hugo de s. vict. de modo orandi . c. 5. * fieri autem non potest ut aliquando cum deo loquatur , qui cum ●oto mundo etiam tacens fabulatur . bern. med. c. 6. §. 4. from the nature of distractions . * hoc est vigilare oculis & corde domire cum debeat christianus & cùm dormit oculis corde vigilare sicut sponsa cant. 5. cyprian de oratione . * vis esse deum memorem tui cùm rogas , quando tu ipse memor tui non sis ? quomodo te audiri à deo postulas cùm te ipse non audias . cyprian . de orat. dom. * sua offerunt deo , seipsos diabolo . bern. notes for div a61386-e11570 ●ap . 5. objections answered . §. 1. it s impossibility . object . 1. answ. 1. answ● 2. * mr. io. ba●● would often say , he would undertake to prove , that a moral heathen might possibly by his circumspection secure himself from uttering one froward word all his life long . §. 2. it s difficulty . answ. 1. answ. 2. answ. 3. answ. 4. answ. 5. * the fineness which a hymne or psalm affords is , when the soul unto the lines accords . herbert . answ. 6. * non quia difficilis est non audemus , sed quia non audemus , difficilis . seneca . §. 3. their commonness . answ. 1. answ. 2. answ. 3. answ. 4. §. 4. gods accepting the will for the deed. answ. 1. answ. 2. * he who craves all the mind and all the soul & strength and time if the words only rhyme justly complains that somewhat is behind to make his verse , or write a hymn in kind . mr. herbert . answ. 3. answ. 4. notes for div a61386-e13060 cap. 6. the causes of distractions . §. 1. * secret atheism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil , in reg . brev . * one in gerson that studied against atheism , and could not get the better of it , at last fell to prayer , & thereby grew as really perswaded of the truth of unseen things , as of the chair he sat in . §. 2. ii. the corruption of our nature . * hoc disco m●a experi e●tiā quod non habeo t●m magnā causam timendi extra me quā intra me . luth. * m●ns humana propter infirmitatem naturae diu s●are in alto non potest . aquin. 22. q. 83. a. 13. * as a fuller and a collier living in one house , what the one whites the other blacks ; so is grace and corruption in our hearts . m. strong . a man that hath the palsie , his hand shakes , but 't is against his will. * as the ivy , though stump , body and branches be cut off , yet some sprigs will sprout , till the wall be pulled down so it is with us . * oravit semel sixo in terram capite & ut natura sert hominum , abducta ab oratione mens nescio quid aliud cogitabat : insiliit dorso ejus sestinans gladiator & latera calcibus , cervicem flageilo verberans : eja inquit , cur dormita● ? carbinnansque desup●r , cum desecisset , an hordeum vellet accipere , sciscitabatur . hieron . in vita hilar. p. 243. * i never knew beggar that wanted words to express his wants . b. hall. * lydia did then attend unto the things spoken by the lord , but it was when he had opened her heart . act. 16.14 , 25. §. 3. iii. unpreparedness . * hence david , ps. 57.7 , 8. so deborah , judg. 5.12 . * ita satura●tur , ut qui m● minerint etiā per noctem adorandum d●um sibi esse — ita fabu●a●tur , ut qui sciant dominū audire : à co●v viis disceditur — ut qui non tam coenam coen●verint quam disciplinam . tertul. apol . p. 36. * in such case meditation , like a dish of water , may set the pump a going ; yea , foul water may bring up fair water . b. hall. * prov. 18.1 . if thou canst not always have separating time betwixt other occasions and god's worship , ●et have some separating thoughts ere thou enter upon the duty m angier , p. 197. * illotis manibus precari nihil refert : illotâ conscientiâ , hoc maximum malorum . chrysost. serm. de joseph . * when you have prepared your hearts , god will pass by great imperfections , 2 chr. 30.18 , 19. and you may then do much in a little time , psal. 10.17 . thou hast prepared their hearts , then thou wilt cause thine ears to hear . m. burroughs . §. 4. luke-warmness . * this n●ght past as i waken'd out of my sleep , the devil came and intimated , that god was far from me , and heard not my dull prayers : so i said , well then , so will i cry the louder . luth. colloq . and when he found his spirit out of frame , he would never give over praying , till he had prayed his heart into that frame he prayed for . * birds w●ll not light nor stay on flaming sacrifices . m. white . where could a wandring thought get into that most zealous prayer , dan. 9 19 ? * tu non audi● orationem tuam , & dominum vis audire precem tuam ? chrys. de nat dom. hom. 17. * nihil enim , nihil inquam , precatione ignitâ & sincerâ validius est . chrys. ad phil. * o●ationi lectio , lectioni succedat oratio . hieron . ad laet. * non si s●rmonem in longum extenderis , in negligentiam frequenter lapsus , mul●● diabolo subrependi facultatem dederis , & supplantandi ● abducendi cogitationem ab his quae dicuntur . chrys. hom. 79. ad pop . antioch . * dicuntur fratres in egypto crebras quidem habere orationes , sed ea● tamen brevissimas & raptim quodammodo jaculatas . — ne per productiores moras evanescat atque hebetetur intentio . absit enim ab oratione mul●a locutio sed non desit multa precatio . august . epist. 121. oratio debet continuari , quandiu devotio potest conse●vari . aquin. 22. 983. a. 14. §. 5. v. worldly mindednes● . * adhaerere domino indivulse & non subi●de m●ndanis curis interpelli & negoti●s a●ist ahi ut vix dum sinitâ spirituali iliâ actione in quâ jam versatus est , statim ad terrena anxie curanda t●ansvolet & carnalibus e●us ita se pen●tus immisceat ac si insidelis esset . mort. in 1 cor. 7 35. * m. willes of . perilous times . * see a plain instance hereof in that hearer , luke 11.13 , 14. * curvasti quidem genua , sed mens tua foris vagabatur : os quidem loquebatur , sed mens usuras cogitabat , possessionem , reditus supputabat . chrysost. hom. 17. de nat. dom. * water under a ship helps it , but water in the ship drowns it . * chrysost. * let not the world be your familiar friend , familiar friends will come in without knocking . m. white of thoughts . * when we shall have reigned hereafter many millions of years in heaven , what thoughts will remain of this little inch of time upon earth , &c. m. bolton , discourse of true happiness . pag. 143. * let their mony perish with them , that esteem all the gold in the world worth one days society with ●esus christ. galeacius to a nobleman , tempting him to apostat●ze with a great sam of mony . * cogitatio omnis secularis & carnalis abscedat , nec quicquam tunc animus quam illud solum cogitat quod precatur . cypr. de orat. domin . * exemplum legimus de quodam qui volens rusticum conviacere de cordis instabilitate dum fi● o●atio , pollicitus est se daturum sibi asinum si posset orationem dominicam , nihil aliud actualiter cogitans , persicere . qui mox ut a● orationem divo●tit , securus de asini lucro , coepit distrahi in hanc cogitatio ●m , si sellam habiturus erat cum asino : qui tandem ad se reditus & se redarguens instabilitatem sui cordis confessus est . gerson . de orat. p. 611. §. 6. vi. weakness of love to christ and his ordinances . * dat mi●ifraena timor , dat m●hi calcar amor. omnes igitur ●od● distract●ones & men is fluctuationes in unum collige , in sol● deo totum desiderium tuum fige , & ibi sit cor tuum ubi est thesaurus tu●s d●siderabilis ●●ultumque amabilis . bern. de inter . domo , c. 5. * judge of the divinity of the jesuites . q. when is a man obliged to have actually an affection for god ? ans. any time before he die ; others , at the point of death ; others , at least every year : in fine , it 's sufficient if we hate him not . sirmond of virtue . p. 16 , 19 , 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he loves thee little , o lord , who loves any thing with thee , which he loves not for thee . nil preter te , nisi propter te . aug. * mouns . de renty said of himself , that when ever he pronounc'd the name of god , he tasted such a sweetness upon his lips , as could not be expressed . in vitâ . § 7. vii . want of watchfulness . * qui enim sic vigilans orat , illius exauditur oratio ; hoc enim significat dicens , vigilate & orate ut primum vigilemus & sic vigilantes oremus . origen . tract . 35. in matth. * prov. 18.1 . through desire a man having separated himself , se●keth and intermedleth with all wisdom . * clarissima soror , audi qu● dico : ante tempus orare est providentia ; i● tempo●e constituto o●a●e , est obedientia , tempus orandi praeterire , est neglige●●● . bern de de modo benè vivendi . serm. 40. * i●●●ssi●ax petitio est , cum precatur deum sterilis oratio . quia deus no● vocis sed cordis est auditor . cyprian . de orat. dom. * bonum est sanctorum precibus frui , sed quando & . ipsi seduli & vigiles fuerint . chrys. in 1 thess. * as men are out of prayer , so will they be ●n prayer . morn . l●ct . * let us imagine a city not only begirt with a strait siege of bloud-thirsty enemies , but also within infested with lurking commotioners , how much would it stand that city upon to stand upon its guard , &c. m. bolton's discourse of true happiness , p. 146. * you see the angels sent about god's messages to th●s earth , yet never out of their heaven , never without the vision of their maker ; and so should you strive when you are up and down in your business , yet be within sight of god. d. hall's contemp. * it s a thousand times easier to keep the floud-gates shut , than to drain the lower grounds when they are overflown . idem . §. 8. viii . a beloved sin . * observe , that some make a difference between a beloved sin , and a reigning sin ; a beloved sin rules over our sins , not over our graces ; a reigning sin rules over both . * gravi namque men● nostra orationis suae tempore confusione deprimitur , si hanc aut sua adhuc operatio inquin●t , aut alienae malitiae serva●us dolor accusat . greg. in job . l 10. c. 18. * ita mala quae seci , cogitationi meae suis imaginibus impressa , in ipsa mea oratione me conturbant . caeterum quanto graviore tumul●u cogitationum carnalium premor , tanto ardentius orationi insistere debeo . bern. de inter . domo . c. 49. * look as it is with a boyling pot , the scum of it will be rising up , together with the meat therein ; so is it in prayer . m. cobbet of prayer , p. 396. * ille laudatur , qui 〈◊〉 coeperit cogitare indida , statim in●●● ficit cogitata & allidit ad p●tram . p●tra autem est christus . ov●d . met. 〈…〉 . c. 11. §. 9. ix . satan . * diabolus cum sit astutas , scil . quoniam in tempore orationis grandia postulemus & saepius impetremus , impedire sestinat improvidas mentes . chrys. in matth. hom. 16. * satan cares not how heavenly our words be , if our thoughts be earthly . while , of vain thoughts . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * the high-way-ground-hearers had the word taken from them by the devil , that is , by such wandring tho●ghts a● he immediately casts in . mr. angier , p. 148. * nam ipsum advertere & examinare istas cogitationes , evagari est . itaque te babeas quosi eas nod aspicere dig●●●is . alvarez . * luther . * it is said , gen. 15.11 . when the fouls did light , abraham drove them away ; not when they were sitting or feeding upon the carkasses , but as soon as ever they lighted . we must not give place to these thoughts , no not for a moment . mr. white , of vain thoughts . §. 10. vain thoughts out of duties . * hereby holy thoughts become tedious and painful , for we strive against two natures , one that sin hath brought and another that custome hath wrought . mr. angier p. 141. * sed cùm s●●mens ad studium orationis erexerit , earum rerum imagines reverberata patitur , quibu● libenter prius otiosa premibatur . greg. in job . l. 10. c. 16. * hence cogitatio à cogendo , quia voluntas cogit memoriam ut proferat materiam , cogit etiam intellectum ad formandum , bern. ep. de vlt. solit. * the greatest good and evil that ever was in the world , was first but a little thought . mr. angier p. 171. * quod agunt hominibus dicta , eadem deo cogita●iones . bern. formul . hon . vitae . see mr. bolton's discourse of true happiness p. 126. * sicut enim vipera à filiis in venire adhuc positis occiditur , ita nos occidunt cogitationes nostrae intra nos enutritae . bern. de modo bene vivendi . ser. 29. * quia e●im semper cogitamus , exquir●nda sunt nobis bona , ne mala cogitemus . greg. in 1 reg. c. 14. §. 11. xi . a divided hea●t * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nostram ad d●um oration●m non syllabarum numeris absolve●c nos oportet , sed sincerâ potius animi voluntate . basil. conc . 9. de oratione . * gregor . nazidnz . tells of his sister gorgonia , being sick of an incurable disease , prostrated her self at the altar , minantem se non prius altare dimissuram quam nacta esset sanitatem : and cryes out , o honest●m impudentiam ● and she went whole away . § 12. xii . an opinion of no great evil in them . * non feci ; si seci , non malè feci ; si maleè , non multum malè ; si multum malè , non malâ intentione . bern. * nay , in some respects , the more involuntary any sin is , the more strong and natural it is ; and the more natural , the more horrible ; as a natural thief is worse than a deliberate thief , who sometimes steals : and in this respect , involuntary sins may be worst of all . shepherd select cases . * aquin. 22 ae . q. 154. act . 5. * tu qui dicis peccatum parvum , velim scire , quoties tale peccatum admittis , si tot parvulas plagas in corpore aut maculas & soissuras in vestibus fieri velis . august . * the least infirmities do break the first covenant of works , and hence you do not only deserve , but are under the sentence of death , and curse of god , by the most involuntary , accidental infirmity , according to that , gal. 3.10 . mr. shepherd select cases . * though to live in the greatest sin , may consist with the form of godliness , yet to live in the least , may not with the power thereof . notes for div a61386-e20920 cap. 7. the evil of distractions . §. 1. they are sins against the first table . * it would be an heinous offence among the incense offered to god to have put brimstone . the prayers are thine ●incense , but thy distractions are brimstone , that stink in his nostrils . chrys. hom. 73. in matthew . * god forbids us to find our pleasure on his holy day , isa. 58.13 . and do we not find our pleasure by our thoughts ? mr. angier , p. 125. §. 2. distractions are heart-sins . * non est reu● , nisi mens sit rea . a principle in law. * outward sins are majoris infamiae : inward sins are majoris rea●ûs . as bleeding inward kills . §. 3. distractions are sins in the special presence of god. * oras , loqueris ad sponsam ; legis , ille tibi loquitur . hieron . ad eustoch . tom . 1. p. 142. * ihi pec●a ubi nescis esse deum . bern. de mod . bene viv . serm. 19. * a greater curse goeth with an evil thought in god's service , than if it were another time ; times of blessing perverted , are times of greatest curse . mr. angier . p. 123. §. 4. distractions are sins about the most serious business . * claudatur contra adversarium pectus , & soli deo pateat — nec aliud habeamus in corde , & aliud in voce , quasi sit aliud quod magis debeas , cogitare , quam quod cum deo loqueris . cyprian . de orat. domin . * consider what a prayer is worth ; every thing is worth , according to what we can have for it , why a man may have grace and glory for a ●ervent prayer . if you should sell that for a trifle , when another had thousands for the same , wouldest thou not befool thy self ? mr. white of vain thoughts . p. 80. §. 5. distractions are sins of hypocrisie . * nec cum psalmum dico , attendo cujus psalmus est . idcirco magnam injuriam . deo facio , cùm illum precor ut meam precem exaudiat , quam ego qui fundo non audio ; deprecor illum ut mihi intendat , ego verò nec mihi nec illi intendo . bern. med. c. 8. * thy wandring duties , satan keeps as bills of indictment against the great day : what is good in them , he layes before thee now , to quiet thy conscience ; but miserable comforters are those which pacifie the conscience , but purifie it not . mr. white . p. 86. §. 6. distractions alienate the heart from duties . * in this sense they are a curse ; for what is a curse but separation from god , think then , when wandring thoughts come to us in holy duties , the curse comes , and when they stay with us , the curse stayes . mr. angier . p. 186. * mr. bruen of bruen-stapleford . cestr. §. 7. distractions affront the majesty of god. * videtur enim deridere deum , sicuti si alicui homini loqueretur , & non attenderet ad ea quae ipse proserret . aquin. 22 ae . q. 83. art . 13. * divinum auxilium est implorandum non remissè , nec mente huc vel illuc evagante , eo quod tali● non solum non impetrabit quod petit , sed etiam magi● deum irritabit . basil. instir . ad rit . perfect . §. 8. distractions hinder the benefit of ordinances . * what is the reason that christians are so much shadows rather than substance , when they come to forgive injuries , depend on god , &c. but because their service of god is more in shew , than in substance , according to that threatning , isa. 29.13 , 14. mr. angier p. 188. * hoc negotium plus gemitibus quam sermonibus agitur plu● fle●● quam affatu . bernard . §. 9. distractions deprive the soul of its comfort . * thy prayers will tire thee out , for thou hast only the difficult part of duty ; thou crackest the shell , but eatest not the kernel : like one that wants an excellent book , whose sense or language he understands not , which is a great trouble , whereas he that understands both , is much delighted . mr. white of thoughts . §. 10. distractions grieve away the holy ghost . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a61386-e23030 cap. 8. the cure of distractions . §. 1. i. u●e the remedies against the fore-mentioned causes . §. 2. ii. bewail former failings herein . * no man was ever kept out of heaven for his confessed badness , but many have for their supposed goodness . mr. capell . * the curious pen-man having ●rimm'd his page , with the dead language of his dabbled quill , le ts fall an heedless drop , then in a rage cashieres the fruit of his unlucky skill : even so my pregnant soul in th' infant bud of her best thoughts showres down a coal-black flood of unadvised ills , and cancels all his good . mr. quar●●s . * to weep for fear , is childish , ●o weep for anger , is womanish ; to weep for grief , is humane , to weep for comession , is divine ; but to weep for sin , is christian. b. ●iall . §. 3. iii. engage the assistance of the holy ghost . §. 4. iv. believe the presence of god. * intende igitur illi , qui intendit tibi — super singula● verba divinae scripturae diligenter intendas . bern : med. c. 6. * offerunt sancti angeli dei ( i. e. preces sanctorum ) non quasi nesciatis qui omnia novit , antequam fiant , sed ut testes efficiantur sanctitatis & pietatis justorum . origen . solliciti discurrunt ( viz. angeli ) medii inter nos & deum & nostros gem●tus fidelissimè ad ●um portant . bern. ibid. * remember , there is above thee an hearing ear , a seeing eye , and a register-book , wherein all thy thoughts , words , and actions , a●e written , and thou shalt not do amiss . a rabbin to his scholar . * sic vive cum hominibus , quasi deus videa● : sic loquere cum d●● , quasi ●omines audiant . seneca . * god looks not at the oratory of your prayers , how elegant they be , nor at the geometry of your prayers , how long they be , nor at the arithmetick of your prayers , how many they be , nor at the logick of your prayers , how methodical they be , but the sincerity of them he looks at . mr. b●ooks . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. stant illic angeli , qui quae emittuntur verba excipiunt & perscribunt . adest dom●nus qui ●ntroeuntium speculatur affectus . basil. conc . 9. de oration . §. 5. v. lay a law upon your senses . * illu● aspicie●●es christiani , manibus expansis quia innocuis , capite nudo quia non erubescimus , denique sine monitore quia de pectore . tertul . apolog . p. 30. §. 6. vi. reflection and ej●culation . * quacu●que horâ mala cogitatio venerit , expelle ●am ; quam cito apparuerit scorpio , contere caput ejus , ibi emenda culpam , ubi nascitur , viz. in corde . bern. de modo bene vivendi . serm. 29. * ideo sacerdos ante orat●onem prefatione praemissâ parat fratrum mentes dicendo , sursum corda , & respondet plebs , habemus ad dominum , ad●oneatu● nihil aliud se quam dominum cogitare debere . cyprian . de orat. dom. * cry unto god , lord , wilt thou suffer thy slave to abuse thy child before thy face , while he is on his knees for a blessing . dr. harrison . * neh. 4.11 . and our adversaries said , they shall not know , neither see , till we come in the midst among them — and cause the work to cease . thus satan — §. 7. vii . strength of grace . * psal. 48.9 we have thought of thy loving kindness , o god , in the midst of thy temple . these are the thoughts of such as see by the eye of faith . * if a man have store of gold and silver in his po●ket , and but a few farthings , he will bring out gold more readily than farthings ; so when there is much grace , much of heaven in the soul , your thoughts will savour of that . mr. cobbet of prayer● p. 405. notes for div a61386-e26330 cap. 9. incouragements under the burden of distractions . §. 1. i. incouragement . distractions are consistent with grace . * et si latratum cani● sustinet , morsum non timet , latrat enim cum suggerit , tunc verò mordet cum ad consensum pertrahit . bern. lib. de consc . * si vel hoc dolemus , quod non possumus orare , ●am oramus . §. 2. ii. incouragement . your case is not singular . * interdum orantem , lup●ululans & vulpecula ganniens transilivit , psallentique gladiatorum pugna spectaculum praebuit & unu● quasi interfectus & ante pedes eju● corr●ens , sepulturam rogavit . hieron , in vit . hilarion . p. 242. * non ille qui coelum clausit , oratione , animam clausit à cogitatione . §. 3. iii. incouragement from the uninterrupted intercession of christ. §. 4. iv. incouragement from the consequent . * si vero debilitatus à peccato sixe nequis orare , quantumcunque potes teipsum cohibeas ; & deus ignoscit , eo quod non ex negligentia , sed ex fragilitate non potes ut oportet assistere coram eo . basil. in serm. de orando deum . * the worst prayers we make ( to our sense ) speed ever best , and then we pray most happily , when we arise most humbled . dr. harris . §. 5. v. incouragement from gods gracious acceptation . * evagatio verò mentis quae sit praeter propositum , orationis fructum non tollit . aquin. 22 ae . q. 83. a. 13. * a man that hath the palsie , his hand shakes , but we cannot say , he shakes his hand : so we may say , it is not they , but sin in them , as it is not he , but the palsie distemper in him that shakes his hand . mr. white of vai● thoughts . p. 68. * non imputantur cùm violenter importantur . gilb. in suppl . bern. in cant. serm. 1. §. 6. vi. incouragement , from the sufficiency of grace in christ to help against them . * potesta● nostra ipse est : itaque ora brevissime ac persectissimè quant im potes . aug. solil . loc . 2. §. 7. vii . incouragement ; there will be no distractions in heaven . * vita justorum in his terris non ●am in justitia cernitur quam in justi●●catione , non in sancti●ate , sed in sanctificationo , non in puritate , sed in purificatione , non in perfectione , sed in profectu . j. f●● de ver . ●r . justif. p. 162. * in grammar , the present tense is accompanied with the imperfect . but the future with the plusquam perfectum . notes for div a61386-e27750 cap. 10. inferences from this doctrine . §. 1. i. we have cause to mourn over our best duties . * miserere mei deus , quoniam ibi plus pecco , ubi peecata mea emendare debe● , or●● quidem ore , sed mente foris vagante ; orationis ●ructu privor , corpore sum interius , sed corde exterius , & ideo perdo quod dico — parum . enim prodest solâ voce cantare sine cordis intentione . bern. med. c. 8. §. 2. ii. omission of duty dangerous . §. 3. iii. the great need of watchfulness . * nusquam securitas neque in coelo , neque in paradiso , multò minus in mundo . in coelo cecidit angelus sub praesentia divinitatis , adam in paradis● de loco voluptatis , iuda● in mundo de schola salvatoris . bernard . * philo describing the therapeulae by some thought to be christians , saies , they have god perpetually in their mind , insomuch that in their dreams they see nothing but the beauty of the divine powers . dr. light● . on acts. p. 296. * sine hac nec amanda est ipsa charitas , nec ipsi sidei fidendum , nec benè sperandum de ipsa spe . dr. arrowsmith . * 1 pet. 1.13 . gird up the loins of your mind . as loose cloaths hinder a journey , so loose hearts hinder a duty . * eternam vitam or a petimus , nec tamen corde desideramus , clamantes tacemus ; si vero desideramus ex corde , etiam cum ore conticescimus , tacentes clamamus , greg. lib. 22. in job . * oratio tua ●●cutio est ad deum● quando legis , deus tibi l●●uitur ; quando oras , cum deo loqueris . aug. in psal. 85. * cantant ut placeant populo magis quam ●eo . habes in potestate vocem tuam , habeto & mentem ; frangis vocem , ●range & voluntatem . bern. de inter . do. c. 51. §. 4. iv. reason to bless god for freedom from distractions . §. 5. v. religion is an inward , difficult and serious business . * there are written on the walls of the jews synagogues at this day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. prayer without the intention of the affection , is like a body without a soul. * quatuor difficillimi labores laborantis in partu , docentis in schola , imperantis in bello . precantis in ecclesia . drexel . * behold the jesuits divin●ty . it is enough to be bodily present at the mass , though absent as to the mind , provided he behave himself with a certain external reverence . connick . q. 83. a. 6. n. 197. letters concerning the love of god between the author of the proposal to the ladies and mr. john norris, wherein his late discourse, shewing that it ought to be intire and exclusive of all other loves, is further cleared and justified / published by j. norris. norris, john, 1657-1711. 1695 approx. 293 kb of xml-encoded text transcribed from 184 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a52424) transcribed from: (early english books online ; image set 50053) images scanned from microfilm: (early english books, 1641-1700 ; 503:7) letters concerning the love of god between the author of the proposal to the ladies and mr. john norris, wherein his late discourse, shewing that it ought to be intire and exclusive of all other loves, is further cleared and justified / published by j. norris. norris, john, 1657-1711. astell, mary, 1668-1731. [52], 312 p. printed for samuel manship ..., and richard wilkin ..., london : 1695. errata: prelim. p. [52]. the letters written to norris are by mary astell. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norris, john, 1657-1711. -practical discourses. god -worship and love. 2002-06 tcp assigned for keying and markup 2002-06 aptara keyed and coded from proquest page images 2002-07 olivia bottum sampled and proofread 2002-07 olivia bottum text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion letters concerning the love of god , between the author of the proposal to the ladies and mr. iohn norris : wherein his late discourse , shewing that it ought to be intire and exclusive of all other loves , is further cleared and justified . published by j. norris , m. a. rector of bemerton near sarum . london , printed for samuel manship at the ship near the royal exchange in cornhil , and richard wilkin at the king's head in st. paul 's church-yard , 1695. imprimatur , october 7. 1694. c. alston . to the truly honourable lady , the lady catherine iones , in due acknowledgment of her merits , and in testimony of that iust , and therefore very great and vnseigned veneration which is paid to her ladiships vertues , these letters are most humbly dedicated and presented . to the reader . the letters herelaid open to thy view are a late correspondence between my self and a gentlewoman , and to add to thy wonder , a young gentlewoman . her name i have not the liberty to publish . for her person , as her modesty will not suffer me to say much of her , so the present productions of her pen make it utterly needless to say any thing , unless it be by way of prevention to obviate a diffidence in some who from the surprizing excellency of these writings may be tempted to question whether my correspondent be really a woman or no. to whom my answer is , that indeed i did not see her write these letters , but that i have all the moral and reasonable assurance that she did write them ▪ and is the true author of them , that can be had in a thing of this nature , and i hope my credit may be good enough with those that know me to be believed upon my serious word , where there is no other satisfaction to be given . the subject of this correspondence is the best and greatest that the thought of an intelligent creature can possibly exercise it self about , the love of god. and 't were much to be wished that this were made more the subject not only of our conversations and letters ( instead of those many empty and impertinent foxmalities that usually fill and ingross them ) but even of our books and more elaborate composures , which i think would be better imployed in laying good foundations for the love of god , and raising the low-sunk practice of it , than in curious researches of his nature , and an eternal contention and tedious chicane about the trinity . men may wrangle for ever about these abstruse theories , and sooner dispute themselves out of charity than into truth , but our wills have at present a larger capacity than our understandings , and our love of god may be very flaming and seraphick , when after the greatest elevation and soar of thought our conceptions of him are but faint and shadowy , and we see him but in a glass darkly . but if we would even make this glass more transparent , 't is love that must clarifie and refine it . an affectionate sense of god will discover more of him to us , than all the dry study and speculation of scholastick heads , the fire of our hearts will give the best and truest light to our eyes , and when all is done the love of god is the best contemplation however , i am sure it is the best practice . love is not only the shortest and most compendious way to perfection , but the greatest heighth and pitch of it . the more we have of love , the nearer advances we make to god , who is love it self , and who breaths forth from him essential and substantial love , the more fit we are to taste the sweetness of divine communion and religious walking with him here , and the better prepared to relish and enjoy the fuller display of his sovereign excellence hereafter . heaven is but a state of the most perfect and comsummated love , and therefore the best thing we can practice upon earth is to tune our hearts to this divine strain , to set them as high as we can , for sure the best preparation for love must be love it self . but whatever other qualifications are requisite , a heart once truly touched with this divine passion cannot long want them . love will draw along after it all other virtues , will perfect and improve them , and will at least hide those faults of them which it cannot correct . for this is that universal excellency which supplies the defects of other works , but which if wanting ( such a necessary and vital part it is ) nothing else can supply or compound for . neither tongues , nor prophecy , nor knowledge , nor faith , nor alms , nor even martyrdom it self signifie any thing without charity . the heart is the sacrifice that god demands , and unless that be offered , the richest oblation will find no acceptance . other gifts and graces , whether intellectual or moral , come indeed from heaven , but they often leave us upon earth . love only elevates us up thither , and is able to unite us to god. 't is this indeed that gives us the strictest union on with him in this life . by faith we live upon god , by obedience we live to him , but 't is by love alone that we live in him . and so st. john , god is love , and he that dwelleth in love dwelleth in god and god in him . a passage that makes highly for the privilege of love , and which i cannot mention without calling to mind a most divine remark which the port royal , abrege de la morale des epistres , &c. tom. 4. pag. 112. in their late abstract of the morality of the new testament has upon it . o great god , you are all love in your self , and all love for man and man , dares deliberate whether he should love you , and to inquire when and how far he is obliged to do it . if to love god be to possess him , and to be possessed by him , what an emptiness is there in that heart which does not love god , or of what is it full if not of vanity and indigence it self ? but i may be concerned to plead as well as to recommend the greatness of our subject , which indeed is so sublime and vast , has such immense dimensions , such heighths and depths in it , that there needs no other apology than the theme we treat of to excuse the defectiveness of our meditations upon it . if there be any argument that will oppress a writer with its weight , dazzle him with its glory , and make every thing that he shall think or say upon it appear little , it is this certainly of the love of god , which is a theory of too exalted a nature for any humane pen , and such as angels alone are fit to write upon . they that contemplate the face of god can tell it may be in some measure how lovely he is , and the very transport of their high passion , would furnish them with expression , but 't is hard for a soul that sees only his back-parts to give any tolerable representation of his beauty , and for a spirit that dwells and converses upon earth to speak the language of heaven . there are mysteries in the love of god as well as in other parts of religion which to the minds of men arm'd as they are with sensible prejudices , will appear very difficult , and which the most purged and illuminated spirits will not presently comprehend , and which even those that do will not easily explain so as to make them intelligible to others . practice and experiment will go furthest here , but after all we must be often forced to cry , o the depth ! st. paul seems to have been sensible of this when he prayed for his ephesians , that being rooted and grounded in love , they might be able to comprehend with all saints , what is the breadth and length and depth and heighth , and to know the love of christ which passes knowledge . this perhaps may be chiefly meant of the love of god to us , but 't is as true of our love to him , which has its dimensions too , a depth which we can hardly sound , and a heighth which we can hardly reach . some it may be will be ready to say here that we have reached beyond it , by carrying the measures of divine love to too great a heighth . but let me only desire them to consider ( besides what they will find for the iustification of our measure in the following papers ) that the love here discoursed of and recommended is the love of a god , that is , of all that is good , of all that is perfect , of all that is lovely , of all that is desirable , in short , of all that truly is , and can any love be too great or too high for such an object ? or rather does he not deserve infinitely more than we or any of his creatures can bestow upon him ? what can an infinite good be loved too much , or is any degree of love too high for him who is infinitely lovely , and who infinitely loves himself ? is the heart of man too great a sacrifice for a god , though it were intirely offered and wholly burnt and consumed at his altar ? especially since he himself demands it all , requiring us to love him with our whole heart , soul , and mind . and would we present him with less ? what do we think the whole too great for him that we thus mince and divide it ! but does not our conscience secretly reproach us when we do so ? yes , it continually upbraids to us the love of creatures , and is always like a faithful advocate pleading in the behalf of god , and asserting his sovereign right . and why then should it be thought such a stretch of the love of god to make it intire and exclusive of all other loves ? can we love god too much , or creatures too little ? or is it such a paradox to make the church speak to christ in the same language wherein he condescendes to speak to her , my love , my undefiled is but one . but after all , is this such a rare and unheard of conclusion that god ought to be the sole and intire object of our love , to be so stared at as i find it is , and lookt upon as such a singularity ! no certainly , nothing more ordinary in books of piety and devotion , than to meet with expressions of this kind . st. austin's devotional tracts are full of them , and so are our modern writers who commonly run upon the same strain , as may be seen at large ( for 't is endless to make particular quotations here ) in all those books that are written after the mystical and spiritual way , particularly in the works of the great spanish seraphick st. theresa , especially in her pensées sur l'amour de dieu , in cardinal bona's via compendii ad deum , chrestien interieur , thomas a kempis of the imitation of christ , and the great french poet corneille in a book of divine poems upon the same subject , where he has this memorable passage . o qu' heureux est celuy qui de coeur & d' esprit scait gouster ce que c'est que d' aimer jesus christ , et joindre à cest amour le mépris de soy-mesme ! o qu' heureux est celuy qui se laisse charmer aux celestes attraits de sa beaute supréme , jusqu ' à quitter tout ce qu' il aime pour un dieu qu' il faut seul aimer . ce doux & saint tyran de nostre affection a de la jalousie & de l' ambition , il veut regner luy seul sur tout nostre courage , il veut estre aimé seul , & ne scauroit souffrir qu'autre amour que le sien puisse entrer en partage , ny du coeur qu' il prend en ostage , ny des voeux qu' on luy doit offrir . monsieur jurieu has also a great deal to the same purpose in his book of christian devotion , and i might name several among our own writers , but there is one that delivers himself so full and home to the business that i need mention no more , but shall only present the reader with a passage out of him . it is bishop lake , who in his seventh sermon upon those words , thou shalt love the lord thy god with all thy heart , &c. matth. 22. and 37. ( the very text we build upon ) expresses himself thus : in the question of perfection divines require a double perfection , one partium , the other graduum . there is a perfection of the parts in man , which must be seasoned with the vertue , and the vertue in those parts must arise unto its full pitch . this text requires both these perfections in charity . the perfection on of the parts of man are intimated in the enumeration of the heart , mind , soul and strength , unto which all our inward and outward abilities may be reduced . so that there is no power or part of man that must not be qualified with the love of god. but of this perfection i have spoken when i shewed you the seat of love. i made it plain unto you that there was to be in our charity a perfection of parts . that with which we have now to do is the perfection of degrees . the text will tell us that it is not enough for every of those parts to have the love of god in them , they must also be wholly taken up therewith . and this perfection is noted by the word ( all ) which is added to heart , soul , mind , and strength . a commandment is the sooner admitted if the reasonableness of the ground thereof be first discovered . i will therefore first discover the ground upon the reasonableness whereof this great measure is required . the ground is twofold , one in god , another in us . the ground that is found in god is taken from the preface of this text , as moses has delivered it , and st. mark repeated it . the preface is , hearken o israel , the lord thy god is one . but one , therefore the intire object of our love. he will not give this his glory to any other , neither will he indure any corsival herein . the beginning , the middle and the end of this object is only he that is alpha and omega , the first and last . had we many lord gods then might we have many objects of our love. the object can no more be multiplied than he can . take all the parts of his title asunder , and you shall find oneness and intireness therein . after a particular examination of and descant upon which he proceeds . i suppose if you have well heeded what i have said you will acknowledge that there is a fair ground in the lord our god why he should challenge all our love. let us come now and look upon our selves , and see what ground thereof we can find there . when the question was moved unto christ whether the iews ought to pay tribute to caesar or not , he called for the coin and asked whose image and superscription it bare . and when they answered him caesar's , he replied , give unto caesar those things which are caesar's . but he addeth to our purpose , that upon the same grounds they must give unto god those things which are god's . if the image and superscription were a just ground why coin should be paid unto caesar , where god's image is found there is as good a reason that that should be rendred unto him . now god's image is found in us by nature , for we were made according to his image , so that all which we receive from him we owe unto him by the law of creation . a second way is god's image in us , by grace . for our regeneration is but a second creation , wherein we are reformed unto that image according to which god at first created us . all then is due unto god a second time , by the law of our redemption , so that whether we look upon our heart , our mind , our soul , or strength , it may be demanded of us , quid habes , quod non accepisti ? what hast thou , &c. and if we have received it all , the exaction is but reasonable , si totum exigit a te qui totum fecit , refecit te . surely st. paul thought so when he wills the corinthians to glorifie god with their bodies , and with their souls , adding this reason , for they are god's . well then we have found fair grounds of this measure . for if god be such and such to us , as you have heard , the only lovely thing , and all that can be beloved , and we are all his , and all that we have is due unto him , both by nature and by grace , then ought we with all to express our love towards him . but what is it to love him with all ! surely it is to love him sine divisione & sine remissione . none of our abilities must be divided , none of them must be slack in doing this work. first of the division , we must not divide our hearts , that is , as the scripture speaks , have a heart and a heart , a heart for god , and a heart for the world , &c. again , all division of our abilities is a plain abandoning of the love of god , for no man can serve two masters as christ tells us , &c. god will have all or none , &c. again says he , what is the use of all this but to make us see how little we perform of this commandment , and how little cause we have to boast of the best that we do therein . vvho is he that can deny that his abilities are divided , and that he loves more things than god , yea most things more than god , &c. you see here is a great man that not only expresly delivers the same conclusion ; but endeavours to prove it too . whether his way of reasoning be conclusive or no i leave the reader to judge . all that i am at present concerned to remark is , that the conclusion it self is far from being such a novelty or singularity as many imagin and object . no , it is frequently to be met with , and all that i have here and elsewhere done is only to reduce a common conclusion into clear and distinct principles , such as are founded in the nature and reason of things . so that if what i advance be no truth , yet i am sure it is no paradox , which is enough to fence me from prejudice , and i am content that reason should decide the rest . when i have desired the reader to be so just to me as not to meddle with these papers till he has first carefully perused the discourse to which they relate , and which contains the principle upon which they proceed , i have nothing more to say here unless it be to give some account of the reasons of our communicating a private correspondence to the publick , concerning which i shall leave the reader to satisfie himself out of the two ensuing letters , which contain my proposal of a publication , with the reason and manner of my correspondents compliance . the letters are as follows . madam , since we have now both of us concluded our parts , and so sealed up our divine subject with a double seal , it would be a little indecorous to break it open again , especially for me who cannot think ' it prudence to travel on even in so pleasant a road after my guide has left me , to proceed further in a subject where you think fit to end , or to vitiate with any additions of mine the relish of an argument upon which you have left such a pleasing and delicious farewel . no madam , let it stand as you have left it , for though it should not be absolutely finished ( as indeed who can say of such an immense subject that it ever is ) yet 't is most just and fit that where-ever you please to end , there should be the conclusion , after which , as in apelles's venus , there can be no adding without presumption . i shall not therefore be guilty of it , only give me leave to lament a little that you conclude so soon your meditations and my pleasures . for methinks i could eternally hear your discourse upon this ever fruitful , ever ingaging and entertaining theme , which as great as it is receives such an advantage from your management , as might recommend it to those dull cold spirits whom its own natural excellency would never affect . the very tunings and looser touches of a sweet and well toned instrument are pleasant , and what then is the harmony when it comes to be played on by a masterly hand ! and how is the musical hearer grieved when he sees the melodious artist unstringing it and laying it aside . but madam , there are some pleasures that are always short , if time be their measure , and were your discourses here never so prolix i should still think and be ready to complain they were done too soon , so great and noble is the subject , and so admirable both your thoughts and expressions upon it , such choiceness of matter , such weight of sense , such art and order of contrivance , such clearness and strength of reasoning , such beauty of language , such address of style , such bright and lively images and colours of things , and such moving strains of the most natural and powerful oratory , and all this seasoned with such a tincture of piety , and seeming to come from a true inward vital principle of the most sincere and settled devotion . but why do i say seeming , when 't is next to impossible that such lively and favoury representations of the love of god should proceed from one that is not intimately acquainted with the mysteries and secrets of it , or that there should be any such knowledge without the most hearty and affectionate sense of it , which alone is able to teach and make it known . for , contrary to the method of other sciences , ' t is practice here that begets theory , and those only who have their hearts thoroughly warmed and animated with the love of god can either know or describe its properties . madam , i am very sensible what obligations i am under to you for the privilege of your excellent correspondence , though i can never hope that my thanks should ever equal either the pleasure or the advantage i have received by it , or that i should be ever able to express the value i set upon your letters , either as to their ingenuity or their piety . the former of which might make them an entertainment for an angel , and the latter sufficient ( if possible ) to make a saint of the blackest devil . i am sure for my own part i have particular reason to thank you for them , having received great spiritual comfort and advantage by them , not only heat but light , intellectual as well as moral improvement . for ( as many discourses as there are upon the subject ) to my knowledge i never met with any that have so inlightened my mind , inlarged my heart , so entered and took possession of my spirit , and have had such a general and commanding influence over my whole soul as these of yours . and i question not but that they would have the same effect upon other readers if they were but exposed to their view , and would help to fan and blow up that divine fire which our saviour came to kindle upon earth , but which the neglect of careless men has let almost go out . and indeed never was there more need of such warm quickning discourses than in this cold frozen age of ours , wherein the flame of divine love seems not only to burn with a blue expiring light , but to hang loose and hovering , just ready to fly away and be extinct . some have not the knowledge of god , was the complaint of st. paul , and the chief character of his time. but that of ours is want of the love of god , and which equally redounds to our shame . perhaps more , since the natural capacity of our wills is greater and more extensive than that of our understandings , and he that knows but little may yet love much . but to our shame the reverse of this is now true . there is a great deal of knowledge now adays and but little love. knowledge indeed is now in its meridian , diffusing at once a very bright and universal light , but the love of god is declining and just ready to set . strange that our heads should be so full of life and spirits , and yet that the pulse of our hearts should beat so low ! but the ends of the world are come upon us , and a double prophecy must be fulfilled , viz. that in the later days knowledge shall increase , and that the love of many shall wax cold . o divine love whither art thou fled , or where art thou to be found ? how little art thou understood , and how much less art thou considered and practised ! what discoveries of thee have been made by the son of god , and yet what a riddle art thou still to the world ! what a divine teacher hast thou had , and yet how few are thy disciples ! how charming and ravishing are thy pleasures , and yet how very few hast thou inamoured by them ! while in the mean time covetousness and ambition have their numerous altars and votaries , and sensual love is continually spreading its victories , and leading in triumph its inglorious captives . o god that thou shouldst be so infinitely lovely , and yet so little beloved ! that ever mortal beauties should be suffered to vye with thine , that thy creatures should fall in love with one another and in the mean time neglect thee , thou infinite , thou only fair , who alone art worthy to have , and who alone canst reward their passion ? what a just indignation must every true lover of god conceive at this strange disorder , and how willing and ready will he be to help it by promoting and propagating as far as he can the love of god in the world ! for this is one great effect and sign of the love of god ( and the only one i would have added to those you have mentioned ) that whereas the lovers of created beauties are jealous of them , and willing to ingross them to themselves , being conscious of their incapacity to suffice for many , those that truly love god are desirous to have others love him too , to multiply his votaries , and to make the whole world if they can , offer up their sacrifices upon the same divine altar . there cannot be a greater pleasure to a true lovers of god than to see him loved by others , nor a greater grief than to think what vast numbers of evil spirits there are in hell , and wicked men upon earth who either hate him or imperfectly love him . and what would not such a soul do , what would she not suffer to gain proselytes to the love of god , and promote the power and interest of it in the world , that so god might be loved in earth as he is in heaven ? and how would it rejoyce her to find her endeavours succeed , to find that by careful fanning and blowing , she has at length lighted the fire under the sacrifice , and that by her zealous endeadeavors it burns and consumes , and sends up to heaven a grateful fume ? what satisfaction would she take , and how comfortably would she warm her self at the fire which she has kindled . and truly madam , i know no better fuel wherewith to kindle and nourish this sacred fire than such discourses as yours , which therefore i think are too useful to the publick not to be due to it . treasures you know ought not to be concealed , and so great is the disorder when they are , that ghosts oftentimes think it worth while to come into our world on purpose to have them disclosed . to be plain and free , i do verily think nothing can be more conducive ( next to the breathings of the holy spirit , and the writings by him inspired ) to promote the love of god , than your divine discourses , nothing more effectual to inlarge its empire in the hearts of men , which is so excellent an end , that i can hardly see how you can possibly dispense with your self from serving it when you have it so far in your power . but i shall not assume to be your casuist . you know best what your opportunities , and what your obligations are . only this , if you communicate your letters you will be a general benefactor to mankind , who will be highly obliged to thank you , and which is more , to bless god on your behalf . but if you deny the world so rich a treasure , all that i have to set against the publick loss will be my own greater privilege , which however for the common benefit would willingly be exchanged by madam , your very humble servant j. norris . bemerton , iuly 2nd . sir , since 't is your pleasure to close this excellent subject , that i might not with it put an end to those great advantages which such an agreeable and instructive correspondence affords me , i designed ( when i had taken notice of some few incidentals in our former letters ) to propose a new subject in this , or else to desire you would please to make choice of such an one as you shall judge of greatest usefulness , but that in good manners i think i am obliged to return an answer to that request with which you conclude the old subject before i introduce a new one . perhaps by this time , and upon maturer consideration , you have altered your desire , which i should be glad of for your sake , lest the world which so justly values your judgment in other things , should have too much occasion to decry it in this . i am not ignorant that persons who have a great deal of worth themselves , are too apt to over rate the least appearances of it in others , and give such characters of their friends as better express what they would have them be , than what they really are . it being the property of those only who are diffident of their own merit , to envy and endeavour to lessen their neighbours , and because they are little , imagine that others are so , whilst those who have noble souls themselves , form their ideas of others according to their own worth : and thus it comes that you pass so undeserved a character on my letters , concerning which i believe very few will be of your mind . is the world do you think such an equitable censor that i should care to make it my confessor , and expose to its view papers writ with the same freedom with which i think ? many are the faults i find in them my self , though we are generally over partial to our own productions . like fond parents we think our own brood the fairest , how disagreeable soever they appear to disinteressed judges . what think you then will the beaux esprits discover ? how will it gratifie that which they call wit , but is more truly ill nature , to find so much matter to work on ? for truly sir , when we expose our meditations to the world , we give them a right to judge , and we must either be content with the judgment they pass or keep our thoughts at home . charity and wisdom indeed would restrain them from that ungovernable liberty they usually take ; they may censure so it be with candor ; judge equitably ; ay , and pass sentence too , provided it be impartially . but though 't is the business of a true critick to discover beauties as well as blemishes , and by a due ballancing of both , to pass a found judgment on the whole , such equity is not to be expected where so much envy abounds , where every man reckons another's praises his detraction , and never thinks his fame will reach so high as when 't is built on the ruins of his neighbours . a very preposterous way in my opinion , to get or encrease reputation . for where is the glory of excelling those who have little or no excellency in them ? no , let them shine as bright as they can , and if then i can out-shine them , i have made some considerable addition to my character . the censure therefore that abounds in the world is one reason why i am against printing . if a body have no worth , to what end should they expose themselves , and bring their weakness to the light ? and if they have , concealment is their wisest choice , since they shall be sure to find more envy than encouragement ? for it is the custom of the world when they behold a shining virtue , to strive rather to reduce it to their level , than to raise to its exalted heighth . 't is odds whether such a man can benefit others , who are too oft resolved not to be benefited by him , but he is certain to suffer himself . every busie finger will be pulling the flie out of his box of oyntment , not to advance but to lessen its price . if he be guilty of a little mistake or inadvertency ( and who is secure therefrom ? ) charity shall never be called on to dispose of it , but it shall be bandied about , heightened and aggravated , not only to his , but even to the reproach of wisdom and virtue it self . since then the air is so unkind , let 's keep our tender plants beneath a glass ; 't is enough that they lie open to the observation and influence of the sun of righteousness , and that when occasion serves , a friend may be admitted to view and take them . these and some other considerations have recommended to me , my darling , my beloved obscurity , which i court and doat on above all earthly blessings , and am as ambitious to slide gently through the world , without so much as being seen or taken notice of in it , as others are to bustle and make parade on its theater . and therefore , though i desire by all laudable means to secure a good , i will most industriously shun a great reputation . not that i want ambition , perhaps there is too much of that in my temper , but because i cannot endure to have my glory and reward forestalled , nor can be content ito receive my plaudit from any but an infallible judge . 't is enough for me to do well , let who will take the praise of doing it , there being in my opinion no encomium comparable to that which they shall one day hear , who seek god's glory and despise their own . and though i bear in me too much allay to be apprehensive of great commendations ; yet , to confess the truth , i as little care for censure , having not yet obtained that perfect indifferency to publick fame which i endeavour after , because i suppose 't is scarce possible to command our selves , and arrive at a true generosity of temper , till we are perfectly mortified to praise and dispraise as well as to other things . but besides this , me thinks the very form of a letter renders such compositions improper for publick view . those civilities which are but necessary , especially when an acquaintance is founding , will give the captious world occasion to sneer and laugh . it favours too much of montaigne's affectation to trouble the world with such particularities of our humour , and infirmities as we may in private very laudably descend to , and which i remember make a part of some of my letters . alas sir , we are too prone to over-rate our selves , and consequently to value whatever relates to us on no other account but because it does so , but we must not expect to find people so complaisant as to bear with this temper , or perhaps , so civil as not to ridicule and expose it . these are my reasons against a publication , i know not how they will weigh with you , for i must needs confess one of yours overballances them all ; whatever people may say of temptation , to do good seems to me the only irresistible one . and indeed , could i be convinced any thing i have writ would serve the ends of piety , i should despise the censure of the wou'd-be-criticks , and reckon , that would more than compensate all other inconveniencies . ( and perhaps a little censure is necessary to correct that vanity your too good opinion may have raised in me , and which i desire you would be less expressive of for the future . t is enough for me to obtain the inward esteem of any vertuous and deserving person , the greatest kindness they can shew is to acquaint me with such faults as lessen and obstruct it . ) but if those excellent and elaborate discourses that are abroad , have so little effect on the generality of mankind , how can i expect my crude rapsodies should have any ? pardon me that i express so mean an opinion of any thing you are pleased to commend , i would not do it in any other case . but all men will not see with your eyes , whose candor has bribed your judgment , and i am obliged to you as homer and virgil are to their commentators for discovering beauties in them which they themselves perhaps never so much as dreamt of . have you indeed been affected with my letters ? 't is not through any force of theirs but the goodness of your own temper . for hearts so full of love to god , like tinder , catch at every spark . but alas there is too much dry wood in the world to expect that such a languid flame should kindle it . your letters indeed would be extremely useful , and i think they are intire enough by themselves , nor do they need a foil ; so that i cannot imagine to what purpose mine will serve , unless it be to decoy those to a perusal of them , who wanting piety to read a book for its usefulness , may probably have the curiosity to inquire what can be the product of a womans pen , and to excite a generous emulation in my sex , perswade them to leave their insignificant pursuits for employments worthy of them . for if one to whom nature has not been over liberal , and who has found but little assistance to surmount its defects , by employing her faculties the right way , and by a moderate industry in it , is inabled to write tolerable sense , what may not they perform who enjoy all that quickness of parts and other advantages which she wants ? and i heartily wish they would make the experiment , so far am i from coveting the fame of being singular , that 't is my very great trouble it should be any bodies wonder to meet with an ingenious woman . if therefore you over-rule me , and resolve to have these papers go abroad , it shall be on these conditions ; first , that you make no mention of my name , no not so much as the initial letters ; and next , that you dedicate them to a lady whom i shall name to you , or else give me leave to do it . for though none can be less fond of dedications , or has so little ambition to be known to those who are called great ; yet out of the regard i owe to the glorious author of all perfection , i cannot but pay a very great respect to one who so nearly resembles him . and where can a discourse of the love of god be more appositely presented than to a soul that constantly and brightly shines with these celestial flames ? one whom now we have duly stathe measures , i may venture to say , i love with the greatest tenderness , for all must love her who have any esteem for unfeigned goodness , who value an early piety and eminent vertue . all true lovers of god being like excited needles , which cleave not only to him their magnet , but even to one another . a lady , whom for the good of our sex i would endeavour to describe , were i capable to write the character of a compleat and finished person ; but it requires a soul as bright , as lovely , as refined as her ladyships , to give an exact description of such perfections ! a lady who dedicates that part of her life intirely to her maker's service , which the generality think too short to serve themselves . who in the bloom of her years , despising the temptations of birth and beauty , and whatever may withdraw her from mary's noble choice , has made such advances in religion , that if she hold on at this rate , she 'll quickly outstrip our theory , and oblige the world with what was never more wanted than now , an exact and living transcript of primitive christianity . so good she is that even envy it self has never a but to interfere with her praises , and though women are not forward to commend one another , yet i never met with any that had seen or heard of her , who did not willingly pay their eulogies to this admirable person , and if praise be due to any mortal , doubtless she may lay the greatest claim to it . but not to relie wholly on report , i my self have observed in her so much sweetness and modesty , so free from the least tincture of vanity , so insensible of that worth which all the world admires ; such a constant and regular attendance on the publick worship of god , prayers and sacraments ; such a serious , reverent and unaffected devotion , so fervent and so prudent , so equally composed of heat and light , so removed from all formality , and the extremes of coldness aud enthusiasme , as gave me a lively idea of apostolical piety , and made me every time i prayed by her , fancy my self in the neighbourhood of seraphick flames ! but — my expression are too flat , my colours too dead to draw such a lovely piece ! would to god we would all transcribe , not this imperfect copy , but that incomparable original she daily gives us ; that ladies may be at last convinced that the beauty of the mind is the most charming amiableness , because most lasting and most divine , and that no ornaments are so becoming to a lady as the robe of righteousness and the jewels of piety . i am , sir , your much obliged friend and servant . july 17 , 1694. postscript to the preface . tho' authorities go but a very little way with me in questions whose determinations depends upon measures of reason , yet finding that the great and general objection that lies against the present conclusion is the pretended singularity of it , i think it convenient to set down a very signal passage which ( since the writing the preface ) i have met with in the late continuation des essais de morale part 2. tom. 1. pag. 59 , where upon that text of st. peter , i beseech you as strangers and pilgrims abstain from fleshly lusts , &c. the excellent moralist has these words , but what is the extent of these carnal desires which st. peter forbids us ? it is easie to mark it out . for all that which is not god is carnal according to the scripture because it is a consequence of the corruption of the heart , which having separated us from the love of god has made the soul willing to fill that emptiness which she feels in her self by the possession of creatures . whether these objects are spiritual or corporal , the desires which we have of them are always carnal in the language of scripture . for which reasen it is that st. paul puts dissentions and emulations among the works of the flesh. so that it is a no less carnal lust to desire glory and reputation , and all that serves in order to it , than to desire the pleasures of the body , because these objects are no more our true good than the other . god does no more permit that we should part our love between him and reputation , between him and the 〈◊〉 of men , than between him and feasting and other bodily pleasures . for 't is always the division of a thing which was all due to him . 't is always a debasement of the soul , which being made for good stoops beneath and degrades her self in being willing to enjoy a creature either equal or inferiour to her self . god is great enough to be the only and intire object of our heart , and 't is to injure him to divide it , because 't is in effect to declare to him that he does not deserve it all . you see here is the judgment of a whole society of great men , no less than the illustrious port royal of france , in as clear and express terms as can be to our purpose . 't were infinite to appeal to all those writers who have either directly asserted this conclusion , or occasionally let fall expressions that favour and insinuate it . there is hardly a book of morality or devotion extant whererein passages of this nature are not to be found . i do not say there are many that offer to deduce this conclusion from principles , but that it is generally held , and upon all occasions alluded to and glanced at , which is enough to shew the irresistible prevalency of the truth , and to skreen them from the prejudice and imputation of novelty and singularity , who undertake upon a rational ground to clear and defend it . errata . page 44. line 7. dele ● . l. 8. read from enjoying pleasures that do very much out-weigh it , and is it self an occasion and medium to . p. 49. l. 9. after pretend add 〈◊〉 p. 50. l. 6. f. that r. than p. 180. l. 15. d. that . p. 192. 1. 6. f. the r. this . p. 286. l. 5. r. pleases . letters philosophical and divine , to mr. iohn norris , with his answers . letter 1. to mr. norris . sir , though some morose gentlemen wou'd perhaps remit me to the distaff or the kitchin , or at least to the glass and the needle , the proper employments as they fancy of a womans life ; yet expecting better things from the more equitable and ingenious mr. norris , who is not so narrow-soul'd as to confine learning to his own sex , or to envy it in ours , i presume to beg his attention a little to the impertinencies of a womans pen. and indeed sir , there is some reason why i , though a stranger , should address to you for the resolution of my doubts and information of my judgment , since you have increased my natural thirst for truth , and set me up for a virtuso . for though i can't pretend to a multitude of books , variety of languages , the advantages of academical education , or any helps but what my own curiosity afford ; yet , thinking is a stock that no rational creature can want , if they know but how to use it ; and this , as you have taught me , with purity and prayer , ( which i wish were as much practis'd as they are easie to practise ) is the way and method to true knowledge . but setting preface and apology aside , the occasion of giving you this trouble is this : reading the other day the third volume of your excellent discourses , as i do every thing you write with great pleasure and no less advantage ; yet taking the liberty that i use with other books , ( and yours or no bodies will bear it ) to raise all the objections that ever i can , and to make them undergo the severest test my thoughts can put 'em to before they pass for currant , a difficulty arose which without your assistance i know not how to solve . methinks there is all the reason in the world to conclude , that god is the only efficient cause of all our sensations ; and you have made it as clear as the day ; and it is equally clear from the letter of the commandment , that god is not only the principal , but the sole object of our love : but the reason you assign for it , namely , because he is the only efficient cause of our pleasure , seems not equally clear . for if we must love nothing but what is lovely , and nothing is lovely but what is our good , and nothing is our good but what does us good , and nothing does us good but what causes pleasure in us ; may we not by the same way of arguing say , that that which causes pain in us does not do us good , ( for nothing you say does us good but what causes pleasure ) and therefore can't be our good , and if not our good then not lovely , and consequently not the proper , much less the only object of our love ? again , if the author of our pleasure be upon that account the only object of our love , then by the same reason the author of our pain can't be the object of our love ; and if both these sensations be produced by the same cause , then that cause is at once the object of our love , and of our aversion ; for it is as natural to avoid and fly from pain , as it is to follow and pursue pleasure ? so that if these principles , viz. that god is the efficient cause of our sensations , ( pain as well as pleasure ) and that he is the only object of our love , be firm and true , as i believe they are ; it will then follow , either that the being the cause of our pleasure is not the true and proper reason why that cause should be the object of our love , ( for the author of our pain has as good a title to our love as the author of our pleasure ; ) or else , if nothing be the object of our love but what does us good , then something else does us good besides what causes pleasure ? or to speak more properly , the cause of all our sensations , pain as well as pleasure being the only object of our love , and nothing being lovely but what does us good , consequently , that which causes pain does us good as well as that which causes pleasure ; and therefore it can't be true , that nothing does us good but what causes pleasure . perhaps i have express'd my self but crudely , yet i am persuaded i 've said enough for one of your quickness to find out either the strength or weakness of this objection . i shall not therefore trouble you any further , but to beg pardon for this , and to wish you all imaginable happiness , ( if it be not absurd to wish felicity to one who already possesses a virtuous , large and contemplative soul , and a quiet convenient retirement , which is indeed all the happiness that can be had on this side heaven ) and to subscribe my self honoured sir , your great admirer and most humble servant . london , st. matthew's day , 1693. letter ii. mr. norris's answer . madam , though in civility to your person , my answer ought to have been more speedy , yet considering the weight of your letter , i think it cannot be well too slow , and i hope you will in equity , allow me some time to recover my self out of that wonder i was cast into , to see such a letter from a woman , besides what was necessary to consider the great and surprising contents of it . i find you throughly comprehend the argument of my discourse , in that you have pitch'd upon the only material objection to which it is liable ; which you have also press'd so well , and so very home , that i can't but greatly admire the light and penetration of your spirit . one of your clear and exact thoughts might easily satisfie your self in any difficulty that shall come in your way , as having brightness enough of your own to dispel any cloud that may set upon the face of truth ; but however , since you have condescended to apply your self to me for satisfaction , i shall endeavour as well as i can to solve the difficulty you propose . i observe therefore first of all , that you grant the two main things contended for , viz. that god is the only efficient cause of all our sensations ; and that by the letter of the commandment , god ought to be the sole object of our love. only you say , that the reason i assign for it seems not equally clear , by which i suppose you mean , that it does not seem to follow from god's being the only cause of our sensations , that he is the only object of our love ; or , that god is not therefore the only object of our love , because he is the only cause of our sensations ; that is in short , you grant the things , but you question the connexion . now before i consider the objection you urge against it , give me leave to tell you that i think it very clear , that not absolute , but relative good is the formal object of our love ; that is , that we love a thing not as it is good in it self , but as 't is good to us ; and consequently , god is the object of our love , not as he is absolutely , but as he is relatively good , as he is our good , or good to us . for to love god is to desire him as our good. i do not deny but that the absolute goodness of god , the natural perfection of his essence , is also the true object of our love ; but not as absolute , but as relative ; that is , not as t is a perfection in him , but as the same may be a perfection to us , as it makes us more happy by the pleasure that we take either in the contemplation , or in the fruition of so glorious and excellent a being . so that the absolute perfection of god must become relative before it can be the object of our love. indeed , when in thinking upon god , we consider nothing but an infinite reality or perfection , we are ready to acknowledg that order requires we should esteem him infinitely . but from this alone we do not necessarily conclude that we should adore him , fear him , love him , &c. god considered only in himself , or without any relation to us , does not excite those movements of the soul which transport it to good , or to the cause of its happiness . nothing indeed is more clear , than that a being infinitely perfect , ought to be infinitely esteem'd ; and i am apt to believe , that there is no spirit that can refuse god this speculative devoir , as consisting only in a simple judgment , which is not in our power to suspend when the evidence is intire . so that even wicked men , those who have no religion , those who deny providence , may be suppos'd voluntarily to render god this sort of devoir . but then supposing withall , that god ( how perfect and good soever in himself ) does not at all interess or concern himself with us or our affairs ; and that he is not the true and immediate cause of all the good which they enjoy , notwithstanding the notion they have of the absolute perfection of god , they consider him not as their good , and accordingly do not apply themselves to the love of him , but brutally follow the agreeable movements of their passions . from all which it is is clear , that god is to be loved not for his absolute , but for his relative goodness . now if it be true in the general , that relative good is the object of love , and that god is to be lov'd as , and because he is our good , then it will follow , that if god only be our good , or the author of good to us , then god only is to be lov'd by us . and so the other way , that if god only be to be lov'd by us , it must be , it can be upon no other account than as and because he only is our good , as being the only true cause of our pleasure . and i cannot imagine upon what other ground you can cast our obligation to love god only , ( which you grant to be the literal import of the commandment ) if not upon this , that he only is our good . for as the reason why we are to love god at all , is because he is our good , so the reason why we are to love him only ( which supposition you grant ) can be no other , but because he only is our good . and since he cannot be our only good any otherwise , than as he is the only true cause of our pleasure , it follows , that his being the only true cause of our pleasure , is the true reason why he ought to be the only object of our love. this i think , is clear and evident , and therefore though i should rest here , as not being able to answer all the objections to the contrary , this ought not to be any prejudice to the truth of what is maintain'd . for this i take to be a sure rule , that we are to stick to what we clearly see , notwithstanding any objection that may be brought against it , and not reject what is evident , for the sake of what is obscure , it being very possible for a man to be in sure and certain possession of a truth , though attended with some difficulties which he knows not well how to solve . but let us see whether yours are of that nature . you say , if we must love nothing but what is lovely , and nothing be lovely but what is our good , and nothing is our good but what does us good , and nothing does us good but what causes pleasure in us , may we not by the same way of arguing prove , that what causes pain in us does not do us good , and therefore can't be our good ; and if not our good then not lovely , and consequently is not the proper , much less the only object of our love ? true , it is not so far as it causes pain ; for the causing of pain as such , can be no reason of love. but i suppose your meaning is , whether we may not by the same way of arguing prove , that what causes pain is not at all the object of love ? to which i answer , that if that which causes pain does it in all respects after the same manner as it causes pleasure , the causing of pain will , for ought i can at present see to the contrary , be as good an argument for its not being to be lov'd , as its causing pleasure is for its being to be loved . but thus it is not in the present supposition . though i acknowledge pain to be as truly the effect of god as pleasure ( for i know not what else shou'd cause it ) yet it is not after the same manner the effect of god as pleasure is . pleasure is the natural , genuine and direct effect of god , but pain comes from him only indirectly and by accident . for first , 't is of the proper nature of god to produce pleasure , as consisting of such essential excellencies and perfections as will necessarily beatifie and make happy those spirits , who are , by being in their true rational order , duly dispos'd for the enjoyment of him . but if this same excellent nature occasion pain to other spirits , this is only indirectly and by accident , by reason of their moral indisposition for so sovereign a good. again , as 't is thus in reference to the nature of god , so in reference to his will. god's antecedent and primary design is the happiness of all his creatures ( for 't was for this that he made them ) but if any of them , in the event prove miserable , 't is wholly besides his first design , and only by a subsequent and secondary will. again , when god causes pleasure , 't is because he wills it for its self , and naturally delights in it , as comporting with his primary design which is the happiness of his creatures ; but when he causes pain , 't is not that he wills it from within , or for it self ( for so 't is not at all lovely ) but only from without , and for the sake of something else as it is necessary to the order of his justice . for you are to consider , that if there had been no sin , there wou'd never have been such a thing as pain , which is a plain argument that god wills our pleasure as we are creatures , and our pain only as we are sinners . but now in measuring our devoirs to god , we are not to consider how he stands affected to us as sinners , but how he stands affected to us as creatures , how he is disposed towards us as we are his work , and not as we have made our selves . and therefore if as creatures he loves us , and wills our happiness , that lays a sufficient foundation for our love to him ; and 't is not his treating us with evil as sinners that can overturn it . indeed if god had designed us for misery , and inflicted it upon us as creatures , if this had been his primary and direct intention , his natural and original will , according to the systeme of those who say , that god made man on purpose to damn them , then indeed i see nothing that should hinder your objection from taking place , god would not then be the proper , much less ( as you say ) the only object of our love , at least as to those miserable wretches so destin'd to ruin , which by the way is to me a demonstration of the falshood of that strange hypothesis . but upon the supposition , that god wills and causes pleasure in us as creatures , and puts us to pain only as sinners , there will not be the same reason for our not loving him upon the account of his being the author of our pain , as for our loving him as the author of our pleasure and happiness . for we stand obliged to god as we are creatures , and if in that relation god be our benefactor , and the author of our good , he has a sufficient right ; and , if the only author , the only right to our love , though as sinners he puts us to pain , which being thus will'd and effected by god after a manner so different from our pleasure , cannot so well conclude for our not loving him , as this does for our loving him . which may serve to take off the force of your first instance . and will be equally applicable to your second . for whereas you further urge , that if both these sensations , ( viz. pleasure and pain ) be produced by the same cause , then that cause is at once the object of our love and of our aversion : i answer by the same distinction , that if both these sensations were to be produc'd by the same cause , acting alike in the one as in the other , it would be as you say . but since it is otherwise as i have represented it , all that you can argue from god's being the author of our pain as well as pleasure will be this , that he is justly to be the object of our fear , but not of our aversion . we are indeed to fear him , and him only , as being the true cause of all pain , and only able to make us miserable , according to that of our saviour , i will forewarn you whom ye shall fear , &c. but this is no reason why we should hate him , as never inflicting it but when order and justice require it . and if he did not inflict it then he would be less perfect , and consequently less amiable in the view of all regular and well-order'd spirits . i shall not determine any thing concerning the case of the damn'd , whether that invincible love which they have for happiness may not inspire them with an invincible hatred against him who is the cause of their misery . perhaps it may be so . though whether it should be so , and whether they do not sin eternally in so doing is another question . but i shall determine nothing here , thinking it sufficient for my present purpose , that this is no reason why god should be the object of any mans aversion in this life , whom as the author of pain we are indeed to fear , but not to hate , for the reasons before alledged . now as to your last instance , that if these principles , viz. that god is the efficient cause of our sensations , pain as well as pleasure , and that he is to be the only object of our love , be firm and true , it will then follow , either that the being the cause of our pleasure ( the doing us good you should say to make a right antithesis ) is not the true and proper reason why that cause should be the object of our love , or else if it be , then something else does us good besides that which causes our pleasure ; or as you otherwise word it , that which causes pain does us good as well as that which produces pleasure , i think neither of these consequences need be admitted . not the first , because i have shewn you , that god's being the cause of our pleasure is a sufficient and proper reason why he should be the object of our love , notwithstanding that pain which is also , but after a different manner caus'd by him . as to what you suggest to the contrary , namely , that the author of our pain has as good a title to our love as the author of our pleasure : 't is true , he that is the author of our pain has as good a title to it as the author of our pleasure , because they are both one and the same ; but not as he is the author of our pain . he has a title to our love not for that , but notwithstanding that . 't is his being the cause of our pleasure that makes him the proper object of our love ; which he is , notwithstanding his being also the author of pain . but then say you , if his doing us good be the reason of his being the object of our love , then something else does us good besides that which causes our pleasure , namely pain , the cause of our sensations , pain as well as pleasure being the object of our love. i answer , pain may in some sense be said to do us good , as it may occasion to us some good that exceeds its own proper evil. but formally and directly it does not do us good , as not making us while actually under it , happy but miserable . nor is there need that upon our supposition it should , god being sufficiently lovely to us as the author of our pleasure , to which we need not add the advantage that may accrue by pain , or suppose pain to be in it self as beneficial as pleasure , 't is enough if the evil of the former does not frustrate the obligation that arises from the good of the latter . as i have shewn you that it does not but after all madam , there is one thing i must further offer to your consideration , viz. that your objection , whatever force it may have , is not peculiarly levell'd against me , but lies equally against all those who make the loveliness of god to consist in his relative goodness , or in his being our good , who i think are the most , at least the most considerable . those of the common way say , god is to be lov'd because he is our good , or the author of our good ; which notion i think right , but only add to it , that he is the only author of our good , and therefore the only object of our love. in which argument i suppose , these men would not deny the consequence , ( as being the same with their own ) but only the minor proposition . but now if it be an objection against my notion , that god is also the author of evil , then the same will no less conclude against the common way , proving as much that god ought not to be lov'd at all , as that he ought not to be lovd only . i say it proves one as well as the other , though i think if you will attend to what i have offer'd , you will find that it proves neither . madam , i have said all that at present occurs to my thoughts upon this occasion , and i think as much as is necessary , and have now only to thank you for the great favour of your letter , assuring you that whenever you shall be pleas'd to do me that honour again , you shall have a speedier answer from madam , your very humble servant j. norris . bemerton , oct. 13. 1693. postscript . one consideration more . when you speak of god's being the cause of pain , either you mean as to this life , or as to the next . if as to the next , that has nothing to do with the duty that we owe him here . if as to the present life , the pain that god inflicts upon us here is only medicinal , and in order to our greater good , and consequently from a principle of kindness . and i think , setting aside my other considerations , there will be no more pretence for not loving or hating god for this , than for hating our physitian or surgeon for putting us to pain in order to our health or cure. letter iii. to mr. norris . sir , you see how greedily i embrace the advantageous offer you made me in the close of your excellent letter ; for which i would return some acknowledgments , but that i want expressions suitable to its value and my resentments . nor is there any thing in it from which i can with-hold my assent , but that too favourable opinion you seem to have conceiv'd of a person who has nothing considerable in her but an honest heart , and a love to truth . i am therefore exceeding glad to find this noble and necessary theory , that god is the sole object of our love , so well establish'd . and though any one of the three principles you argue from in your printed discourse is a sufficient ground for that conclusion ; though it may be singly infer'd both from god's being the author of our love , and from the obligation we are under of conforming to his will , as well as from his being the true cause of our pleasure , yet joyntly they are irrefragable ; and i have nothing more left to wish , but that it were as easie to perswade men to fix the whole weight of their desire on their maker , as it is to demonstrate that they ought to do it . for when all is said , and all conclusions are tried , there is no rest , no satisfaction for the soul of man but in her god ; she can never be at ease nor in pleasure , but when she moves with her full bent and inclination directly towards him , and absolutely and entirely depends on him . yet i am very well pleas'd that i made the objection which you have so well resolv'd , because it has procur'd me a clear and accurate account of what before i had only in confuse and indistinct notion ; and has begun a correspondence , which if it may be continued i shall reckon the greatest advantage that can befall me . for though by observing the rules , you have already enrich'd the world with i may possibly find out truth , yet i can't be assur'd i 've done so , being too apt to suspect my own notions merely for being my own , but if they can pass so exact a touchstone as your judgment , i shall without hesitancy subscribe to them . so far am i from thinking that god's being the author of our pain is any just impediment to our entire love of him , that i 'm almost perswaded to rank it among the motives to it . for though pain considered abstractedly is not a good , yet it may be so circumstantiated , and always is when god inflicts it as to be a good. to the pious man it is so both intentionally and eventually ; and though inflicted as a punishment on wicked men , it is however materially good , being ( as you observe ) an act of god's justice . and i think it is an unquestionable maxim , that all our good is wholly and absolutely from god , and all our evil purely and intirely from our selves . whatever methods god uses to draw us to himself , i am fully perswaded are good in themselves and good for us , being they proceed from infinite goodness and tend towards it . and therefore since he has made us passible only for our good , and designed pain as well as pleasure in order to our happiness , that by these two different handles he might the better move and direct our souls towards himself their true and only felicity , i see no reason but to conclude that he is every whit as lovely when he produces pain as when he causes pleasure . for the truth is , my letter was principally designed in favor of a notion which i have entertain'd , ( and which you further confirm me in by what you add in your postscript , ) viz. that afflictions , by which we usually understand something painful , are are not evil but good , which at first seem'd to be contradicted by your assertion , that nothing does us good but what causes pleasure , though upon second thoughts i think they are consistent enough . and if there by any shadow of a difference , i suppose it arises only from the equivocalness of the words pleasure and pain , as in truth our mistakes are chiefly owing to our encumbring one word with divers idea's , most of the controversies that are in the world being ( in my opinion ) rather about words than things . by pleasure i suppose you mean in general , all those grateful sensations which mankind is capable of ; that is , all such as are truly agreeable to his nature : for i know not how it can consist with the purity of the most holy god , to say , he is the author of those pleasing sensations wicked men do , or pretend to feel in what we call sinful pleasures : so that we must either conclude , that god is not the author of these irregular sensations , or else that they are not pleasures . i am for the latter , and do indeed think it the greatest nonsense in the world to call any thing that is sinful pleasant . pain you tell us , is nothing else but a disagreeable modification of the soul , an uneasie thought occasion'd by some outward bodily impression . in which definition there are two things considerable , the bodily impression , and the uneasie thought that is consequent thereunto . and when you say that god is the author of pain , i suppose you mean no more than that an uneasie thought is produc'd in the soul of man by the power and will of god , at the presence and by occasion of that impression which sensible objects make upon the body . now i suppose that this disagreeable modification is in the inferiour part of the soul , that which is exercis'd about objects of sense , and does not necessarily and directly affect the superiour part , the understanding and will , and therefore is no real evil to that which is properly the man. and this i take to be the right notion of pain considered as a sensation , and as god is the author of it ; but then i deny that in this sense it is strictly and properly an evil. now as this sensation which for distinction sake i will beg leave to call sensible or bodily pain is occasioned by some disorder in the parts of the body , or else by the presence of something disagreeable , or absence of something necessary to the well-being of the bodily frame . in like manner , when the understanding and will deviate from the order and perfection of their nature , and are destitute of their proper good , they are as truly ( and if they be in health as sensibly ) affected with pain , as the body is when it suffers the above-mentioned displacences . this i call mental pain , and do reckon it the only proper evil of a man , both because the mind being the man , nothing is truly and properly his good or evil , but as it respects his mind ; as also because so long as he is under it , 't is impossible for him to enjoy any degree of real happiness . for where there is a true vital principle , where the soul is not quite mortified , or at least paralytick and diseas'd , 't will as certainly feel pain when 't is thrust out of its natural order , and does not move towards god the true term of its motion , as its body will when its members are distorted ; will be as sensibly affected with craving and unsatisfied desires when destitute of the grace of god , the proper aliment of the soul , as that is with hunger and thirst when in lack of its necessary food ; and will feel the same uneasie chillness and darkness come upon it when deprived of the light of god's countenance , that its inferiour part does when it wants the sun 's comfortable and enlightning beams . and this i take to be the true meaning of what some people call desertion ; pain and torment being as necessary to the soul when she does not stand rightly affected to her god , as to the body when under sickness or outward violence : and in proportion to the health of the soul , and the fineness of its complexion , so is the degree of its pain when interrupted in its motion towards him . but can god in any sense be said to be the author of this pain ? hath he not taken all the care that is consistent with the nature he hath given us to secure us from it ? and has made all imaginable provision to prevent our falling into that disorder which is necessarily attended with mental pain ; so that whenever we fall into it , 't is purely owing to our own folly ? for though it be sometimes said that god does arbitrarily withdraw the chearing beams of his countenance , which cannot but be uneasie to us so long as we are under that eclipse , yet for my own part , i cannot think that he ever does it unless to quicken our desires and exercise our graces ; and then , since 't is in order to our greater good , it cannot strictly and absolutely be call'd an evil. or else , 't is the noisom vapours of our sins that raise a cloud between us and the sun of righteousness , which being our own fault , we only are to be blam'd for it . nor do i believe god ever denies his grace to any but such as have first wilfully , obstinately and habitually refus'd it . so that in fine , mental pain is neither more nor less than sin , which i take to be the true and only evil of a man. for as nothing is good but god , so nothing is essentially evil but sin , because nothing else is directly opposite to the essence of goodness . since therefore god can in no manner of way be said to be the author of sin , he cannot be the cause of mental pain : and i know no hypothesis that does infer it except the predestinarian , which for that reason i look on as irrational and absurd , and can scarce forbear giving it severer epithets . the short is , god is the author of pain considered as a sensation , and so he is of all our faculties and powers ; and as it proceeds from him it is good , designd to do us good , and therefore our good . but he is not the author of pain considered as an evil , as such it is purely and entirely owing to our selves ; and since there is nothing truly and absolutely the object of the hatred of a rational creature but sin , because nothing but that is its true and proper evil , consequently god's being the author of pain can be no just bar to our love , much less any motive to our hatred or aversion . i consider further , that though man does naturally desire pleasure in all his capacities , and therefore indolence is necessary to perfect felicity , yet since there is no such thing as perfect happiness or perfect misery in this world , that which has a greater degree of good than of evil in it , may properly enough be call'd a good ; admitting therefore that sensible pain is disagreeable to the lower faculties of the soul , yet being it is designed by god to better and improve the spirit of the mind , and has a tendency to do good to our better part , if we our selves do not wilfully obstruct its operations , misapply and abuse those opportunities it gives us , i see no reason but we may reckon it a good , and therefore eligible . for though pain ( as you say ) does not formally and directly do us a good , yet if it cannot hinder us of enjoying pleasure , methinks we have no just cause to fly it as an evil. for what though my body suffer a little hunger or thirst , or cold , or the like , shall i put that petty inconveniency in competition with that most delicious pleasure my mind does , or may at the same time enjoy in acts of love and contemplation ? nay even with that pleasure which these very inconveniencies occasion , the entire resignation of my will to god , and the joy that arises from that delightful thought , that i am capable of suffering something for his sake , and in conformity to his will : and as it were but a bad bargain to gain the whole world by suffering the least mulct or damage in our souls , so i am perswaded that the greatest sensible calamity , no not death it self , is worthy to be put in the ballance with the very least spiritual advantage . for alas sir , as you truly say , this world is a mere shew , a shadow , an emptiness ! so little reason have our pretenders to wit to discredit every thing that is not the object of sense , that in right estimate spirits are the only realities , and nothing does truly and properly occasion good or evil to us but as it respects our minds . and i believe on these principles 't were easie to demonstrate that martyrdom is the highest pleasure a rational creature is capable of in this present state , a strange paradox to the world ! but i am confident none to mr. norris , who does not use to think after the vulgar rate . but whilst i talk of pain , i forget how much you suffer by this tedious scribble . if i have said any thing to the purpose 't is because i have your excellent letter before me . ordinary writers i can penetrate at the first view , but every period of yours dilates my mind , calls it forth to pursue its recondite beauties in a train of useful and delightful thoughts . i have brought in my unwrought ore to be refined and made currant by the brightness of your judgment , and shall reckon it a great favour if you will give your self the trouble to point out my mistakes , it being my ambition not to seem to be without fault , but if i can , really to be so , and i know no way more conducive to that end than the advantage of such an instructor . permit me to add a word or two more which is of greater concernment to me because of practical consideration ; you have fully convinced me that god is the only proper object of my love , and i am sensible 't is the highest injustice to him and unkindness to my self to defraud him of the least part of my heart ; but i find it more easie to recognize his right than to secure the possession . though i often . say in your pathetick and divine words , no , my fair delight , i will never be drawn off from the love of thee by the charms of any of thy creatures , yet alas , sensible beauty does too often press upon my heart , whilst intelligible is disregarded . for having by nature a strong propensity to friendly love , which i have all along encouraged as a good disposition to vertue , and do still think it so if it may be kept within the due bounds of benevolence . but having likewise thought till you taught me better , that i need not cut off all desire from the creature , provided it were in subordination to , and for the sake of the creator : i have contracted such a weakness , i will not say by nature ( for i believe nature is often very unjustly blam'd for what is owing to will and custom ) but by voluntary habit , that it is a very difficult thing for me to love at all , without something of desire . now i am loath to abandon all thoughts of friendship , both because it is one of the brightest vertues , and because i have the noblest designs in it . fain wou'd i rescue my sex , or at least as many of them as come within my little sphere , from that meanness of spirit into which the generality of 'em are sunk , perswade them to pretend some higher excellency than a well-chosen pettycoat , or a fashionable commode ; and not wholly lay out their time and care in the adornation of their bodies , but bestow a part of it at least in the embellishment of their minds , since inward beauty will last when outward is decayed . but though i can say without boasting that none ever loved more generously than i have done , yet perhaps never any met with more ungrateful returns which i can attribute to nothing so much as the kindness of my best friend , who saw how apt my desires were to stray from him , and therefore by these frequent disappointments would have me learn more wisdom that to let loose my heart to that which cannot satisfie . and though i have in some measure rectified this fault , yet still i find an agreeable movement in my soul towards her i love , and a displeasure and pain when i meet with unkindness , which is a strong indication of somewhat more than pure benevolence ; for there 's no reason that we should be uneasie because others won't let us do them all the good we would . and though your distinction be very ingenious , that we may seek creatures for our good , but not love them as our good , yet methinks 't is too nice for common practice ; and through the deception of our senses , and hurry of our passions , we shall be too apt to reckon that our good whose absence we find uneasie to us . be pleased therefore to oblige me with a remedy for this disorder , since what you have already writ has made a considerable progress towards a cure , but not quite perfected it . thus you see sir , what a trouble you have brought upon your self by your obliging condescentions to worthy sir , your most humble and thankful servant . all-saints eve 1693. letter iv. mr. norris's answer . madam , the sincere love you seem to have for truth , and the great progress you have made in it , together with that singular aptness of genius that appears to be in you for further attainments , makes me not only willing to enter into a correspondence with you , but even to congratulate my self the opportunity of so uncommon a happiness . for the better improvement of which , and that our correspondence may be the more useful , i would desire that it may be continually imployed upon serious and important subjects , such as may deserve the time , and reward the pains that shall be bestowed on them , and may occasion such thoughts and reflections to pass between us as may serve to give true perfection and inlargement to the rational , and right movements and relishes to the moral part of our natures . and ( since i have taken upon me to prescribe ) i would have these subjects well sifted and examined as well as well chosen , that so we may not enter upon a new argument till that which was first undertaken be throughly discharged , whereby we shall avoid a fault very incident to common conversation ( wherein new questions are started before the first is brought to an issue ) and which makes the discoursings of the most intelligent persons turn to so little an account . but this fault so frequent and almost unavoidable in the best companies , is easily remedied in letters , and therefore since we are now fallen upon a noble and sublime subject , i desire we may go to the bottom of it , and not commence any new matter till we have gone over all that is of material consideration in this of divine love. so much by way of proposal , i proceed now to consider the contents of your present letter , in which i find very great and extraordinary things , and such as will deserve more , and more studied reflections than my present leisure ( i fear ) will permit me to bestow upon them . however i shall go as far as my time and paper will allow , and if you think i leave any thing considerable omitted , the defects of this shall be supplied in another letter . i observe then that though you declare your self satisfied with the account i gave in my last why god's being the author of pain should not strike off that obligation of love which was grounded upon his being the cause of the opposite sensation of pleasure , yet ( so greatly are you concerned to have that ill consequence effectually shut out ) you advance another hypothesis for the solution of the difficulty . and because it is very ingenious and worth our considering , i shall therefore first of all set down what by comparing the several parts of your letter together i take to be your notion . which when i have stated and considered , i shall reflect upon some single passages in your letter that relate to it . and in this you have the model of the answer that i intend . to begin then with an account of your notion . you distinguish of two sorts of pain ; that which is sensible or bodily , and that which is mental . by sensible pain meaning that which is in the inferiour part of the soul , that which is exercised about objects of sense ; and by mental pain that which affects the superiour and intellectual part. now as for mental pain , that you allow to be an evil , and the only proper evil of man , but then you say god is not the cause of that . and as for sensible or bodily pain , that you allow god to be the cause of . but then you say that is not truly and really an evil , as not affecting what is properly the man. and therefore though god be the true cause of pian as well as pleasure , yet since the pain which he causes is not of the first sort , viz. mental pain which is an evil , but of the second sort , viz. sensible pain which is not the proper evil of the man , this ought to be no bar to our love of him , much less a reason of making him the object of our aversion . this i think is in short your true system , which lying thus in a regular and compendious draught may be the more distinctly considered , which is the advantage i aim at by casting it into this form. my first remark upon this is that your distinction of sensible and mental pain in the general is right , and founded in the nature of things . for certainly the ideas of joy and sensible pleasure , grief and bodily pain are very distinct . some i know that pretend to philosophy confound these , making that pleasure or pain ( suppose ) which a man feels upon his drawing near the fire to be all one with joy or grief . the soul knowing ( say they ) or feeling that the body which she loves is well or ill disposed , that there happens some good or ill to its mechanical frame , either rejoyces or is grieved at it . the one is our pain , the other our pleasure . but this i take to be gross philosophy , though the authors of it think it fine . it is true indeed , that as often as the sentiments of pleasure or pain do give us notice that our bodies are well or ill disposed , we are affected with joy or grief , but a little reflection may help us to perceive that this joy and grief that are the consequences of our knowing how 't is with the state of our bodies , differ exceedingly from those antecedent pains and pleasures whence the information is receiv'd . for these prevent our reason , whereas the other follow upon it . pain anticipates all thought or reflection , but grief supposes it and is grounded upon it . i grieve because i know my self to be in pain , or because i expect or fear it , whence it is evident that my grief and my pain are not one and the same , but two very different and distinct sentiments . i therefore allow your distinction , though i am not so well satisfied with the ground of it . you ground your distinction of mental and sensible pain upon a double part of the soul , the superiour and the inferiour . the distinction is authorised by custom , and ( what is more ) by you , but i must own to you sincerely , that i do not understand it . i have heard much talk of this superiour and inferiour part of the soul , and have thought much about it , but cannot for my life form to my self a clear idea of any such parts . for besides that i think the soul has no parts at all , if it had , sure they are not such dissimular and heterogeneous parts as superiour and inferiour , intellectual and sensitive . the soul i take to be an intire simple uniform essence , intellectual throughout , without any parts at all , much less such heterogeneous parts . nor is there any need that it should be supposed to have any such for the establishment of the present distinction . the distinction of sentiments does not need distinction of parts in the soul. the same essence of the soul being variously modified may be variously affected , and be capable of different sentiments . being modified thus it shall be affected with grief , and being modified thus it shall be affected with pain , which will be sufficiently distinguished from each other , by saying that pain is a modification of the soul that anticipates and prevents all reason and reflection , and that grief is a modification that follows it , and proceeds from it . thus i choose to distinguish them , rather than by subjecting ( as you ) these two sensations in two parts of the soul , whereof i have no idea ; or by calling ( as others ) that pain which the soul suffers by the mediation of the body , and that grief which the same soul suffers in and by her self without the mediation of the body . for though according to the law of this state pain be always occasioned by some motion or change in the parts of the body , yet since 't is the soul that truly feels it , and god that truly raises it , i can easily conceive , that god can , if he pleases , raise the sensation of pain in her though no change be made in the body , nay though she had no body at all . that god for instance can raise the sensation of burning in the soul without any impression of fire upon her body . which by the way may serve to shew the impertinency of that question among the school-men , how the soul that is an immaterial substance can suffer when separate by by a material fire ? for let them tell me how fire affects the soul now she is in the body , and i 'll tell them how it may torment it when out of the body . but this by the by . the thing i directly intend is , that since the soul may be capable of pain as well without the mediation of the body as with it , this cannot be its distinction from grief that it affects the soul by the mediation of the body . but to go on , as i am not satisfied with the ground of your distinction , so neither am i with the use and application you make of it . mental pain say you is an evil , but such as god does not cause . again , sensible pain god does indeed cause , but then that is not properly the evil of man. now i cannot accord with you in either of these . as to the first , i think it very certain that mental pain being a real modification of the soul is caused by god , who alone is able to new modifie our souls , who only acts upon them and is able to make them happy or miserable , as i have sufficiently proved in my discourse of divine love , and as you will evidently perceive if you retire within your self , and attentively consult your reason . and i wonder why you should stick to allow god to be the author of mental pain or grief , when you allow him to be the cause of mental pleasure or ioy. if he be the cause of our happiness , why cannot he be as well the cause of our misery ? and if of pain , why not of grief ? for as to the other part that sensible pain which god causes , is not properly an evil , you will find it very hard to perswade any one that has felt it to this paradox . that i suppose which perswaded you to it was your distinguishing the soul of man into two parts , a superiour and an inferiour part , the latter of which being not properly the man that pain which is lodg'd there cannot be said to be the proper evil of man. thus the stoicks reasoned of old , and thus you now . but besides , that this distinction of the soul into a superiour and inferiour part which is the ground of this supposition wants it self a good foundation . i further consider , that if there were such a thing as an inferiour part of the soul , yet since the higher is conscious of and affected with what is transacted in the other , i do not see what advantage accrues from this distinction . and since 't is the same soul that feels pain and grief , i see no possibility of conceiving but that pain must be as truly an evil as grief . and if 't were put to my choice , there are several degrees of grief that i would chuse to indure rather than some pains . and i would fain know whether pain be not against the happiness of man , or whether happiness can consist with it . you your self imply that it cannot , when you say that indolence is necessary to perfect felicity . and must not that then be an evil that is contrary to happiness ? and should you not think your self guilty of offending against that charity which you owe to your fellow-creatures , and which obliges you to wish and seek their welfare , if you should put any of them without cause to bodily pain ? or would you try to bring your self off by your distinction of the superiour and inferiour part of the soul ? that the pain which you inflicted was only in the inferiour part , which being not properly the man you could not be said to have done any real evil to him , and so not to have trespassed against charity . i believe you have too much good nature as well as discernment to use such a plea as this : but now if pain be not a proper and real evil , how can it be against charity to cause it in any one ? for what but willing an evil to a man can be contrary to wishing well to him ? it must therefore be concluded that sensible pain is truly an evil as well as mental , evil i mean in it self formally and simply considered , and that it can become good only occasionally and consequentially , as it may be a means to avoid a greater evil , or procure a greater good ( and so may mental pain too ) which when all is done i think the best apology that can be offered for god's being the author of it , and to salve him from being the object of our aversion upon that account , viz. to say , that though sensible pain be truly an evil as well as mental , and that though god be the true cause of both , yet god does not will our pain as he does our pleasure and happiness , for it self and as such , but merely for the sake of something else , as it is a means to our greater good . and is therefore so far from meriting our hatred for the pain which he causes in us that he ought for that very reason to be loved by us , since 't is for the sake of pleasure that he causes pain . this i take to be the most satisfactory account of the difficulty , which as it resolves into what i offered in my last so 't is what you your self think fit after all to take up with as your last expedient toward the latter part of your letter , where indeed you deliver your self very nobly upon this occasion . madam , i have now done with the body of your notion , and have now only to consider some looser parts that relate to it . you say you think it an unquestionable maxim that all our good is wholly and absolutely from god , and all our evil purely and intirely from our selves . the former part of this i absolutely allow and contend for , concerning the latter i distinguish , when you say that all our evil is purely and intirely from our selves , if you mean of moral evil i grant it , but if you mean of natural evils then i must distinguish again upon the words from our selves , which may signifie either a physical or moral , or if you will , an efficient or a meritorious causality . we are certainly the meritorious causes of all our natural evils , as bringing them upon us by our sins , but that we are the efficient causes of any of them i deny . as all our good is wholly from god , so in this sense is also our evil . we have not the power to modifie our own souls , and can no more raise the sensation of pain in them than that of pleasure , god is the true author of both , as i have elsewhere shewn . you say again that afflictions are not evil but good , to which i return that they are both in different respects . they are certainly evil in their own formal nature , and simply in themselves considered , and can be good only occasionally or consequentially , as they may serve as means to some greater good. and this i think may serve to reconcile the goodness of pain to that assertion of mine , that nothing does us good but what causes pleasure , that is , either formally and directly , or occasionally and consequentially , some way or other whatever does us good must be supposed to cause pleasure to us . now though pain cannot cause pleasure formally , as being a sensation formally distinct from it , yet it may occasionally and consequentially , and so may come within the inclosure of those things that do us good . you think fit to confine my sense of the word ( pleasure ) to such only as are truly agreeable to the nature of man , by which i suppose you mean those pleasures which are called rational and intellectual . to this i reply that it seems to me very evident , and i think i have elsewhere made it so , that god is the true cause of all the pleasure that is resented by man. but you say you know not how it can consist with the purity of the most holy god that he should be the author of those pleasing sensations which wicked men feel in what we call sinful pleasures . but 't is your mistake to suppose that sensual pleasures as such are evil , or that there is any such thing as a sinful pleasure properly speaking . as sin cannot be formally pleasant , so neither can pleasure be formally sinful . all pleasure in it self is simply good , as being a real modification of the soul , 't is the circumstantiating of it that is the evil. and of this god is not the cause , but the sinner , who rather than forego such an agreeable sensation will enjoy it in such a manner and in such circumstances as are not for his own or for the common good , and therefore unlawful . but concerning this matter you may further satisfie your self out of the letters between dr. more and me , and by reading the first and second illustration m. malebranch makes upon his de la recharche de la verite . where he shews you that god does all that is real in the motions of the mind and in the determinations of those motions , without being the author of sin. there are two other passages in your letter which i know not how to assent to till i better comprehend them . one is , that mental pain is the same with sin , the other is , that sin is the only true evil of man. i cannot stay long upon these , but as to the first , besides that sin is an act , and pain a passion of the soul ; and that pain is a real modification of our spirit , whereas sin in its formality is not any thing positive but a mere privation , i say besides this , if mental pain be the same with sin , how shall we distinguish sin from the punishment of it ? and how shall a man repent for his sin ? for if mental pain be the same with sin , then to be sorry for one sin will be to commit another . then as to the other part that sin is the only evil of man , i grant it is the greatest , but i cannot think it the only one ; for besides that mental pain is as i have shewn an evil distinct from it , there is also a thing call'd bodily pain , which i have also shewn to be an evil. now madam as to what you request of me in the conclusion of your letter , if you think that distinction of mine of seeking creatures for our good , but not loving them as our good too nice . i further illustrate it thus , you are to distinguish between the movements of the soul and those of the body , the movements of the soul ought not to tend but towards him who only is above her , and only able to act in her . but the movements of the body may be determined by those objects which environ it , and so by those movements we may unite our selves to those things which are the natural or occasional causes of our pleasure . thus because we find pleasure from the fire , this is warrant enough to approach it by a bodily movement , but we must not therefore love it . for love is a movement of the soul , and that we are to reserve for him who is the true cause of that pleasure which we resent by occasion of the fire , who as i have proved is no other than god. by which you may plainly perceive what 't is i mean by saying that creatures may be sought for our good , but not loved as our good. but after all i must needs acknowledge that this ( as all our other duties ) is more intelligible than practicable , though to render it so i know no other way than by long and constant meditation to free our minds of that early prejudice that sensible objects do act upon our spirits , and are the causes of our sensations , carefully to distinguish between an efficient cause strictly so called , and an occasion , to attribute to god and the creature their proper parts in the production of our pleasures , to bring our selves to a clear perception and habitual remembrance of this grand truth , ( the foundation of all morality ) that god only is the true cause of all our good , which when fully convinced of we shall no longer question whether he ought to be the only object of our love. i am , madam , with great respect , your humble servant j. norris . bemerton , nov. 13. 1693. if you are satisfied thus far , i would desire you to go on to communicate what other thoughts you have concerning the love of god , for 't is a subject i like , and would willingly pursue to the utmost . letter v. to mr. norris . sir , so candid and condiscending a treatment of a stranger , a woman , and so inconsiderable an one as my self , shews you to be as much above the generality of the world in your practice , as you are in your theory and speculation . hitherto i have courted truth with a kind of romantick passion , in spite of all difficulties and discouragements : for knowledge is thought so unnecessary an accomplishment for a woman , that few will give themselves the trouble to assist them in the attainment of it . not considering that the meliorating of one single soul is an employment more worthy of a wife man , than most of those things to which custom appropriates the name of business and affairs . but now , since you have so generously put into my hand an opportunity of obtaining what i so greedily long after , that i may make the best improvement of so great an advantage , i give up my self entirely to your conduct , so far as is consistent with a rational not blind obedience , bring a free and unprejudiced mind to receive from your hand such gravings and impressions as shall seem most convenient , and though i can't engage for a prompt and comprehensive genius , yet i will for a docible temper . the esteem i have for those necessary and useful rules you have already prescribed , shall appear by my strict observation of them . for indeed the span of life is too short to be trifled away in unconcerning and unprofitable matters ; and that soul who has any sense of a better life , can't chuse but desire that every minute of her time may be employed in the regulating of her will with the most critical exactness , and the extending her understanding to its utmost stretch , that so she may obtain the most enlarg'd knowledge and ample fruition of god her only good , that her nature is capable of . i will therefore pass on to explain a little what i asserted in my last , next add a few thoughts concerning divine love , and in the last place a proposal or two for the better prosecution of those you have already made . now in order to the first , i am very well satisfied that god is the cause of mental as well as bodily pain , if by mental pain you understand grief , my mistake lying in this , that i confounded sin and mental pain . 't is indeed evident that sin and grief are two distinct things ; yet i cannot form to my self any idea of sin which does not include in it the greatest pain and misery . for as sin is the meritorious cause of all misery , so it seems to me that the punishment of sin is concomitant to the act ; misery is inseparable from sin , and the sinner is ipso facto punished . when therefore i said that mental pain is the same with sin , i meant no more than this , that as a musical instrument , if it were capable of sense and thought , wou'd be uneasie and in pain when harsh discordant notes are plaid upon it , so man , when he breaks the law of his nature and runs counter to those motions his maker has assign'd him , when he contradicts the order and end of his being must needs be in pain and misery . and as the health and perfection , ease and pleasure , good and happiness ( or whatever you will call it ) of a creature consists in its conformity to the end of its creation , and the being in such circumstances as are agreeable to its nature , from which when in the least it deviates it loses both its beauty and its pleasure ; so the soul of man being made on purpose for the contemplation and love of god whensoever it ceases to pursue that end , must needs be put out of the order of its nature , and consequently depriv'd of all pleasure and perfection , whilst it stands rightly affected towards god it cannot be destitute of pleasure , but whatsoever sets it in opposition to him does by that act deprive it of all delight . so that my hypothesis will lie thus : that although god only has power to modifie the soul of man , and to affect it with pain and grief , yet since these are rather uneasinesses than evils strictly so call'd ( nothing according to my notion being the proper evil of man but sin , of which more anon ) since they are design'd by god as mediums to good , and are , if not formally , yet at least consequentially occasions of pleasure ; since the wilful and affected ignorance of the understanding and pravity of the will , or in other words sin is the true and proper evil of a man , because sin only is absolutely and directly opposite to the essence of goodness ; and seeing god can no way be said to be the author of sin , consequently his being the cause of our uneasie sensations , can be no just bar to our love , much less any motive to our aversion . as for the distinction of the soul into inferiour and superiour part , i am as little satisfied with it as you can be , and do confess to you ingeniously that i have no clear idea of that which is properly my self , nor do i well know how to distinguish its powers and operations : for the usual accounts that are given of the soul are very unsatisfactory , that in your letter being the best i have met with and therefore for want of better expressions , i made use of this distinction , which i did the more readily because i learned it from your christian blessedness , p. 158. all the remaining difference therefore lies in this question , whether sin be the only evil ? and in order to the removing it , i shall first shew you my design in affirming that it is , and then the reasons that incline me to it , and when i have done so i will refer all to your better judgment . first , for what i aim at , i have observ'd that most of the folly and mischief that is in the world proceeds from false notions of pain and pleasure , and mistakes concerning the nature of good and evil . for would men be perswaded that god is their only good , so they might enjoy him they would not much regret the absence of other things ; neither would they so greedily pursue the shell of pleasure , nor fix their hearts on sensible objects which can never satisfie . and were they but convinced that nothing is so evil as sin , they would not choose iniquity rather than affliction . as therefore your account of pleasure does rectifie the errors of our love , so i could wish that our aversions were better regulated than they usually are ; and that sin , which though it be not the efficient , is yet the moral cause of all our evils and displeasures , were so represented as that it might appear the only proper and adequate object of our intire hatred and aversion . this is my design . now for the reasons ( besides what are already intimated ) which incline me to think that sin is the only evil. i grant that whatever is contrary to the pleasure and good of man in any of his capacities , may in some sense be call'd an evil , and in this latitude no doubt but that both mental and sensible pain are evils . but because , when we speak of evil we usually understand something that in its own nature is the proper object of our aversion , evil as evil being no way eligible ; and since mental and bodily pain are not so far evil but that in some circumstances they may become eligible , which yet they could not be without assuming the nature of good , and therefore they are not pure and absolute evils . and further , though 't is easie in our contemplations and retirements to distinguish between greater and lesser evils , to compare and weigh them together , and to allot to each its due proportion of choice or aversion , yet since good and evil do frequently present themselves to our minds in common conversation and business , when we have neither time nor appetite to abstract and consider , but are determin'd by this short and obvious sillogism , evil is not eligible , but such a thing is evil , therefore it is not to be chosen : whereas perhaps that which we refuse as evil ( suppose bodily or mental pain ) though formally , and in the greatest latitude of the word it be an evil , yet comparatively and pro hic & nunc , it may be a good , and so the proper object of our choice . to avoid which common occasion of mistake , and because the nature of man has so strong an aversion to every thing that bears the name of evil , i wou'd rather call grief and pain uneasinesses than evils , and wholly appropriate the name of evil to sin , which is * essentially and absolutely evil and the only entire object of a rational creatures hatred and aversion . but not to contend about words , admitting that pain and grief are evils , it is but in a comparative and lower sense ; if they were essentially evil , they could not in some circumstances become good , which you your self allow them to be occasionally and consequentially , and as they may be a means to avoid a greater evil. whereas the very * essence of sin is evil , it can never in any circumstance be eligible , which is a sign it is never good . we may not commit a lesser sin under pretence to avoid a greater , but we may , nay we ought to endure the greatest pain and grief rather than commit the least sin . for ( not to dispute what good god may bring out of the sins of men , or how he does it , which are questions i will not now meddle with ) i have always thought that the least moral evil is not to be chosen , no not in order to the greatest good , as i think may be inferred from the apostles arguing , rom. 3. 8. there is a certain peculiarity of evil in sin , which ( though you will not allow it the only evil , yet at least ) renders it an evil paramont to all other evils , and excludes it from the least degree of eligibility . for though pain and grief put the soul into uneasie circumstances , yet they don't withdraw her from her true good , they rather excite her more strongly to cleave to him , and that trouble which sensible things occasion , and which she feels through the disorder of her own thoughts , stirs her up to fix more firmly on him , whose comforts in this case are her only refreshment , whereas sin quite alienates the soul from her only true good , and thereby deprives her of the sole prop she has to rest on , and consequently puts her in the most wretched , helpless and evil condition . every thing but sin has something of good in it , because every thing else proceeds from god ; but sin is all over perfect deformity , an uncompounded evil , and a direct contradiction to order and perfection , and consequently to pleasure , and therefore is , or ought to be , set at the greatest opposition to the nature of man , and to be the proper object of his intire hatred and aversion . this is the point i drive at , and if it may be gained am very indifferent whether it be by mine , or some other way of arguing . but before i proceed to the next particular i have two requests , one is , that you would please to oblige me with a definition of pleasure ; and the other , that you would a little explain the idea of pain , for i don 't well understand your meaning when you say , that pain anticipates all thought or reflection ; i did suppose it to be an uneasie thought , and how then can it anticipate all thought ? the bodily impression indeed prevents thought , but that is not properly the pain but the occasion of it . now in the next place to gratifie your desire which falls in so much with my own inclinations , that i should further communicate my thoughts concerning divine love ; a subject on which 't is easie to be endless , and yet impossible to say too much : i take it to be the sum and substance of all religion , to which all other duties are reducible , which are but so many different modifications of this soul that animates the christian life : and therefore such discourses as serve to lay its foundation deep , and raise its superstructure high , such as bring it fuel by rational motives , and fan its flame by devout and relishing expressions , do the work of religion all at once ; for were this divine principle but once firmly rooted in our hearts , and suffered to display it self in all its necessary effects and consequences , 't would supercede all other instructions , and be instead of a thousand monitors . the love of god is both the best preservative against evil ( in its greatest latitude ) and the strongest impellent to good . 't is the best antidote against sin , in that it disarms temptations of all their force , they cannot fasten upon the soul that entirely loves its maker . he who believes god to be his only good , if he attend at all to that conviction , can never wilfully sin against him . for sin being a disconformity to god , a willing something contrary to his nature and will , 't is not possible for a man to chuse that which he believes to be contrary to his only good , and which will therefore consequently deprive him of it . and it being nothing else but the false appearance of some seeming good that inclines a man to chuse amiss , he who considers god as his only good , and loves him with an entireness of affection , has shut up all the avenues of his soul from that syren apparent good , and is not capable of being bewitch'd by it . indeed if we allow the creature to be in any degree our good , 't is hard to keep our selves from desiring it , and if we permit desire , we can never be secure from irregular love , that shame and misery of mankind , it being easier not to desire at all than to desire with moderation . for love is an insinuating passion , and where-ever 't is admitted , will spread and make its way . and though the charms of the creature be infinitely unworthy to rival those of the creator , yet they have this advantage , that they perpetually press upon the outward man , and constantly present themselves to our senses , so that if we allow them the least share in our hearts , 't is odds but that at last they wholly withdraw it from him who only has a right to it . and as the love of god secures our innocence , so it makes the best provision for our pleasure . the soul of man may as well cease to be as cease to love ; something or other it must desire , but so long as it moves towards the creature , it may amuse its cravings but can never satisfie them . how often will the objects of our love be wanting ? how often will the objects of our love be wanting ? how often will they be unkind ? and suppose them as present and as kind as we can wish them , shall we not be as sick of our fruitions as we were of our desires ? for what is there in the creature but emptiness , vanity and vexation ? but the object of divine love is always essentially present , nothing can hide him from us but our own neglect ; if we do but fix the eyes of our understanding on , and direct the motions of our will towards him , we may always contemplate and enjoy his beauty ; may always asswage our thirst at this fountain , and feast our hungry souls upon his never-failing charms , which though they will still draw us on to pursue a further enjoyment , because of their infinite amability and perfection , yet all along they will satisfie and fill our souls with unspeakable delight ; though they don't extinguish all desire , yet they will remove all emptiness , and at once replenish our faculties and enlarge them ! but these ravishing delights which the enamoured soul feels in every approach to her divine lover are better felt than expressed , and when we have once tasted of these most sapid pleasures , we shall for ever disdain the muddy streams of sensual delights ! thus the love of god defends us from the uneasiness of pain and grief , as well as from the evil of sin , and makes us happy in all our capacities . it is so divine a cordial , that the least drop of it is able to sweeten and outweigh all the troubles of this present state , and render the most calamitous condition not only easie but joyous . for it gives an anticipation of those joys in which it will at last invest us , brings down heaven into our bosoms e're it carries us up thither ; and were it but largely shed abroad in our hearts , we should be out of the reach of fortune , might slight and trample on all afflictions . though the arrows of pain and grief should ruffle our skin , they could not touch our hearts ; or they might touch but could not hurt us ! finally , to what heights of piety will not this divine principle elevate the amorous soul ! for what can be too difficult to do to acquire a more perfect enjoyment of what we love ? what can be too hard to suffer for the sake of that object that hath won our heart ? 't is nothing else that cramps our endeavours , and slackens our industry after one of the brightest crowns of glory , but the dividing our love between god and mammon . if a foolish ill-grounded passion can many times excite the soul in which it dwells to do things beyond it self , if the love of dirty clay , or popular breath can reconcile us to fatigues and distresses , and many things very uneasie to our animal nature , shall not the most rational and becoming love , that love which is the end and perfection of our beings , which is secured from disappointment , jealousie , and all that long train of pain and grief which attends desire when it moves towards the creature , set us above all difficulties , render our obedience regular constant and vigorous , refine and sublimate our natures , and make us become angels even whilst we dwell on earth ? in the last place for the proposals i am to make . when you think we have sufficiently examined the subject we are upon , i desire the favour of you to furnish me with such a system of principles as i may relie on , and to give me such rules as you judge most convenient to initiate a raw disciple in the study of philosophy ; least for want of laying a good foundation , i give you too much trouble , by drawing conclusions from false premises , and making use of improper terms . i have no more to add but my repeated thanks for that great condescention you continue to shew to ( worthy sir , ) your most obliged and humble servant . december 12. 1693. letter vi. mr. norris's answer . madam , it deserves neither your thanks nor your admiration that i should endeavour to be particularly civil to a person of your extraordinary worth and accomplishments , which indeed appear so great and so beyond what i ever yet found or could imagine , as at the same time to command and lessen the highest respect and deference that can be shewn to you . your hypothesis , as you now explain and rectifie it , runs clear and unperplext , and has nothing in it but what equitably understood challenges my full consent and approbation . the defect of it before lay partly in your supposing god not to be the author of mental pain ( and that because you made mental pain to be all one with sin ) and partly in your supposing sensible pain of which you allow'd god to be the author , not to be in it self a real evil. but now both these faults are mended , and all is right and as it should be . for whereas before when you confounded mental pain with sin , you pleaded thus against our hating and for our loving god notwithstanding the pain which he is acknowledged to inflict upon us , mental pain is truly an evil , but such as god does not cause , sensible pain god does cause , but then that is not truly an evil. now distinguishing mental pain from sin , and substituting sin in the room of mental pain , you make your apology for the love of god run thus , sin which is truly an evil god does not cause , and as for mental and sensible pains whereof god is the true cause , they are not truly and properly evils . by which latter clause i presume you mean not as you seem'd to do at first , that they are not truly and properly evils in their own formal natures and as simply in themselves considered ( for so 't is evident that they are evils , as being as such against the happiness and well-being of a thinking and self-conscious nature ) but only as in that particular supposition , juncture or circumstance wherein they are inflicted by god , who having a thorough comprehensive view of our whole condition , and so knowing what upon all considerations is best for us , thinks it adviseable sometimes to molest and trouble our repose with mental or sensible pain , not for their own sakes , or that he is delighted in them as such any more than we our selves are , but in order to our good , and as they are necessary means to avoid some greater evil. in which respect both pain and grief ( though evil in their inward formal natures ) do relatively considered so far put on the nature of good as to be truly eligible , and would not fail to be actually willed and chosen by us for our selves , as by god for us , if we had the same views and prospects of things that he has . in this sense it is very true and certain that both the mental and the sensible pain which god inflicts in this life ( for as to the misery of the next i do not apprehend the present question concerned in it ) are not , all things considered , truly and properly evils , because upon the whole they are eligible , which sin can never be , it being a contradictory supposition that that should be eligible as a means to avoid a greater evil , which is it self the greatest of all . and herein i take it consists the peculiarity of the evil of sin , that it is never eligible , but always the due and just object of our hatred and aversion . so that if in this sense you will have sin to be the only evil , that whereas all other evils are not so far evils but that in some junctures and suppositions they may become good and eligible , sin as being the greatest evil can in no supposition imaginable become good , but remains ever a fixed and unchangeable evil , as god does a good , without the least variation or shadow of turning , i intirely consent with you , and do and hope always shall think sin to be thus the only evil. and since god is not the author of sin which can never be eligible but only of our uneasie sentiments which in some circumstances may , and then are no longer to be considered as evils , this gives clear and full satisfaction to that objection against the love of god taken from his being the cause of our painful sensations . and i can now well conceive that god is always lovely and to be loved by us , not only when under the little common uneasinesses of life , but when most miserable and afflicted , even by a martyr in his flames . and so we are come to a fair resolution of this difficulty concerning the love of god. as to what you say concerning the inferiour and superiour part of the soul , that you the rather us'd this distinction because you learnt it from my christian blessedness , i confess that i do there make use of this scheme of speech , not intending thereby two parts of the soul really and physically distinct , but only the same soul diversly consider'd , with respect to different objects and ways of operation , in consideration of which it is usually divided into parts in a popular way of speaking , which in a popular discourse and where there was nothing of particular theory depending upon it , i had no reason to depart from , but rather to comply with . but when good or evil , grief or pain come to be distinguished by their being lodg'd in this or that part of the soul in the superiour or inferiour part ( which must then signifie parts really distinct ) i then deny that there are any such parts . in all other cases i should not scruple to speak in the common language , not apprehending that i should give any one thereby just occasion to think that i held two real parts in the soul , any more than by using another popular mode of speaking of the vegetative , sensitive , and rational soul in man , that it was my real opinion that he had three souls . i like your ingenuity in confessing that you have no clear idea of that which is properly your self , and i further tell you , that you never will have while you are in this state. we do not know our souls here by any idea of them , ( as not seeing them yet in god ) but only by consciousness or interiour sentiment , which is the reason that the knowledge we have of them is so imperfect . we see bodies by their idea's , but we know no more of our souls than what we feel to be done in them . i forbear enlarging upon this matter , though a very noble and useful point of speculation , because you may find a most excellent account given of it by m. malebranche in the 7th chapter of his third book de la recherche de la verite , page 352. and again more at large in his illustration upon that chapter , page 461. of amsterdam edition . and the same most excellent person elsewhere , viz. in his meditations chrestiennes of cologne edition , page 152 , gives a very satisfying account of the reasons why it has not pleased god to give us an idea of our own souls , the first of which is , that if we did see clearly what we are , we could not be so closely united to our bodies as is necessary to the preservation of this animal life . we should not look upon it as a part of our selves , and unhappy as we are at present , we should not think it worth our care to preserve it , and consequently having so little value and regard for it we should have no sacrifice to offer to god , &c. his other reason he pursues more at large , and because 't is one of the loftiest strains of reason and eloquence that i ever met with , i shall give it you as near the original as i can translate it from the author , who thus brings in the eternal wisdom , speaking to her disciple . secondement parce que l'idee d'une ame est un object si grand , & si capable de ravir les esprits de sa beuatè , &c. secondly , because the idea of a soul is an object so great and so apt to ravish spirits with its beauty , that if thou hadst an idea of thy soul , thou wouldst be no longer able to think upon any thing else . for if the idea of extension which represents only bodies , does so strongly touch natural philosophers and mathematicians , that they oftentimes forget all their duties to contemplate it . if a mathematician has so much delight when he compares bignesses among themselves thereby to discover their relations that he often sacrifices his pleasures and his health to find out the properties of a line , what application would not men bestow upon the research of the properties of their own being , and a being infinitely more noble than bodies ? what pleasure would they not take to compare among themselves by a clear view of the understanding so many different modifications the bare sentiment of which , however feeble and confuse , does so strangely busie and employ them . for thou must know that the soul contains in her self all the beauties and finesses that thou seest in the world , and which thou art wont to attribute to the objects that environ thee . those colours , those odours , those savours , with an infinity of other sentiments with which thou hast not yet been touched , are no other than modifications of thy own substance . that harmony which so elevates thee is not in the air which strikes thy ear , and those infinite pleasures of which the greatest voluptuaries have but a feeble sentiment are included in the capacity of thy soul. now if thou hast a clear idea of thy self , if thou didst see in me that archetypal spirit upon which thou wast formed , thou wouldst discover so many beauties and so many truths in contemplating it , that thou wouldst neglect all thy devoirs . thou wouldst discover with an extremity of ioy that thou wouldst be capable of enjoying an infinity of pleasures . thou wouldst know clearly their nature , thou wouldst be incessantly comparing them among themselves , and thou wouldst discover truths which would appear to thee so worthy of thy application , that wholly wrapt up and absorpt in the contemplation of thy own being , full of thy self , of thy grandeur , of thy excellencies , and of thy beauty thou wouldst be no longer able to think of any thing besides . but my son , god has not made thee to think of nothing but thy self . he has made thee for himself . wherefore i shall not discover to thee the idea of thy being , till that happy time when the view of the very essence of thy god shall deface and eclipse all thy beauties , and make thee despise all that thou art , that thou mayst think only of contemplating him . the account of this excellent person is so satisfying , that i shall not pretend to add any thing to it , but shall only observe from it that since 't is so true that we have no idea of our own souls , and so reasonable that we should have none , it would be in vain to go about to define any of the modifications of our spirit , which ( since we have no idea of them ) must be learnt by inward sentiment , and can no more be made known by words to those that have not felt them than colours can be described to a man that is blind . and therefore you must excuse me if i own my self unable to gratifie your request , in giving you a definition of pleasure , which though i know when i feel it , and am able to distinguish from light , or colour , or sound , or from the opposite sensation of pain , yet since i know it by internal consciousness only or sentiment , and not by idea , i cannot by words render it intelligible to any body else , but must remit him that desires the knowledge of its nature to sense and experience . for he can never know it till he feel it , and have those motions excited in the organs of his sense , to which the author of nature has annexed this sensation . however i may venture to call pain an uneasie thought , not that i intend thereby to define it ( for i think it no more capable of a definition strictly so called than pleasure ) but only to intimate in general that it is a modification belonging to spirit , and not to body . for seeing clearly in the idea which i have of extension , that all its modifications reduce themselves to figure and motion , or certain relations of distance , i conclude that pleasure and pain and the rest of those sensations which i feel in my self by interiour sentiment , are not modifications belonging to my corporeal substance , but to some other , which i call my spirit . and for this reason it is that i call pain an uneasie thought . but then for the reconciling this with my saying that it anticipates and prevents all thought , i need only suggest to you that when i call pain an uneasie thought , i take thought in its utmost latitude , for all that we are any way conscious of to our selves , as my most admired philosopher does in his principles of philosophy p. 2. where he says , cogitationis nomine intelligo illa omnia quae nobis consciis in nobis fiunt , quatenus eorum in nobis conscientia est . atque ita non modo intelligere , velle , imaginare , sed etiam sentire idem est hic quod cogitare ; i. e. by the name of thought i understand all those things which we are conscious to be done in our selves , so far forth as there is in us a conscientiousness of them . and thus not only to understand , to will , to imagine , but even to feel is the same here as to think . but when i say that pain anticipates all thought , by thought i mean all rational , discursive and reflecting thought , which 't is most certain and evident by all experience that pain does prevent , and as certain that grief does suppose , follow and proceed from it . but to return from these digressions ( for i call all things so that have not an immediate connection with religion ) to that which is the principal subject of our correspondence , and ought to be the subject of all our thoughts , the love of god. our saviour places it in the head of all morality , telling us that it is the first and great commandment . and his apostle st. paul places it in the rear of it , telling us that the end of the commandment is charity . so then from both these put together the result will be that the love of god is both the first and the last , the beginning and the end , the foundation and the top-work , the principle and the accomplishment of all moral perfection . and no doubt but the first devoir which in order of conception we can suppose to result from the being of an intelligent creature will be to love the author of it , and if he who is the author of our being be also the author of all the good , comfort , pleasure and happiness of our being , nay even of our very power and force of loving , than as we begin with him so we must end with him too , and make him the term and object of our whole love , uniting our selves to him with all that we are ( as when bodies touch one another according to their whole supersicies ) with all our heart , soul and mind . but of this already , and perhaps further hereafter . at present i consider that since our being is in it self a good , and the foundation and possibility of all the good which we do or shall ever enjoy , it can be no sooner received than it brings along with it an obligation of loving our creator , whose we are , and to whom we are to offer up our hearts as a flaming sacrifice as soon as we enter upon being , which we are to pay to him as our first homage , and as an early pledge and earnest of all the duty that we owe him . and that which does the more oblige us to this is , that if we do not thus early pay it to our creator , we shall pay it somewhere else where it is not due . for no sooner does a creature begin to be , but he begins to love , the intellectual pulse commences its movement which the first inspiration of life as well as the natural , and the desire of happiness immediately succeeds the capacity of it . assoon as we are we desire to be happy , and assoon as we desire to be happy we must seek for this happiness in some object or other . if therefore we seek it not in god , we must seek it in the creature . but if we seeek it out of god , we seek it where it is not , and we err and transgress in our search , god only being our true good. we are therefore obliged to seek union with god assoon as we desire to be happy , that is , assoon as we desire at all , that is , assoon as we are . our obligation therefore to love god bears date from the first moment of our existence , and is therefore the first duty that we owe him , as thus immediately resulting from our having a being . and thus is the love of god the first commandment , and has the precedency in the scale of morality . the other character that our saviour gives of it is , that 't is also the great commandment . and the scripture speaks of its dimensions , adding one more than we attribute to bodies , telling us of its breadth and length , and depth and height ; but not how broad , nor how long , nor how deep , nor how high . and indeed with what line could the apostle measure such an immense vastness ? how could he paint light and flame , or put that into words which passes not only all description , but even all knowledg , and indeed every thing but sense and experience . well might our saviour call it the great commandment . it is great in the matter of it , being of the most weighty and concerning importance to the final happiness of man. great in the obligation of it which is absolutely indispensable , it being not possible that god should create any one spirit without obliging him to love him , or that he should ever discharge him from that obligation . great in the equity and reason of it , it being highly reasonable that we should love god who is so infinitely amiable , so altogether lovely . great in the power and virtue of it , as being the most fruitful and prolifick principle , the root and seed of all excellency and perfection , such as draws on with it the observation of all the commandments , and is therefore the shortest line , the most compendious way to god and the enjoyment of him . the love of god is indeed the general seisin , the universal ingredient of all a good man's actions ; 't is that precious tincture , that chymical spirit that runs through all , and that noble divine elixir which gives worth and value to all , and converts even our meanest and most indifferent actions into religion and devotion . great lastly , in the pleasure and duration of it . as love is the most pleasant passion , so the love of god is the most pleasing love. a love that rewards it self , a fire that is its own fuel . he that loves god as he ought , as he cannot , so he need not love any thing else , so great delight and entertainment will he find in the love of god. which will also go along with him into the other life , and be the life of that life . then all the instrumental and ministerial virtues shall expire and be of no further use. whether they be prophecies they shall fail , &c. even the fear of god which is now so highly magnified as the beginning of wisdom , shall then cease , for perfect love shall cast it out . faith shall vanish , hope shall be swallowed up , and prayer it self shall be silent , only love and praise shall endure , and vie with each other to all eternity . thus much of the love of god in general , concerning which all i have said seems little when i compare it with the greatness of the subject , and your most exalted and seraphick strains upon it . i intend in my next to add something to the reason of our loving god so intirely as i state it in my sermon . in the mean time i deliver up this noble subject to a better hand , desiring you to communicate what further thoughts you have upon it , and to believe him that writes this to be in all sincerity madam , your most humble servant j. norris . bemerton , jan. 11. 1693. letter vii . to mr. norris . sir , i am glad we are come to so good an issue in the matter of our debate , and shall therefore immediately apply my self to that most necessary and delightful theme , which is the noblest entertainment of our thoughts , the best improvement of our minds at present , and will be the inexhaustible spring of our joy hereafter , the love of god. i cannot but admire the sottishness of those dull epicureans , who make it their business to hunt after pleasures as vain and unsatisfactory as their admirers are childish and unwise , and in the mean time turn their backs on this vast repository of solid and substantial joy. a joy whose perpetual current always affords a fresh delight , and yet every drop of it so entertaining , that we might live upon it to all eternity ! whilst our souls are inebriated with its pleasures , our very bodies partake of its sweetness : for it excites a grateful and easie motion in the animal spirits , and causes such an agreeble movement of the passions as comprehends all that delight , abstracted from the uneasiness which other objects are apt to occasion . our passions ( although they have both their use and pleasure , yet ) as we usually feel them are blended with so much pain , that 't is hard to determine whether the good or evil they do us be the greater , and a man sometimes over-pays for his mirth , by that sting of sorrow which attends it . however , i am not for a stoical apathy , i would not have my hands and feet cut off lest they should sometimes incommode me . the fault is not in our passions considered in themselves , but in our voluntary misapplication and unsuitable management of them . and if love which is the leading and master passion were but once wisely regulated , our passions would be so far from rebelling against and disquieting us , that on the contrary they would mightily facilitate the great work we have to do , give wings to this earthly body that presses down the soul , and in a good measure remove those impediments that hinder her from mounting to the original and end of her being what is it that makes our joys tumultuous and flitting , our fears tormenting , our hopes disquieting , &c. but the irregularity of our desire ? if we love amiss we shall both fear and hope , grieve and rejoyce without reason and in a wrong measure , we shall lash out into a thousand extravagancies , and be as unhappy as we are unwise and unreasonable . whereas if we tune our love to the right key , we need not be apprehensive of discord among the rest of our passions , all their motions will be natural and regular , and all concert in a becoming harmony . the divine nature is a field in which our grateful passions may freely take their range . if we make god the object of our desire , our hopes will neither delude , nor our joys forsake us ; there is no serpent lurks in this grass , all is calm and placid , secure and entertaining . and yet , unwise that we are ! how hard is it to drive us to our felicity , how difficult to convince us of our happiness ? how many evasions do we find to with-hold our love from him who requires it , not for his own but our advantage ! when shall we be , i need not say so just to god , but so kind to our selves , as totally to withdraw every straggling desire from the creature , the very best of which is not able to satisfie the longings , and fill the capacities of the mind . the boundlessness of desire is a plain indication to me that it was never made for the creature ; for what is there in the whole compass of nature that can satisfie desire ? what but he who made it can replenish and content it ? i need not bring arguments for the proof of this , every one has experience enough to confirm it . for after all our researches after that which is good for the sons of men , where is the happy person who has not been defeated in his hopes , or frustrated in his enjoyments ? though he has obtained his object , has he satisfied his desire ? for how amiable soever created good may appear at a distance , a closer inspection and intimate knowledge , declares it to be vain and empty , and a very improper quarry for the soul of man. indeed the soul of our neighbour has the most plausible pretence to our love , as being the most godlike of all the creatures , but since 't is as indigent as our own , how can it supply our wants , or consequently be the proper object of our desires ? and if you will forgive a remark which perhaps is not so solid as the subject requires , i am apt to think that that bashfulness and unwillingness we feel in our selves to declare love though never so pure and so refined from base and low designs , and which shews it self in most , but especially in the best and most generous tempers , proceeds from hence : the soul blushes to declare her indigence , and to go out of her self to seek for happiness in that which is not , cannot be the proper object of her desires . 't is true , a sister soul may give somewhat better entertainment to our love than other creatures can , but she is not able to fill and content it . she must seek her own felicity abroad , and if she cannot be her own good , there is little reason to expect she should be ours . and being i have heard some object against your account of the first and great commandment , that it is prejudicial to the second , and because i am of a quite contrary opinion , and think nothing does more effectually secure and improve it , i will therefore offer to your consideration and correction such meditations as i have had about it . it were i confess a strong prejudice against your way of stating the love of god , if it were in any measure injurious to the right understanding and due performance of the love we owe to our neighbour . for since the precepts of the gospel are an exact and beautiful system of wisdom and perfection , every one of whose parts are so duly proportioned to the other , that the result of all is perfect harmony and order , i must needs conclude , that when such a sense is put upon one precept as causes it to clash and interfere with another , it can't be the genuine meaning of it . and if i can't make over the whole of my desire to god , without defaulking from that portion of love he has assigned my neighbour , i must of necessity set the signification of that precept to a lower pitch , and find out some other medium to interpret the first and great commandment . but there 's no necessity for this : so far is your account of the love of god from being prejudicial to the love of our neighbour that ( if i think right ) 't is the only solid and sure foundation it can rest upon . for if i may lawfully bestow any share of my desire on my neighbour , why not on the rest of god's creatures that are useful and beneficial to me , provided my love be not inordinate , but contain it self within those bounds that reason and religion have prescribed ? for those who contend for a love of desire towards our neighbour , won't deny but that that desire may be inordinate , and in that respect unlawful ; and therefore , according to them , it is not the bare desiring , but the excess and irregularity of that desire that makes it peccant . but does not reason plead as much for the lawfulness of desiring one creature as another ? and what arguments can be fetched from thence for the love of our neighbour , that will not be as concluding for the love of other creatures in their degree and proportion ? if it be alledged that we have a command to love our neighbour , but none to love other creatures , this seems to me a begging of the question , for the matter in debate is , whether that command ought to be understood of love of desire or love of benevolence . but if we once permit our desire to stray after the creature , we open a bank to all that mischief , malice and uncharitableness that is in the world. and indeed , what can be so destructive to the love of our neighbour as these desires ? for the creature being finite and empty too , and therefore unable to satisfie the desire of a rational soul , how is it possible but that a multitude of lovers who all desire the same thing , which is very far from being able to satisfie one , much less all of them , should cross each other in these desires and pursuits , and consequently destroy that peace and mutual benevolence which ought to be cherished among rational beings , and to which the precepts of the gospel so strictly engage us ? but the divine nature is an inexhaustible ocean of felicity , in which every one of us may satisfie his most inlarged desires , without the least diminution of its fulness ! we need not grudg nor envy each other's portion , for here is enough for us all . and therefore the soul that centres all her love on god , has no temptation to those sins that obstruct her benevolence to her neighbour . she does not make gold her hope , nor the fine gold her confidence , and therefore can very readily part with it to supply her brother's necessities . she does not place her felicity in the pomps and pleasures of this mortal life , and therefore does neither envy him who possesses them , nor seeks by injurious practises to deprive him of them . and as she has no pleasure , no coveting , no ambition , but to partake of the divine nature , so the excellency of that good on which she feeds assimilates her into its own likeness , and inspires her with such a generous and diffusive benignity , that she is willing to spend and be spent for the good of others , and in imitation of the divine philanthropy , expands her self in acts of kindness and beneficence , as uncircumscribedly and universally as the capacity of her nature will permit . what has been said i hope is sufficient to authorize me without suspicion of injustice , to withdraw my heart from my neighbour and fix it entirely on him who has merit enough to deserve , and kindness enough to embrace and requite the highest and most arduous degree of love i can possibly bestow on him . but it may further be considered , that our saviour commands us to love our neighbour as our selves , and to love one another as he has loved us . now our love to our selves is a love of benevolence , and consequently such a love to our neighbour does fully discharge the obligation of that command . nor does it appear that our saviour loved with a love of desire , as he was god he could not , and as he was man he need not , for a love of benevolence will answer all the end of his coming into the world. the scripture 't is true , mentions some happy favourites who had a greater interest in his love than others . we read that iesus loved lazarus , and of the disciple whom iesus loved , but there is no necessity to understand this of a love of desire , and whatever other reason may be assigned for this particular kindness , i am apt to think the main design of it was for our example , that as our blessed lord has left us a pattern of every virtue , so he might especially recommend to us that most noble and comprehensive one friendship , which next to the love of god has the precedency of all the rest . i am therefore very far from designing any prejudice to friendship by what i have offered here , i rather intend to assert and advance it . for he who permits his desires to run after his friend , will in the end neither please himself nor advantage his friendship . how often do we force the almighty to deprive us of these dear idols that have usurped our hearts ? that so he may convince us how improper it is to permit our souls to cleave to any creature , which , allowing it to be able to entertain us at present , can give no security for the future . and therefore he who would secure his felicity , and have the current of his delight perpetual , must not suffer his love to fix on any object but that which is the same yesterday , to day , and for ever . besides , the defects which we find in friendship , owe their original to this misplaced desire . 't is this , that knowing the narrowness of humane nature makes us endeavour to monopolize a worthy person to our selves , whereby we do him a great injury by contracting and limiting his benevolence . this is it that hoodwinks our souls , and makes us blind to our friend's imperfections ; for where-ever love sixes it either finds or fancies excellency and perfection : to discover a defect embitters its delight , wakes it out of its pleasant dream , and is an uneasie monitor that it ought not to rest here , since what is defective is so far not good , and consequently not lovely . but he who will not see his friend's infirmities is not like to inform him of them , and so frustrates the great design of friendship which is to discover and correct the most minute irregularity , and to purifie and perfect the mind with the greatest accuracy . what is it but desire that creates those jealousies and disquiets which sometimes creep into this refined affection ? for pure benevolence delighting in doing good , and having no regard to the receiving it , would not be disgusted at the kindness which is shewn to a third person , but rather rejoyce at the exercise of its friend's virtue . from desire proceeds that unbecoming excess of grief which is apt indecently to transport us when god translates our friend from our bosom into his own . a generous and regular friendship after it has paid that tribute of tears which nature and the worth of the person requires , will rather prompt us to sympathize with and rejoyce in his happiness , than to regret and complain of our own loss . there is yet another indecency that would be prevented were our love only benevolent ; and that is , that strong antipathy which usually succeeds affection whenever it comes to a rupture , as 't is odds but it may , considering the great weakness of humane nature , and how seldom a man is in every stage of his life consistent with himself , for a rightly constituted friendship will incline us by all the arts of sweetness and endearment to win upon the offender , who has so much the greater need of our benevolence , by how much he does the less deserve it . our kindness when he no longer returns it is the more excellent and generous , because more free : and though it cann't be called friendship when the bond is broke on one side , yet there may be a most refined and exalted benevolence on the other . after all , methinks benevolence is the most great and noble kind of love , and i wonder what should make us so fond of desire , and so unwilling to withdraw it from the creature , since so placed it is a continual reproach to us , and perpetually upbraids us with our weakness and indigence . to need and desire nothing out of himself is the prerogative and perfection of the divine nature : and though a creature need not blush to languish after god's fulness , and to thirst for this fountain of living water , yet methinks it should , to long after broken cisterns , creatures as dry and empty as it self ; did we therefore consult either our honour or our interest , we should without reluctancy banish the creature from our hearts , abandoning all other desires but that which has all the pleasure and advantage of love , without any of its pain and imperfection . and thus sir , i have endeavoured in this and my last , to point out , though very imperfectly , some of the prerogatives of divine love. and i hope 't will appear from the utility as well as from the reasonableness of the thing , that we ought to fix the whole of our love on our maker . and in truth , if we think it reasonable to love god at all , i know not how we can with safety permit our hearts to love any thing else . for though we may fancy that the love of the creature is not contradictory , but subordinate to the love of god , yet love being the most rapid of all motions , if once our desire be set a moving , in vain do we think to stop and circumscribe it ; and therefore as it is unjust , so it is unsafe to give it the least tendency towards any object but him who is the only proper and adequate one . i am exceedingly pleas'd with m. malbranch's account of the reasons why we have no idea of our souls , and wish i could read that ingenious author in his own language , or that he spake mine . however i have some queries to make about the matter , but must refer it to another opportunity . you tell me i must not expect a definition of pleasure , all i desire is only such an account as we have of some other things , which strictly speaking are not capable of a definition ; that notion which i have entertained of pleasure is , that it is that grateful relish or sensation , which every faculty enjoys , in the regular application of it self , to such objects as are agreeable to its nature . or if you please , pleasure i take to be , the gratification of natural appetites according to , and not exceeding the intention of nature , and i pray be so kind as to tell me wherein i mistake , whereby you will further engage me to be sir , your very humble and thankful servant . february 15. 1693. letter viii . mr. norris's answer . madam , i am no less pleased than your self that my great argument for the intire love of god taken from his being the only true cause of our good , is so well discharged of that difficulty which you urged against it , because ( as i told you in my first ) i think it the only material one to which it stands exposed , and because it has received from your skilful hand the utmost advantage it was capable of . so that now i cannot but conclude the bottom i go upon to be very sound , not expecting to be attacked by a stronger objection , or by one better managed . the same occurred to my own thoughts while i was composing my discourse , but i thought it would be time enough to consider it when it came to be objected , and i have since met with a little flying touch of it in a modern philosopher of very considerable note , monsieur regis a cartesian , who in the 16 th . chapter of his metaphysicks contends upon this very ground that god is not the moral good of man , god ( says he ) is not the moral good of man neither because he produces those things which are agreeable to him , nor because he causes those pleasures which he feels . not the first , because god would then be the moral good of all other creatures as well as man , because he does as much produce what in agreeable to them as what is so to man. not the second , because god would then be no less the moral evil of man than his moral good , because he does no less produce the pain which he suffers , than the pleasure which he enjoys . from which without adding a word more , as if this had been a most clear and incontestable demonstration , he positively concludes that god is not the moral good of man. not only that he is not so for this reason as the cause of our pleasure ( as your objection runs ) but that he is not so at all . for he concludes that if he be so , it must be upon one or other of the forementioned accounts , which since he is not , therefore he will not allow him to be so at all . a strange paradox by the way , but what force there is in the proof of it may be determined from the measures premised . the other difficulty against the intire love of god taken from its inconsistency with the love of our neighbour ( which you say you have heard some urge against my account of the first and great commandment ) is indeed in one respect more pressing than the former , though easier to be resolved , because it is directly levelled , not against the reason only of the proposition , but the truth of it . but i wonder to hear of this objection as pertinent as it is , since i thought i had already laid in a sufficient caution against it in the discourse it self . for 't is most certain that the most intire love of god enjoyn'd in the first commandment does by no means exclude the love of our neighbour injoyned in the second , in case these two loves be of two different kinds , the former suppose , love of desire , and the latter love of benevolence , there being no manner of repugnancy between the desiring none but god , and the wishing well to men , and 't is only the joyning these two different ideas under one common name ( love ) that makes it seem as if there were . to love none but god , and yet to love others besides god , do indeed seem to be contradictory propositions , but 't is all because of the equivocation of the word ( love ) which when applied to god in the first commandment signifies desiring him as a good , and when applied to men in the second signifies not desiring them as a good , but desiring good to them . and cannot i thus love god only , and my neighbour too , and so fulfil both commands ? cannot i desire but one thing only in the world , and yet at the same time wish well to every thing else ? 't is plain that i may , and that the intireness of my love to god does no way prejudice my love to my neighbour , supposing the latter love to be of a different kind from the former . those therefore that will have one of these to be exclusive of the other , ought first to prove that the word ( love ) used in both commands is taken according to the same sense in both , that by love of our neighbour is meant love of desire as well as by the love of god , without which their objection is precarious , and instead of proving , they do but beg the question . and i should be glad to see any of our objectors prove what hitherto they are pleased to presume , that by love of our neighbours is intended love of desire . if they on the other hand demand what proof i have that the love of our neighbour here is not love of desire , i answer , first that according to all the laws of dispute i may reasonably take leave to suppose that it is not , till my objectors prove that it is . since my account of the first commandment does not overthrow the second but only upon supposition that love of our neighbour there signifies love of desire , they that lay that to my charge ought in all logick and conscience to prove that it has that signification , till which time i may fairly suppose that it has not , and that the rather because they themselves cannot pretend that desire is the only thing that is called by the name of love , but must needs allow that there is also a love of benevolence , and that these two have very distinct idea's . but not to infist upon a privilege i do not need : i answer again that all those arguments whereby i prove that god only ought to be loved with love of desire , do also implicity prove that that is not the love wherewith we are to love our neighbour , and consequently that that is not the love intended in the second commandment , but only love of benevolence . for since there are but these two sorts of love , and since ( which is the very foundation of the objection ) the intire love of god is not consistent with the love of our neighbour , as love signifies desire , if i prove that god only ought to be loved with love of desire ( as i think i have done ) then it must follow either that our neighbour ought not to be loved at all , which is manifestly absurd , or that love of benevolence is the love that must fall to his share , and that which consequently is enjoyned in the second commandment . and i wonder how it should enter into so many men's heads , as it does , to imagin that any other love than this was here intended . for though it were otherwise never so lawful and allowable to love our neighbour with love of desire , and he otherwise never so capable of it , yet is it imaginable that this should be made the matter of a command , and required of us as a duty ! is it once to be thought that god who is an infinite good , infinitely desirable , infinitely deserving of our highest affections , nay of our whole love ; and withall infinitely able to satisfie and reward it , should command us to love or desire a creature , and a creature as vain and infirm and insufficient , as much a shadow as our selves , and that immediately after he had in such emphatick terms required us to fix our love upon himself ? is it i say to be thought , that god when he had laid it upon us as a duty to repose our selves upon his own stable centre , should immediately after require us to lean upon that which cannot sustain its own weight ? that when he had commanded us to come and quench our mighty thirst at his own ever springing fountain ( with whom as the psalmist speaks is the well of life ) he should in the very next breath send us away to a cistern , and that too a broken one ? that he should first call us to himself , and then as if he alone were not able to suffice for us , and to satisfie those inlarged appetites which he had given us , should call in the creatures to bear part of the expence , and send us from himself to them ? are these thoughts worthy of god ? but besides , let me appeal to any of those who contend for love of desire as the love of the second commandment , do they ever feel any remorse of conscience for having been wanting in love of desire towards their neighbour ; or does their conscience ever upbraid them for having thereby fail'd in their regard towards the second commandment ; or do they ever think it necessary to repent for having been defective in this kind of love ? our conscience indeed does often upbraid to us our desire of creatures ( as you very well remark from our bashfulness and unwillingness to own our selves to be in love ) but never that i know of , does it reproach us for our indifferency towards them , or prompt us to repent of it . and indeed it would be a strange kind of repentance for a man to fall upon his knees , and confess to god as a sin , that he had withdrawn all his desires from his creatures and fix'd them wholly upon him ; that he did not desire them as his good , though at the same time he wish'd them , and was ready to do them all the good he could . i dread to speak the language of such a penitent , when i consider what an absurd command he fathers upon god. for can we imagin that god will charge that person as guilty of the second commandment who intirely loves him , and bears a hearty good-will to his fellow creatures , merely because he does not also desire them as his good ? is it not enough to wish and do well to them ? for tell me madam , what you think of this supposition : i will suppose a man to place his whole affection upon god , and so to love him with all his heart , soul , mind and strength , as to withdraw his love from all the creatures , and not in the least to desire any of them as his goods , only to desire good to them all , to do them good as far as he has opportunity , and to endeavour to unite them to the true good . i further suppose him to persevere in this disposition of mind to the very last , and then ask whether you can think that such a person has any thing to answer at the bar of god's justice for the breach of the second commandment , or whether you think god will damn and eternally separate such an one from his presence , as defective in his measures of charity merely for not making creatures his good , and the object of his desire ? but i need not put such a question to you , who i am perswaded at the first proposal of it will be so far from judging such a person to be a just object of god's displeasure , that you will conclude he has all that is necessary to recommend him to his highest favour , and to qualifie him to partake of his sovereign happiness . but 't is a question very proper to be put to my adversaries , who must either say that god will damn a person of this character , or ( which therefore appears to be certainly the right ) that love of desire is not the love required of us in the second commandment , but only love of benevolence , which whoever has does by that alone sufficiently satisfie the intention and obligation of that law. besides , does not the command sufficiently explain it self ? for ( as you very judiciously remark ) our saviour commands us to love our neighbour as our selves , which by the way seems to me not only an absolute measure , but a relative character , put in on purpose to distinguish it from the love of god. but now , as you will resume ; our love of our selves is not love of desire , but love of benevolence . most undoubtedly so , for whoever reflects upon the love of himself will presently perceive that 't is not a desiring of himself as his good , but a desiring of some good to himself , as appears from that vulgar expression , charity begins at home , and from the vice of self-love , by which we mean a craving and seeking after more than comes to a man's share without having regard to the community , or a greedy pursuance of ones own private interest in opposition to that of the publick . your other remark is no less important , that our saviour does also command us to love one another as he hath loved us , that is , say you , not with love of desire , but that of benevolence . for as god he could not love us with love of desire , and as man he need not , since love of benevolence would answer all the ends of his coming into the world , to which i add that neither need he as man because as such he was personally united to the supreme good , with which union i cannot conceive how the desire of any creature should be consistent . for as god himself cannot desire any thing out of himself because of his own fulness , so neither can he that enjoys god desire any thing out of him because of the fulness of god. the enjoyment of god does certainly put a final period to all desire , and utterly quench the most flaming thirst of a creature , and how then can he whose desire is satisfied desire any further , or if he does , how then is it satisfied ? for which reason by the way i think it necessary to conclude that the blessed in heaven finding all possible good in the enjoyment of god cannot desire any thing out of him , but that all love of the creature does utterly cease , and is for ever silenced in that region of happiness , and that god is all in all to those that enjoy him . but now we cannot suppose any of the blessed spirits so united to god in heaven , as our saviour was while upon earth , who therefore must be supposed to love mankind with love of benevolence only ( as being capable of no other ) and consequently to require the same kind of love from men to one another . but there needs no argument from without to prove this to be his meaning . the text you refer to ( iohn 13. 34. ) sufficiently speaks its own sense . a new commandment i give unto you , that ye love one another . as i have loved you that ye also love one another . wherein 't is plain that our saviour refers to that signal instance of his benevolence in his undertaking the work of our redemption , and in proportion requires the same sort of love from his disciples , that if occasion were , they should be ready to lay down their lives for the salvation of their brethren , as he had done for them , which is the natural sense of the words , and made to be so by the best expositors that i know of upon the place . but besides , does not the scripture always express our love towards our neighbour as a love of benevolence only ? love ( says the apostle , rom. 13. 10. ) worketh no ill to his neighbour , that is , does not hurt or injure him , but do him all good . which character shews it to be truly meant of love of benevolence . i say truly . and that 't is meant of that only , as being of it self intirely commensurate to the full extent of charity , is evident from the words that follow , therefore love is the fulfilling of the law. of what law ? not to be sure of the first table . for our love to our neighbour though never so perfect , cannot satisfie our obligation to god. it must be therefore of the second table , which being thus fulfilled by benevolence can require no other love than that . this is demonstration . again , when the same apostle reckons up the fruits of charity , does he make any mention of desire , does he not describe them all by the expressions of benevolence ? he says , it suffers long and is kind , that it envies not , vaunts not it self , is not puffed up , does not behave it self unseemly , seeks not her own , is not easily provoked , thinks no evil , rejoyces not in iniquity , but in the truth , that it bears all things , believes all things , hopes all things , and indures all things , but it seems the apostle had forgot to put in desire , or else he thought it no part of christian charity . and i must confess that i am of the latter opinion . and as the scripture always speaks of brotherly love and charity in terms importing benevolence , so whenever it speaks of the opposite vice does it not always describe it by contrary characters ? does it ever describe it by want of desire ? no , but by want of good will , by anger , wrath , envy , bitterness , malice and such like terms . and by what measure of love it is that christ will proceed in his judgment of the world , whether by love of benevolence or by love of desire i shall leave to be determined by what he says himself concerning that matter in the 25th chapter of st. matthew . from all which put together i think nothing can be more clear and certain than that the love intended and required in the second great commandment of the law , is not love of desire , but only love of benevolence . and i cannot imagine what ( besides the equivocation of the word love ) should make the world run so generally upon a contrary notion , unless it be that clause in the commandment : and the second is like unto it , whence perhaps it has been concluded that because the first is meant of love of desire , therefore the second must be so too . but he must be either much prejudiced , or very dull-sighted that does not see that by like unto it is only meant of equal authority and obligation in opposition to the pharisaic partiality towards the precepts of the law. well then the result of the present considerations is this , since that most intire love of god i stand for in the first commandment does not at all interfere with the love of our neighbour in the second supposing that by love there we are not to understand love of desire , but only love of benevolence , and since as i have shewn love of benevolence is the love there solely intended , i may now with assurance conclude that the account i have given of the first commandment , as high as it is , is no way injurious to the second , the thing that is generally laid to my charge . but you go further , undertaking to show that my account of the love of god is so far from being prejudicial to that of our neighbour , that it is the only true solid foundation it can rest upon . i thoroughly approve what you say upon this part , but shall not offer to add any thing to it , because indeed you have said all . i promised in my last that in my next i would add something to the reason of our loving god so intirely , but having fallen upon a vein of other thoughts , and those of no slight importance , must beg you to let me be in your debt for this untill another opportunity , as also for what you further desire concerning pleasure . in the mean time i leave you to that of your own meditations , more of which upon this great subject will be highly grateful to madam , your very humble servant j. norris . bemerton , march 23. letter ix . to mr. norris . sir , you have so clearly removed the objection made against the intire love of god , on account of its being prejudicial to the love of our neighbour , that i hope we shall hear no more of that matter . and truly when our objectors have once felt ( as they will for certain sooner or later ) the disquiet and uneasiness , we may well refer them to their own experience for a full conviction of the unreasonableness of such desires . as far as i can perceive the objection is founded upon supposition , that all human love is a love of desire ; a love that arises from and terminates in that insatiable desire we have of our own happiness : which methinks is a very great reproach to humane nature , which as bad as it is , is not uncapable of a pure and disinteressed benevolence . had they duly attended to what you have writ in you theory of love , part 1. sect. 5. they would have discerned the falseness of their supposition . but though all other arguments should fail , my own experience would assure me that there is such a thing as unmixed benevolence ; for there are some persons in the world to whom i could perform the highest services , without any the least intuition of reward , or prospect of bettering my own being . and now , to proceed in our most excellent subject , though i am very sensible how much i depretiate it by my unkilful management ; yet that i may give occasion to your better meditations , and because of the just deference i pay you , i am contented in compliance with your desire , rather to discover my ignorance than be wanting in my respect . i will therefore first declare what i think may be added to the unreasonableness of loving the creature ; and secondly what to the reasonableness of interpreting the first and great commandment in the strictest notion ; all along subjoyning such remarks as offer themselves , and seem not to me altogether forreign to the subject . for the first , i think it very unreasonable to love the creature , because it can never answer the end of love. we desire only in order to happiness , nothing being desirable any further than as it promotes that end ; but the love of the creature is more apt to hinder than advance our happiness which is the end of loving , and therefore in all reason creatures ought not to be thought desirable . it may perhaps be objected that this is metaphysical nonsence , for the creature is so necessary in order to our good , that whilst we are in the world we are so far from being happy , that we cannot so much as subsist without it . i do not deny this , provided the creature be used only as an occasion of our good , and with that indifferency that is due to it . but if we rest in it as our end , and desire it as the true cause of our pleasure , it is so far from being our good , that it certainly becomes our evil , in that it deludes our expectations , shrinks under us when we have laid the weight of our souls upon it , and causes us to fall into air and emptiness . that the creature cannot make us happy is evident from all those topicks that declare its vanity , its uncertainty , and inability to fill the capacities of the soul. for let a man grasp as much of the creature as possibly he can , he will still find an emptiness in his soul , something that is still wanting to compleat his bliss , which is the reason why we are always upon the hunt after variety of enjoyments , like a boy at the foot of a hill , who fancies if he were at the top he should touch the sky , but when he comes there , finds it as much out of his reach as ever . so true is that conclusion of the wise king , who had both the fullest enjoyment of temporal things , and the best capacity to judge of them of any we know of , that all is vanity and vexation of spirit . and therefore unless reason require us to place our felicity in that which will certainly be our vexation , it cannot be reasonable to love the creature ; and consequently if love be not an unreasonable passion , and if it be fit to love at all , 't is highly reasonable to love god , and him only . but if abstracted reasons can't perswade us to the intire love of god , let it further be considered , that this is the best way to secure to us that which we are so very fond of , even the enjoyment of the creature . it is most certain that the divine benignity does neither grudge , nor envy , nor arbitrarily deny us any thing that has a true tendency towards our satisfaction , and therefore when he deprives us of those occasional goods that minister to our ease and pleasure , 't is only that he may more fully secure our interest in our true and only good , by removing those things that stood between us and it , which eclipsed our view , withdrew our affections , and hindred us in the enjoyment of it . and therefore to fix our love warmly and entirely on god , is the most likely way to be sure of possessing all that is good in other things . for the crosses and disappointments that we meet with are mainly designed to divert us from our vain pursuit after the shadow of good , and to direct us towards the substance ; to show us experimentally since we will not sufficiently attend to what reason suggests , the emptiness and unsatisfactoriness of all created good , that so we may more directly pursue , and inseparably cleave to the uncreated . i may add , that if we have any generosity in us , any sense of the dignity of our nature , we cannot but acknowledge that 't is little and low , and unbecoming the soul of man to place the least degree of its happiness in any creature whatsoever . since the soul is capable of enjoying the first and sovereign good , and since he freely offers himself to her embraces , 't is as injurious to her honour as to her happiness to stoop to a creature , and to degrade her self to such mean enjoyments . the next thing to be done is to add somewhat to the reasonableness of interpreting the great commandment in the strictest notion . that our saviour's meaning was that we should love the lord our god with all the force and energy of our souls exclusively of all other loves , may be presumed from the great aptitude there is in such a love to promote the design of religion in general , and of the christian religion in particular , which is , to retrieve the original rectitude and perfection of humane nature , or rather to improve it ; to new draw and perfect in our souls that beautiful image of our maker , which by our sins and errors we have defaced ; in a word , to makes us as godlike as is consistent with the capacity of a creature ; and i know not any thing that does so effectually conduce to this as the intire love of god. the end of love is to unite its self to its object , every motion it makes is in order to that end , and since heterogeneous substances can never cordially unite , since without similitude of disposition there can be no union , therefore love does ever endeavour after likeness ; it would if it were possible have an identity of essence , and , as far as the nature of things will admit , incorporate with the beloved object . hence nothing is so excellent at imitation as love , nothing does so easily assimilate , which by the way , is one reason why we ought not to love the world , because of the danger of being conformed to it . if then we love god intirely we shall with all the powers of our soul endeavour to be like him , and according to the degree of our love , so will be the nearness of our resemblance . for we cannot make god like our selves , if therefore we desire a union we must be conformed to the divine nature . love , as the wise man long since observ'd , surpasses all things for illumination . and wherefore does it so , but because it fixes the eyes of our mind upon its object , makes them keen and piercing ; causes our thoughts to dwell upon its beauties , for they will always be busied about what we love ? and as love is very sagacious in finding out every little punctilio that will recommend it to its beloved , so it is most restless and unwearied in the practice of all endearments , it will regulate all its operations by his models , imitate all his imitable perfections , that so it may most powerfully recommend it self , by that which is the great band of affection , similitude of nature . since therefore the love of god has such an aptness to promote the great design of the christian religion , 't is but reasonable to think that our lord upon this very account did so highly magnifie , and so strictly enforce it . and indeed , since love does so powerfully influence all our motions , since all our endeavours , all our operations and varieties of acting tend to nothing else but the accomplishment of some desire , 't is but fit and decorous that all our desires should fix on him , whose we are , and for whose glory we were created . to the reasonableness of the love of god , we may further add the necessity of it , and that upon a double account . first , because this is the only vital principle of holiness , the only effectual means of securing our obedience , and consequently of preparing us for the enjoyment of god. there is no way of uniting our selves to god but by keeping his commandments , for then , and not otherwise , do we dwell in him and be in us . since therefore obedience is necessary in order to happiness , that which is the only true principle of obedience must be of equal necessity . and that without love there can be no true obedience , and where-ever obedience is found 't is a certain criterion of love , is plainly evident from our saviour's discoursing in the 14. and 15. chapters of st. iohn ; so that to derive universal obedience from the love of god , or to argue from that obedience to the intire love of god , is as sound a way of argumentation as to prove any other effect by its cause , or cause by the effect . it were easie to show how every particular duty is necessarily consequent to the love of god , how it is founded upon , and does naturally spring from it . but i shall not here enter into the detail , i will only take notice of the management of our thoughts , because on them depends our words and actions , and derive the necessity of the intire love of god , from the impossibility of governing our thoughts as we ought without it . now this is most certain , that what we love will be uppermost in our minds ; there is no better diagnostick to discover our love than by observing what is the most frequent subject of our thoughts . for thought seems to me to be nothing else but the determination of the soul to some certain object which she desires either to contemplate or enjoy , a forming in her self the images and representations of what she delights in , or contriving how she may obtain it , and remove what stands betwixt her and it : and therefore where-ever the weight of our desire rests , the stream of our thoughts will follow ; t is to no purpose to drive them away , for though we may for a while put a force on them , they will insensibly steal back again . so that if we mean to keep our hearts with all diligence ( the only way to secure our outward demeanour ) we must above all things take care to regulate our desire , since it is by this that we fall into destruction . if therefore our hearts be too busie about any thing in this world , i know no other way to cure that disorder but by rectifying our desire : let us cease to love it , and we shall easily restrain our hearts from being inordinately busied about it . it is not so much the force of temptations , alas ! all that the world and the devil can offer to bribe our hearts is paultry and inconsiderable ; it is not so much the unavoidable infirmity of our nature , which has not such an aversion to god as we pretend ; but it is the defect of our love , our wilful misplacing that divine affection , our voluntary hankerings after the creature that sets us at distance from the creator . for let any one who has been intimately acquainted with the movements of his own heart tell me , whether he does not find that all the strong gusts of temptation blow from the quarter ? whilst he duly contemplates the divine perfections , looks on god as his true and only good and desires him accordingly , is not his obedience prompt and ready , does not his mind move with alacrity and unwearied vigor , and are not all its motions regular and pleasing ? but no sooner does his desire step into a by-path , and he suffer himself to doat on the creature , but all is unhinged and falls into disorder , the wheels of his chariot move slowly , his thoughts wander , his devotion languishes , his passions grow unruly , his intentions corrupt , and his good actions become lame and broken . let us not therefore complain of our listlessness in the worship of god , our coldness and wandrings in his service , how much labour it costs us to raise up our hearts to heaven , and put them in a right tune , but rather let us complain of our want of love , for that is the true cause of all this untowardness , all our sins and infirmities , our moral mistakes and imperfections proceed from nothing else but this ; let us once banish our idols from our hearts whatever they are , and we shall quickly find that all will be well again . for in vain do we search for rules to regulate our manners , and prescribe remedies to cure our infirmities , which do but baffle our industry and reproach our skill , our prescriptions will do us but little service till we have reformed our love , the misapplication of which is the true source of all our disorder , the corrupt root of all our faults . if therefore we would come up to our holy religion , if we would be those wise and excellent creatures that god designs we should , let us above all things fix our love on its proper object , put it in a regular motion , and then do but allow it scope , and faithfully pursue its tendencies , and we need not be afraid of doing amiss ; we should run the race that is set before us with chearfulness and vigor , in a direct line , and with an unwearied constancy . for when love is arrived at its zenith , when god is all in all , then and not till then , shall we be consummate ; and the greater progress we make in this love whilst we stay on earth , the nearer approaches do we make to perfection . could we love god as intirely as he loves himself , we should then be perfect as our heavenly father is perfect . one way whereby the love of god mightily facilitates our obedience , and secures the performance of it is this , it reduces our duty to a very narrow compass . for it is not the difficulty but the multiplicity of our tasks which is the cause that some of them are neglected . we cannot say of any particular duty that it is impossible , and yet through the shortness of our views , and narrowness of our powers , it frequently happens that some of our devoirs are unperformed . but though a man cannot attend to many things at once , yet sure he can to this one , to love the lord his god with all his heart , &c. that is , to move towards him with all the force of his nature . and though i cannot say this will secure him from all pitiable infirmities , yet i dare venture to affirm it will from all imputable transgressions , and keep him asfree from sin as is consistent with the imperfection of this present state : and certainly to be fortified against the venom , and secured from the shame of sin , is no inconsiderable blessing . repentance is indeed an excellent atidote to expel the poyson , but 't is much better not to take it . for though i were sure to be delivered from the evil consequences of sin , i would not commit it merely on account of its natural turpitude and concomitant evil. 't is so exceeding ugly in its own nature , and such a reproach to ours , that though i know god ( so great is his goodness ) will pardon me upon my true repentance , yet i know not how to forgive my self . even that very goodness which frees us from the punishment , encreases the shame of sin , and makes it so much the more abominable in that it is an offence against so great a goodness . ioseph's expostulation in my mind is very emphatick : how can i do this great evil and sin against god ? he does not say how can i expose my self to the hazzard of discovery , the pain of repentance , and all the evil effects and punishments of sin ? no , that which was most grievous to him , and is so to all ingenious tempers , was the opposition that is in sin to the nature of god , the affront that it offers to his majesty and goodness . in his opinion sin in its self was the only considerable evil , the only thing to be avoided and fled from , for certainly of all punishments this is most deplorable , to be given up to our own hearts lust , and suffered to follow our own imaginations . but to return from this digression . what was observed above is by the way a sufficient apology for the strictness of the divine law. for since 't is god only that does us good , and he only that is our good ; since all our happiness consists in a union with and enjoyment of him ; and since without holiness there can be no union with god , and that without obedience to his commands we can never partake of his nature ; therefore holiness is of absolute necessity because it is impossible to be happy without being holy . to suppose it is to suppose the greatest absurdity , and to imagine , either that god is not our happiness , or that 't is possible to enjoy him without being like him . we have therefore no reason to complain of the strictest precepts of our religion . for when we are commanded to cleanse our selves from all filthiness of flesh and spirit , to perfect holiness , to deny and mortifie that part of us which is the scene of temptation , the corruptible body which presses down the soul , to be holy in all manner of conversation , and in a word to be perfect as our heavenly father is perfect ; we are but in other words commanded to be as happy as ever we can , no difficult task one would think , we may rather wonder why it should be enjoyned us , since nature and the reason of things dictate and press it on us . but though we all naturally pursue after happiness , though we all constantly desire it , yet we are too apt to mistake the means of attaining it . and therefore god has thought fit out of his unspeakable goodness to send his son into the world , to shew us by precept and example the true way to felicity , and explicitly discover that which we all blindly pursue . he does not exact of us any duty , but what if we had a just view of things we would chuse our selves ; and only engages us by all that deference that is due to his wisdom , by all that obedience we owe to his authority , to seek for happiness there only where we are sure to find it ; to make use of such methods as will infallibly secure us from delusion and disappointment ; and therefore we can never answer it either to reason or good nature if we be refractory to such exuberant kindness and condiscention . but secondly , the intire love of god is necessary , because unless we love god only , we do in effect not love him at all , the desire of god , and desire of the creature being in their own nature incompatible , and by allowing our selves to love the one , we do by consequence forsake the other . for besides what you have already very excellently observed to this purpose in the discourse it self , it may further be considered , that love being the same to the soul that motion is to bodies , as bodies cannot have two centers , or different terms of motion , so neither can the soul have a twofold desire . we may as reasonably expect that a stone should go up hill and down hill at the same time as that the soul should 〈…〉 god and any 〈…〉 to love is in 〈…〉 to make the thing 〈◊〉 our end : we move towards good in order to make that good our own , and to embrace and acquiesce in it . now he that loves the creature does it because he expects some degrees of happiness ( at least ) from it , and so far makes it his end , and consequently does not center upon god as his compleat and only felicity , for if he did , it were impossible to with-hold any degree of his love from him . again , if as you said in your last , he that enjoys god cannot desire any thing out of him , because of the infinite fulness of god , then certainly he that desires any thing besides god , whatever he pretend , or however he deceive himself , does not truly love god , for if he did , that would quench all desire of the creature . he that has discovered the fountain will not seek for troubled and failing streams to quench his thirst : he can never be content to step aside to catch at the shadow who is in pursuit and view of the substance . the soul that loves god has no occasion to love other things , because it neither needs nor expects felicity from them whenever it moves towards the creature it must necessarily forsake the creator , and it can never truly turn to him without a dereliction of all besides him . perhaps this may be thought a skrewing up things to too great a heigth , a winding up our nature to a pitch it is not able to reach ; and though it may be fit and desirable , yet it is not at present practicable to love god with such an intense and abstracted affection . but i consider , that since we are so apt to tumble down the hill , so inclinable to take up with the least and lowest measures ; since 't is impossible we should love too much , and very great danger of our loving too little ; and that our practice does constantly come short of our theory , our copy seldom reach the original ; it cannot be amiss to represent our duty in the strictest measures , to excite our endeavours to do as well as we can , since we cannot expect to compass what we ought , or pay to the divine majesty what is due to his transcendent excellencies and infinite love to us : and since our just debt cannot be discharged , is it not fit to raise our composition as high as our stock will bear ? besides , the design of all this is only to secure and improve our happiness , and is it not an odd thing for a man to complain of enjoying too much , and of being over happy ? his desire of happiness is ever flaming , he may indeed be , and often is mistaken in his applications to particular objects , can it then be thought a discourtesie to direct him to that never-failing spring , that stable center which cannot disappoint him ? and though perhaps he may think it at first an uneasie thing to restrain his desires from their usual haunts , and to put them in a new and quite contrary motion , yet if the reasonableness of the thing cannot , at least let his kindness to himself perswade him to make the experiment , and i doubt not but that in a very little time he will be fully convinced that the intire love of god is as practicable and pleasurable as 't is rational and perfective . and indeed , nothing does so much greaten and inlarge the mind as the love of god ; for when it has so vast a good before it , it must needs stretch it self to receive the fullest draught that ever it can , and to be covetous and ambitious of the supreme good are very laudable qualities . farther yet , the love of god will inspire the soul with the most generous sentiments . a noble mind though it love never so heartily , will not desire love again unless it can pretend to some merit to recommend it . and though merit is a thing that creatures can have no title to in respect of their creator , yet some faint resemblance of it they may aspire to . though they cannot strictly deserve , yet they may do that which through his gracious acceptance will entitle them to his favour , which though it be not merit , yet through his condiscention is equivalent to it . and therefore an ardent lover of god will consider how incongruous it is to present him with a mean and narrow soul , a heart grovling on the earth , cleaving to little dirty creatures . he will discern that nothing but what is great and best is fit for god's service , and will strive even to out-do himself that he may procure an oblation tolerably fit for such a majesty . to conclude , when we can say with david , our hearts are fixed , when they are intirely fixed on god , we have very great reason to sing and give praise , for then we are truly and very happy , but never till then . and now sir , you have all that at present occurs to my mind on this noble argument , and when you have added what you promise , i think there will not remain much more to be said upon this subject , unless you will please to assign the cause why we are so backward to a love that is both so reasonable in it self , and so pleasant and profitable to us . it may indeed seem exceeding strange to a considerate person , why any one who has the use of reason , should not love god , or why he should love any thing besides him . for does not the will as naturally and necessarily seek after good and cleave to it , as the hungry appetite does to its food , or the thirsty hart to the refreshing streams ? and does not god comprehend all possible good , is he not the very fountain and sole author of it ? is he not goodness it self , that communicative goodness which gave being to all things , in whom all things are , and consequently whatsoever is good in them must in a more eminent manner subsist in him , as you have fully made out in a just discourse upon the subject . and admitting that he were not the efficient cause of all our good , of all our pleasing sensations ; yet , according to the principles of all mankind ( for they who deny god and his goodness do not deserve to be ranked in that number ) all the good that we do or can enjoy , is , if not that way , yet some way or other derived from him . whither then can the will possibly move but towards him ? where can it quench its insatiable thirst but in this inexhaustible ocean of delight ? and having once tasted of this true and only satisfying good , is it possible that it should desire or relish any thing besides him ? it is indeed strange , very strange that it should ! and no body could imagine it if experience did not daily declare it . from whence then does this absurdity arise ? what 's the reason that we do not all seek for good there , and there only , where we all acknowledge it does in the most eminent manner reside ? why the mischief is , that though we habitually know this , yet we do not actually consider it , or at least not so thoroughly as to determine us to this choice . 't is our misfortune that we live an animal before we live a rational life ; the good we enjoy is mostly transmitted to us through bodily mediums , and contracts such a tincture of the conveyance through which it passes , that forgetting the true cause and sourse of all our good , we take up with those occasional goods that are more visible , and present to our animal nature . besides , the mistakes of our education do too much confirm us in this error . we suck in false principles and tendencies betimes , and are taught , not to thirst after god as our only good , but to close with those visible objects that surround us , to rest and stay in them . these we learn to covet and call our goods , to value our selves upon , and be pleased in the enjoyment of them . and as we grow up we see the generality of the world pursuing the same method , and think it our wisdom to strike in with the vulgar herd . probably we may have been taught to call on god , to acknowledge him the giver of all good things in a formal address , and when we have done so we fancy we have paid our tribute , discharged our duty , and therefore enquire no further into the meaning of it , but put on our religion as we do our cloaths in conformity to the fashion , nay perhaps do not so much study , or make so many inquiries about that as we do about the other . thus are we insensibly betrayed into a wrong motion , and blindly follow on in it , till at length we become so glew'd to the creature , that 't is almost as difficult to wean us from it , as it is to change the i eopard's spots , or whiten the negro's skin : and finding the propension so early and so strong , we imagine that nature not custom is the author of it , which certainly is a very gross mistake . 't is voluntary error , superinduced habits , and evil customs that sets us in opposition to god , it is not through any natural aversion that we turn from him . for what can nature desire but a supply of all her wants , and a union with the fonntain of all felicity ? and she is not so blind in other things as to mistake a stone for bread , and poyson for food . nor would she go retrograde in this her great and primary motion , if we did not clap a false byass on her , and force her into a by-path . custom as the philosopher well observed is no small matter : it is the most difficult thing imaginable to recall our thoughts and withdraw the stream of our affections from that channel in which they were used to flow . which is a further proof of the great necessity that lies upon us betimes to cut off all desire from the creature , to shut up all the avenues of our souls from created good , even from those dearest idols that bear the nearest resemblance to our maker , to whom our benevolence is due , though they ought not to usurp our desire . by this time i have sufficiently tired you , and therefore must not stay to enlarge upon the usefulness and consequently the value of that book of yours you were pleased to send me , i can only return my thanks for it , and all your other favours , as it becomes sir , your much oblig'd and humble servant . st. philip and st. iames , 1694. letter x. mr. norris's answer . madam , having been so happy in my last as to give you no less satisfaction concerning the second difficulty arising from the seeming inconsistency of the intire love of god with the love of our neighbour , than concerning the first , suggested from the causality of god in reference to pain as well as pleasure , i shall now resume that thred of my discourse , which in the last save one i begun . but by occasion of the objection crossing my way was forced to interrupt and proceed to add to what both you and my self have already offered , such further improvement as i think necessary in order to the fuller establishment of the intire love of god. the truth and reasonableness of which notion the more i think of it , seems to me so very evident , that as i cannot with-hold my assent from it my self , so were it not a matter of practice wherein our passions and interests are concerned , as well as theory that imploys our vnderstandings , i should strangely wonder at all rational and considerate persons that can . but this in great measure silences my admiration . for this is the great disadvantage that all truths of a moral nature lie under in comparison of those that are physical or mathematical , that though the former be in themselves no less certain than the latter , and demonstrated with equal evidence , yet they will not equally convince , nor find a parallel reception in the minds of men , because they meet with their passions and lusts , and have oftentimes the will and affections to contend with even after they have gained upon their understandings ; whereas the other being abstract and indifferent truths , and such wherein they are wholly disinteressed , stand or fall by their own light , and never fail to be received according to the degree of evidence which they bring with them . were i to deal only with the rational part of man , i should think that half of what has been said would be enough to convince that , but considering the nature of the truth i advance , and what a strong interest is made against it in the affectionate part of humane nature , i cannot expect to find the generality of men overforward to receive it . but then on the other side neither shall i for the same reason think their backwardness any objection , or measure the truth of the proposition by the number of its adherents . for when all is done , men will believe no further than they like , and were the notion never so self-evident , or my arguments for it never so convincing and demonstrative , the mere opposition that it carries to the passions and lower interests of men , would i doubt not be enough to make it a paradox . for what , to have our hearts that have been for may years , even from the first pulses of them , cleaving and fixing and adhering to the world , taking root in it , and incorporating with it by a thousand little strings and fibres , pluckt up and torn away from it all at once , and our hands that had taken such fast hold of it , at one blow forced from its sweet embraces ? to be at once intirely divorced from all sensible objects , to have all our idols demolished , and our high places taken down , to be divided from the whole creation , and to have all the ties broken which by a numerous union linked us to it , to be forced to undergo a mystical death , a spiritual crucifixion , to be crucified to the world , and to have the world crucified to us , in one word , to die to the body and world wherein we live , and withdraw our love from the objects of sense that we may place it all upon a spiritual and intellectual good , who can expect that these things should down with the generality of mankind , or that a doctrine that encounters such a strong tide of prejudices should find many disciples in a sensual and unmortified world ? the other precepts of morality cross only some particular interests of man , and fight only against some of his straggling passions , but this engages with the whole body of concupiscence , and at once encounters the whole interest of prejudice , all the force that is or can be raised in humane nature . which when i consider , however convinced of the truth of what i contend for in the recess of my mind , i cannot hope by the clearest and strongest reasoning to reconcile the generality of the world to a notion so opposite to the passions , customs and prejudices of it . only there may be here and there some liberal and ingenious spirits who have in great measure purged themselves from the prejudices of sense , disingaged their hearts from the love of sensible objects , and so far entered into the methods of true mortification as to be capable of conviction , and of having their minds wrought upon by the light and force of reason . and if we have not yet said enough between us to convince such as these , i would desire them further to consider . that the natural tendency of the will being from the author of our natures must needs be right , it being impossible that god should put a false bias upon the soul , and that therefore 't is the perfection and duty of every rational creature to conform those determinations of his will that are free to that which is natural , or in other words to take care that the love of his nature and the love of his choice conspire in one , that they both agree in the same motion , and concenter upon the same object . thus far i think i advance , nothing but what is clear and unquestionable . we are therefore only concerned to consider what is the natural inclination of the will , or , what that object is to which it naturally tends and stands inclined . to this the general answer is easie , and such as all men will acquiesce in , who will be ready to confess that the natural motion of the will is to good in general . and that this is the true natural term of its motion is plain because the wills of all men how different soever in their other particular determinations agree in this , and because we have no manner of freedom in this motion , or command over it , but are altogether passive in it , which shews it to be properly a natural motion . i lay down this therefore as an evident and undeniable proposition , that the natural motion of the will is to good in general . but now how can the will be moved towards good in general but by being moved towards all good ? for to be moved towards good as good is to be moved towards all good . and how can the will be moved towards all good but by being moved towards a universal being who in himself is and contains all good ? for as the understanding cannot represent to it self universal ideas , but by being united to a being who in the simplicity of his nature includes all being , so neither can the will be moved to good in general but by being moved towards a universal being who by reason of the infinity of his nature comprehends all good , that is , towards god , who is therefore the true term of the natural motion of the soul. and that he is so will be further evident if we consider the operation of that cause by which this natural motion is produced . this cause . i here suppose , and have elsewhere shewn to be god , and indeed who else should be the cause of what is natural in us but he who is the cause of our natures . let us see now how this cause acts . god cannot act but by his will , that 's most certain . but now the will of god is not , as in us , an expression that he receives from without himself , and which accordingly carries him out from himself , but an inward self-centring principle , that both derives from , and terminates in himself . for as god is to himself his own good , his own center and beatifick object , so the love of god can be no other than the love of himself . whence it will follow , that as god must therefore be his own end , and whatever he wills or acts he must will and act for himself ( as i have already represented it in the discourse of divine love ) so also that the love which is in us must be the effect of that very love which god has for himself , there being no other principle in the nature of god whereby he is supposed to act . whence it will further follow that the natural tendency of our love must necessarily be towards the same object upon which the love of god is turned . for since love in all created spirits is not produced but by the will of god , which it self is no other than the love which he bears himself , it is impossible that god should give a love to any spirit which does not naturally tend whither his own love does . and since it is evident that the term of his own love is himself , it is as evident that the same is also the natural term of ours , that as our love comes from him , so it naturally tends to him , and that as he is the efficient , so he is also the true final cause of the will of man ; which i take to be nothing else but that continual impression whereby the author of nature moves him towards himself . which by the way may serve to furnish us with the true reason of a very considerable maxim which has hitherto been entertained without any , as being thought rather a first principle than a conclusion , i mean , that the vvill of man cannot will evil as evil . vvhich though a truth witnessed by constant experience , and such as all men readily consent to , and acquiesce in , i despair of ever seeing rationally accounted for upon any other supposition than the present . but according to this the account is clear and easie . for here the vvill it self being supposed to be nothing else but that general impression whereby god , moves us continually towards himself , it is plain that we cannot possibly will or love evil as evil , as having no motion from god towards it , but to the contrary , viz. to himself who is the universal good . and as we may demonstrate a priori from this impression whereby god moves us towards himself , that we cannot love evil as evil , so from the experience we have that we cannot love evil as evil , we may argue , as a posteriori , that our vvills are by their original motion carried towards god , and that he is the true and sole object of their natural tendency . vvhich is also further proved by all those arguments which i have already , and may more at large produce , for our seeing all things in god as our universal idea . for since the vvill of man is moved only towards what the spirit perceives , as is universally granted , and by experience found to be true , and since as it has been sufficiciently proved , we perceive all things in god , who presents to spirits no other idea than himself , who indeed is all , it plainly and necessarily follows that the natural motion of our vvills is and must be towards god and him only ; who having made himself the sole term and object of our natural love ought also to be made by us the sole object of that which is free , since as was laid down in the beginning , the determinations of our vvill that are free ought to be conformable to that which is natural . the whole sum and force of this reasoning lies in this syllogism . that which is the sole object of our natural love ought to be the sole object of that which is free . but the sole object of our natural love is god , therefore god ought to be the sole object of that which is free . the first of these propositions is evident from that moral rectitude which must necessarily be supposed in the natural motions of our love , as proceeding from the author of our natures , to which therefore the free motions of it ought to be conformable . the second proposition is that which i have professedly proved , and i think sufficiently . wherefore i look upon the conclusion as demonstrated , viz. that god ought to be the sole object of our free love , which being the only love that falls under command , and the only one that is in our power , we must conclude that god requires all the love which he can possibly require , and all the love which we can possibly give , even our whole heart , soul and mind , which we are not therefore to divide betwixt him and the creature , but to devote to him only , and religiously to present as a burnt-offering intirely to be consumed at his divine altar . and thus the whole motion of our wills falls under the right and title of god , who becomes the just proprietary and adequate object of them in their largest capacity and utmost latitude . there are but two sorts of motions in our souls , as in our bodies , natural and free , and both these belong of right to god , who has taken the greatest care to secure them to himself . he prevents that which is natural , and he requires that which is free . the first he makes his own by natural instinct , the last by commands , by benefits and obligations , by his own example , by bestowing upon us the power to love , by directing this love towards himself , and by all the reason in the world. we are therefore to cast both these loves into one and the same chanel , and make them both flow in one full current towards god. we are to make god the only object of our love of choice , as he has made himself the only object of our natural love , and so joyning this double motion together to employ the whole force of our nature upon him , and love him with all our power from whom we have all the power that we have to love . and how happy is that man that can do so , that can thus order and regulate the master and leading passion of his nature , that can thus love the lord his god with all his heart , soul and mind ! how to be envied is that man who can thus disingage his affections from the creature , who can thus recollect , fix , and settle his whole love upon god ! it may seem that he is not so , and if we will hearken to the fallacious reports of our senses and imaginations they will tell us that this is to enter into a dry , barren , disconsolate and withering condition , and will represent it as a state of horrible privation , as a dismal solitude . but if it be a solitude , 't is such an one as that of moses upon the holy mount when he withdrew from the people to enjoy the converse of god , as that of our saviour when he tells his disciples that they should all desert and leave him alone , and yet that he was not alone because his father was with him . happy solitude , when the creatures retire from us , and leave us to the more full and free enjoyment of god , and thrice happy he that enjoys this divine retreat , that can force the creatures to withdraw , command their absence , and wholly empty his heart of their love that it may be the more free for the reception and enjoyment of him who is able to fill the largest room he can prepare for him there ! how ravishing and lasting are his delights , how solid and profound is his peace , how full and overflowing are his joys , how bright and lucid are the regions of his soul , how intire and undisturbed are his enjoyments , what a settled calm possesses his breast , what a unity of thought , what a singleness and simplicity of desire , and what a firm stable rest does his soul find when she thus reposes her full weight upon god ! how loose and disingaged is he from the world , and how unconcerned does he pass along through the various scenes and revolutions of it , how unmoved and unaltered in all the several changes and chances of this mortal life ! while others are tormented with fears , and cares , and jealousies , unsatisfied desires , and unprosperous attempts , while they are breaking their own and one anothers rests for that which when they have it will not suffer them to sleep , while they are tortured with their lusts , and with those vvars which are occasion'd by them , while they are quarrelling and contending about the things of the vvorld , hunting about after bubbles and shadows , beating up and down after preferments , at once climbing up and falling down from the heighths of honour , pursuing hard in the chase of pleasure , all the way along complaining of disappointments , and yet ( strange inchantment ) still laying in a stock for more : in one vvord , while they are thus suffering the various punishments of an irregular and misplaced affection , so that the whole vvorld seems to be like a great troubled sea , working and foaming and raging , till all below be storm and tempest , his breast in the mean while like the higher regions of the air enjoys a heavenly calm , a divine serenity , and being wholly unhinged and dislodged from the creature , and intirely bottomed upon another center , upon the infinite fulness and sufficiency of god , he has no more part in any worldly commotions than the inhabitants of the air have in an earthly earthquake , nor is any further concerned in the afflictions of those below him , but only to wonder at their folly , and to pity their misery . then as to his moral state , must not the life of such an one needs be as innocent and virtuous as 't is pleasant and happy ? 't is the love of the creature that is the general temptation to sin , and what st. iames observes of vvars and fightings , is as true of all other immoral miscarriages and disorders , that they proceed from our lusts. and how pure and chaste then must his soul be that is thoroughly purged of all created loves , and in whom the love of god reigns absolute and unrival'd , without any mixture or competition . how secure must he needs be from sin , when he has not that in him which may betray him to it ! the tempter may come , but he will find nothing in him to take hold of , the vvorld may spread round about him a poisonous breath , but it will not hurt him , the very cleanness of his constitution will guard him from the infection . he has but one love at all in his heart , and that is for god , and how can he that loves nothing but god be tempted to transgress against him , when he has nothing to separate him from him , and all that is necessary , perhaps all that is possible to unite him to him ! vvhat is there that should tempt such a man to sin , and what temptation is there that he has not to incite him to all goodness , and what a wonderful progress must he needs make in it ? vvhither will not the intire love of god carry him , and to what degrees of christian perfection will he not aspire under the conduct of so divine , so omnipotent a principle ! if obedience be the fruit of love , then what an intire obedience may we expect from so intire a love , and how fruitful will this love of god be when there are no suckers to draw off the nourishment from it , when there is no other love to check and hinder its growth ! the man that harbours creatures in his bosom , and divides his heart betwixt god and them will be always in great danger of being betrayed by them , and though he should with great care and habitual vvatchfulness preserve for god a greater share in his affections ( which is the utmost such an one can pretend to ) yet he will have such a vveight constantly hanging upon his soul , that he will be never able to soar very high , or arrive at any excellency in religion . but what is there on the other side that can hinder him who has emptied his heart of the creatures , and devoted it intirely to god from reaching the highest pitch of attainable goodness ? how orderly then and regular will be his thoughts , how refined and elevated his affections , how obedient and compliant his passions , how pure and sincere his intentions , how generous and noble his undertakings , what a forward zeal will he have for god's glory , how chearful , vigorous and constant will he be in his service , with what angelick swiftness will he perform what god requires of him , or whatever he thinks will be pleasing to him , and how will he run the way of his commandments when his heart is thus set at liberberty ! at liberty not only from this or that particular incumbrance , this or that lust or passion , but from the whole body of sin , the intire weight of concupiscence . but madam , while i thus set out the reason and advantage of the intire love of god , i still make further way for your question , how comes it to pass that we are so backward to a love which is both so reasonable in it self , and so pleasant and profitable to us ? you might have inlarged your question with another , since men are backward , not only to pay that intire love which they owe to god , but even to acknowledge the debt , and are not only loath to obey the command , but even to understand it , will use a thousand arts and devices to shift off and evade the genuine force of it , and rather than fail will say , that though god in the most plain and express terms calls for our whole love , yet he means only a part of it . strange and amazing partiality and presumption ! but of this general backwardness to receive the sense of this plain command ( as plain as thou shalt have no other gods but me ) i have already hinted an account in the former part of this letter , and as to the backwardness of putting it in practice that has been so excellently and fully accounted for by your better hand that there is nothing left for mine to add upon this part of the subject : and indeed scarce upon any other . i shall therefore conclude all with a very pertinent passage out of one of the prayers of st. austin , in the 35th chapter of his meditations . reple semper ( quaeso ) cor meum inextinguibili dilectione tui , continuâ recordatione tuâ , adeo ut sicut flamma urens totus ardeam in tui amoris dulcedine , quem & aquae multae in me nunquam possint extinguere . fac me dulcissime domine amare te , & desiderio tui deponere pondus . omnium carnalium desideriorum , & terrenarum concupiscentiarum gravissimam sarcinam , quae impugnant & aggravant miseram animam meam , ut post te expedite in odore unguentorum tuorum currens , usque ad tuae pulchritudinis visionem efficaciter satiandus merear pervenire . duo enim amores , alter honus , alter malus , alter dulcis , alter amarus , non se simul in uno capiunt pectore , & ideo si quis praeter to aliud diligit , non est charitas tua deus , in eo . amor dulcedinis & dulcedo amoris , amor non crucians sed delectans , amor sincere caste què permanens in saeculum saeculi , amor qui semper ardes & nunquam extingueris , dulcis christe , bone iesu , charitas deus meus , accende me totum igne tuo , amore tui , suavitate & dulcedine tuâ , iucunditate & exultatione tuâ , voluptate & concupiscentiâ tuâ , quae sancta est & bona , casta & munda , tranquilla est & secura , ut totus dulcedine amoris tui plenus , totus flammâ charitatis tuae succensus , diligam te deum meum ex toto corde meo , totisque medullis praecordiorum meorum , habens te in corde , in ore , & prae oculis meis , semper & ubiquè , ita utnullus pateat in me locus adulterinis amoribus . fill always ( i beseech thee ) my heart with an unquenchable love of thee , with a continual remembrance of thee , that so as a burning flame , i may burn all over in the sweetness of thy love , which may not be quenched even by many waters . make me sweetest lord to love thee , and through the desire of thee to lay down the weight of all carnal desires , and the most heavy load of earthly concupiscences , which fight against and weigh down my miserable soul , so that running expeditely after thee in the odor of thy ointments , i may be worthy to arrive to the effectually satisfying vision of thy beauty . for two loves , one good and another bad , one sweet and another bitter cannot dwell together in the same breast , and therefore if any one love any thing besides thee , thy love o god is not in him . o love of sweetness , o sweetness of love , that dost not tormont but delight , love that for ever remainest sincere and chast , love that does always burn and art never extinct , sweet christ , good iesus , my god , my love , kindle me all over with thy fire , with the love of thee , with thy sweetness , with thy ioy , with thy pleasure and concupiscence , which is holy and good , chaste and clean , quiet and secure , that being all full of the sweetness of thy love , all on fire with the flame of thy charity , i may love thee my god with my whole heart , and with all the power of my inward parts , having thee in my heart , in my mouth , and before my eyes , always and every where , that so there may be no place in me open to adulterous loves . you see madam , that st. austin here most expresly prays for the very same thing for which i argue , the most intire love of god , and who is there that can justly scruple to say amen to this divine prayer of his ? i for my own part assent to it most heartily , and so beseeching the holy spirit , the great dispenser of charity , to shed this intire love of god into the hearts of you and me , and all good people ; that so we may love him as a god , with a love truly worthy of him , i leave you to the correction of these my thoughts , and to the enjoyment of your own ; which whether you will further communicate upon this subject , that so the same hand may conclude which begun it , i leave you to consider , while i justly thank you for the advantage of your past correspondence , and assure you that i cannot express how very much i am thereby obliged to continue madam , your most faithful friend and humble servant j. norris . bemerton , may 25. your definition of pleasure is right as far as it goes , but that is no further than what we call a nominal definition . letter xi . to mr. norris . sir , though i intimated in my last that i had concluded my meditations on this subject , yet i find like its divine object it has no bounds . and besides the natural vastness of the argument , your convincing and pathetick discourses so rouze my understanding , so chafe my affections and enlarge my thoughts , that i have once more resumed this noble , this pleasing , this perfective theme , which is the solace of my heart , the entertainment , not only of my leisure , but of my most busie and best employed hours . for what have we to do , what is it that deserves to be the business of rational creatures but to adore and love their maker ? it were not worth while to live in the world , were it not to love god and pay our devoirs to him ; and could the atheists and hypothesis possibly be true , our greatest wisdom wou'd be with all expedition to hasten out of it . but though the account you give of the love of god be so accurate and entertaining , yet i don 't in the least wonder that you comprehend this sacred theory so fully , and explain it so efficaciously , since the great evidence of divine love has assured us that he will manifest himself to them that love him ; they shall see him , whilst the blind world has no vision of his beauty ; they only can declare the sweetness of this hidden manna , who taste and feed on and are intimately acquainted with it . nor need you wonder at my prolixity which you are pleased to encourage and commend , because it is an evidence that whatever my understanding be , my will is right , and though i am very sensible the one is too defective to deserve commendations for its notions , yet you are pleased to overlook its imperfections on account of the honesty and regularity of the other . love you know is talkative , as its thoughts are ever busied in contemplating , so is its tongue in displaying the beauties of its object ; it wou'd have all the world admire that which it doats on , and every thing he sees or hears serves to excite the dear idea in a lovers mind . this we may observe when the object is finite , and perhaps unworthy of our choice , and well may the observation hold when our hearts are united to infinite perfection , when all the beauteous things that surround us are but faint shadows of our beloved's excellencies , when our loftiest praises are no better than detractions , and the highest pitch of love we can possibly skrew up our souls unto , infinitely unworthy of him , were it possible to offer more . when therefore in my solitary musings i entertain my self with these agreeable contemplations , i fancy the whole intellectual world is offering up it self a flaming sacrifice to god , and that there is no contention among intelligent beings but who shall with greatest ardor love , praise , and serve the glorious author of their happiness ! whatever it is , i am sure it ought to be so : for who can forbear to admire beauty when plainly represented to his eye ? or to be ravished with harmonious numbers when they briskly strike his ear ? who is so dull as not to desire what is lovely , and relish what is good ? why then is he not affected , nay , why is he not transported when caressed by all that is good , and all that is lovely ! when the fruition of beauty , and harmony , and goodness in the abstract are offered to him ? why we shoud with-hold our hearts from god , when it is not more our duty than our interest and happiness to offer them to him , i confess i cannot yet discern . and though much has been said to account for this absurdity , yet i must needs own it still employs my wonder . for why should even our affections oppose the love of god , since it does not deprive them of any real good , why should they not rather close with it , since its only design is to satisfie and perfect them ? our very lower appetites will find more true satisfaction in the service of god and reason , than in their own irregular and exorbitant sway. sure i am that a man may be much happier by withdrawing his heart from the creature than he can be in cleaving to it . nay , ( let it look never so much like a paradox ) 't is impossible for him to be in any degree happy , whilst misplaced affections do so far prevail as to denominate him an irregular lover and wicked man. so true is that saying i have somewhere met with , that there is no joy but in god , and no sorrow but in an evil conscience . but admitting the creature were able to entertain us , what wise man wou'd think much to relinquish a lesser for a greater good , or shew any inclination for lower delights when courted to the enjoyment of the highest ? why then do we relish any other pleasure ? since there is as much difference betwixt this and all other delights , as between the quintessence and the faeces , the kindly work of nature , and the preternatural operations of medicine ? other loves , even the very best , have somewhat of grossness in them which offends even whilst they please , and have always their pleasure mixed with pain ; whereas divine love is so connatural to the true taste and relish of the soul , that although the sentiments it excites are highly ravishing and entertaining , though they fill every faculty with a full tide of joy , they are withal so pure and undisturbing that they are sweets that know no bitter , joys without allay , pleasures that have no sting , such as i would fain describe , but that i am not mistris of eloquence enough to express them . but whatever it be in which a man finds the greatest delight , let him abstract from it all that is uneasie and disgusting , let him double and treble the joy , let his working fancy exalt it to the utmost heighth , and perhaps it may afford him some faint idea of this delightful love , which yet experience will convince him falls as short of it as artificial fruits do of the natural and true . all which does only encrease my wonder why there are so few votaries to this only real bliss ! for why a man shou'd reject his happiness is a question we can never answer , but that he does , is what we daily see . well then may it repent god that he has made man , since man has made himself such an absurd , irrational creature ! well may the divine goodness passionately exclaim , o that they were wise ! o that there were such an heart in them , since 't is impossible , even to an almighty power to make him happy who is resolved he will not be so . and herein methinks appears the devil's greatest master-piece , that he can give such a false representation of things , and so much to our disadvantage as to put us upon the violent pursuit of good where we can never find it , and to blind us so that we may not discern it where it is , and our own most notorious folly in being so wretchedly imposed on by him . for certainly the ways of vice are as toilsome and uneasie as they are foolish and absurd ; they are not only unprofitable but unpleasant too , the consideration of which is the reason why i was so desirous of a definition of pleasure from your accurate pen. for pleasure as i take it is the grand motive to action , and after all the thoughts i have employed about the matter , i am not able to conceive how there can be any such thing as pleasure in ought but virtue , nor consequently what inducement to any other course : 't is as irrational to look for pleasure from eccentrick actions , as to expect harmony from an instrument unstrung and out of tune . as therefore the love of god is the sum of our duty , so by consequence 't is the heighth of our pleasure , the joy of the whole man ; and were we not strange unaccountable creatures , it wou'd be the business of our lives , the end of all our actions . i will not therefore search for arguments to enforce this love , after those incomparable ones you have so well inculcated , which are indeed unanswerable , and not to be opposed by any thing but that which is as unconquerable as 't is unaccountable , wilful folly , for if we are resolved not to practise , the wonder is the less that we are averse to admit the truth of this theory . certain it is , would we but make the tryal , our own experience would supersede the trouble of dispute . the fruition of so perfect and all-sufficient a being , wou'd convince us that he who is altogether and infinitely lovely is worthy of all our love. for after all the arguments we can urge , after all the swasives we can offer , there is none like to that of the psalmist , o taste and see that the lord is gracious ! wou'd we but open our souls wide to receive his influences , we shou'd need no more conviction that 't is he , and he only who can replenish and content them , and therefore 't is he only who ought to possess them . and were i writing to the world , to persons not sensible of their obligations , i wou'd desire them only to open their eyes , to fix their thoughts steddily on the divine beauty , and then tell me if there be any thing fit to rival him , or if that creature be worthy of his love who can divide the least grain of his affections from him , or can discern amability in any thing besides him ? i wou'd intreat them if they will not be active in kindling this divine fire , to be passive at lest , not to skreen themselves from his beams , nor put a wilful bar to exclude the natural operations of his excellencies ( for this stubborn will of man , weak as he is , does often check omnipotence ) and then let me ask them if they do not feel the rays of his goodness sweetly insinuating into every part , clearing up the darkness of their understandings , warming their benummed affections , regulating their oblique motions , and melting down their obstinate , ingrateful , disingenuous wills ? do they not feel these cords of a man as himself is pleased to call them , these silken bands of love , these odoriferous perfumes drawing them after him , uniting them to him by the most potent charms ? can they any longer refrain from crying out , thou hast overcome , o lord thou hast overcome , ride on triumphantly , lead my soul in triumph as thy own captive , thy love has conquered and i am thine intirely and for ever . and blessed is the man that is so overcome ! he never lived till now , nor knew what pleasure meant ; some shews of it might tantalize and abuse him , but now he is delivered from that enchantment , and has free access to the ocean of delight , he may now take full draughts of bliss , without fear of want or danger of satiety ! he may — what shall i say ? he may be as happy as his nature will permit , and has nothing to hinder him from being infinitely so , but that he is finite and a creature ! and now if our happy man be so sensible of his bliss , that he is desirous by all means to confirm and secure it ; i know no better way than by frequently contemplating the infinite loveliness and love of god. for as it was this that begat love , so this must preserve and continue it , nor is it possible it should ever go out so long as he supplies it with this fuel . and if for the greater security of his happiness , and that he may not deceive himself in a matter of so vast importance , since most men will take it very ill to have it said that they are not lovers of god , and yet there are but few who really are so , if on this consideration he be inquisitive after the genuine properties of divine love , ( besides what has already more loosely been hinted at , ) the great comprehensive and inseparable effect of it is universal obedience , as i intimated in my last . but to be more particular ; a flaming love to god will create the greatest indifference imaginable towards the world and all things therein . for since all those tyes are broke that glewed us to it , we are no longer moved or affected by it . i need not tell you sir , that a passionate lover is careless to all things but the object of his desire ; if that smile , no matter who frowns on him . those objects which other persons pursue with eagerness , enjoy with complacency and lose with regret , are unmoving and cold to him , he is not sensible of their charms , nor are the avenues of his soul open to any thing but what he loves . other things he beholds at a distance , they may slightly touch and pass away , but cannot penetrate . but where-ever his beloved is interessed his soul is all on fire , he does not pursue his service with a languid and frozen application , but with the diligence and zeal of love. he will not for the petty interests that self proposes , connive at the injuries that are offered to his better self . he will not see his beloved affronted , his laws contemned , and his designs opposed , and tamely stand by and hold his peace ; nor does he regard what himself may suffer , but only what service he can reasonably hope to do ; and never is chary of any of those things we usually call our own , whether fortune , or fame , or life it self , but only deliberates how he may reserve them for the most opportune season of expending them freely in his beloveds service . there 's nothing bitter and uneasie in love , the greatest labours are delights , for what so grateful to a lover as the difficulty of a service , because it eminently recommends that passion which could surmount it ? on which account love by making religion our business and interest , our joy and pleasure , takes off that uneasiness , which though really we do not find we however fancy to be in it , by viewing it only in the unpleasant prospect of mere task and duty . again , love cuts off all narrow and illiberal thoughts , gives the most genteel and generous temper to the soul , it extinguishes all jealousies and suspitions , tormenting cares and desponding fears ; it has a salve for every cross event , and a sagacity to read god's kindness in such providences as are vulgarly resolved into his displeasure . hence it is the parent of the most intire resignation , and exact conformity . a true lover neither questions god's revelations nor disputes his commands , deliberates no further than to obtain a good assurance that such and such things are really his will and pleasure . he does not only submit to his dispensations how disagreeable soever to flesh and blood and his own expectation ; this a man must of necessity do , and therefore i cannot discern wherein the virtue of a bare submission consists , such a passive obedience to god is like the new notion some have got of passive obedience to their governors , a being content to suffer when we know not how to help it ; but our divine amorist has an intire complacency in whatever god allots , he in a manner goes forth to meet it , chuses , justifies , and rejoyces in it . but i must not omit what the holy scripture makes a peculiar character and special effect of divine love , and that is the love of our neighbour . that it is so needs no proof , being expresly affirmed by our lord himself and his beloved disciple , let us inquire a little into the reason why it is so , which seems to be this . god by the prerogative of his nature , his infinite beneficence and love to us , having a right to all our love , whether it be love of desire or love of benevolence , but withal , being no proper object of the latter , by reason of his infinite fulness , has therefore thought fit to devolve all his right to that love on our neighbour , and to require as strict a payment of it to his proxy , as if he were capable of receiving it himself . by this notion we may fairly understand st. iohn's reasoning in his 1 st . epist. chap. 4. 20. a text which those expositors that i have met with give methinks but a crude interpretation of . and besides , the love of god pressing us to such an exact imitation of him ( as i shewed in my last ) and god being in nothing more imitable than in his charity and communicativeness , our love to him will require us to transcribe this most lovely pattern , and to do all the good we can to those whom he is constantly pursuing with his benefits . it likewise teaches us the true measure of benevolence , which is to bestow the greatest share of our love on those who are dearest to god and do most resemble him : i cannot forbear to reckon it an irregular affection , and an effect of vitious self-love , to love any person merely on account of his relation to us . all other motives being equal , this may be allowed to weigh down the scale ; but certainly no man is the better in himself for being akin to me , and nothing but an overweaning opinion of my self can induce me to think so . i should therefore chuse to derive the reasons why we are in the first place to regard our relations , rather from justice , and the rules of oeconomy , than from love. for since the abilities of man are finite and determinate , and he cannot universally extend any act of benevolence but prayers and wishes , 't is therefore reasonable he should begin to communicate his benefits to those within his own verge and district , whose wants he is best acquainted with , and can most conveniently supply ; whose benefits to him are presumed to require this return , or else their necessities bespeak him the fittest author of their relief . i further observe , that resignation and charity are the tests by which god explores every man's love. by the one he tries the prosperous , by the other the afflicted . he therefore who has this worlds good , and with-holds his assistance from his brother who needs it ; and he who because he has not the good things of this world murmurs and grudges at their dispensation , and envies them that have , cannot be said to have the love of god in him . in the last place , a true lover of god is always consistent with himself , one part of his life does not clash and disagree with the other . he that has many loves , has by consequence many ends ; whence it is that we too often see many who in the main are good people , lash out into some particular irregularity , which like a fly in a box of oyntment , marrs the sweetness , and destroys the loveliness of their virtue , and brings a reproach on religion it self . the vulgar and men of carnal appetites partly out of ignorance , and partly to lighten as they fancy their own crimes , being too prone to reflect that dash of secular interest , that time-serving or over-great solicitude for the world , or perhaps their too great opinion of themselves , or censoriousness on others , which zealous pretenders to piety are sometimes apt to slip into , even on that unblemished beauty , whose livery they wear , which i am sure gives no allowance to such unsuitable mixtures , however her votaries happen to admit them , but when we act by this one grand principle , the love of god , our lives are uniform and regular wherein the great beauty of piety consists . for i am apt to think that be mens pretences what they will , that life only is truly religious which is all of a piece ; when a man having deliberately bottomed on well-chosen and solid principles , without fear or favour acts constantly and steddily according to them . to conclude , this divine love is the seal of our adoption , the earnest of the spirit in our hearts , it being impossible that the soul that truly loves god should ever fail of enjoying him . 't is the antipast of our happiness here , and the full consummation of it hereafter . thrice happy soul that canst look through the veil , and notwithstanding that thick cloud of creatures that obscures thy view , discern him that is invisible , live in the light of his countenance all the time of thy sojourning here , and at last pure and defecate , with a kiss of thy beloved , breath out thy self into his sacred bosom ! and now sir i have done ; for what have i further to add , since i cannot sufficiently express how much i think my self obliged to you ? as for all your other favours , so particularly that you give me occasion to declare my self worthy sir , your most unfeigned friend , as well as humble servant . iune 21. 1694. appendix . two letters by way of review . to mr. norris . you 'll wonder sir , that i look back upon a finished subject , but because you have in these letters answered most of the objections that are made against your printed discourse , and because i am very desirous your hypothesis should appear in its full light , though in my first i conceded one of the main things you contend for , viz. that god is the only efficient cause of all our sensation ; yet since very many object against this proposition , and something has offered it self to my thoughts , perhaps not altogether impertinent , give me leave to examine the matter a little furrher . and methinks the main stress of the objections lies in these two points . first , that this theory renders a great part of god's workmanship vain and useless . secondly , that it does not well comport with his majesty . for the first , that this theory renders a great part of god's workmanship vain and useless , it may be thus argued . allowing that sensation is only in the soul , that there is nothing in body but magnitude , figure and motion , and that being without thought it self it is not able to produce it in us , and therefore those sensations , whether of pleasure or pain , which we feel at the presence of bodies , must be produced by some higher cause than they ; yet if the objects of our senses have no natural efficiency towards the producing of those sensations which we feel at their presence , if they serve no further than as positive and arbitrary conditions to determine the action of the true and proper cause , if they have nothing in their own nature to qualifie them to be instrumental to the production of such and such sensations , but that if god should so please ( the nature of the things notwithstanding ) we might as well feel cold at the presence of fire as of water , and heat at the application of water or any other creature , and since god may as well excite sensations in our souls without these positive conditions as with them , to what end do they serve ? and then what becomes of that acknowledged truth that god does nothing in vain , when such variety of objects as our senses are exercised about are wholly unnecessary ? why therefore may there not be a sensible congruity between those powers of the soul that are employed in sensation , and those objects which occasion it ? analogous to that vital congruity which your friend dr. more ( immor . of the soul , b. 11. chap. 14. s. 8. ) will have to be between some certain modifications of matter , and the plastick part of the soul , which notion he illustrates by that pleasure which the preceptive part of the soul ( as he calls it ) is affected with by good musick or delicious viands , as i do this of sensible by his of vital congruity , and methinks they are so symbolical that if the one be admitted the other may . for as the soul forsakes her body when this vital congruity fails , so when this sensible congruity is wanting , as in the case of blindness , deafness , or the palsie , &c. the soul has no sensation of colours , sounds , heat and the like , so that although bodies make the same impression that they used to do on her body , yet whilst it is under this indisposition , she has not that sentiment of pleasure or pain which used to accompany that impression , and therefore though there be no such thing as sensation in bodies , yet why may there not be a congruity in them by their presence to draw forth such sensations in the soul ? especially since in the next place , it seems more agreeable to the majesty of god , and that order he has established in the world , to say that he produces our sensations mediately by his servant nature , than to affirm that he does it immediately by his own almighty power . nor will this be any prejudice to the drift of your discourse , which is to prove that god only is to be loved because he only does us good , for the creature has as little right to our affections this way as the other . if a bountiful person gives me money to provide my self necessaries , my gratitude surely is not due to the money but to the kind hand that bestowed it , to whom i am as much obliged as if he had gone with me and bought them himself . for there seems no necessity to conclude that every thing that does me good , that is , that produces pleasure in me , though it be but the contemptible pleasure of a grateful odor , has on that account a just title to some portion of my love , since in some cases the occasioning a moral and durable good does not necessarily challenge our love. as for instance , my enemy does me very much good by his greatest injuries and most virulent reproaches , because he gives opportunity of exercising my charity , and makes such a discovery of my faults , that thereby i come to know and amend them . but i suppose you won't say i am obliged to him for all this , or that i ought to desire those injuries , or admit him to my bosom who offers them ? though perhaps my dearest friend could not possibly do me a greater good . we do not therefore owe love to any object merely on account of what it produces , but in proportion to that voluntary kindness whereby it produceth it . agreeably to what you say in your first letter concerning pain , that god occasions it only indirectly and by accident , it is not his antecedent and primary design , he does not will it from within , or for it self , but from without , and therefore for these reasons is not the object of our aversion . and so say i , allowing that bodies did really better our condition , that they did contribute to our happiness or misery , and did in some sense produce our pleasure or pain , yet since they do not will it , do not act voluntarily but mechanically , and all the power they have of affecting us proceeds intirely from the will and good pleasure of a superior nature , whose instruments they are , and without whose blessing and concurrence they could not act , therefore they are not proper objects of our love or fear , which ought wholly and intirely to be referred to him , who freely acts upon our souls , and does us good by these involuntary and necessary instruments . for certainly that being only deserves our love , even our whole love , who has it always in his power to better and perfect our nature , and who does voluntarily and freely exert that power . which former clause i add to cut off our love from all rational creatures , who may be instrumental to our good designedly and freely , but since their power is not originally from themselves , neither are they always in a capacity of exerting it , seeing they may , and very often do , want either power or will to help us , therefore they are not the proper objects of our love. for that being only is so who constantly and chusingly pleasures and perfects our natures , or at least is always ready to do so , and actually does it , when not prevented and hindered by our indispositions and wilful incapacities . these sir , are at present my thoughts , though hastily huddled up , for i had but a few hours to examine and digest them , and was not willing to remain any longer in your debt for this letter , having trespassed too much already . and i am confident you are such an unfeigned lover of truth , that you will on that account easily pardon her boldness in objecting thus freely against your ingenious discourse , who is with all respect and gratitude your faithful friend and servant . aug. 14. mr. norris's answer . madam , you are no less happy in this your review than in your first overture to pitch upon the only material objection to which the proposition you attack is liable . but before i set my self to answer it , give me leave to suggest to you that 't is a proposition of the most incontestable and philosophick evidence , and in the discourse you refer to most clearly demonstrated to be so , that the bodies that are about us are not the true causes of those sensations which we feel at their presence , but that god only is the cause of them , who being the author of our beings has the sole power to act upon our spirits , and to give them new modification . i say modifications , for that well expresses the general nature of sensation . and it is a new modification or different way of existing of the soul that makes this or that sensation , which is not any thing really distinct from the soul , but the soul it self existing after such a certain manner . wherein it is distinguished from our idea's , which are representative to us of something without us , whereas our sensations are within us , and indeed no otherwise distinct from us than modalities are for the thing modified . accordingly there is a vast difference between knowing by sentiment and knowing by idea . we know numbers , extension , and geometrick figures by idea , but we know pleasure and pain , heat and colour , &c. by interior sentiment . to know numbers and figures there is need of ideas , for without an idea the soul can have no perception of any thing distinct from it self , as numbers and figures are . but to know or perceive grief there is no need of an idea to represent it . a modality of the soul is sufficient , it being certain that grief is no other than a modification of the soul , who when in grief does not perceive it as a thing without and distinct from her self ( as when she contemplates a square or a triangle ) but as a different manner of her own existence . sensation then being a modification of the soul , this single consideration setting aside all other discoursings will furnish us with a demonstrative argument to prove that not bodies , but god alone is the cause of our sensations . for who else should either have power or knowledge to new modifie our beings , but he who made them and perfectly understands them ? but i shall not enter upon a further demonstration of this point , since i have abundantly proved it in my printed discourse of the love of god , and since you do as good as allow it in your present objection . this therefore appearing to be a clear and certain truth , give me leave again to remind you of a certain maxim that i observed to you in my first letter , that we are to stick to what we clearly see , notwithstanding any objections that may be brought against it , and not reject what is evident for the sake of what is obscure . supposing therefore that there are , or might be objections raised to shew that god is not the cause of our sensations which i could not answer , yet since my reason as often as i consult her does most convincingly assure me that he is , i ought to rest here , and not suffer that which i do not perceive , to hinder me from assenting to that which i evidently do . but to consider your objections , i observe in the first place that having granted that sensation is only in the soul , that there is nothing in body but magnitude , figure and motion , and that being without thought it self it is not able to produce it in us , and therefore those sensations , whether of pleasure or pain which we feel at the presence of bodies , must be produced by some higher cause than they ( all which well agrees with the conclusion i contend for ) you afterterwards object against their being only conditions serving to determine the action of the true and proper cause , which objection seems to come a little unexpectedly after such a concession . for if they are not true and proper causes of our sensations , what else can they be but conditions serving to determine the agency of him who is so ? yes , you seem to point out a middle way , by supposing that as they are not so much as proper causes , so they are more than mere conditions , viz. that they have a natural efficacy towards the production of our sensations . but if i am not mightily mistaken this middle way will fall in with one of the extreams . for to have a natural efficacy for the production of a thing , is the same as to have a causality , and that again is the same as to be ( at least a partial ) cause . if therefore the objects of our senses be not true and proper causes of our sensations , then neither have they any natural efficacy towards the production of them . but if they have any such natural efficacy , then they are true and proper causes , which though it be a proposition which you formally and expresly deny , is that however which your objection in the true consequence and result of it tends to prove . and to prove this , that bodies have a natural efficacy towards the production of our sensations , or that they are true causes of them ( for i take them to be propositions of an equivalent import ) you argue from a twofold topick , first , that the contrary theory renders a great part of god's workmanship vain and useless . secondly , that it does not well comport with his majesty . now to set you right in this matter , and to acquit our theory from both these very threatning inconveniences , we need only fairly propose it . the case then is this . god has united my soul to a certain portion of organized matter , which therefore for the particular relation it has to me i call my body . this body of mine is placed among and surrounded with a vast number and variety of other bodies . these other bodies according to the laws of motion established in the world strike variously upon mine , and make different impressions upon it according to the degree of their motion , and the difference of their size and figure . these impressions have a different effect upon my body , some of them tending to the good and preservation , and some to the evil and dissolution of its structure and mechanism , even as in the greater world some motions tend to the generation and perfection , and others to the corruption and destruction of natural bodies . now though it be not necessary that my soul should know what is done to other bodies , yet for the good of the animal life it is very necessary she should know what passes in her own , whether such or such impressions make for its good or hurt . now there are but two ways for this , light and sentiment . my soul must know this either by considering and examining the nature of other bodies , the inward configuration of their parts , the difference of their bulk and external figure , the degree of their motion , and withal the relation that all these bear to the configuration of her own body , or by having some different sentiment raised in her according to the difference of the impression , or in clearer terms , by being differently modified her self , according as the modification of her body is altered by the incursion of other bodies . the first of these ways , besides that it would employ and ingage the soul which was made for the contemplation and love of god ( her true and only good ) in things altogether unworthy of her application , is withal , considering the narrowness of our faculties and the frequent return of such occasions , not only infinitely tedious , painful and distracting , but utterly impracticable . for after all if i were not to take away my hand from the fire till i had entered into the philosophy of it , examined the figure and motion of its little particles , and considered the several relations they had to the configuration of my body , i should be burnt before i had a quarter ended my speculation . it is necessary therefore that there should be a quicker and a shorter way of advertizing the soul of the several relations that other bodies bear to her own , and of the conveniency or disconveniency of their impressions . which can be only by a suitable sentiment either of pleasure or pain according as the impression happens to be . but this is an advertisement i must in vain expect from bodies . they can give me no intelligence of what even themselves do to me . they can indeed change the situation of the parts of my body , but they cannot give any sentiment to my mind , or new modifie my soul. god only is able to do this , and accordingly being willing that i should know the relations that other bodies bear to mine with as little trouble as may be , ( it being not fit that a soul made for the contemplation of an infinite good , should be occupied and taken up with anxious disquisitions about bodies ) he leaves it not to my reason to explore and sift out the congruities or discongruities of other bodies with mine ( which would not only be a laborious , but after all a very fallacious and uncertain way ) but in wisdom thinks fit to go another way to work , and to give me due information of these things by the short incontestable proof of sentiment . and because pleasure and pain are the natural marks of physical good and evil , and withal the strongest and most quickning motives to incline me to seek or shun the use of bodies , accordingly these are the two general sensations he raises in my soul according as the impressions are which are made upon my body . thus for instance , when the motion of the fire is moderate and temperate upon my body , and serves only to open and supple its parts , to quicken my blood , and to cherish and recreate my spirits , i feel a sentiment of pleasure . but when it comes to be intemperate so as to indanger the rupture of any of its fibres , i feel a contrary sentiment of pain , which admonishes me of the imminent evil , and in a language that even children and idiots understand , bids me remove my self at a greater distance . and all this with a great deal of reason . for though there be nothing in the motions themselves resembling those sensations which attend them , and though the motion which occasions pleasure differ only in degree from that which occasions pain ( which by the way is a plain argument that those motions do not properly cause or produce those sensations ) yet since as far as they respect the preservation of the machine , and the good of the bodily life or state they differ essentially , or in their whole kind , it is fit they should be attended with sensations essentially different , such as pleasure and pain , which therefore god raises in the soul in consequence of those general laws of union which he has established between it and the body , touching it as it ought to be touched in relation to the difference of sensible objects . the wisdom and goodness of which conduct we can never sufficiently meditate upon or admire . and now madam , i can no sooner suppose you to have gone over in your thoughts this account concerning the manner of sensation , than to have formed within your self a satisfactory solution of the difficulties you propose . for though these sensible objects are not the true causes of those sensations which we feel in our souls upon the impressions they make in our bodies , but only conditions determining the agency of the true cause , yet it does by no means follow from hence that therefore they serve for nothing , and are wholly unnecessary . no , the contrary appears from the account before given . for though these objects do not act upon our spirits , or truly and properly speaking , produce any sensation there , yet they do really make an impression upon our bodies , and according to the different measure or manner of that impression minister to god ( the true efficient ) an apt and proper occasion to act upon our spirits , and so in this respect are not merely positive and arbitrary conditions . 't is true indeed if by positive and arbitrary conditions you mean that there is no real analogy or necessary connexion , abstracting from all will or constitution of god about it , between such impressions and such sensations , so they are mere positive and arbitrary conditions . for most assuredly there is nothing in those motions that either answers the following sensations , or naturally and necessarily infers them . but if by positive and arbitrary conditions you mean that there is no greater reason why god in consideration of the welfare of the body should give the soul such a sentiment , rather than another upon such an impression , so they are not mere positive and arbitrary conditions . for though that motion which is followed with pleasure , has no physical analogy with pleasure , as differing only in degree from that which is followed with pain ( whereas pleasure and pain differ essentially ) and so though god might if he pleased exchange sensations , giving me suppose , a sentiment of pain , when the motion of the fire is temperate , and according to the present order of things ought to be followed with a sentiment of pleasure , and so likewise giving me a sentiment of pleasure when the motion of the fire is intemperate , and so according to the present establishment ought to be followed with a sentiment of pain , i say though he might thus transpose cur sensations for any physical proportion or connexion that is between them and their respective motions , yet in regard to the good state of the body it is not so fit and reasonable that he should , as is obvious to conceive . and this is all the sensible congruity i can allow you . for in short , if by sensible congruity you mean only , that considering the good or evil that arrives to the state of the body from such an impression there is an antecedent aptness or reason in the thing why god should touch the soul with such or such a sentiment rather than with its contrary , i readilly acknowledge that there is such a sensible congruity . but if by sensible congruity you mean ( as you seem to do ) that there is any natural similitude or proportion between such an impression and such a sentiment as to the things themselves , or that by virtue of this analogy such an impression has any natural efficacy to produce , or ( in your language ) to draw forth such a sentiment , in this sense i deny that there is any such thing as a sensible congruity , that is , i deny that sensible objects have any such congruity with our sensations as to be able to contribute any thing by way of a physical efficiency towards the production of them . no not so much as by way of instruments . for even instruments belong to the order of efficient causes , though they are less principal ones , and 't is most certain that god has no need of any , since his will is efficacious of it self . if therefore this be meant by sensible congruity that the objects of our senses have any real part or share in the production of our sensations , though it be only in an instrumental way , i utterly disclaim it as an absurd and unphilosophical prejudice , and that without any danger of rendring the workmanship of god vain or unnecessary , that inconvenience being sufficiently salved by the first kind of sensible congruity , as you may easily perceive . this madam , i think gives full satisfaction to your first instance . as to your second , that it seems more agreeable to the majesty of god to say that he produces our sensations mediately by his servant nature , than to affirm that he does it immediately by his own almighty power , i reply briefly , first , that arguments from the majesty of god signifie no more here against god's being the immediate author of our sensations than in the old epicurean objection against providence . and indeed they seem both to be built upon the same popular prejudice and wrong apprehension concerning the nature of the deity , as if it were a trouble to him to concern himself with his creation . if it were not beneath the grandeur and majesty of god to create the world immediately , neither is it so to govern it , and if his greatness will permit him to order and direct the motions of matter , much more will it to act upon and give sentiments to our spirits , though with his own immediate hand , which is necessary to hold and govern the world which it has made . for , after all , secondly , we have no reason to think it beneath the majesty of god to do that himself which can be done by none but himself . which as i have sufficiently shewn to be the case in reference to our sensations , so i doubt not but that if you carefully read over mr. malebranch , touchant l' efficace attribuèe aux causes seconds , you will find to hold as true as to all things else . i mean that god is the only true efficient cause , and that his servant nature is but a mere chimera . as to what you say lastly , that the supposition of bodies having an immediate causality in the production of our sensations will be no prejudice to the drift of my discourse , the intire love of god , because of the mechanical and involuntary way of their operation , i do not know whether this supposition will be so harmless or no. but this i am sure of that the safest way to bar the creatures from all pretensions to my love , is to deny that i have any of my sensations from them , or that i am beholden to them for the lest melioration or perfection of my being . and besides , if we should once allow them in a true and physical sense to cause our sensations , i am inclined to think that this may justly be used as an argument a posteriori , to prove that they do not do it so mechanically and involuntarily as you represent it , but rather knowingly and designedly , since it is impossible that any thing but a thinking principle should be productive of any thought , as all sensation certainly is . and thus madam i have endeavoured to give you the best satisfaction i can upon this great and noble , but much neglected argument , and shall think my self very happy and sufficiently rewarded if by the pains i have bestowed i may deserve the title of madam , your sincere friend and humble servant j. norris . bemerton , sept. 21. finis . books printed for s. manship , at the ship near the royal exchange in cornhil . mr. norris's collection of miscellanies , in large 8 o. — his reason and religion . the 2d . edition in 8 o. — his theory and regulation of love. the 2d . edit . in 8 o. — his reflections upon the conduct of humane life . the 2d . edition , in 8 o. — his practical discourses upon the beatitudes of our lord and saviour jesus christ. vol. i. the 3d. edit . in 8 o. — his practical discourses upon several divine subjects . vol. ii. the 2. edit . in 8 o. — his practical discourses upon several divine subjects . vol. iii. in 8 o. — his charge of schism continued , in 12 o. — his two treatises concerning the divine light , in 8 o. — his spiritual conusel , or father's advice to his children , in 12 o. books sold by r. vvilkin at the king's head in st. paul's church-yard . a proposal to the ladies for the advancement of their true and greatest interest : by a lover of her sex , in 12 o. dr. abbadie's vindication of the christian religion , 8 o. mr. edwards's farther enquiry into several remarkable texts of scripture , the 2d . edit . 8 o. — his discourse concerning the authority , stile and perfection of the books of the old and new testament , 8 o. bishop patrick's glorious epiphany , 8 o. — his search the scriptures , 12 o. — his discourse concerning prayer , 12 o. dr goodman's old religion , 12 o. notes, typically marginal, from the original text notes for div a52424-e1950 * the reader is desired to take notice that no more is meant by these phrases , than that sin in its own nature or formality is entirely evil , it has neither form nor beauty that we should desire it , can never be ordinable to a good end , is none of god's creatures , and therefore has not any the least degree of goodness in it , is neither eligible for its own sake , nor upon any other account whatsoever . * the reader is desired to take notice that no more is meant by these phrases , than that sin in its own nature or formality is entirely evil , it has neither form nor beauty that we should desire it , can never be ordinable to a good end , is none of god's creatures , and therefore has not any the least degree of goodness in it , is neither eligible for its own sake , nor upon any other account whatsoever . a discourse of the love of god shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of mr. norris in his sermon on matth. 22, 37, and of the letters philosohical and divine to the contrary / by daniel whitby ... whitby, daniel, 1638-1726. 1697 approx. 317 kb of xml-encoded text transcribed from 93 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a65701 wing w1724 estc r1639 12368943 ocm 12368943 60499 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a65701) transcribed from: (early english books online ; image set 60499) images scanned from microfilm: (early english books, 1641-1700 ; 929:36) a discourse of the love of god shewing that it is well consistent with some love or desire of the creature, and answering all the arguments of mr. norris in his sermon on matth. 22, 37, and of the letters philosohical and divine to the contrary / by daniel whitby ... whitby, daniel, 1638-1726. [16], 167, [1] p. printed for awnsham and john churchill ..., london : 1697. reproduction of original in huntington library. table of contents: p. [11]-[16] errata: p. [16] advertisement: p. [1] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norris, john, 1657-1711. god -worship and love. 2002-06 tcp assigned for keying and markup 2002-08 spi global keyed and coded from proquest page images 2002-09 emma (leeson) huber sampled and proofread 2003-05 spi global rekeyed and resubmitted 2003-09 emma (leeson) huber sampled and proofread 2003-09 emma (leeson) huber text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a discourse of the love of god. shewing , that it is well consistent with some love or desire of the creature . and answering all the arguments of mr. norris in his sermon on matth. 22.37 . and of the letters philosophical and divine to the contrary . by daniel whitby , chantor of the church of sarum . i suppose that all which is intended by that phrase , thou shalt love the lord thy god with all thy heart , &c. amounts to no more than ( 1st , ) a sincere love , as 't is opposed to that which is partial , and divided ; and ( 2dly , ) such a degree of loving as admits of nothing into competition with him . mr. norris's treatise of heroick piety . p. 282. london : printed for awnsham and iohn churchill , at the black swan in pater-noster-row . 1697. to the reader . i think i have sufficiently considered all that is material both in the sermon , and in the letters of mr. n. and the lady . in his preface he endeavours to vindicate his exposition from singularity , appealing , 1. to the books that are written after the mystical and spiritual way , i. e. those phanatical pretenders to extraordinary visions and illuminations , to passive unions , and deiform funds of the soul , a state of introversion , and a superessential life , who talk of being baelosed in the midhead of god , and in his meek-head , and his benignity , and in his buxomness . and sure it is not much for his glory that such persons speak like him . 2. to some french poets and divines , which neither can we envy him . but , 3. whereas he calls in the suffrage of the reverend and learned bishop lake , a man too great to be overlook'd ; he is the very person whose sense of the words contested i have given , chap. 3. § . 1. and who in his seventh sermon is most express against him in these words , but mistake me not , all other things besides god , are not excluded of our love. — wherefore , for the farther understanding of this entireness of the love of god , we must not take other things oppositè , but compositè ; we must exclude nothing from our love that doth not enter into competition with god , and oppose it self against the love of god. 2 dly , if there be any thing that may be loved jointly with god , it must not be taken as coordinatum , but subordinatum ; it must not share equally with god , but keep its distance , and receive our love by a reflection from god. 3 dly , upon this inequality must our love ground an unequal estimate of things , and we must love god above all appretiativè ; we must account all , in comparison of god , to be as dung , to be very loss . 4 thly , finally , according to the estimate , must the heat of our affection be ; we must love god above all intentivè also ; we must love other things as fit to be used , not fit to be enjoy'd , yea , we must use all the world as if we used it not , but we must love god as him whom we would not only use , but enjoy also again , there be many things and persons which we are allow'd to love , but we must love them only until they come to the comparison . if then the question be , whether of the two we love more , to whether of them we will stick in a case where both cannot be held ; or upon which of them we will fall foul , when it is not possible for us to keep in with both , if then we can with moses , esteem the reproach of christ greater riches than the treasures of egypt , we conform our selves to christ's first rule . thus if we love god , we love him as we ought , that is , we love him above all things , and we love him for himself ; for that must needs follow when we love him for no other thing , no not for our own sakes , but are willing to hazard all , even our selves and all , for the love of him . this , i hope , is sufficient to shew that excellent prelate is an adversary to the exposition of mr. n. and an abettor of the vulgar exposition . he appeals , 4 thly , to st. austin , in his devotional tracts . now true it is , that st. austin hath said many things which , to one unacquainted with his use of phrases , may mislead him into this imagination , tho' , as he doth explain them , it is evident they are nothing to the purpose . v. g. he inveighs very much contra cupiditatem mundi , but then he lets you know that we are then only guilty of it , when our souls move towards themselves , their neighbour , or any other thing without respect to god. for otherwise he informs us that the fault we commit in the use of these transitory things , is not in the nature of the things themselves , but from the cause of using , and the manner or degree of desiring them . sometimes he will not allow us diligere terrena , but then it is because dilection is a word that is used properly only for the love of better things . sometimes he will also tell us we must not amare , love earthly things ; but then to love them is , in his language , only to affect them for themselves ; for otherwise , saith he . non prohibet te deus amare ista , sed non de●igere ad beatitudinem , god doth not absolutely forbid thee to love these things , but he forbids thee to love them as thy happiness . he also oft informs us that we must not enjoy , but only use these things , but then he adds , that we enjoy that only which we love for it self , and in which we place our happiness , and make the end of our ioy ; but if by enjoying be only meant that using them with delight , and so as to pass from them to that in which we ought to rest ; this he allows of . take st austin without his own interpretation of the words love , dilection , concupiscence , enjoyment , and he seems oft to favour mr. n.'s new notion ; but if he be permitted to be his own interpreter , he will be found to have said nothing to his purpose , of which we cannot have a fuller evidence than his own exposition on the words urged by mr. n. for his own opinion . for , 1. st. austin in his first book of christian doctrine , sets himself expresly to the consideration of the words of st. matthew , chap. 22.37 . and in his discourse upon them expresly grants , that the love of our selves , and the love of the body , and of provisions for it is included ; and for this , saith he , we need no precept , the law of nature teaching us , and the beasts thus to love . and when he comes to give us the sum of what he had discoursed upon this subject , he begins it with this advertisement , that there needs no precept to engage us to love our selves ; and that we may know , and do this , the whole temporal dispensation of providence , saith he , was designed , which we are to use not with a permanent love and delight , but only with a transitory , as being the way , the vehecles , the instruments , the things by which we are carried up to him we love . in his set discourse upon those words of st iohn , love n●t the world , neither the things of the world , he expresly declares . that god doth not absolutely forbid us to love these things , but only not to love them as our happiness ; not so as to neglect our creator ; that he requires us to use a mean in our affection to them , and not to enjoy what we should only use , nor have our affections cleaving to them . in his meditations , which is one of his devotional tracts , he observes how the world , and all things in it serve both our necessity and delight ; but hence he will allow us to love them only as things subject to , and serving of us , as the gifts of god , remembring that we owe them to him , and must not love them for themselves , but for him , not with him , but for him , and should love him by , and above them . and this i think may be sufficient to acquaint us with the opinion of st. austin in this matter . i am only farther to acquaint the reader , that the substance of many of these arguments was sent to mr. n. long before his letters appeared in print , and seeing he thought none of them worthy of the least notice , i humbly offer them to the reader , ( especially to the ingenuous author of the late discourse concerning the love of god , to whom i own my self obliged ) and rest . the contents . chap. i. the question , whether we are obliged to love god , so entirely , as that we may love nothing else with a love of desire , § . 1. this assertion is shew'd to be contrary , 1st . to our prayers for our daily bread , § . 2. 2dly , to god's promises of temporal good things , § . 3. and to his threats of temporal evils , § . 4. 3dly , to the representation of them as god's gifts and blessings , and our good things , § . 5. to god's command to rejoice in them , § . 6. to the industry required by god to procure these things , and his blessing promised to that industry , § . 7. proofs from reason , that god hath not absolutely forbidden the desire of pleasure , of honour , or of temporal enjoyments , § . 8. corollaries : 1. that this doctrine is inconsistent with our obligation to pray , and with the prayers of our own , and of ancient liturgies . 2. with the praises due to god for temporal blessings , and with the thanksgivings for them used in our liturgy . 3. it tends to depreciate the divine gifts , to teach men to slight god's promises , and contemn his threats . 4. to destroy all industry in our calling . 5. it lays the vilest imputation upon the dispensations of god's providence towards ▪ us , § . 9. page 1 chap. ii. to avoid the seeming inconsistence betwixt the love of god only , and the love of my neighbour as my self , it is said , that the love of god with all our heart enjoined in the first commandment , is the love of desire ; the love of my neighbour required in the second , is only love of benevolence , § . 1. to take off this evasion it is proved , first , that the love of god required in the injunction to love him with all our hearts , &c. cannot be discharged by a love of desire only , but requires also a love of benevolence , § . 2. secondly , that though the love of our neighbour here enjoined be not love of desire of him as our good , yet neither is it love of benevolence , or wishing well to him only , but to the due performance of it , a desire of the creature is necessary , § . 3. thirdly , that the love of our selves , our relatives , our neighbour , and our friend ( all which , saith mr. n. is love of benevolence only ) is indeed that love which chiefly opposes , and obstructs our love to god , and is the rise of our inordinate affections to the world , § . 4. fourthly , that tho' the command to love our neighbour as our selves , doth not require us to love our neighbour as our good , yet is not only lawful , but very commendable so to do , § . 5. this doctrine , that the love of god is entirely exclusive of all love to , and desire of the creature , destroys the foundation of these two great virtues , iustice and charity , § . 6. it also casts a great contempt upon the works both of creation and of providence , § . 7. p. 27 chap. iii. the ordinary exposition of these words , thou shalt love the lord thy god with all thy heart , &c. laid down in the words of mr. n. and of the scoolmen , viz. that we are obliged by them to love god above all things ; 1. appretiatively ; 2. comparatively ; 3. intensively ; and , 4. so as to love other things only by way of relation , and subordination to god. § . 1. that our lord christ hath approved of this exposition is shewed , § . 2. the censure which mr. n. gives of this opinion , and the abettors of it , reflects very unbecomingly upon all the prelates and pastors of the church of england , which are not of his mind , and lays unworthy imputations on them , § . 3. some general considerations offered to engage him to abate somewhat of his confidence , and his censorious reflections for the future , § . 4. especially this , that they who adhere to the common exposition of these words , differ no more from him , than he differs from his former self , sect. 5. the common exposition further confirmed ; first , from this consideration , that this command was given to the jewish nation , whose promises were chiefly temporal , and therefore could not be exclusive of the desire of temporal blessings , sect. 6. that therefore it ought to bear that sense , which is the certain import of the like phrases in all the old testament , where they are only to be found , which sense is plainly opposite to that which mr. n. contends for , sect. 7. the true sense of loving god with all the heart and soul in the old testament , shew'd from that primary relation , and respect it hath to their owning god to be the true god , in opposition to all strange gods , § . 8. secondly , from this consideration , that this love is required as the condition of salvation , § . 9. thirdly , that to love god with all our mind cannot bear this sense , § . 10. the common exposition serves all the designs of religion in general , and of christian religion in particular , as well as the exposition of mr. n. and the lady , § . 11. p. 53 chap. iv. this chapter contains an answer to mr. n.'s arguments from scripture , for a love of god exclusive of all love of desire of the creature ; as , v. g. 1st . from these words , thou shalt love the lord thy god with all thy heart , &c. matth. 22.37 . § . 1. 2dly . from those words of st. james , ye adulterers and adulteresses , know ye not that the friendship of this world is enmity to god , iames 4.4 § . 2. 3dly , from these words of st. john , love not the world , neither the things that are in the world , 1 iohn 2.15 . § . 3. and to his arguments against the relative love of the creature , v. g. 1. that it is as much idolatry , as the relative worship of the creature . this answered , 1. ad hominem , by shewing that it was formerly approved by mr. n. 2. by shewing the disparities betwixt the relative love of the creature , and the relative worship of images , § . 4. object . 2. if creatures be truly and properly lovely , as being our true and proper good , they are to be loved absolutely and for themselves ; if not , they are not to be loved at all . answered , by shewing in what sense they may be stiled our true and proper good , and be loved for themselves , viz as that imports a love of them only for that goodness god hath put into them ; and how they may not be loved absolutely , and for themselves , viz. as that excludes the subordination of that affection to the love of god , § . 5. p. 91. chap. v. mr. n. grants , that we may seek and use sensible things for our good , but , saith he , we must not love them as our good ; and that we may approach to them by a bodily movement , but not with the movements of the soul. this is examin'd and confuted , § . 1. argument 1. that god is the sole cause of our love , and therefore hath the sole right to it . answered , § . 2. argument 2. the motion of the will is good in general , i. e. to all good , and therefore to god only . answered , § 3. argument 3. god is the end of our love , since he cannot act for a creature , but only for himself ; or move us to a creature , but only to himself . answer'd , § . 4. argument 4. that god cannot be loved too much , nor the world too little . answered , § . 5. argument 5. that god having called us thus to the love of himself , cannot afterwards send us to a creature , § . 6. argument 6. a man cannot repent of placing his whole affection upon god , or have any thing to answer for on that account . answered , § . 7. argument 7. god only is to be loved , because he only acts upon our spirits , produceth our pleasure , and he only does us good. answered , § . 8. what the lady offers on this subject briefly considered , and answered , § 9. p. 114 errata . page 2. line 7. in the margin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 3. l. 25. greater worth : p. 7. l. 5. affect : p. 8. l. 20. our : p. 9. l. 2. fat : p. 16. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 17. l. 3. add our : p. 24. l. 27. add are : p. 35. l. 17. add desires : p. 44. l. 25. add as : p. 45. l. 6. the : p. 46. l. 25. add all : p. 49. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 51. l. 18. add giveth : p. 52. l. 6. add fatness : p. 58. l. 17. dependent : p. 66. l. 19. dele him : p. 67. l. 5. entreat : p. 69. l. 25. accuse : p , 73. l. 25. add from : p. 74. l. 15. add be : p. 75. l. 28. affect : p. 104. l. 11. them : p. 106. l. 14. the : p. 111. l. 32. the : p. 121. l. 14. be : p. 139. l. 8. iustice : p. 143. l. 10. of : p. 153. l. 21. us . a discourse of the love of god. chap. i. the contents . the question , whether we are obliged to love god so entirely , as that we may love nothing else with a love of desire , § 1. this assertion is shew'd to be contrary , 1st , to our prayers for our daily bread , § 2. 2dly , to god's promises of temporal good things , § 3. and to his threats of temporal evils , § 4. 3dly , to the representation of them as god's gifts and blessings , and our good things , § 5. to god's command to rejoice in them , § . 6. to the industry required by god to procure these things , and his blessing promised to that industry , § 7. proofs from reason , that god hath not absolutely forbidden the desire of pleasure , of honour , or of temporal enjoyments , § . 8. corollaries ▪ 1. that this doctrine is inconsistent with our obligation to pray , and with the prayers of our own , and of ancient liturgies . 2. with the praises due to god for temporal blessings , and with the thanksgivings for them used in our liturgy . 3. it tends to depreciate the divine gifts , to teach men to slight god's promises , and contemn his threats . 4. to destroy all industry in our calling . 5. it lays the vilest imputation upon the dispensations of god's providence towards us , § . 9. the love of a being infinitely excellent in himself , and infinitely beneficial to us , is so much our duty and so much our interest , 't is such an excellent preservative against the charms of sinful pleasures , and all the lures of those temptations which tend to the destruction of our precious souls ; such a powerful incentive to that obedience and holiness , which will most certainly conclude in everlasting happiness ; such a constraining motive to that assimulation to god , which renders us partakers of the divine nature , and by the heathen moralists is truly stiled the perfection of man : 't is such a treasury of inward satisfactions , and ravishing delights ; such a feast of marrow and fatness ; such a soveraign antidote against the miseries and evils of this present life ; such a spring of sweet contentment under all conditions , and of entire resignation to the will of our beloved , that a good man cannot , without reluctancy of mind , and secret regret , seem to dislike any opinions or hypotheses which are honestly designed to advance it to the highest pitch . and did i not certainly believe , that the measures of divine love i approve of , and contend for , serve all those glorious ends , and minister as properly and fully to kindle and advance within us this divine affection , as do those high and impracticable stretches to which my worthy friend , and this incomparable lady , with so great beauty of expressions , and with as hearty zeal , have laboured to scrue it up ; and that they do all this without those inconveniencies to which their singular hypothesis seems evidently exposed ; and without those temptations it may minister to men not well affected unto piety , and without those misbodings it may create in those who are religiously enclined , i should not have given my self the uneasie task of contradicting the opinions of persons i so highly and so justly love and honour ; or the fatigue of canvasing the ensuing question so fully as these papers do , i hope , without offence to either of the persons concerned ; because with all the deference i can shew to their great endowments , and their great works , the question then is this , quest. whether the scripture doth require us to love god so entirely , as that we may love nothing else with a love of desire , though it be only with subordination to him ? so the philosophical and divine letters dogmatically do assert ; declaring , that the love of god is exclusive of all other love ; that it requires us in iustice to withdraw every straggling desire from the creature ; and that it is clear from the letter of the commandment , that god is not only the principal , but the sole object of our love. whence it must follow , that every degree of desire of any creature is a sin , as being a transgression of this precept . 2 dly , hence it must follow , that this sin is plain idolatry ; for idolatry consists in giving that reverence and affection to the creature , which is due only to the creator . if therefore no degree of love , or of desire , be due unto the creature , but to the creator only , by loving or desiring the creature in any degree whatsoever , we must give the affection to the creature which is only due to the creator , and therefore must be guilty of idolatry . hence sutably to their opinion 't is asserted , that the creatures are no more our goods , than our gods ; and we may as well worship them , as love them . and again , p. 77 , 78. as to worship the creature , though but relatively , is to give that worship to the creature which is proper to god ; so to love the creature , though but relatively , is to give that love to the creature which is proper to god. i cannot see why one should not be reckoned idolatry , as well as the other . now idolatry in the new testament is frequently declared to be a damning sin , which they that do shall not inherit the kingdom of god : no idolater having any inheritance in the kingdom of god , or of christ , but in the lake of fire and brimstone , which is the second death . so that , according to this new divinity , if i desire fire as my good , when i am starved with cold , i shall be cast into hell fire : and if i love a woman , and so desire her for a wife , i must be excluded from heaven because i love , and i desire a creature . moreover these letters lay this down for certain , that he that desires any thing besides god , whatever he pretends , or however he deceives himself , does not truly love god. and , that whenever the soul moves toward the creature , it must necessarily forsake the creator ; and that it can never truly turn to him without a dereliction of all besides him . now , if it cannot truly love him , it never can be loved by him , if it can never truly turn to him , it can never be converted , and so it never can be saved ; if it forsake the creator , by desiring , or moving towards any creature , it must perish ; for , saith the prophet , all that forsake thee shall be ashamed , and consumed . now is it not strange doctrine to affirm as certain , that we cannot truly love god , if we desire our daily bread ; that i forsake god , if i move towards meat when i am hungry , or drink when i am thirsty ? such doctrines as these tend plainly to perswade men , that god requires what they find opposite to their very constitution , and being in this world , and so impossible for them to perform and live ; and this must render the highest act of our religion , the divine love , ridiculous to some , and drive the weaker sort of people into despair , by giving them occasion to think they do not love god truly , or as they ought , because they , by experience , find they love a dish of good meat , and a cup of good drink , and cannot but desire the one when they are hungry , and the other when thirsty . in opposition to this new opinion , i shall endeavour to shew , first , that it is manifestly and expresly contrary to the plain dictates of the holy scripture , and the experience and reason of mankind . secondly , that it is contrary to the commandment which enjoins us to love our neighbour as our selves . thirdly , that it virtually destroys the foundation of those two great moral virtues , justice and charity . fourthly , that it casts a vile contempt upon the works of god , to wit , his works of creation , and of providence . fifthly , that it is attended with many other pernicious consequences . sixthly , that it hath been expresly and manifoldly contradicted , even by him who now so hotly contends for it . seventhly , and lastly , i shall endeavour to return a plain and satisfactory answer to all that 's offer'd for this doctrine , from scripture or reason . first , it is manifestly and expresly contrary to the plain dictates of the holy scripture , and the experience and reason of mankind . to make this evident , i lay this down as the foundation , that love of concupiscence , and of desire , are the same ; desire being in english the same which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and concupiscentia are in greek and latin. love is , saith mr. n. a motion of the soul towards good , and thus consid●red it is what we call concupiscence , or desire . now hence it necessarily follows , that what i desire , i do also love ; and that i may innocently love , what i may lawfully desire to have , or to enjoy . now god himself by divers methods hath instructed us , that we may lawfully desire the creature he hath himself obliged us to desire , and therefore moderately to effect the world 's good things . for , 1. he hath made the desire of them the matter of our daily prayer , requiring us to address unto him daily for our daily bread. now under the name of bread it is agreed by all interpreters that i have met with , that all things needful to the sustaining and the comfort of this present life are comprehended ; of which nature are meat , drink , and clothing . for , saith our saviour , your heavenly father knoweth that you have need of all these things . moreover , the reason why we are to desire bread being this , because 't is needful for the support and comfort of this present life ; it follows that we have the same reason to desire of god what ever else is needful to the support and comfort of this life : and so to beg his blessing not only on our honest labours , and endeavours to obtain and to preserve what is needful for the support and comfort of our selves , and our dependants , but also on our flocks and herds , and on all those fruits of the earth he hath provided for the use of man. prayer therefore being the desire of some good thing from god , two things are evident , which destroy the foundation of this imagination ; 1. that our bread is our good. 2. that we may lawfully desire , and therefore love all that in this petition is comprehended under the name of daily bread. again , st. paul condemns those hereticks who taught men to abstain from meats which god hath created to be received with thanksgiving of them who believe , and know the truth ; ( viz. that nothing is unclean of it self , rom. 14.14 . ) for every creature of god is good , and nothing to be refused , if it be received with thanksgiving . for it is sanctified by the word , and prayer . by the word , giving us authority to eat of every herb , and every living creature : and by prayer , asking these good creatures of him who is the giver of every good thing . here then again we learn , first , that every creature of god is good ; i. e. is good for food to be received by us , and therefore for our food , and consequently for good ; and why else is it to be received with thanksgiving ; for what we are obliged to thank him for is sure his blessing , and our good . secondly , hence we learn also , that every creature which is thus good for us , must be desired of god , it being sanctified or fitted for our use , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by intercession to god for the enjoyment of it . secondly , god moves us to the performance of our duty by the promise of these temporal good things , to walk in the ways of wisdom , because length of days are in her right hand , and in her left hand riches and honour : to uprightness of life , because wealth and riches shall be in the house of the upright : to works of charity , because the liberal soul shall be made full , and he that watereth shall be watered again , and he that soweth plentifully shall reap plentifully ; and because he that hath pity on the poor lendeth to the lord , and that which he giveth will he pay him again : to meekness , and trust in god , because such shall inherit the earth , and shall delight themselves in the abundance of peace : to seek first the kingdom of god , and the righteousness thereof , that all these things may be added to us : to live piously , because godliness hath the promise of this life , as well as that which is to come . now , can any rational man deny , that what god promiseth as the reward of our obedience , is our good ; or doth he not allow , and even encourage us to affect and to desire what he doth promise ! we therefore by these promises are taught of god to love , and to desire the good things of this present life . moreover , our blessed saviour promiseth to them who forsake houses and lands and life , for his sake and the gospel's , an hundred fold here , and afterwards eternal life . now , if none of these things are fit to be the objects of our love , if they be not desirable to us , why doth christ promise such an immense reward to those that do forsake , and quit them for his sake ? why doth he promise , as an encouragement to do so , the return of them an hundred fold ; since what we are not to affect , or to desire at all , of that we are not to affect or to desire the encrease ? or why doth peter say to christ , we have left all ( these things ) and followed thee , what shall we have ? doth not the question plainly suppose , that leaving of these things was that for which they might expect a recompence ? which sure they could not do for leaving only that which was not in it self desirable , which was not good , and so could be no proper object of their love. wherefore by these expressions our saviour plainly doth instruct us that these are in some degree desirable , and proper objects of our love. again , when the psalmist , to engage men to keep god's commandments , saith , more to be desired are they then gold , yea , then much fine gold ; and testifies of himself thus , i love thy commandments above gold , yea , above fine gold ; do not these things suppose that gold in some degree might be desired , and loved ? when he saith , thy loving kindness is better then life it self : and again , the law of thy mouth is better unto me then thousands of gold and silver . when the wise man commends wisdom to us , by saying , wisdom is better then rubies , and all the things that may be desired are not to be compared to it . doth not the comparison shew that these things in their kind are good ? doth it not suppose that there be many things that may be desired ? in fine , when christ declares , that he who loveth father or mother , wife or children , or even his own life , more then him , is not worthy of him ; does not he tacitly suppose that 't is as natural to love , and to desire the continuance of life , as to love father and mother ; and that this love is only vicious when it exceeds or rivals that affection which we owe to him ? 3. god threatens , to deter men from their sins , that he would , as a token of his indignation , deprive them of these temporal good things , that they should then be cursed in their basket . and store , in the fruit of their body , of their land , of their kine and sheep : that they should serve their enemies in hunger , and in thirst , and in nakedness , and in want of all things ; and that the lord would rejoyce over them to destroy them , and to bring them to nought . that he would inflict upon them his sore judgments , the sword , the pestilence , the noysome beast , and the famine . now , if life , plenty , and the fruits of the earth , their kine , and sheep , were not good and desirable things , wherein consists the curse , and the sore iudgment in being thus deprived of them ? or why doth solomon so earnestly desire , that god , upon their prayer , and their repentance , would grant deliverance from the forementioned evils ? again , this is one of god's motives to engage his people to depart from evil , that their iniquities witheld good things from them , that therefore were the showers witheld , and the latter rain fail'd ; that therefore the heaven over them was staid from dew , and the earth was staid from her fruit . now , if these temporal enjoyments were not indeed good things , why is the witholding of them stiled the witholding of good things from them ? if they were not fit objects of desire , where is the punishment in the withdrawing them ? or where is the motive to depart from evil , that they might prevent these things ? 4. god hath sufficiently informed us , that these things are truly good for , and fit to be desired by us , by declaring , that they are his blessings , his peculiar gifts : that riches and honour come of him , that he giveth corn , and wine , and oyl , and that his blessing maketh rich , and that he giveth power to get wealth ; that the enjoying of the good of all our labour is the gift of god ; that god gives to man , not only riches and wealth , but also power to eat thereof , to take his portion , and to rejoice in the fruits of his labour , and that this is the gift of god ; and that 't is from the hand of god that we enjoy the good of all our labour : but if none of the fruits of our labour be our good , how can we enjoy the good of all our labour , or why should we rejoyce in them ? can we more effectually depreciate his gifts , or undervalue his blessings , than by saying that there is nothing in them which deserves to be esteemed our good , or ought to be desired of those that love him . moreover , how positive soever these metaphysical men are , that these are not our goods , the holy scripture is as positive to the contrary ; for in the story of lot , we have twice mention of his goods ; in the history of iacob , that he carried away all his goods . st. luke saith , of him that taketh away thy goods ask them not again . he introduceth the rich man , saying , there will i bestow all my fruits and my goods . he introduceth abraham saying to dives , son , remember that thou in thy life time receivedst thy good things : and zacheus , saying , half of my goods i give unto the poor . though i give all my goods to relieve the poor , and have not charity , i am nothing , saith st. paul : and he commendeth the believing jews , for taking joyfully the spoiling of their goods . all which things plainly shew that in the language of the holy ghost , whatever metaphysicks may say to the contrary , these outward blessings were their goods . moreover , the wise man frequently informs us , that it is the good of man to eat and drink , and make his soul enjoy the good of all his labour . that this is his portion . to receive them , is to receive good at the hand of god , job 2.10 . to be silled with them , is to be filled with goodness , psal. 107.9 . jer. 31.14 . to use them freely , is to fill our soul with good , eccl. 6.3 . to promise these things , is to promise good to them , deut. 30 9. jer. 32.42 . to give them , is to do them good , jer. 33.9 . to deny them to our selves , is to bereave our souls of good , eccl. 4.8 . and to withold them from the poor , is to withold good from him to whom it is due , pro. 3.27 . all which expressions are a perfect demonstration , that these temporal enjoyments are , in the language of the scripure , our good things , and therefore may be loved and desired as our goods . moreover , the apostle makes the giving of these temporal blessings to the heathen world the testimony of god's goodness to them ; he hath not , saith he , left himself without a witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doing them good , in giving them rain from heaven , and fruitful seasons , filling their hearts with food and gladness . this also by our saviour is represented as a demonstration of god's love to all , that he maketh his sun to rise on the evil and the good , and sendeth rain on the just , and on the unjust . by this he sheweth himself kind to the unthankful , and to the evil . they therefore who do absolutely deny that these are our good things , i. e. things which do good to us , they leave god without a witness of his goodness to the heathen world , and weaken the engagement laid upon us , from this example of our god , to love our enemies , and to do good to them . and , fifthly , as a just consequence of this , god hath enjoyned us to reioyce in them , and so to return the tribute of our praises and thanksgivings to the author of them . for thou , saith god , shalt rejoyce in every good thing which the lord thy god hath given to thee , and thine house . the iews were commanded to rejoyce in all their feasts , but in this of the first fruits particularly , for all the good things that year afforded . the wise man , after all that he had said touching the vanity of the creature , concludes , there is nothing better for a man , than that he should eat , and drink , and make his soul enjoy good , or delight himself in the fruits of his labour , eccles. 2.24 . and rejoyce in his own works , ch . 3.13 , 22. and for neglect of serving god with chearfulness and gladness of heart in the abundance of all things , i. e. saith the targum of ionathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all good things , god threatens to the jews , that they should serve their enemies in hunger , and in thirst , and in nakedness , and in want of all ( good ) things . these things , saith the apostle , god hath created to be received with thanksgiving ; and god expecteth we should continually bless him for them , saying to his own people , when thou hast eaten , and art full , then thou shalt bless the lord thy god for the good land which he hath given thee . bless the lord , o my soul , saith david , and all that is within me bless his holy name . bless the lord , o my soul , and forget not all his benefits who satisfieth thy mouth with good things . and again , bless the lord , o my soul , for he causeth the grass to grow for the cattle , and herb for the service of men , and wine , that maketh glad the heart of man , and oyl to make his face shine , and bread , which strengthens man's heart . now , if love , praise and service , be due unto god for these things , surely they must be good things to us , as they are represented here ; if he is to be blessed for them , they must be desirable blessings ; if we are to rejoyce in them , if the abundance of them should create in us chearfulness and gladness of heart , they must be a fit ground of joy and gladness , and so must be our goods , since no man can rejoyce in that enjoyment which yeilds no good to him ; if from them we may make our souls enjoy good and delight , and there is no better employment we can put them to , than to enjoy them chearfully our selves , and to make others chearful by the participation of them , must they not be our good , and proper objects of our delight and joy , much more of our desire ? sixthly , the industry which god requires from us , that we may enjoy these temporal good things ; the appetites he hath implanted in us towards them , which cannot be satisfied without industry ; the faculties he hath given us to fit us for it ; the callings he hath placed us in , and in which we can never thrive without it ; and the temporal blessings he hath promised as the reward of our industry ; are all sufficient to convince us , that these temporal enjoyments are good , and desirable things to us . even in paradice god found employment for our industry , requiring the man that he had put into it to dress it , and to keep it , and so by industry to sustain his life ; and to secure his pleasure , when he was turned out thence , god laid the burthen upon him and his posterity , that in the sweat of their faces they should eat their bread , till they returned unto the ground . under the evangelical dispensation , every christian is to have his calling , in which he must abide ; he is exhorted with quietness to work , and eat his own bread ; and to do his own business , working with his hands , or working 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is good , with his hands ; and if he will not labour , when he can , the apostles canon saith he must not eat when he would . moreover , though we bring nothing into the world , yet we bring appetites , which have no other use but to desire these temporals , and constitutions which cannot at all subsist , or not conveniently , without them ; which therefore were undoubtedly designed to prompt us to that industry by which alone we can obtain them . we have hands also suted for work , and strength enabling us to labour , and reason to contrive how to employ that labour in procuring the things we want . all which things shew , even without a revelation , that divine wisdom did intend that we should live in the exercise of industry to procure these things , and not well without it ; having so many desires to be appeased , so many wants to be supplied , so many troubles to be removed , so many appetites and senses to be gratified by our care and industry , in the pursuit of these things . but now imagin these temporal enjoyments not to our good , not proper objects of our desire , not worthy of the name of temporal blessings , you cut off all motives to this industry ; for where there is no proper fruits of industry , nothing which is operae pretium , worth the labour , there can be no cause of labour : now where there is nothing good for me , nothing desirable , no blessing to be obtained by labour , 't is certain that there is no ground or motive unto labour . and therefore , to excite us to this industry , god hath engaged to give to the diligent pursuit of these things , 1 prosperous success , declaring , that the soul of the diligent shall be made fat , whilst the sluggard desireth , and hath nothing : 2 plentiful accommodations for our sustenance ; for as the thoughts of the diligent tend only to plenteousness , so hath god assured him of satisfaction from it ; for he that tilleth his land shall be satisfied with bread . 3. encrease of wealth and riches ; for tho' the blessing of the lord maketh rich , yet he conveighs that blessing to us by the hand of diligence , for 't is the hand of the diligent that maketh rich ; and he that gathereth by labour , who , saith the wise man , shall encrease . now surely that which god doth promise to us as a blessing , and reward for a just motive to our industry , must be something desirable to us , and good for us , and so our good . but had we no such evidence of these things from scripture , even reason and experience would powerfully convince us . first , that god hath not forbidden the desire , or denied us the enjoyment of any worldly pleasure , which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pleasure that doth call for no repentance , because his all wise providence hath made such liberal provisions for them . for wherefore hath he given to us organs capable of great and exquisite delight in all our senses ? wherefore hath he caused the fruitful earth to furnish us with things so grateful to the palat , so fragrant to the smell , so pleasant to the eye ? did he not give us the free use of these enjoyments , provided that we take this freedom with moderation and discretion , use it with thankfulness , and with submission , and subordination to the glory of the donor ? therein consisting our iniquity , not that we do at all love pleasures , but that we love them more than god. this is apparent to a demonstration , from the very definition of pleasure contained in these letters ; viz. that pleasure is the gratification of natural appetites , according to , and not exceeding the intention of nature . for this definition takes it for granted , that the god of nature intended the gratification of our natural appetites , that is , our pleasure . moreover what are these natural appetites , but natural desires ? what is it that gratifies them but the enjoyment of the thing desired ? i must have therefore implanted in me by the god of nature , as many natural desires of the creature , as i have natural appetites , which may and only can be gratified by the enjoyment of the creature . what therefore doth the good lady mean when she affirms so positively , that if he desire the creature as the true cause of our pleasure , it is so far from being our good , that it certainly becomes our evil . does she mean that i sin if i desire drink , as the true cause of the pleasure that i find in quenching my thirst ; or wine , as the true cause of making glad my heart ? this she can only mean upon the account of that new invention of mr. mal branch's , that god is the immediate and efficient cause of all our pleasing sensations : now that being but an invention of yesterday , spick and span new philosophy , not discovered till this last age , all precedent ages , according to this doctrine , lay under a necessity of sinning . and so must all at present , whose heads are not cast in metaphysical moulds , they being thought uncapable of this fine speculation , and therefore forced still to believe the scripture , when it saith , that wine maketh glad the heart of man , and that bread comforts his heart . and when it speaks of pleasant bread , and pleasant fruits , and of chambers filled with all precious and pleasant riches , and of the sweetness of the honey and the honey-comb . secondly , he cannot absolutely have forbidden the desire of honour ; for if so , why hath he planted in us such a natural thirst after it ? why doth he promise it so oft as the reward of wisdom ? why hath he told us , a good name is rather to be chosen than great riches ; that it is better than the precious ointment ? why hath he made it our duty to pursue whatever is praise-worthy , honourable , and of good report ? why hath he made it a commendation of faith , that by it the elders obtained a good report ? why hath he ordered matters so , as to render a good reputation , and an honourable esteem so highly instrumental to promote his glory , and so beneficial to our selves and others , that great and good things can scarce successfully be done without it ? and , thirdly , as for temporal good things ; he by making such rich provisions of them for the sustenance of our lives , and by framing our bodies so as not only to relish and delight in them , but also to be nourished and sustained by them , hath sufficiently intimated that it is his pleasure that we should in reasonable measure desire and enjoy them , otherwise his care would have been vain , and his works useless ; yea , he might seem to have laid an ill design to tempt and ensnare us , and draw us off from himself by them . in fine , when we come into the world in the want of all things , with appetites which have no other use but to desire them , and cannot but be pleased with them ; when we have natures that cannot long , or conveniently subsist without them ; when the organs of our senses are so framed , as naturally to be delighted with them ; when the wise providence of god hath framed the whole earth for satisfaction of those appetites ; when by the order of providence from the creation , all men do pursue them , and even good men pray unto god , and do praise him for them , can it be needful to spend more words in confutation of a paradox , which all men do renounce in speculation or in practice ; or to evince that god hath not entirely forbid all love , and all desire of the world 's good things . now hence it follows ; first , that this doctrine is inconsistent with our obligation to pray for any temporal blessings which we want either for our selves , or others . whosoever looks into the prayer of dedication , made by solomon , will find it is imploy'd in begging temporal mercies for the iews in answer to their prayer , viz. in asking deliverance from that pestilence which destroyed their lives ; that famine , mildew , blasting , locust which consumed their fruit , that drought which consumed their drink , and that exile which deprived them of that good land which flowed with milk and honey . the ancient liturgies pray'd always thus , let us beseech the lord to give us a temperate air , gentle showers , refreshing dews , and plenty of all fruits ; so that the year may afford us store of all good things , and abundance of all provisions . in our liturgy we pray that god would give and preserve to us the kindly fruits of the earth , so as in due time we may enjoy them : that the king may study to preserve his people in wealth , peace and godliness : that we may receive the fruits of the earth to our comfort : that god would encrease the fruits of the earth by his heavenly benediction , and turn our great scarcity and dearth into plenty and cheapness . now , seeing prayer is a desire of some good thing from god , if these enjoyments be not our good things , if we may not desire or affect them , we cannot thus address unto god for them . secondly , this doctrine is inconsistent with that praise , and that thanksgiving which we owe to god for all the mercies we enjoy . how often doth the psalmist call upon us to praise the lord for his goodness in these things ; for feeding the hungry , relieving the fatherless and widow ; for feeding us with the flower of wheat ; for filling our mouth with good things ; for opening his hand , and filling all things living with plenteousness ? how punctual is our liturgy , in giving thanks for our creation , preservation , and all the blessings of this life ; for sending rain upon the earth , that it may bring forth fruit for the use of man to our great comfort ; for the relief and comfort we receive from any seasonable and blessed change of weather ; for plenty owned as an act of god's especial bounty , and his loving kindness to us ! but how can we esteem these things the blessings of this life , acts of god's special bounty , and testimonies of his loving kindness to us , if , by conferring them , god affords us nothing we can or need to desire , or ought to be affected with ? ought we not highly to value , to have a due esteem , and a due sense of divine goodness , in affording us those mercies which thus engage our souls to bless him , and all that is within us to praise his holy name ? and can any thing tend more to lessen this value and esteem for them , or to impair the sense of divine goodness in affording them , then thus to represent them as things which good men do not need , cannot desire , and ought not to affect . thirdly , this doctrine tends to depreciate the divine gifts , to undervalue all god's temporal blessings , to cause men to despise and slight his temporal promises , and to contemn his threats of the same kind , and render both unable to obtain the ends his wisdom hath designed in making them ; for what greater contempt can we cast upon the divine gifts ? how can we more effectually vilifie the divine blessings , or slight these promises , than by thus solemnly declaring they contain nothing in them which a good man can desire or affect ? what motive can such promises afford us , to serve the lord with chearfulness and gladness of heart i● the abundance of all things ? and if the temporal evils which god threatens , are not to be valued , if they cannot deprive us of any thing which is our good , or which a pious soul can either desire or need ; why should we be afraid of them ? or what effect can they have on us to deter us from the evil of our ways ? to engage us to love god only , the incomparable lady desires us to consider , that this is the best way to secure to us that which we are so fond of , even the enjoyment of the creature ; and that to fix our love warmly and entirely , n. b. on god , is to be sure of possessing all that is good in other things . now , doth she not by these words confess there is some good in other things , and consequently something desirable ? why therefore doth she say , that in all reason creatures ought not to be thought desirable ? hath she not told us , that the desire of god , and the desire of the creature in their own natures , are incompatible ? why therefore doth she move us by this consideration , to secure to our selves what we may not desire ? doth she not add , that he that desires any thing besides god , what ever he pretends , or however he deceive himself , doth not truly love god. and that the soul that moves toward the creature , must necessarily forsake the creator ? why then did she her self propose this argument to move us to the enjoyment , and consequently to the desire of the creature ? she did it doubtless because she found this was god's motive to seek first the kingdom of god the righteousness thereof , that then all things else shall be added to us ; that this was his encouragement to godliness , that it had the promise of this life . but this affords a demonstration of her mistake in all that i have quoted from her , for may we not desire what god doth promise ? if then he promiseth these creatures as the reward of godliness , and seeking first his kingdom , can the desire of what he thus hath promised be incompatible with the desire of god ? can we forsake the creator , by moving towards what he thus excites us to ? can we cease truly to love god , by desiring that which he doth promise ? fourthly , this doctrine tends to destroy all industry in our calling , and all pursuit of temporal enjoyments by our honest labour : for let me totally withdraw every straggling desire from the creature , and surely i shall be so kind to my self as to withdraw my labour from it . if in all ●eason creatures not to be thought desirable , 't must be unreasonable to toil and labour for them , and to eat them in the sweat of our brows : if none of these enjoyments be worth my labour , surely i have no ground to labour for them ; now where there is nothing good to me , nothing desirable to be obtained by labour , there can be nothing worth my labour . fifthly , this doctrine lays the vilest imputations upon the dispensations of god's providence towards us . for it makes god encourage us to the performance of our duty , by promising , that we cannot move towards without forsaking him , nor desire without doing that which is inconsistent with true love to god. it lays this imputation on the just and holy god , that he hath made that our sin which is natural and ncessary , as sure it is to desire food when we are hungry : it makes him to have planted in us natural appetites , or desires which he intended we should gratifie , and yet hath not permitted us to desire that which alone can gratifie them . that he hath filled the earth with his blessings , and given it to the children of man to no end ; that he hath caused the herb to grow for the service of man , wine to make glad , and bread to strengthen man's heart , and yet will not permit us to desire that bread which gives us strength , or love , i. e. be pleased with that wine which maketh our hearts glad . why therefore doth the good lady enquire , when shall we be so just to god , and so kind to our selves , as totally to withdraw every straggling desire from the creature ! is it justice to god to say , that he requires us to pray , and praise him , for what he requires us totally to withdraw our desires from ? has god required as an act of justice that we shou●d not desire what he , by promising as the rewa●d of our obedience , doth even cou●t us to desire ; and by those appetites he hath implanted in us , doth even force us to d●si●e ? 〈◊〉 it kindness to our selves to hate our ow●●●esh , as the apostle intimates he doth , who takes not care to to nourish it ? is it kindness to our selves not to desire for our selves that which is needful for the body ? how then can it be charity to give that to others , which out of kindness we desire not to our own selves ? again , why doth she add , that if we did consult either our honour or interest , we should abandon all other desires ; it being as unjust , so unsafe to give desire the least tendency towards any object but him who is the only proper and adequate one . is it our interest not to desire food convenient for us , or is it for our honour to think the blessings god hath promised not worth a wish ? can it be unjust to gratifie my natural appetites , according to the intention of the god of nature ? can the regular application of the faculty of desire to such objects as are agreeable to our nature , be either unjust or unsafe ? why then doth she here give us this as the definition of that pleasure which she declares to be the grand motive to action ? chap. ii. the contents . to avoid the seeming inconsistence betwixt the love of god only , and the love of my neighbour as my self , it is said , that the love of god with all our heart enjoined in the first commandment , is the love of desire ; the love of my neighbour required in the second , is only love of benevolence , § . 1. to take off this evasion it is proved , first , that the love of god required in the injunction to love him with all our hearts , &c. cannot be discharged by a love of desire only , but requires also a love of benevolence , § . 2. secondly , that though the love of our neighbour here enjoined be not love of desire of him as our good , yet neither is it love of benevolence , or wishing well to him only , but to the due performance of it , a desire of the creature is necessary , § . 3. thirdly , that the love of our selves , our relatives , our neighbour , and our friend ( all which , saith mr. n. is love of benevolence only ) is indeed that love which chiefly opposes , and obstructs our love to god , and is the rise of our inordinate affections to the world , § . 4. fourthly , that though the command to l●ve our neighbour as our selves , doth not requir● us to love our neighbour as our good , yet 〈…〉 only lawful , but very commendable so to do , 〈…〉 this doctrine , that the love of god is 〈◊〉 exclusive of all love to , and desire of the c●●ature , destroys the foundation of these two 〈◊〉 virtues , iustice and charity , § . 6. it also casts a great contempt upon the works both of creation and of providence , § . 7. i proceed now to my second head , viz. to shew , that this exposition of the precept , to love god with all our hearts , renders it contrary to the following command , enjoining us to love our neighbour as our selves . that this is a just prejudice , if true , against this new invention the admirable lady confesseth , and confirmeth in these words ; it were , i confess , a strong prejudice against their way of stating the love of god , if it were in any measure injurious to the right understanding and due performance of the love we owe to our neighbour . for since the precepts of the gospel are an exact and beautiful system of wisdom and perfection ; every one of whose parts are so duly proportioned to the other , that the result of all is perfect harmony and order . i must needs conclude , that when such a sense is put upon one precept as causes it to clash and interfere with another , it cannot be the genuine meaning of it ; and if i cannot make over the whole of my desire to god , without defaulking from that portion of love he has assigned my neighbour , i must of necessity set the signification of that precept to a lower pitch , and find out some other medium to interpret the first and great commandment . but then they think to salve the matter with the distinction of love , into love of desire , and love of benevolence ; declaring that the former is due to god alone , and is the thing required in the commandment , to love god with all our hearts ; the second only belongeth to our neighbour , and is the thing enjoined in the command , to love our neighbour as our selves . thus mr. n. 't is most certain , that the most entire love of god , enjoined in the first commandment , does by no means exclude the love of our neighbour ▪ enjoined in the second , in case these two loves be of two different kinds ; the former suppose love of desire , and the latter love of benevolence , there being no manner of repugnancy between the desiring none but god , and the wishing well to men. thus , saith he , is it in this case ; for the word love , when applied to god in the first commandment , signifies desiring him as a good ; and when applied to men , in the second , ( it ) signifies not desiring them as a good , but desiring good to them : and cannot i thus love god only , and my neighbour too , and so fulfil both commands ? cannot i desire but one thing only in the world , and yet at the same time wish well to every thing else ? 't is plain that i may , and that the entireness of my love to god , does no way prejudice my love to my neighbour ; supposing the latter love to be of a different kind from the former . now in answer to these suggestions i shall endeavour to shew . 1 st , that the love of god required in the command to love him with all our hearts , is not only a love of desire , but of benevolence also . 2 dly , that though the love of our neighbour here enjoined be not love of desire of him as our good ; yet neither is it love of benevolence only , but that to the due performance of it a desire of the creature is requisite , which is sufficient to consute the hypothesis , that the love of god required in the command , to love god with all our hearts , is exclusive of the love of the creature . 3 dly , that the love of benevolence allowed by mr. n. and his good lady , is indeed that love which chiefly opposeth and obstructeth our true love to god , and is the rise of our inordinate affections to the world. 4 thly , that though this precept , thou shalt love thy neighbour as thy self , cannot be well supposed to command us to desire our neighbour as our good , yet is it not only lawful , but very commendable so to do . first , then i say , that the love of god required in the injunction to love him with all our hearts , cannot be discharged by a love of desire only , but requires also a love of benevolence . for is the desire of enjoying him all that he desires from us , to testifie and express our love to him ? doth he not require upon this account that we should be zealous in the promotion of his honour ? that we should rejoice in every thing by which his holy name is glorified ? that we should promote , as much as in us lies , the advancement of piety , and holiness , and righteousness , because these things are acceptable and well pleasing to him ? that we should endeavour the repentance of the sinner , because this creates joy in heaven , and god is highly pleased with it ? are we not therefore to be filled with the fruits of righteousness , because they tend to the praise and glory of god ? must not not our works shine before men , that we may glorifie our heavenly father ? yea , whether we eat or drink , or whatever we do , must we not do all to the glory of god ? should we not be grieved at , and industrious to prevent whatever tends to the dishonour of his holy name ? doth he not enjoin us to do good to others for his sake ? to love his house , his ministers , his servants , because they are related to him ? and require servants to obey their masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with good well-doing service to the lord ; and do we not by all these things testifie our good will to god. when the excellent lady saith of the divine lover , that where-ever his beloved is interested , his soul is all on fire ; he does not pursue his service with a languid and frozen application , but with the diligence and zeal of love ; he will not see his beloved affronted , his law contemned , and his designs opposed , and tamely stand by and hold his peace , nor does he regard what himself may suffer , but only what service he may reasonably hope to do , and never is chary of those things we usually call our own , whether fortune , or fame , or life it self , but only deliberates how he may reserve them for the most opportune season of spending them freely in his beloved's service ? doth she not in all this speak of the love of benevolence ? are not all these acts of benevolent affection to god ? when we are thus zealously concerned for the honour of our neighbour , when we desire he may be pleased and gratified , and rejoice when he is so ; and are grieved when any thing is done to his dishonour , or by which he is much displeased ; when we love any thing related to him , and treat it respectfully for his sake ; do we not by these things shew our love of benevolence to our neighbour ? why therefore may we not be said to testifie and express our good will to god , by doing the like things towards him . the excellent dr. barrow not only makes it one property of true love to god , to bear the greatest good will towards him , but also saith , there wants not sufficient matter of exercising good will , both in affection and action towards god ; ( for ) we are capable both of wishing , and in a manner , as he will interpret it , and accept it , of doing good ▪ to him by our concurrence with him in promoting those things which he approves and delights in , and in removing the contrary . moreover when christ saith , he that loveth father and mother , wife or children , or his own life more more than me , is not worthy of me : doth not the comparison require , that the love mentioned should relate to the same kind of love ? if then the love of father and and mother be only that of benevolence , and the love of god and christ be that of desire only , let mr. n. tell us why they may not both be very well consistent , as well as the love of god , and of our neighbour are upon that account believed to be so , if the love of both be that of desire , it follows , in opposition to his grand tenet , that creatures may be loved with love of desire ; but if the love here mentioned be that of benevolence , then is it certain that love of benevolence is not only due to god , but also that it is due to him in an higher measure than to any creature . and indeed this matter needs to be explained a little , and then it will scarce need a further confirmation first , then we may consider god in his divine essence , as an all-sufficient god , infinitely happy in himself , and incapable of any accession either to his being , or internal happiness ; and in this sense to wish well to him , or to desire to him good , is vain and impracticable ; and therefore considered thus , he is incapable of love of benevolence . but then we may consider him as the great governor of the world , giving laws , which he would have us to observe , and by obedience to which he is glorified by men , and is well pleased when they do chearfully and readily comply with them , and is dishonoured and displeased when they affront him by their disobedience . we also may consider him according to his immitable perfections , and his communicable attributes , viz. his holiness and righteousness , his truth and faithfulness , his goodness and mercy . now these being the excellencies and perfections of his own nature , which he cannot chuse but love and delight in , he is pleased to express himself as one who very much desires that all his subjects should be like him in them , and to delight in all that are so , and who endeavours to make others so ; he being glorified by them who promote these excellencies in themselves , and others , and as one who is highly offended , displeased , and even grieved when men neglect these things , and act in opposition to his great design of promoting these perfections in mankind ; and thus he is very capable of our love of benevolence : for whenever we do him service out of good will , and pure desire to please him ; when we aspire to greater measures of holiness , and righteousness , and are fruitful in good works , because these things are acceptable to god , and tend to the promotion of his glory ; when we endeavour that all with whom we do converse may advance in them from the same principle ; in all these cases we express our good will to him . when we are zealous for his honour , rejoice to see it promoted , are grieved at any thing which doth dishonour and displease him , and are industrious to prevent it ; in this we we shew a zeal for god , and a displeasure against these things , arising from a love to him . and when we love his servants for his sake , and our neighbour , because made after the image of god ; this is in scripture represented not only as an indication , but an expression of our love to him ; for god is not unrighteous , saith the apostle , to forget your labour of love , which you have shewed to his name , in that you ministred to the saints . and forasmuch as you did it to one of these , saith christ , you did it unto me . and therefore crellius and carrellaeus do well inform us , that the love of god is strictly and most properly taken for that affection by which we desire that those things which are grateful to god may be done by us and others : for as love to others in the general is that affection by which we desire those things to another which are good ; and if that love be fervent , endeavour , as we are able , to effect it , and chiefly are concerned that he whom we love may enjoy what is grateful and profitable to him . so charity , or love to god , only , n ▪ b. those things which , as we may say , are good , that is grateful and delightful to god , as are all those things which conduce to his honour , or are otherwise according to his will. and indeed the desire of enjoying god as the chiefest good , is so natural , so deeply rooted in self-love , that it bears an affinity to that general desire of happiness , which philosophers will not allow to be virtuous , or praise-worthy , because it is not free , but natural ; but this love of benevolence to him is a more pure fla●● a more noble and disinterested affection ; the desire that he may be glorified by others , and that he may not be dishonoured by them , is the desire of that on which our happiness doth not depend , and so it is a love which centers upon god alone without respect unto our selves ; it also shews a stronger compliance of our will with the will of god , a greater sympathy of affections , a stronger complacency in goodness , an higher resemblance of divine perfections , than our desire of the chief good imports , and so it renders us more partakers of the divine nature , and so more acceptable and lovely in the sight of god. love of benevolence is therefore due to god , as well as to my my neighbour , and so the love of god and of neighbour is not on that account of different kinds . and if it cannot be denied that this is true and genuine love of god , it cannot be denied that this love also is required in the command , to love the lord with all our heart , and all our soul ; and then it is demonstratively evident , that phrase cannot exclude the love of any creature , because it is confessed , that with this love of benevolence we are to love our neighbour as our selves . secondly , i add , that the duty of love i owe to my neighbour cannot be discharged by a love of benevolence , or by wishing well to him only , but that it imports also a love of beneficence , or a sincere endeavour of doing all the good i can to him . this is self-evident , and confessed by mr. n. when he saith , it makes us ready not only to wish them , but to do them all the good we can ; to wish and to do well to them , to desire good to them all , and to do them good as far as we have opportunity . and of this st. iames sufficiently informs us , when he saith , that to wish well to our brother , to wish he may be warm and cloathed , without affording him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things which are profitable to the body , is an unprofitable piece of charity . and yet how is it possible we should be able , or even desirous to afford him what is necessary for the body , if we our selves may not desire the things that are so ? let us reflect upon those acts of charity to our neighbour , for which our lord hath promised to us the kingdom , and we shall easily discern we cannot do them , without desire of the creature as their good. for can we feed the hungry , or give drink to the thirsty , without desiring to have food and drink to give them ? can we take the stranger in , without desiring an house in which we may receive him ? or cloath the naked , without desiring to have wherewith to cloath him ? 't is therefore certain , that we cannot discharge this christian duty to our neighbour , without a desire of , and an endeavour also to enjoy the creature , and then it must be also certain , that the love of god is not exclusive of all love , and all desire of the creature . besides , we by this precept are obliged to love our brother as our selves ; now are we barely to wish well to our selves , and not desire life , health , sleep , ease , comfort , and all the necessaries of this present life ? if then we are to love our neighbour as our selves , that love must certainly engage us to desire for our brother the continuance of life , health , ease and comfort , and all the necessaries of this present life ; and also that we may have what will enable us to minister to him in these things . but , saith mr. n. our love of our selves is not love of desire , but benevolence ; for whosoever reflects upon the love of himself , will presently perceive that 't is not a desire of himself as his good , but a desire of some good to himself , as appears from the vulgar expression , charity begins at home ; and from the vice of self-love , by which we mean a craving , n. b. and seeking after more than comes to a man's share , without having any regard to the community , or a greedy pursuit of our private interest , in opposition to that of the publick . i answer , let this be granted , hath he not in these words said enough to destroy his own hypothesis , that the creature must not be desired as our good ? for if self-love be a desire of something good to my self , if i may crave and seek after as much as comes to my share ; if i may pursue my private interest as far as i can do it , without opposition to the publick ; then it will follow , that if any creature can be good for me , if any portion of them may fall to my share , if it may be for my interest to pursue any of them , i may so far desire and crave them , and then my love of god cannot exclude my love or my desire of them . 2 dly , though mr. n. saith , 't is most undoubtedly so , that my love of my self is not love of desire : both scripture and reason most undoubtedly declare the contrary ; for self-preservation , and the continuance of life , are the natural desires of all men : now these are truly a desire of our selves , that is of something of our selves which we have not already , and yet this desire of life , and love of many days , being only the desire of what god doth promise as the reward of our obedience ; it is unquestionably the desire of something good for us , and so of something which self-love doth prompt us to desire . when christ requires us to love him more than life it self , and god enjoins his people to obey his precepts , that they may live , do not all these things teach us , that the continuance of life is a thing desirable , and that we may love many days ? now this only happiness to be the desire of some good to us , because the desire of our selves , i. e. of the continuance of our being is the desire of some good to us , and is at once the desire of our selves , and the continuance of good ; that is , of being to our selves . and this we learn from mr. n. himself in these very letters , whereof he saith , that since our being is in it self a good , and the foundation of all the good that we do , or shall ever enjoy , it can be no sooner received that it brings an obligation of loving our creator : for if our being is in it self a good , must it not be our good ? must not the continuance of it be the continuance of our good ? doth it not therefore lay an obligation on us to love our creator , because we by receiving it have received good from him ? and if our being is the being of our selves , must not the love of it be the love of our selves ? and the desire of the continuance of it , be the desire of the continuance of our selves . thirdly , that the love of benevolence is indeed that love which chiefly opposeth and obstructeth our true love to god , and is the rise of our inordinate affections to the world , is also very evident . for , 1. that the love of our selves is love of benevolence , he and this lady have informed us . now this , saith the excellent dr. barrow , is the root from which all other vices do grow , and without which hardly any sin could subsist ; the chief vices especially have an obvious and evident dependance upon it . all impiety doth involve a loving our selves in undue manner and measure , so that we set our selves in our esteem and affection before god ; we prefer our own conceits to his judgment and advice ; we raise our pleasure above his will and authority . from hence particularly , by a manifest extraction , are derived those chief and common vices , pride , ambition , envy , avarice , intemperance , injustice , uncharitableness , peevishness , stubbornness , discontent , and impatience . for , we overvalue our selves , our qualities and endowments , our powers and abilities , our fortunes and external advantages ; hence we are so proud , that is , so lofty in our conceits , and fastuous in our demeanors . we would be the only men , or most considerable in the world ; hence are we ambitious ; hence continually , with unsatiable greediness , we do affect and strive to procure encrease of reputation , of power , of dignity . we would engross to our selves all sorts of good things in the highest degree ; hence enviously we become jealous of the works and virtue we grudge , and repine at the prosperity of others , as if they defalked somewhat from our excellency , or did eclipse the brightness of our fortune . we desire to be not only full in our enjoyment , but free and absolute in our dominion of things , not only secure from needing the succour of other men , but independant in regard to god's providence : hence are we so covetous of wealth ; hence we so eagerly scrape it , and so carefully hoard it up . we can refuse our dear selves no satisfaction , although unreasonable and hurtful , therefore we so greedily gratifie sensual appetites in unlawful , or excessive enjoyments of pleasure . being blinded or transported with fond dotage on our selves , we cannot discern , or will not regard what is due to others : hence are we apt , upon occasion , to do them wrong . love to our selves doth in such manner suck in , and swallow up our spirits ; doth so pinch in , and contract our hearts ; doth , according to its computation , so confine and abridge our interests , that we cannot in our affection , or in real expression of kindness tend outwards , that we can afford little good will , or impart little good to others . deeming our selves extreamly wise , and worthy of regard ; we cannot endure to be contradicted in our opinion , or cross'd in our honour : hence , upon any such occasion , our choler riseth , and easily we break forth into violent heats of passion . from the like causes it is that we cannot willingly stoop to due obeisance of our superiors , in reverence to their persons , and observance of their laws , that we cannot contentedly acquiesce in the station or portion assigned us by providence , that we cannot patiently support our condition , or accept the events befalling us . in fine , if surveying all the several kinds of naughty dispositions in our souls , and of miscarriages in our lives , we do scan their particular nature , and search into their original causes , we shall find inordinate self-love to be a main ingredient , and a common source of them all . in particular , the love of life , which is by them esteemed love of benevolence , to what base fears , and sordid actions doth it not expose us ? how many myriads have lost their reputation , honesty , their conscience , and their own souls to save it ? this therefore is that piece of self-denial so oft inculcated , so vehemently pressed in scripture , that we may continue christ's disciples , and may be faithful to him to the death . the immoderate love of it being that which is especially pronounced inconsistent with the love of god , and with fidelity to christ. hence he so often saith , he that findeth his own life shall lose it ; and he that loseth his life for my sake shall find it . and if any man come to me , and hateth not his own life , he cannot be my disciple . can therefore any person doubt whether this self-love , this love of life , be not as much forbid by the command of loving god with all our hearts ; as the desire of houses , lands , or any temporal possessions , or think it less obstructive of , or inconsistent with it , because it is love of benevolence ? but will mr. n. or his good lady , by reason of the mischievous effects of this self-love , this love of life , perswade the world that no man ought to love himself at all , or desire at all the preservation of his life ? and yet would they be pleased to revise their arguments , and those especially which are taken from the consideration of the danger of the love of the creature , they would soon perceive they were of equal force against all love of our selves , and of our lives . again , the love of parents , children , husbands , wives , relations , friends , is love of benevolence ; and yet it is the root of many and great vices , it is that which renders it exceeding difficult to obey the laws of christ , when they once come in competition with these beloved's of our souls ; for where there is by nature the closest union , and the most intimate affection , it must be very difficult to burst these bonds asunder , and disingage our hearts from them . hence that great duty of self-denial is still expressed by loving god more than these ; for , he , saith christ , that loveth father and mother , son or daughter more than me , is not worthy of me . and by a comparative hatred of them , for , he , saith christ , that hateth not father and mother , wife and children , brothers and sisters — cannot be my disciple . moreover , doth not experience convince us , that from the excessive love we bear to our relations , beloved sects and parties , mostly proceeds that strife , debate and variance , those quarrels and contentions , that wrath , hatred , envy , bitterness of spirit ; those schisms , factions and seditions ; those animosities and heart-burnings ; those calumnies , detractions , rash censures , which are in the world ? is not this one great root of that avarice , that scraping for the world , that hoarding of it up , that want of charity we complain of that men are very desirous to advance their families , and leave them in great plenty and splendor in the world ? can it be therefore doubted , whether this love of benevolence be one great thing forbidden in this injunction , to love the lord with all our heart , &c. or whether it be not inconsistent with it as that love of the creature , of houses , lands , joined with it in the text ; which men do often part with to preserve the life of these beloveds ? but will good mr. n. or the lady , hence conclude , that the love of god with all our hearts , is entirely exclusive of all love of benevolence to father or mother , wife or children ? fourthly , that though this precept thou shalt love thy neighbour as thy self cannot be reasonably supposed to command us to desire our neighbour as our good ; yet is it not only lawful , but very commendable so to do . i say , the command to love our neighbour cannot be a command to desire him as our good , because the love of my neighbour is this love of another as such , the wishing well , and doing good to another , without a formal respect to my self ; whereas loving another as a good to me , is properly self-love . the true reason then why i cannot love my neighbour in the sense here required , with love of desire as a good to me , is not because he is a creature , for i my self am a creature , and yet may love my self , as i have proved , with a love of desire ; and i may love and desire those temporal good things god hath promised , though they be only creatures ; but because whatsoever i thus love , must be affected , and desired from self-love , and not from love unto another . nevertheless , it is very evident that i may , and sometimes ought to desire my neighbour as a good to me . for , is there not such a thing as a good friend , a good companion , a good neighbour , a good counsellor ; and may not i want , and so have reason to desire this friend , companion , neighbour , counsellor , as a good to me ? are not such persons very needful and beneficial to us in this life ? and will not self-love teach us to desire what is so needful and so beneficial to us ? may not the parish of b. desire that mr. n. may continue their minister , as being a good to them ? when great and good men are in danger to be taken from us by sickness , or the casualties of war , how heartily do we pray for the continuance and preservation of their lives ? and do we not desire this as a publick good ? and when we grieve for them as dead , and gone into a state of happiness , can we do this out of benevolence to them ? or , do we not so from the sense of our own loss of one so good , and so desirable to us ? did not ioash weep over elisha , because he was the charriot of israel , and the horsemen thereof ? did not all iudah and ierusalem mourn for iosiah , because they said , under his shadow we shall live among the heathens ? are not good and righteous men the greatest blessings to a nation , and may we not then desire the continuance and encrease of them as our good ? does not the psalmist speak of god's saints and servants , as the excellent in whom was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all his desire ? does not mr. n. say , there are some things which i love with great passion , such as are conversation with select friends ? is not vir desiderii , the scripture expression , for a person highly beloved ? and may not madam b. and madam i. be to the lady , mulier desiderii ? what , though they cannot supply our wants , yet if they can supply any of them , our want of good company , instruction , learning , knowledge , health , may they not be desired on that account ? what though they must seek their felicity abroad , and cannot be their own chief good , can this authorize us wholly to withdraw our hearts from our neighbour , or from a faithful friend , who is better to us than a brother , and never to desire any conversation with him for our good ? 't is therefore evident from those considerations , that we may not only desire good to our neighbour , but that we may also desire him as a good to us . thirdly , i add , that this opinion , that the love of god is absolutely exclusive of all love to , and all desire of the creature , destroys the whole foundation of these two great virtues , justice and charity : for , 1. this is the natural foundation of all justice , thou shalt do to others , as thou wouldst be dealt with . if then the love of god obligeth me to have no love , and no desire of the creature , it must oblige me to have no desire to preserve my own life , my health , my goods , my wife , my servant , or any other creature that is mine ; and then no obligation can be laid upon me from this rule of christ , to desire to preserve the life , health , goods , relations of my neighbour , or any other thing that is his . nor if i suffer them to be impair'd , can i have any inward sense , that i do that to others which i would not have done unto my own self . 2. all charity , or love unto my brother , depends upon this precept , thou shalt love thy brother as thy self . now if this love to my self doth naturally produce within me a desire of all things that will do me good , i. e. a desire of the continuance of my being , and so of all things necessary to my being ; a desire of ease , when i lie under pain ; of supplies , when under want ; of comfort , when i am in trouble ; of pleasure , when i may innocently enjoy it : in a word , a desire of every thing by which i may receive advantage , comfort , honour and delight , then must my obligation to love my neighbour as my self engage me to desire all those creature-comforts by which i am enabled to do him good. but if , as these philosophers inform us , the love of god is exclusive of all love of , and consequently all desire of , the creature . if he that loves god as he ought , as he cannot , so he need not love ; and therefore not desire any thing else . if he be obliged in iustice to god , and in kindness to himself to withdraw every straggling desire from the creature ; if creatures ought not to be thought desirable ; if the desire of god , and of the creature , are in their own natures incompatible , then can no true lover of god desire any of those creatures whereby he may be able to do good unto his brother ; and so he never can be able to perform those acts of charity and beneficence this love unto his neighbour doth require , though he hath no temptations to these sins which , otherwise , obstruct his benevolence to him . fourthly , by stretching this commandment to an exclusion of all desire of , or affection to , the creature , a great contempt is cast upon the works , both of the creation and of providence . for , 1. as to the works of the creation , they are generally and truly said to be a declaration , not only of the power and wisdom , but of the goodness of god ; but if there be not one of all his works which is good to us , and so our good , not one of them we should desire or love ; that is , be pleased with , what indication can they afford of divine goodness to us ? moses informs us , that god saw every thing that he had made , and behold it was very good. the hebrew word , saith mr. ainsworth , is extended to that which is is goodly , fair , sweet , pleasing , profitable , commodious , and causing joy. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith schindler , non tam bonum esse substantialiter , quam amabile , volupe , jucundum , utile , & gratum , esse significat . accordingly it , by the septuagint , is rendred , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and wherein doth the goodness of these things consist , but in their fitness to serve the ends for which these creatures were created ? now is it the herb only , which was created for the service of man ; was not the host of heaven made to give him light , and heat , and benign influences , and for signs , and for seasons , and for days , and for years ? was not the earth made to be inhabited by him ? was it not given to the children of men for their use ? was not the air made for him to breath in , the fire to warm him , the water to afford him drink ? were not the living creatures given him for food , as the herb ? the ox , the ass , the horse for travel and for tillage of the earth ; the flocks and herds , to feed and clothe him ? the fruits of the earth to sustain him ? the corn , wine and oil to comfort and make glad the heart of man ? are not all these things made in such an order and dependance by divine wisdom , as that the influence of the heavens should render the earth fruitful ; and that the fruitful earth should yield her corn , and wine , and oil , and these should minister to the support and comfort of man's life ? is not this the true import of that promise , the heavens shall hear the earth , and the earth shall hear the corn , and wine , and oil , and they shall hear iesrael ? when the psalmist calls upon the sun , and moon , the heavens , and the waters that are above the heavens , the deeps , and the whales swimming in them ; the mountains and hills , fruitful trees and cedars , the beasts and cattel , creeping things and flying fowl to praise god ; doth he not in effect invite and stir up man to praise god for the benefit he hath received from these things , and for the kindness god designed to him by them ? now if there be nothing in the whole system of the creation which is our good , which we may love , i. e. be pleased with and desire , how came these creatures to be stiled very good ; and that in reference to one great end of their creation , the service of man ? wherein consists the kindness of god designed in creation of them ? and whence ariseth the obligation to such praises and thanksgivings for them ? moreover the same moses informs us , that god created the woman to be an help meet for the man , because it was not good for man to be alone ; and that he blessed them both , and said , be fruitful , and multiply , and replenish the earth . now is there comfort in the society of a bosom friend , nothing desirable in a help meet for the necessities and uses of this present life ; or may i not desire what is so comfortable , and so helpful ? if it be better to marry than to burn , must it must not be good to desire a wife , that i may not burn ? if it be a blessing to be fruitful , and an infelicity and judgment to be barren , may i not , when i have a wife , desire children by her , because they are creatures ? the providence of god respects his preservation , and his government of all things , and with relation to both these we have have just cause to say , the earth is full of the goodness of the lord. for he preserveth man and beast ; and this he doth by giving and continuing to them life and breath , and all things . hence , to the memory of god's great goodness , the psalmist hath declared , that the eyes of all things wait upon him , and he giving them their meat in due season . he openeth his hand , and filleth all things living with plenteousness . on this account he is by the apostle said , not to have left himself without a witness of his philanthropy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by doing good to all in giving them fruitful seasons , and filling their hearts with food and gladness . now if the giving life , and all things needful to sustain it ; if the filling all things living with plenteousness , and our hearts with food and gladness , be not giving us any thing that is our good , any thing we may love , or be pleased with , any thing we should desire , or move towards , wherein consists the great goodness of all these acts of preservation ? as for the other act of providence , god's government of mankind , who knows not that the great objection made against it both by iew and heathen was this , that it so often hapned to the wicked to abound in temporal good things , and to the good to be afflicted with great misery and want ; that such was the prosperity of the wicked , that their eyes stood out with fulness , and they had more than heart could wish ; that they prospered in the world , and encreased in riches ; that the way of the wicked prospered , and they were happy who dealt very treacherously : that they continued to old age , mighty in power , safe from fear , free from the rod of god , spending their days in mirth and wealth . whereas many were the afflictions of the righteous , they being plagued all the day long , and chastned every morning . that there is a just man who perisheth in his righteousness , and there is a wicked man that prolongeth his life in his wickedness . that there be just men to whom it happeneth according to the work of the wicked . again , there be wicked men to whom it hapneth according to the work of the righteous . now had it not been generally received as a certain truth , that these external things were our good , that they were proper objects of our desire and affection , and that the want of them was the want of what was good and fit to be desired , there could have been no foundation for this objection against providence . whence it is evident , that the opinion which represents the creature as no fit object of our desire and affection , and and denies them to be our good , doth contradict the general judgment of mankind . chap. iii. the contents . the ordinary exposition of these words , thou shalt love the lord thy god with all thy heart , &c. laid down in the words of mr. n. and of the schoolmen , viz , that we are obliged by them to love god above all things ; 1. appretiatively . 2. comparatively . 3. intensively . and , 4. so as to love other things only by way of relation , and subordination to god , § . 1. that our lord christ hath approved of this exposition is shewed , § . 2. the censure which mr. n. gives of this opinion , and the abettors of it , reflects very unbecomingly upon all the prelates and pastors of the church of england , which are not of his mind , and lays unworthy imputations on them , § . 3. some general considerations offered to engage him to abate somewhat of his confidence , and his censorious reflections for the future , § . 4. especially this , that they who adhere to the common exposition of these words , differ no more from him , than he differs from his former self , § . 5. the common exposition further confirmed ; first , from this consideration , that this command was given to the jewish nation , whose promises were chiefly temporal , and therefore could not be exclusive of the desire of temporal blessings , § . 6. that therefore it ought to bear that sense , which is the certain import of the like phrases in all the old testament , where they are only to be found , which sense is plainly opposite to that which mr. n. contends for , § . 7. the true sense of loving god with all the heart and soul in the old testament , shew'd from that primary relation , and respect it hath to their owning god to be the true god , in opposition to all strange god's , § . 8. secondly , from this consideration , that this love is required as the condition of salvation , § . 9. thirdly , that to love god with all our mind cannot bear this sense , § . 10. the common exposition serves all the designs of religion in general , and of christian religion in particular , as well as the exposition of mr. n. and the lady , § . 11. having thus establish'd , and confirmed this proposition , that it is lawful to have some love for , and some desire of the creature , and shew'd that the love of god cannot be entirely exclusive of all love , or all desire of the creature as our good , i now proceed to answer what is offer'd to the contrary from scripture , and from reason . and , first , the great objection insisted on from scripture ariseth from the words of christ , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . now to fix the true sense of these words i shall 1 st , lay down the ordinary exposition of them , and offer some arguments to confirm it . 2 dly , i shall consider and confute the novel exposition of mr. n. and answer what he offers against the commonly received interpretation . now the ordinary exposition of these words , saith mr. n. is by the generality of divines express'd thus , ( 1 st , ) that we are to love god with a superlative affection , so as to be ready always to prefer his favour before all other things ; to chuse to obey him , rather than man ; to please him , rather than to gratifie our selves ; to enjoy him , rather than any carnal interest whatsoever ; and so as to be ready , rather to lose any temporal good , or suffer any temporal evil , than commit the least sin against him . ( 2 dly , ) that we are to love other things only in a way of relation and subordination to god ; for seeing god requires us to love him with all our hearts , our love to other things must be derived from , and dependant on our love to god , and we must only love them for his sake , as they relate unto him , or as they enable us to serve him , or as they are instrumental to the enjoyment of him . this by the school-men , and systematical divines , is thus expressed . first , that we are to love god above all things appretiativè , i. e. so as to prize him in our judgments above all things ; to esteem him more valuable in himself , more beneficial to us than all things else we can enjoy , according to that saying of the psalmist , thy loving kindness is much better than is life it self ; to esteem him as the only felicity of our immortal souls ; their chief and most desirable good , the only being in whom is perfect rest , entire complacency , and full satisfaction to be found , and consequently to look on all things else as loss and dung compared to him . and whilst we retain this value for him , we can never prize or be concerned for any thing so much as for his favour , nor refuse to part with any thing which tendeth to deprive us of it , we can never value any other thing so much as to permit it to rival him who is exceedingly more precious in our eyes , and more desirable to our souls , and so we cannot overvalue any worldly thing . this therefore may be truly stiled the loving him with all our mind . secondly , that we are to love god above all things comparativè , i. e. with a superlative affection , so as to be ready always to prefer his favour before all other things . and this affection , this cleaving of our hearts unto him , must follow from the forementioned estimation of him : for if we fully are convinced that there is infinitely more excellency in god , more happiness to be expected from him , than all the honours , pleasures , profits , interests , relations , and satisfactions of the world can tender , and so the highest reason that he should always be prefered before them ; and that we should still cleave unto him , in opposition to any other thing : 't is certain he can have no rival in our hearts , nothing that stands in competition for our love , nothing we do not truely hate , and despise comparatively to his favour ; nothing that can tempt us to depart from from him , or to do the thing which will hazard his favour , or provoke his displeasure ; and may we not then be faid to love him with an entire and undivided heart ? thirdly , that we are to love god above all things intensive , that is , our desires must be more ardently enclined towards his favour , and the enjoyment of him ; we must long , thirst , and pant more after him , rejoice more in his favour than in any other thing , be more concerned to retain it than to secure any worldly blessing , and be more satisfied in it than in marrow and fatness ; and what more can the love of god with all our souls import ? for seeing such a prevalence of our desires towards him , and delight in him , will not permit us to desire any thing in opposition to him , or against his will and pleasure ; but will constrain us to quit all other interests , that we may happily retain our interest in him , we thus desire and delight in above all other things : it follows , that by thus loving god with all our souls , our love unto , or our desire of the creature , can never be inordinate or irregular , and so can never be offensive to god , and then it cannot be forbidden by the command , to love the lord our god with all our souls ? in these things seems to be implied , or from them certainly will follow that endeavour above all things to please him ; that industrious care to serve and to obey him ; that vigorous imployment of all our other faculculties in his service , which will demonstrate , that we comparatively do not labour for the meat that perisheth , do not permit our secular imployments , or our pursuit of any temporal enjoyments to impair our diligence in the securing our eternal interests ; and therefore that in the true import of the phrase , we love god with all our might , all other senses of it being inconsistent with that diligence in our callings , and that industry in our civil affairs which god himself requires from us . and , fourthly , hence it follows , that we are to love all other things only in way of relation and subordination to god ; for if we do co-ordinately love any other thing , we love it equally with god. and certainly if god requires us to love him with all our hearts , and all our souls , our love to other things must virtually be comprised in our love to god , or be independant on it , or subservient to it , or else we must deprive him of some portion of the heart he wholly calls for . moreover god being our ultimate and chiefest good , all other things can only be good , as they conduce to the enjoyment or service of him , and so are to be loved by him ; that is , we must love them as they relate to him , as they enable us to serve him , as they are , or may be instrumental to his glory , or to our enjoyment of him . when therefore we desire the creature only for god's sake , viz. that we may have food and rayment to sustain that life we have devoted to his service . encrease of temporal enjoyments , that we may be more able to feed christ's hungry , and clothe his naked members , or more engaged to serve him with ioy and gladness of heart for the abundance of all things , when we desire marriage , or a wife , that we may not burn ; and children , that , as plato saith , we may breed them up in the fear and nurture of the lord , and leave behind us a race of pious persons , who may do him service , when we are dead and gone ; and honour , that we may be more instrumental to promote his glory , and to do good to others ; and lastly , the knowledge of the creature , that we may learn to glorifie the creator , by viewing the power , wisdom , and goodness he hath discovered in the creation of them ; who sees not that this love of the creature centers in the love of god , and tends expresly to his glory , and therefore cannot be forbidden by this command to love the lord with all our hearts , and all our souls ? and of this exposition of these words we cannot reasonably doubt , if we consider that our lord himself doth plainly seem to favour and approve of it , making that service , and so that love which he requires from us , to consist in that prevalence of affection which enables us , in any competition betwixt the love of the world , and the love of him , to cleave to god , and despise the world. this evidently is the import of these words , no man can serve two masters ( when their services and commands do interfere ) for he will either hate the one , and love the other , he will cleave to the one , and despise the other ; ye cannot ( therefore ) serve god and mammon . mr. n. indeed saith , here we are plainly told we cannot divide between god and the creature , because we cannot love either of them but upon such a principle as must utterly exclude the love of the other . but , 1 st . the word mammon doth not signifie the creature in general , but riches and money in particular : now will it follow , that because i must not love money , that i may not love my victuals , or that because i may not desire riches , which agur prayed against , i may not desire food convenient for me , which he prayed for ? 2 dly , when our lord saith , no man can serve two masters , can this be so interpreted , as to infer we cannot serve our master christ , and be servants to our masters according to the flesh in all things not forbidden by him ? must i needs hate my master , if i love my saviour ; or despise him , if i cleave to my lord christ ? must not then the words be necessarily interpreted of masters co-ordinate , or masters whose commands and services do interfere ? 3 dly , what is the business of a servant , is it not to obey the pleasure of his lord , and yield himself up entirely in subjection to his commands ? what therefore must it be here to serve god , but to give up our selves entirely to his service , and the obedience of his will ? what to serve mammon , but to give up our selves to the pursuit of riches , and to obey the desires and cravings of our covetous and worldly appetites ? thus it is certain , that we cannot divide betwixt god and the creature , or love the one but from a principle which excludes the love of the other ; but a subordinate affection to the creature is no more exclusive of our love to god , then is the service of an earthly master exclusive of the service which we owe to christ our master . again , christ places the due love of himself in the prevalence of our affections to him above other things , saying , he that loveth father and mother , son or daughter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above me , is not worthy of me ; whence it must follow by the rule of contraries , that he who loveth christ more than father and mother , son or daughter , or any worldly interest whatever , must be worthy of him . from these two places it is therefore evident , that to love god so as to despise and to forsake all other things , to cleave unto him ; to love god superlatively , so as to have our affections more powerfully carried out after him , than any other thing that is most dear unto us , is , in the scripture sense , to love god with a whole and an entire heart . and surely , if i love god , so as to love nothing which is contrary to him , or which he forbiddeth me to love , i can do nothing contrary to the love i owe unto him . if i love him , so as to prize neither friendship , relations , fame , honour , pleasures , riches , life , or any temporal concernments , so as to offend him by preserving them , i do not inordinately love them ; for obedience being the true test of love ; where there is no neglect of obeeience , there can be no want of love . moreover , if i prize nothing in comparison with god in my mind , if i cleave to nothing in competition with him in my will , if i desire nothing in comparison with him in my affections , if i pursue nothing but with relation to his glory , and in subordination to his sacred will , how can i be wanting in my duty to him ? and if i be not wanting in my duty to him , how can i sin against him ? that by this exposition this precept is extended beyond the real import of it , even beyond what any person , in this state of imperfection , doth , or can do , is very plausibly asserted by all the romish commentators i have read , and by the most judicious of the reformed , who affirm , it only doth require sincere obedience , and to aim at , and endeavour to advance to that intension and superlative affection which we cannot expect compleatly to attain to in this life . but that any person should not be satisfied with all this , but still be stretching of this duty to a higher pitch , charging the authors of this exposition with insincerity , and love unto their lusts , and the exposition it self with the most odious consequences , this is just matter of our admiration . and yet this is so plainly , and so confidently done by mr. n. that in defence of their own reputations , and of the reputation of their traduced brethren , all the whole body of the clergy , who differ from him in these sentiments , stand bound to vindicate themselves from those vile imputations which he casts upon them . for , first , as to the first part of the common exposition , that god must be loved with a superlative affection , he affirms that , sure the authors of it could not but be sensible that herein they did not rise up to the letter of the text , which manifestly requires a more elevated sense ; namely that our whole affections be placed upon god , and that we love him so entirely , as to love none but him . that we ought to love god , not only with the best and most , but with the whole of our affection ; that we love him entirely , not only with integrity of parts , but with integrity of degrees ; that we love him , not only with every capacity , passion and faculty , with the understanding suppose , will and affections , but in every degree of every power , with all the latitude of our will , and with the whole possibility of our souls ; that we bestow on him not only the highest degree of it , but every degree of it , the whole . in one word , that god be not only the principal , but the only object of our love. no less can he be supposed to require from us by virtue of this great law , when he bids us to love him with all our heart , with all our soul , and with all our mind . secondly , as to the second branch of the ordinary exposition , that we are to love other things beside god , only in a way of relation , and " subordination to god ; he is pleased to speak somewhat contemptibly of the authors of it , as if he pitied their ignorance . his words are these . so it is said by some who think they strain the love of god to a very high pitch , when they tell us we must love nothing but god , or in order and relation to god. so then , according to these men , we are allow'd to love creatures , provided it be in a relation and subordination to god , who , upon this principle , is not to be the only , but only the final and ultimate object of our love. but methinks these mens relative love is very much like the relative worship of the papists , they make god the only ultimate object of divine worship , and so do these men make him the only last object of divine love , but yet they allow of giving divine worship to a creature , provided it be in a transitive and relative way . and so these men allow of bestowing our love upon a creature , provided it be for god's sake , or in relation to god , provided it do not stop at the creature , but run on till at last it fix upon god as its final object . in his tenth letter he speaks thus ; the truth and reasonableness of this notion , ( viz. that god only is to be the object of our love , ) seems to me so very evident , that as i cannot with-hold my assent from it my self , so , were it not a matter of practice wherein our passions and interests are concerned , as well as theory that imploys our understandings , i should strangely wonder at all rational and considerate persons that can . but this , in great measure , silences my admiration : for this is the great disadvantage that all truths of a moral nature lie under , in comparison of those that are physical or mathematical , that though the former be in themselves no less certain than the latter , and demonstrated with equal evidence , yet they will not equally convince , nor find a parallel reception in the minds of men , because they meet with their passions and lusts , and have often the will and affections to contend with , even after they have gained upon their understandings . — were i to deal only with the rational part of man , i should think the half of what has been said enough to convince that ; but considering the nature of the truth i advance , and what a strong interest is made against it in the affectionate part of human nature , i cannot expect to find the general●ty of men over forward to receive it . — the other precepts of morality cross only some particular interests of man , and fight only against some of his stragglings passion ; but this engages the whole body of concupiscence , and at once encounters the whole interest of prejudice , all the force that is or can be raised in humane nature ; which when i consider i cannot hope by the clearest and strongest reasoning to reconcile the generality of the world to a notion so opposite to the passions , customs , and prejudices of it ; only there may be here and there some liberal and ingenious spirits , who have in great measure purged themselves from the prejudices of sense , disingaged their hearts from the love of sensible objects , and so far entred into the methods of true mortification , as to be capable of conviction , and of having their minds wrought upon by the light and force of reason . and lastly he adds , that men are backward not only to pay that entire love which they owe to god , but even to acknowledge the debt , and are not only loath to obey the command , but even to understand it , will use a thousand arts and devices to shift off and evade the genuine force of it ; and , rather than fail , will say , that though god in the most plain and express terms calls for whole love , yet he means but a part of it . strange and amazing partiality and presumption ! but of this general backwardness to receive the sense of this plain command ( as plain as , thou shalt have no other gods but me . ) i have already hinted an account in the former part of this letter . i shall not return that answer to these reflecting words which they deserve , but shall content my self , first , to offer to mr. n. some general considerations which may be proper to move him , upon second thoughts , to abate him somewhat of his confidence , and be more moderate in his censures of his fathers and brethren , if not out of respect to them , yet out of regard to his own dear self , who in his other writings hath plainly and expresly taught that very doctrine , and exposition which he now condemns . secondly , i shall further establish the common exposition , and confirm it by the clearest evidence of scripture and of reason . and , thirdly , shall endeavour to return an answer to his pretended demonstrations , for his new elevated sense of this command . and , first , whereas he saith , the common interpreters sure could not but be sensible that herein they did not rise up to the letter of the text , which manifestly requires a more elevated sense . let me instruct him to consider whether christian charity will permit him thus peremptorily to pronounce that before him ; and mr. malbranch , and all commentators gave such a sense of this great commandment , of which they could not but be sensible that it fell short of all mens duty , or of what god required them to do , that they might live ; and that they thus deviated from the sense which the text manifestly required ; that is , that the interpretation they delivered , as the true import of the text , was contrary to the manifest sense of it , and to the inward sentiments of their own consciences . secondly , whereas he adds , that they could not advance higher without building in the air , and were therefore forced to cramp the sense of this great commandment , and to put such a construction upon it not as the express words of it require , but as their hypothesis would bear . and that only he and mr. malbranch , have thought otherwise , or any further . let me entreat him to consider whether it be reasonable to conceive that god left all men ignorant of the true grounds of this command , till he and mr. m. appeared to instruct the world in the true meaning of it ; that though all men were obliged by the light of nature , all jews and christians by the light of scripture , to love god with all their hearts and souls , yet they had no just ground or reason so to do , till he and mr. m. bless'd the world with this new invention , that our lord hath given us another reason of this precept is evident from these words , hear , o israel , the lord thy god is one god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore thou shalt love the lord thy god with all thy heart , &c. and i hope he will not dare to say that he built castles in the air , for want of his philosophy , or gave us only such a reason as forced us to cramp the sense of this commandment . thirdly , let me entreat him to consider the plain consequences of this his singular opinion and interpretation of these words , viz. that all interpreters before him have taught all men to love god less than he required of them by virtue of this great law , to do god great injury and injustice , to defraud the creator of what was due to him , to cross the order of nature , and resist the will of its great author ; to be idolaters , i. e. to worship the sun , and to give every creature a share in our religious acknowledgments ; to commit spiritual fornication and adultery ; to deifie and idolize the creature ; to do what is as much idolatry , as is that relati●e worship which the papists do ascribe to images . now can he indeed believe all christians and jews of former ages were , and that all at present , besides mr. malbranch , and those few who embrace his sentiments , are guilty of these horrid crimes ? if not , he must be so uncharitable , as to think they do not act according to their principles , or must confess that these things do not follow from them . fourthly , when he saith his exposition is so very evident , that it is matter of just admiration , that any rational and considerate person can with-hold his assent from it ; and that the reason why we do not see , or seeing will not own it , is because it thwarts our passions , interests and lusts , customs and prejudices : because we have not purged our selves from the prejudices of sense , disingaged our hearts from the love of sensible objects , nor entred so far into the methods of true mortification , as to be capable of conviction : that they who allow not of it , are guilty of strange and amazing partiality and presumption , unwilling not only to obey the command , but to understand it , and rather willing to shew a thousand arts and devices ●o shift off , and evade the genuine force of it . i say , when he useth such expressions , let me entreat him to consider whether it doth become him thus to bespatter all his adversaries , and tell them to their faces , if they will not yield assent to his odd notion , they must have lusts and passions , which obstruct the evidence of truth ; to cause all his fathers and brethren who comply not ▪ with his sentiments , which scarce any of them do , as guilty of strange and amazing partiality , as men not purged from the prejudices of sense , not disingaged from the love of sensible objects , not entred so far into the methods of true mortification , as to be capable of conviction . fifthly , because it may be some inducement to him , to shew more moderation in his censures of those that differ from him in this matter , to consider that the great mr. norris was formerly of the same opinion with them , and that they differ no more from him , than he now differs from his former self , i shall proceed to shew that in his former treatises he hath conspired with us in this matter . for , 1 st . in his idea of happiness , discoursing of the degrees of the love of god , he saith , the computation of bellarmine is accurate enough , who reckons four. the first , is to love god proportionably to his loveliness , i. e. with an infinite love , and this degree is peculiar to god himself ; the second , is to love him not proportionably to his loveliness , but to the utmost capacity of a creature , and this degree is peculiar to saints and angels in heaven . the third , is to love him not to the outmost capacity of a creature absolutely considered , but to the outmost capacity of a mortal creature in this life ; and this , he says , is proper to the religious . the fourth , is to love him not proportionably to the outmost capacity of a creature , but only so as to love nothing equally with , or above him , that is not to do any thing contrary to the divine love ; and this , saith mr. n. is an absolute indispensable duty , less than which will not qualifie us for the enjoyment of god hereafter . in his treatise of the theory and regulation of love , he saith , that as we are obliged to love god , so ought we to love him beyond all other things whatsoever . — we may , and must prefer him in our love , thou shalt love the lord thy god with all thy heart , with all thy soul , with all thy mind , and with all thy strength . so runs the commandment , and very just we should ; for if , even in particular goods , order requires that the most lovely should be loved most : n. b. much more ought we to love him who is the very essence of good , good it self , beyond all derivative and secondary good. in his treatise of heroick piety , he hath these words ; i know it is usually objected , that what is supposed to be thus heroickly performed , is inclusively enjoined by virtue of those comprehensive words , thou shalt love the lord with all thy heart . to which objection he answers thus : i conceive that all which is intended by that phrase amounts to no more than , ( 1st . ) a sincere love of god , as 't is opposed to that which is partial and divided ; and , ( 2dly , ) such a degree of loving as admits of nothing in competition with him : and thus far reaches the bounds of indispensable duty , it being impossible that he who does not love god in this sense and degree , should keep his commandments . now here i would crave leave to ask him whether , when he wrote these things , he could not but be sensible that he did not rise up to the letter of the text , and that it manifestly required a more elevat●d sense ; though , to preserve his heroick piety , he pretended to conceive , it amounted to no more than loving god sincerely in opposition to a par●ial ●●d divided love , and so as to admit of nothing into competition with him ? whether by these savings he taught men to love god less th●n ●e r●●●ired , to defraud him of his due , to r●sist his w●ll ? &c. whether he only said these things , as b●ing then under the power of his passions , lusts , interests , customs and prejudices , and not being in due measure purged from the prejudices of sense , not disingaged from the love of sensible objects , not so far entered into the methods of true mortification , as to be capable of conviction ; and of having his mind wrought upon by the light and force of reason ? if not , let him learn hereafter , from his own sense and experience , not to pass such severe and undue censures on his brethren . having premised these things , i proceed , 2 dly , to establish and confirm the common exposition from the evidence of scripture , and of reason . let it be then observed , first , that this command was given to the iewish nation , and is only cited by our lord , or by the lawyer , from deut. 6.5 . where the words runs thus , hear , o israel , the lord thy god is one lord , and thou shalt love the lord thy god with all thy mind , and with all thy soul , and with all thy might . now hence ariseth a demonstration , that this text cannot be expounded so as to exclude all love , or all desire of the creature . for the land they lived in was the land of promise , stiled by god himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pleasant land , or , the land of desire , psal. 106.24 . dan. 8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the land of glory , or the glorious land , as being the glory , the most pleasant , and desirable of all lands ; to encourage them to go in and possess it , it is represented to them as an exceeding good land , a land which floweth with milk and honey ; a good land , a land of wheat , and barley , and vines , and figtrees , and pomegranates ; a land of oil-olive and honey ; a land wherein they should eat bread without scarceness , and in which they should not lack any thing ; a land which the lord thy god careth for ; the eyes of the lord thy god are upon it , from the beginning of the year , even to the end of the year . and might they not desire what was the very promise made to the seed of abraham ? might they not love , or be pleased with a land so glorious , so pleasant , and desirable ? doubtless they would have marched but heavily through the barren and desolate wilderness , had moses by this precept forbid them to desire , or be pleased with this land flowing with milk and honey . moreover , the blessings of this life were the chief things which god did promise to these iews , as the reward of their affection and obedience to him ; whence he is said to give them wealth , that he might stablish his covenant with them , to make them plenteous in the works of their hands for good : and the taking away of those outward blessings was the chief thing threatned in the law of moses , to deter them their disobedience ; for , saith god , if you will hearken diligently to my commandments , to love the lord your god , and to serve him with all your heart , and with all your soul , then will i give you the rain of thy land in due season , that thou mayst gather thy corn , and thy wine , and thy oil : and i will send grass in thy field for thy cattle , that thou mayest eat and be full . ye shall serve the lord thy god , and he shall bless thy bread , and thy water ; and i will take sickness from thee , and fulfil the number of thy days . ye shall do my statutes , and shall keep my iudgments ; and ye shall dwell in the land in safety , and the land shall yield her fruit , and ye shall eat your fill . if ye walk in my statutes , and keep my commandments to do them , then will i give you rain in due season , and the land shall yield her increase , and the trees of the field shall yield their fruit , and you shall eat your bread to the full , and dwell in your land safely . and i will give you peace in the land , and you shall lie down , and none shall make you afraid ; and i will have respect unto you , and make you fruitful , and multiply you . if thou observe to do all the commands which i command thee this day , blessed shalt thou in the city , blessed in the field , blessed in the fruit of thy body , of thy ground , of thy cattle , in the encrease of thy kins , and the flocks of thy sheep , in thy basket , and thy store : the lord shall command the blessing upon thee in thy store-houses , and all that thou settest thy hand unto : the lord shall make thee plenteous in goods , in the fruit of thy body , of thy cattle , and thy ground : the lord shall open to thee his good treasure , the heaven to give thee rain unto thy land in its season , and to bless all the work of thine hand . if thou obey the voice of the lord , he will make thee plenteous in every work of thine hand , in the fruit of thy body , of thy cattle , and of thy land for good ; for the lord will again rejoice over thee for good , as he rejoiced over thy fathers . these temporal good things he declares to be his gifts ; for these he requires them to bless the donor , saying , when thou hast eaten , and art full , then shalt thou bless the lord thy god , for the good land he hath given thee ; commanding them to rejoice in every good thing he hath given them . moreover , upon their disobedience , he threatneth the removal of all these blessings , and to strip them of all these good things ; that he would shut up the heavens , that there be no rain , that the land yield not her fruit , and that they should perish quickly from the good land that god had given them ; that they should be cursed in their basket and store , in the fruit of their body , of their land , of their kine , and sheep ; that he would send upon them cursing , vexation , and rebuke in all they put their hand unto ; and that they should serve their enemies in hunger , and in thirst , and in nakedness , and in want of all things . now if god , by requiring them to love the lord with all their hearts and souls , had enjoined them not to desire , or affect any of these outward things , to what purpose doth he promise what he forbids them to desire ? or what encouragement can such promises afford them thus to love him ? if these things were in no sense their good , why are they stiled god's blessings and his gifts ? and why are they commanded to rejoice in them , and so bless him for them ? yea , why are they said to be blessed in them ? but if they were their good things , why might they not desire or effect them proportionably to the goodness that was in them ? yea lastly , if they were not good and desirable things , wherein consists the hurt and curse in being stripped and deprived of them ? 't is therefore manifest that this interpretation , as it casts a slur and a reproach on all god's temporal blessings , as having in them nothing good , nothing fit to be desired , or worthy to be loved , and therefore tends to rob him of the praises due unto him for them , so doth it also impair the force of all the promises by which god did endeavour to engage his people thus to love him , and of those threats by which he did deter them from their disobedience ; this therefore cannot be the genuine import of these words . again , from this consideration , that this command was given to the iewish nation , it follows that it ought to bear the sense which is the certain import of it in all those other places of the old testament where it only doth occur , it being only found in the new testament as a citation thence . 't is therefore certain , that it doth not require us to love god in perfection of degrees , or in the elevated sense contended for , but only to love him with a sincere and a prevailing love . for , first , god's servants entred into a covenant to serve the lord after this manner . thus asa gathered all benjamin and iudah , and they entred into covenant to seek the lord god with all their heart , and with all their soul. and good iosiah , with all his people , made a covenant before the lord to walk after the lord , and to keep his commandments with all their heart , and with all their soul : now if , in this covenant , they promised to love god with every degree of every power , with the whole possibility of the soul ; to bestow on him not only the highest degree of it , but every degree of it , the whole ; and to make him not only the principal , but the only object of their love , they promised what they knew they never could , what to be sure they never did perform . and why then is it said , that the people stood to the covenant , and that god wus found of them . but if they only promised love of sincerity , and love to god above all other things , and that they would adhere to him and his service , then may this phrase import no more . secondly , this god required them to do , to render them the objects of his grace and favour , promising to have mercy on them in their captivity on this condition . if from thence , saith moses , thou shalt seek the lord thy god , thou shalt find him ; if thou seek him with all thy heart , and all thy soul. and again , if thou shalt return to the lord thy god with all thy heart , and with all thy soul , then the lord thy god will turn thy captivity , and have compassion on thee , and will bring thee into the land which thy fathers possessed ; and thou shalt possess it , and he will do thee good. and upon this condition only doth solomon desire this mercy , saying , if they turn to thee with all their heart and all their soul in the land of their enemies , then hear thou their prayer and their supplication . now is it reasonable to conceive that god required such an absolute perfection of degrees in their affection and obedience , to qualifie them for his favour under their captivity ? if so , they must for ever have continued captives . would he promise to restore them to their good land , and to do them good upon a condition that would not permit them either to desire that pleasant land , or any other temporal enjoyment as their good ? sure the suspension of his favour upon this condition , is a clear evidence , that this phrase bears a milder sense . thirdly , god doth acknowledge that some of them did actually love him thus , that king david had kept his commandments , and followed him with all his heart , saving in the matter of uriah ; and yet we find him guilty of mistrust of god's own promise , by saying , i shall one day perish by the hand of saul ; of lying to abimelech , of a rash oath , in swearing to cut off the house of nabal ; of injustice , in giving a deceitful ziba half the goods of mephibosheth ; and of pride , in numbering the people . god also testifies of good iosiah , that he turned to the lord with all his soul , and all his heart , and all his might , since therefore god himself declares of men thus subject to imperfection that they did thus love him , that love cannot require a perfection of degrees , but only a sincere and prevalent affection to him . in a word , in the language of the old testament , to serve god with the whole heart and soul ; to walk before him with a perfect heart , and with integrity of heart , hath an essential respect to the owning him alone to be the true god , in opposition to all strange gods , and the continuing stedfast in his service , in opposition to the service of the heathen idols , or the calves of dan and bethel ; thus when god permitted a false prophet to arise among them , and to shew a sign , or do a wonder to tempt them to desert him , and go after other gods , he declares he did this for tryal , whether they loved the lord their god with all their hearts , and all their souls , and therefore it must be sufficient to shew they did so , that they were not prevailed upon by that false prophet to decline from following after god , but still cleaved stedfastly to him . hence of those kings who , with the true god , served idols , or served him in an undue manner ; it is said , they did not serve god with all their hearts . v. g. iehu took no heed to walk in the law of the lord his god with all his heart , for he departed not from the sins of ieroboam . and of solomon it is said , that his wives turned away his heart after other gods , and his heart was not perfect with the lord his god. of abijam , that his heart was not perfect with the lord as the heart of david his father , for he walked in all the sins of his father rehoboam , who forsook the law of the lord. and of amaziah , that he did that which was right in the sight of the lord , but not with a perfect heart ; because coming from the slaughter of the edomites , he brought the gods of the children of seir , and set them up to be his gods ; and bowed down himself before them , and burnt incense to them . whereas the contrary is said of all those kings who put away all idolatry , and served him according to the law of moses , viz. of hezekiah , who removed the high places , and brake the images , and cut down the groves , it is said , that he walked before the lord in truth , and with a perfect heart . of asa , who removed all the idols which his father had made ; that his heart was perfect with the lord all his days . and of iosiah , who put away all the images , and the idols , and the abominations which were in the land of iudah , and in ierusalem ; that he turned to the lord with all his heart , and with all his soul , and with all his might , acccording to all the law of moses . thus of iudah revolting from the lord , after the punishment of israel for her idolatry , it is said , she turned not unto the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from her whole heart , but feignedly . and the advice of samuel to israel runs thus , serve the lord with all your heart , and turn you not aside after vain things . from which observation we may reasonably collect , that when we love god , so as not to make an idol of any thing by loving it in opposition to his will , or equally with god , or so as that it rivals not him , nor draws our hearts from that obedience we owe to him ; then do we in the prime import of this phrase , love god with all our souls and hearts ; and hence we learn how apposite the reason here assigned is , for loving god with all our hearts and souls , viz. that the lord is one god , or that he only is the lord , and therefore to him alone belongeth the superlative affection of the soul and heart , which is due from all creatures to their god. thirdly , the love required by this text , our lord requires as the condition of salvation ; for the question of the scribe was this , by doing what shall i inherit life eternal ? the answer of our lord is this , thou shalt love the lord thy god with all thy heart , &c. this do , and thou shalt live , i. e. eternally . what therefore he requires in this text he plainly doth require as the condition of salvation . now that cannot be love of god with that perfection of degrees which excludes all imperfection , and so all sin , for were that made the necessary condition of salvation , no person could be saved , the best of men being imperfect , and subject to sin in this life . moreover this new exposition destroys the covenant of grace , for that requires only sincere obedience as the condition of salvation , and introduceth again the covenant of works , i. e. a covenant requiring perfect obedience in order unto life . fourthly , if to love god with all the heart , import the loving him with all our love , so as to have no other object of our love , or on which we may in any measure set out heart , then to love god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all our mind , and all our understanding , must import that we must have no other object of our mind , no knowledge , no understanding of any thing else , nothing but god on which we may imploy our rational faculties , the reason being perfectly the same in both cases , because the command is so , but this is manifestly absurd , as being not only contrary to the practice of all mankind , but destructive of all sciences , all arts and trades , unless they are best learnt , and acquired by thinking upon god alone . moreover this exposition , as it gives the truest import of these words , so hath it also this to recommend it , that it serves all the designs of religion in the general , and of christian religion in particular , as much as doth the exposition of these words for which good mr. n. and the lady do so much contend . for , first , do mr. n. and the lady recommend unto us their sense of this command as an effectual preservative against sin ? sure this is done as fully by that love which doth engage us to be always ready to lose any temporal good , or suffer any temporal evil , rather than commit the least sin against god. moreover can his understanding be prevailed upon to prize any thing , or be concerned for any thing so much as to endeavour to obtain , or to preserve it by displeasing god , who values the favour of god infinitely above all other things , and counts them loss and dung compared to him ! can his will be diverted from god by any temporal concerns , or any charms of a temptation , who loves him so as still to cleave unto him , in opposition to all other things , and to admit of nothing which stands in competition with him for his love ; yea , who has nothing he doth not truly hate and despise , comparatively to his favour ; nothing that can tempt him to depart from him , or do the thing that will provoke his displeasure ? can he offend in his affections to , or his desire of any worldly good , whose love to god , and his desire to enjoy him , will not permit him to desire any thing in opposition to him , or against his will and pleasure ? if then the love we plead for will not permit the lover to offend in mind , in will , affection , or desire , how can it suffer him to offend in action ? how pure and chast then must his soul be , that is so thoroughly purged of all created loves , and in whom the love of god reigns so absolute , and unrival'd , as it does in such a lover's breast , who never suffers any thing to stand in competition with his love and duty to his god ? but when it once begins to do so , hates and rejects it with the utmost detestation . how secure must he needs be from sin , when he has not that in him which may betray him to it . he has but one love at all predominant in his heart , and that is for god , none but what is entirely subject to , and governed by it ; and how can he that thus loves nothing but god , be tempted to transgress against him . secondly , do they represent the sense which they impose upon this precept as that which elevates the amorous soul to the most noble heights of piety , as an effectual means to secure obedience , and a strong impellent to good ? will not that love which will not suffer me to sin against god preserve me holy , pure , and harmless before him in love ? will not that affection do the same which obliges me , ( 1. ) to prize him above all things , to esteem him infinitely more valuable in himself , and infinitely more beneficial to me than all things else i can enjoy ; to look upon him as my chief good , the only felicity of my immortal soul , the only being in whom its everlasting happiness , and its true satisfaction doth consist . oh! what can be too difficult to do , to acquire a more perfect enjoyment of what we thus love and prize ? what can be too hard to suffer for the sake of the chief object which hath thus won our heart ? ( 2. ) will not that affection which so powerfully doth convince me , that there is infinitely more excellency in god , more happiness to be expected from him , than all the honours , pleasures , profits , interests , relations , and satisfactions of the world can tender , engage me always to prefer his service before these base and trivial interests ? and ( 3. ) will not that love which carries my heart more ardently , my desires more fervently after god than any other thing , make me long , breath , pant , thirst more after him , rejoice more in his favour , and be more satisfied with it than in marrow and fatness ; make me diligent and vigorous , always abounding in the work of the lord. whilst this devout lover thus contemplates the divine perfections , whilst he looks on god as his exceeding great reward , and desires him accordingly , is not his obedience prompt , and ready ? does not his mind move with alacrity , and unwearied vigour ? and are not all its motions regular and pleasing ? must not he who so zealously desires , and so impatiently thirsteth after god , be very well disposed , and above all things industrious to unite himself unto god , must not he who thus prizes him for his incomparable excellencies , think it his happiness and perfection , and therefore make it above all things his endeavour to be like him ? must not that secure our obedience to him , which constrains us always to prefer our interest in his perfections , and in the blessings he hath promised to the obedient , before all other things : to obey him , rather than man ; to please him , rather than to gratifie our selves ; to enjoy him , rather than any worldly or carnal interest whatever : and forces us to say with the psalmist , whom have i in heaven like thee , or what is there on earth i can desire in comparison of thee ? what incentive can he want to engage him to walk before god unto all well-pleasing , and to perfect holiness in the fear of god , and what a wonderful progress must he needs make in it ? whether will not this superlative love of god carry him ; and to what degrees of perfection will he not aspire , under the conduct of so divine , so omnipotent a principle ? if obedience be the fruit of love , then what an entire obedience may we expect from so intire a love as can admit of nothing into competition with it , nothing which is not wholly subject to , and governed by it ? and so can have no suckers to draw off the nourishment from it , no other love to check and hinder its growth ; what is there that can hinder him who has so emptied his heart of the creatures , and devoted it so entirely to god , that his desire of all other things is always comparatively none , and , when they hinder his desire of him , are absolutely none , from reaching the highest pitch of assumable goodness ? since therefore where-ever obedience is found , 't is a certain criterion of love ; and to derive universal obedience from the love of god , or to argue from that obedience to the entire , n. b. love of god , is as sound a way of argumentation , as to prove any other effect by its cause , or cause by its effect . hence from the universal obedience which this love must produce , i argue demonstratively , that it is that entire love of god which is required by the command , to love god with all our hearts . seeing there is no better diagnostick to discover our love , then by observing what is the most frequent subject of our thoughts ; and where-ever the weight of our desire rests , the stream of our thoughts will follow ; it being certain , that what i prize above all things , and above all things desire , must be still uppermost in my thoughts , and be the very thing on which the weight of my desire rests : what better diagnostick can i have to prove my genuine affection to that god i do so infinitely prize , so fervently desire , and in affection do prefer before all other objects ? if therefore we would come up to our holy religion , if we would be those wise and excellent creatures that god designs we should , let us above all things fix our love upon its proper object , put it into a regular motion , and then do but allow it scope , and faithfully pursue its tendencies , and we need not be afraid of doing amiss ; we should run the race that is set before us with chearfulness and vigour , in a direct line , and with unwearied constancy . for what wise man would think much to relinquish a lesser , for a greater good ? or shew any inclination for lower delights , when courted to the enjoyment of the highest ? thirdly , do they say the love of god they plead for makes the best provision for our pleasure ? is not this as true of the measures of divine love assigned by us ? for have not we who contemplate and prize him as our chiefest good , and our exceeding great reward , compared to whom nothing is lovely or desirable , the same object still present with us ? and the same reason to fix the eyes of our understanding on , and direct the motions of our will towards him ? may we not always contemplate and enjoy his beauty , asswage our thirst at this fountain , and feast our hungry souls upon his never-failing charms ? and must not the assurance of our interest in so great a good , our enjoyment of a reward so excellent , our sight of such a perfect and a charming beauty , the satisfaction which all our appetites may find in sweet communion with , and in enjoyment of him who is so able to replenish all our faculties , and gratifie all our desires , even ravish our hearts , and fill our souls with unspeakable delight ? must not these sentiments be highly ravishing and entertaining , must they not fill every faculty with a full tide of ioy ? must they not be sweets that know no bitter , ioys without allay , pleasures that have no sting ? fourthly , do they add that by this love we are secured from disappointment , iealousies , and all that long train of pain and grief which attends desire when it moves towards the creature . while others are tormented with fears and cares , unsatisfied desires , and unprosperous attempts , &c. are they not as entirely secured from any thing of this nature who love nothing , and desire nothing but in relation to god , i. e. as it enables us to serve him , is instrumental to his glory , or to our enjoyment of him , or to perform the duty we owe to others for his sake ? and , 2 dly , in subordination to god , so as that our love to , or our desire of them , is wholly subject to , and governed by our affection to him . and , 3 dly , with entire resignation to his all-wise providence , and full submission to his will ; so that we desire nothing but conditionally , if divine wisdom see it good for us , we ask nothing but with this restriction , if it be thy pleasure ; and are still ready to par●t with it , when he who gave it is pleased to recal it , and to say when he hath done so , the lord gave , and the lord hath taken away , blessed be the name of the lord. for what more naturally tends to produce in us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that quietness , that smoothness , and tranquillity of spirit in all conditions and events , in which philosophers have plac'd the happiness of man ? is it not evident that he whose will is thus resigned to the will of god , cannot be cross'd in his desires ? and so he never can admit of a disturbance , or a disappointment , or be in pain , or an excess of grief , but whatsoever doth befal him , can possess his soul in patience ; he fears not any thing which may betide him , because he knows it must befall him by the direction of that providence which he is willing should dispose of all his interests and concerns , nor is he troubled with distracting cares for any thing he wants , because he is contented to want what providence sees fitting to deny him . how happy therefore is the man who can thus order and regulate the master and leading passion of his nature . that can thus love the lord his god with all his heart , soul and mind ; how to be envied is that man who can thus disingage his affections from the creature , and settle his whole love upon god ? [ that he loves nothing else but for his sake , nothing but as 't is instrumental to his glory , nothing but with entire submission to his all-wise pleasure . ] that can force the creatures to withdraw , command their absence , and wholly empty his heart of their love . [ yea can hate and despise them whenever they prove temptations to , or hinderances of his love to , or his enjoyment of god. ] how ravishing and lasting are his delights ? how solid and profound is his peace ? how full and overflowing are his joys ? how bright and lucid are the regions of his soul ? how entire and undisturbed are his enjoyments ? what a settled calm possesses his breast ? what a firm stable rest does his soul find when she thus reposes her full weight upon god ? how loose and disentangled is he from the world ; and how unconcerned doth he pass along through the various scenes and revolutions of it ; how unmoved and unaltered in all the several changes and chances of this present life ? why therefore doth mr. n. tell us , that the man that harbours creatures in his bosom , and divides his heart betwixt god and them , will be always in great danger of being betrayed by them ; and though he should with great care , and habitual watchfulness preserve for god a greater share in his affections ( which is the most such a one can pretend to ) yet he will have such a weight constantly hanging upon his soul , that he will be never able to sore very high , or arrive at any excellency in religion ? can our love of what god promises ; our esteem for his blessings ; our desire of what he commands us to pray for that we may , and to give thanks for when we have received , be obstructive to our advancement in religion ? can that heart be said to be divided betwixt god and the creatures , which never suffers the creature to come in competition with him , never loves it in opposition to him ? can that soul have any weight upon it obstructing its ascent to god , which always infinitely prefers him in her affections before all other things ; and is still ready to quit them for his sake ? in fine , it may deserve to be considered , that we cannot safely argue that a thing is , may , or should be so , because it would be an advantage to religion were it so : for what an advantage would it be to truth , to have a living infallible iudge of it ; or that every parson of a parish , or every private person were infallible ? but must we therefore grant to the papist such a living iudge , or to the quaker such an infallible spirit ? what fine harangues might mr. n. and the good lady make of the advantages to religion , which might arise from living without sleep , or weariness , or without the body which presseth down the soul , and yet all their fine rhetorick would be lost , because this sutes not with that nature god hath given us ; if then he hath given us a nature subject to the same necessities of other things , as well as sleep and faculties , which cannot but desire them ; so that we may expect as well to live without the body , as without them : they must also spend their rhetorick in vain , when they endeavour to perswade us to banish all desire of the creature from us . chap. iv. the contents . this chapter contains an answer to mr. n.'s arguments from scripture , for a love of god exclusive of all love of desire of the creature ; as , v. g. 1st . from these words , thou shalt love the lord thy god with all thy heart , &c. matth. 22.37 . § . 1. 2dly . from those words of st. james , ye adulterers and adulteresses , know ye not that the friendship of this world is enmity to god , james 4.4 . § . 2. 3dly . from these words of st. john , love not the world , neither the things that are in the world , 1 john 2.15 . § . 3. and to his arguments against the relative love of the creature , v. g. 1. that it is as much idolatry as the relative worship of the creature . this answered , 1. ad hominem , by shewing that it was formerly approved by mr. n. 2. by shewing the disparities betwixt the relative love of the creature , and the relative worship of images , § . 4. object . 2. if creatures be truly and properly lovely , as being our true and proper good , they are to be loved absolutely and for themselves ; if not , they are not to be loved at all . answered , by shewing in what sense they may be stiled our true and proper good , and be loved for themselves , viz. as that imports a love of them only for that goodness god hath put into them ; and how they may not be loved absolutely , and for themselves , viz. as that excludes the subordination of that affection to the love of god , § . 5. against this sense of the words i plead for , mr. n. hath but one objection from the words themselves , and it runs thus , the text saith , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind , but does he love god at this rate , who loves him only principally , and more than any thing else ? does this exhaust the sense of this great commandment ? can he be said , with any tolerable sense , to love god with all his heart and soul , that only loves him above other things , at the same time allowing other things a share in his love ? can he be said to love god with all his love , n. b. who loves him only with a part ? what though that part be the larger part , 't is but a part still , and is a part of the whole ? what logick , or what grammar will endure this ? to this i answer , first , that he assumes what never will be granted by divines , viz. that scripture phrases must be interpreted not according to the analogy of faith , and the import of the same words elsewhere occurring in the holy scripture , but according to the rules of logick and of grammar , which supposition would render the interpretation of scripture very absurd in many places . for instance , 1. the apostle saith , all men seek their own , and not the things of iesus christ ; that is , say interpreters , many , or most men , do so . the gospel was preached to all the world , to every creature under heaven , saith the same apostle ; and the faith of the romans was spoken of in all the world ; when as then many parts even of the roman empire had heard nothing of it . here therefore all interpreters allow a synecdoche totius pro parte , i. e. the whole is put for the most celebrated parts of the world ; and will he here ask , can that be said to be preached to all , and spoken of in all the world , which is only preached and spoken of in a part of it ? is a part the whole ? 2. again , children obey your parents in all things ; servants obey your masters according to the flesh in all things , saith the text. this generality , say interpreters , is to be restrain'd to all things honest , to all things belonging to their right as parents , or masters to command ; and will he here cry out , what logick , or what grammar will endure this ? 3. in precepts absolutely negative , and even exclusive , that which in words is absolutely denied , must be interpreted so as only to import , that 't is denied not absolutely , but comparatively , not as to the whole , but as to the degree ; as , v. g. god saith , i required mercy , and not sacrifice ; when as yet the greatest part of leviticus is imploy'd in giving laws concerning sacrifices . christ saith , fear not them which can kill the body ; samuel , only fear the lord , and serve him ; and yet saith the scripture , fear the lord , and the king , and render to all their dues , fear to whom fear ; so that the import of these words must be this , fear not the one so much as the other ; fear not man or idols so as to incur the displeasure of god. labour not for the meat that perisheth , saith the scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , work not for it ; and yet saith the same scripture , let him that stole , steal no more , but rather let him labour , working with his hands the thing that is good , for he that will not labour shall not eat ; so that the import of that phrase is only this , do not chiefly , and primarily , labour for the meat that perisheth ; and will he here again cry out , what logick , or what grammar will endure this ? secondly , i ask what grammar will not endure it ? i have already shew'd , the hebrew and the greek of the septuagint do use the phrase in this sense ; as for the latins nothing is more common with them than to express an ardent love , by saying , in amore est totus , unicè amat , toto pectore diligit , omni studio aliquem amplectitur : in french it is as common to say , ie vous aime de tout mon coeur : we teach our very children to say , i love my dad , i love my mam with my whole heart ; nothing therefore being more ordinary in every language than to use this expression , when we do not in the least intend to signifie the person we thus love , is loved exclusively of all others , but only that he is very much beloved by us : why may not the scripture say this of that god we are obliged to love above all things , and before all things , and so as to love other things only in subordination and relation to him ; loving none other with that love which is due and proper to him ? for as we are commanded to serve him only , and yet may serve our king , our master , and our friend ; to fear him only , and yet may fear our parents , our superiors and masters , because we do not serve them with that religious worship , nor fear them with that reverence which is due to god alone : so may we love the creature with a love of desire , and our neighbour with a love of benevolence , and yet love god only with that desire and benevolence which is due to him alone . when mr. n. proposeth this objection against his own opinion , that if the love of god required our whole affection , we could not love our neighbour as our selves , he is forced to answer thus , that if the love of god , and of our neighbour were of the same kind , that entire love of the former would indeed exclude the latter ; but this is not the case , we are not here supposed to love god in the same sense , or with the same sort of love wherewith we love our neighbour . so , say i , is it in our case , we do not love the creature with the same sort of love , or in the same sense in which we love god , i. e. not with a religious affection , but with a natural only ; not as our spiritual , but as our temporal good ; not as the good of our immortal souls , but our frail bodies ; not as our end , our rest , or our chief good , not for its own , but for god's sake ; whereas we love god with a religious affection , as the spiritual and eternal good of our immortal souls , as our end , rest , and our chief good , and even for himself : for this he doth , saith the excellent bishop taylor , who loves god above every thing else , for all that supereminent love by which ▪ god is more loved than all the world , all that love is pure , and for himself : for the philosophers were wont to say , a man loved virtue for virtues sake , if he loved it when it was discountenanced , when it thwarted his temporal ends and prosperities ; and what they call loving virtue for virtu●s sake , the christian calls loving god for god's sake . and had mr. n. when he said , there are but two sorts of love , that of desire , and benevolence , considered that this love of desire may be branched into religious and natural desires , desire of things spiritual and temporal , of things good for the body and for the soul , of things to be used here , and to be enjoyed here and hereafter , of things as necessary for our being and our well-being , of things to be desired for their own and for god's sake ; he would have discerned as great a difference betwixt one love of desire and another , as betwixt love of desire and of benevolence ; or at the least would not have thought that he who desired the creature in a sense thus limited , desired him in the same sense , or with the same sort of desire with which his love and his desire is carried out towards his great creator . so that i need not now to advertise him , that he should not insist so much on the english particle with , since the original greek from whence these words are cited , ran thus , thou shalt love the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the whole heart ; now sure we may love one thing ex animo , from the whole heart , and desire it entirely , and yet may also sometime imploy our desires upon other things ? the second objection from scripture is taken from the words of the apostles iames and iohn ; the words of the apostle iames are these , ye adulterers and adulteresses , know ye not that the friendship of this world is enmity to god ? whosoever therefore will be a friend of the world , is an enemy to god. whence he infers , that in st. iames's account our heart is so much god's propriety and peculiar , and ought so entirely to be devoted to him , that 't is a kind of spiritual adultery to admit any creature into partnership with him in our love. i answer , that as a woman becomes not an adulteress by any affection to , or friendship with another man , for she ought to love her friend , and neighbour , and relations , and to shew friendship to them , but only by loving friend or neighbour with the love proper to her husband , with that love which comes in competition with , and invades that conjugal affection which belongs to him alone . so neither doth all love of the creature make us guilty of spiritual adultery , but only that love of the creature which is proper to god , and stands in competition with him , and makes us idolize the creature , by giving it that share in our affections which is due to god alone , as is evident from the very words , ye adulterers and adulteresses ; for that * phrase , as often as it metaphorically occurs in the old testament , imports the declining of the iews to idolatry , and the giving that worship and service to idols and false gods , which belongs only to the true ; and consequently that friendship of the world which rendred the persons here represented , guilty of spiritual adultery , must be that inordinate affection to the world which made it rival god , and rob him of the service and obedience due to him ; and this the context clearly shews , for the friendship of the world there reprehended was such as proceeded from the lusts which were in their members , and caused them to desire the world 's good , not to supply their wants , but to consume them on their lusts , and such a love of the world as produced wars , fightings , and even murther , that they might obtain the worlds good things , ver . 1 , 2 , 3 , 4. but , saith mr. n. every lover of the creature is in proportion an idolater upon our former principle ; for by loving creatures we suppose them our goods , that they are able to act upon our souls , and affect them with pleasing sensations , that they perfect our being , and are the causes of our happiness , which is to suppose them to be so many gods ; so that there can be no such thing as loving the world with moderation , since we ought not to love it at all , for we deifie the object of our love ; and to affect the creature in any degree , is so far to idolize it . to this i answer , first , if there can be no such thing as loving , i. e. desiring the creature with moderation , why doth the scripture prescribe this moderation as to the things of this world , by saying , let your moderation , as to these things , be known unto all , the lord is at hand . be careful for nothing , but in every thing by prayer and supplication with thanksgiving , let your requests be made known unto god. are not our petitions of these things from god our desires of them ? is not our dependance on that providence for them , which will give good things to them that ask them , the remedy here prescribed against our anxious cares for these things ? and must not then the moderation here required respect the same things ? again , brethren , saith the apostle , the time is short , it remaineth that both they that have wives , be as if they had none ; and they that weep , as though they wept not ; and they that rejoice , as though they rejoiced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it : for the fashion of this world passeth away . here do not all the ancient commentators agree that the apostle prescribes mediocrity as to these transitory things we can enjoy but for a short time ? and that by commanding us to have and use them as if we did it not , he only doth enjoin us not to have our hearts affixed , and our chief care imployed about them ; and that to abuse the world is thus to use it to the satisfaction of our lusts , or so as to imploy all our studies and affections on it ; doth not the apostle himself thus explain our weeping for our lost friends , viz. that we should not do it immoderately ; and is not that sufficient warrant , so to interpret the other particulars ? and since these words respect the moderation of our joy and grief , and we do joy and grieve according as we do affect the objects of those passions ; why should they not be also deemed to respect the moderation of our affection to , or our desires of this world ? secondly , if we deifie the object that we love , we deifie every woman that we love in order to matrimony ; every child and relation we desire to preserve , that so we may enjoy the benefit and comfort of their presence ; we deifie our selves when , according to the psalmist , we desire life and love many days ; yea , we deifie all the meat and drink we love , and therefore do desire to eat and drink of ; and if i love and desire a cup of good wine , because it maketh glad the heart of man , i am , ipso facto , an idolater . thirdly , i deny that it is necessary that he who loves , i. e. desires any creature ( suppose meat when he is hungry , or drink when thirsty ) must suppose that creature perfects his being , and is the cause of his happiness ; or that it is able to act upon his soul , and affect it with pleasing sensations : 't is only necessary that he should suppose those pleasing sensations will follow upon the enjoyment of those creatures , and are not to be had without them ; for put case a sensual voluptuous man were of your opinion , would he ever the less pursure the delights of the flesh , and of the sensual appetites ? is it not the pleasure annexed to the enjoyment of these things which all the world pursue ? and must they not then have the same reason to desire and pursue them , while the same pleasures are annexed to the enjoyment of them , whoever be the efficient cause of that pleasure , or whatever it be that acts upon the soul , and affects it with these pleasing sensations ? fourthly , it cannot be idolatry to suppose god acts upon my soul by the virtue he hath put into a creature , rather than immediately by himself ; for then all the world must have been idolaters before mr. m. and mr. n. made known this new opinion to the world ; for he confesses that among the whole tribe of philosophers that went before them none of them thought any otherwise , or any farther , but universally held , that bodies had a power of producing such sensations : 't is also evident that children for a long time taste the pleasures of the creatures before they can be able to discern that god immediately produces these pleasing sensations in them ; and that the generality of the world are still uncapable of knowing that he doth so . now is not this to vilifie the providence and wisdom of god , and to reproach his goodness to say , that he hath laid the world under a sad necessity of defrauding god of his worship , and committing that sin of idolatry , which he that doth , saith the apostle , shall not inherit the kingdom of god. moreover all idolatry implies an act of religious worship , though misplaced ; now do we by desiring meat when we are hungry , or drink when thirsty , or by thus loving meat and drink as things which may gratifie our hungry or our thirsty appetites , by the virtue god himself hath implanted in them , worship bread and drink ? all religious worship proceeds from a direct immediate intention , either to give honour to that which we conceive to be god , or else ascribes to the object worshipped some of the divine attributes , or essential perfections ; but do we conceive bread and drink to be god , by asking them of god , that is , desiring them , or by rejoicing in them as his blessing , i. e. being pleased , or affected with them as such , or by conceiving he hath put any virtue into them to do us good ? do we ascribe unto the creature any of the divine attributes or perfections , or say in effect they are omnipotent , by thinking god may enable them to raise pleasing sensations in us ; or to work upon our animal spirits , and by them upon our souls ? surely could there be any semblance of idolatry in this case , it must wholly lie not in conceiving that creatures can move our animal spirits , which is all we say or think they do , but in conceiving that these animals spirits can act upon the soul , and that these motions of them can be grateful , or ungrateful to it ? the words of the apostle iohn run thus , love not the world , neither the things that are in the world ; if any man love the world , the love of the father is not in him : for all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life is not of the father , but is of the world. and the world passeth away , and the lusts thereof , but he that doeth the will of god abideth for ever . here you have again all love of the world expresly forbidden , as altogether inconsistent with the love of god ; not the immoderate love of the world only : for , 't is plain that the words import a great deal more , namely , that we are not to love the world at all ; that all love of it is immoderate . to this the reverend dr. barrow answers , that the apostle explains himself , that by the world he means those things which are most generally embraced and practised in it ; the lust , or the desire of the flesh , that is sensuality and intemperance ; the lust of the eyes ; that is envy , covetousness , vain curiosity , and the like ; the ostentation or boasting of life , that is pride , ambition , vain glory , arrogance , qualities as irreconcilably opposite to the holy nature and will of god , so altogether inconsistent with the love of him , begetting in us an aversation and antipathy towards him , rendring his holiness distasteful to our affections , his justice dreadful to our consciences , and himself consequently , his will , his law , his presence hateful to us . and that this is the true import of the words , is highly probable ; 1. because these things , saith the apostle , are not of the father : whereas the moderate desire of , and affection to the world 's good things , is of that god who hath implanted in us natural affections and propensions to them , made them the objects of our desires and our industry , encouraged us to affect them by making the matter of his promises , and hath allowed us to rejoice in them . 2. because he saith , he that loveth the world , the love of the father is not in him , which cannot possibly be true of that relative and subordinate love unto it , which he hath made provisions for . again , if we understand by these things , the desire of those things which gratifie our appetites with pleasure , v. g. by the lusts of the flesh , the desire of meat , drink , and voluptuous enjoyments , as they do gratifie the flesh ; by the lust of the eye , the desire of gold , silver , large possessions , noble houses , rich furniture , fair gardens , as they do gratifie the eye . by the pride of life , the desire of places of dignity , noble titles , all the honour and glory of the world , as they gratifie our thirst of honour . hath he not told us , that the pleasing sensations which produce these desires in us are not of the world , i. e. the things contained in it , but of the father ; that they are the natural , genuine , and direct effects of god ; that 't is of the proper nature of god to produce them ; that he wills them for themselves , and naturally delights in them , and therefore sure would have us to will and delight in them , and consequently to desire them . what then remains but that we should understand by the love and desire of these things , that immoderate love and desire which tends to captivate our affections to them ; and to prevail upon us to transgress the will of god , that we may enjoy or preserve them , that is , the immoderate love and desire of these things . i proceed now to consider what mr. n. objects from reason against our relative affection to the creature , i. e. our love of it in relation to god. now as , saith he , to worship the creature , though but relatively , is to give that worship to the creature which is proper to to god , so to love the creature though but relatively , is in like manner to give that love to the creature which is proper to god ; and if this be thought a sufficient reason to disallow of a relative worship , i cannot see why we should not , for the same reason , give sentence against this relative love ; or why one should not be reckoned idolatry as well as the other . to this i answer , ( 1. ) that mr. n. was formerly of another mind ; for in his discourse of platonick love he speaks thus , because god is of too sublime and refined excellency to be fastned on immediately by our love , plato recommends to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a method of ascent , which is from loving the beauty which we see in bodies , to pass on to the love of that beauty which we see in the soul ; from the beauty of the soul , to the beauty of virtue ; and lastly , from the beauty of virtue , to the immense ocean of beauty ; and these , saith he , are the steps of the sanctuary . now do we not find here all that mr. n. condemns in our relative love ? viz. the love of the creatures by way of relation to god , not as the only , but the final and ultimate object of our love ; a love of that creature for god's sake , or in relation to god , provided that it do not stop and fix at the creature , but run on till at last it fix upon god as its final object . again , we ought , saith he , to make god the direct and primary object of our love , and to love nothing for it self , but only in and for god. in his aspiration he speaks thus , my god , i will love thee as thou teachest me ; the first and direct motion of my love shall be towards thee ; and whatever i love besides thee , i will only love in and for thee . and doth he not here say , that he is taught of god to love other things besides god for his sake ? in his essay upon contemplation and love , he saith , god ought to be the ultimate end of all our actions ; and we ought not in any of our actions ( and therefore not in our love ) to stop short of this center , but in all our actions to make a farther reference either actual or habitual . and again , an end may become evil by being rested in , when it is not the last , without any farther respect or reference . so that 't is the want of this respect and reference , which renders the love of the creature evil . and now to shew what little cause he had to parallel this relative love of the creature , with the relative worship we condemn in the church of rome , and so unhappily to pronounce all christians guilty of idolatry , who love any thing besides god for his sake , i need only to remind him of a few things which , had they been considered , would have put him out of love with this comparison , viz. first , that the distinction of relative worship is proper to the worship of images , which can deserve no worship for themselves , but as they represent some object which deserveth worship : now to say thus of all inferior good things , that they can deserve no love , or cannot be desirable for any real goodness god hath put into them , is to beg the question . secondly , that we only charge them with idolatry in worshipping the cross , and the images of god , and christ with latria , i. e for giving the same worship which they give to god and christ , to the cross , and to the image , which is a creature of their own making . now can mr. n. charge us with giving the same love to the creature which we give to the creator ? moreover , we charge them with idolatry , for doing this with the same individual inward and outward act ; now can mr. n. charge us with loving the creature by the same individual desire with which we love god. thirdly , the relative worship which they do give to images is plainly forbid in the second commandment , but as this cannot be said of this relative love without begging the question ; so i have sufficiently proved already , that it is highly approved in the holy scriptures , that god hath made provisions for it , accepts of it , and doth encourage us to perform it , as will be still more evident by an instance proper to this subject , viz. mr. n. doth , and must allow a relative love of benevolence to the creatures , christ having so expresly said for the encouragement of our charity to his servants ; for as much as you did it to one of these little ones , my brethren , you did it unto me . and again , whosoever shall give you a cup of cold water in my name , because you belong to christ , shall not lose his reward . and the apostle , that god is not unrighteous to forget your labour of love that you have shewed to his name , in that you have ministred to the saints , and do minister . and solomon , that he that hath pity on the poor , lendeth to the lord. in all which cases there is a love of the creature for god's sake , or in relation to god ; a love of the creature in a relative , transitive way ; a love of them terminating upon god and christ , and yet a love highly acceptable to god , and such as he hath promised richly to reward ; but then it is not love of the same kind with that affection which i owe to god , as being not an elicite , or an immediate act of religion , as is the love of god , but only an imperate act of it , as the schools speak ; it proceeds not from the same act which carries me directly to god , the love of god being the cause , that of man the effect ; it is not done by any act of my mind joining god and the creature together , as one integral object , but it is love to the creature for that relation which it hath and bears to god and christ , and therefore 't is not a forbidden , but a very acceptable kind of love , though it be plainly relative . and so it is also in our love of desire to the creature ; for i love them for god and for christ's sake , when i desire them that i may have wherewith to feed christ's hungry , and clothe his naked members , and in all the other instances fore-mentioned . 't is therefore evident , that this relative love , and the papists relative worship of images , are so far from being exactly parallel , as mr. n. asserts , that they have nothing common to each other but this , that both are stiled relative , which also happens in that love of benevolence for god's sake , he allows of . but saith mr. n. either creatures are truly and really lovely , as being our true and proper good , or they are not ; if they are , then a relative love is too little ; we ought to love them with more than a relative love ; we ought to love them absolutely and for themselves ; but if they are not , then even a relative love is too much ; for what is not truly lovely , is always loved too much , if it be lov'd at all : so that either way there is no pretence for admitting this last expedient of our concupiscence , the relative love of the creature . to this i answer , that when he saith , the creature is not our true and proper goods , this may be taken in the most elevated sense , in which god only is our true and proper good , and then his argument runs thus . either creatures are to be loved as our god , or else they are not to be loved at all ; and this consequence i hope is not as clear as the day ; or it may be taken in a large sense for that which is the good of the whole man , soul and body , and then also i deny that what is not thus lovely , is not to be loved at all ; for i may love , because i may desire my daily bread , though it be not the proper good of my soul , but of my body only . or lastly , our true and proper good may signifie that only which is some way conducing to our good , to the advantage and comfort of this present life , as being instrumental to the sustentation , and the contentment , and pleasure of this life , or to our preservation from those afflictive evils which are incident to us in this life ; and all that in this lower sense is lovely , may be loved , and yet not loved * absolutely , and for it self , as that excludes the subordination of that affection to the love of god , since thus we are not to desire life it self , but as this life conduceth to god's glory , which is the soveraign end of all our actions . secondly , therefore i add , that creatures may be said to be loved absolutely , and for themselves , either as that imports only for the goodness god hath put into them , the good they do , the pleasure they afford to our natural appetites ; and in this sense i have proved they may be loved absolutely , and for themselves , and this i also learn from these words of mr. n. the great author of nature hath made provisions for the entertainment of our natural faculties , and particular appetites ; all our senses , seeing , hearing , tasting , smelling , and touching have their proper objects and opportunities of pleasure respectively ; and the enjoyment and indulgence of any of those appetites is then only , n. b. and in such circumstances restrained , when the greater interests of happiness are thereby crossed and defeated . now sure i may desire that pleasure of appetites which god hath made provision for , and consequently may desire those particular objects which afford that pleasure , since otherwise that provision god hath made for the entertainment of our animal falculties must be made in vain . again , if the enjoyment of , and the indulgence of these appetites is only then restrained , when the great interests of happiness are thereby cross'd and defeated ; then the enjoyment of , and the indulgence to them is not wholly restrained , and then the desire of that enjoyment and indulgence to them is not entirely restained , and therefore in some measure , and in some circumstances is allow'd . he also owns , that some repast may be found in the creature , and that it is good to be chosen , though not to be rested in ; and may i not then desire that repast ? may i not love what is good to be chosen with a love of concupiscence ? but , 2 dly , to love creatures absolutely , and for themselves , may signifie to love them exclusively of a relation to , and the subordination of that love to god ; and in this sense they are not to be loved absolutely , and for themselves . 1 st . not exclusively of a relation of them , and our affection to them to god's glory , seeing whether we eat , or drink , or whatever we do , we are to do it all to the glory of god. 2 dly , not exclusively of the subordination of the love of them to the love of god , because we must still love them with that moderation and indifferency , which will not permit our affection to them to hazard or obstruct our pursuit of the supreme good. for , saith mr. n. whenever we turn the edge of our desire to created good , 't is prudence , as well as religion , to use caution and moderation , and gage the point of our affection , least it run too far . where again he plainly allows of some affection to , and some desire of created good , and if prudence and religion require caution and moderation in the use of those affections and desires , they , by so doing , do approve them in some measure , for there can be no caution or moderation of our affections and desires to that which must not be at all affected or desired . chap. v. the contents . mr. n. grants , that we may seek , and use sensible things for our good , but , saith he , we must not love them as our good ; and that we may approach to them by a bodily movement , but not with the movements of the soul. this is examined , and confuted , § . 1. argument 1. that god is the sole cause of our love , and therefore hath the sole right to it . answered , § . 2. argument 2. the motion of the will is to good in general , i. e. to all good , and therefore to god only . answered , § . 3. argument 3. god is the end of our love , since he cannot act for a creature , but only for himself , or move us to a creature , but only to himself . answered , § . 4. argument 4. that god cannot be loved too much , nor the world too little . answered , § . 5. argument 5. that god having called us thus to the love of himself , cannot afterwards send us to a creature , § . 6. argument 6. a man cannot repent of placing his whole affection upon god , or have any thing to answer for on that account . answered , § . 7. argument 7. god only is to be loved , because he only acts upon our spirits , produceth our pleasure , and he only does us good. answered , § . 8. what the lady offers on this subject briefly considered , and answered , § . 9. having thus considered the arguments produced from scripture against the common interpretation of this great commandment , and for a love of god wholly exclusive of all love to , and desire of the creature , even so far , and so unhappily exclusive of it , that we are told , that he that desires any thing besides god , whatever he pretend , or however he deceive himself , doth not truly love god ; that the desire of god , and desire of the creature are in their own nature incompatible , even so incompatible , that whenever the soul moves towards the creature , it must necessarily forsake the creator . i now proceed to the examination of those arguments from reason , by which good mr. norris and the lady endeavour to establish this opinion , only premising for the better stating of the question , what he , and the good lady grant to us . and , first , they own , that we may seek and use those sensible things to which , by the order of nature , pleasure is annexed ; that they may be innocently sought for and used , though they must not be loved ; that we may seek and use sensible things for our good , but we must not love them as our good. which in plain terms is affirming and denying the same thing , as is demonstrable from mr. n.'s definition of the love of concupiscence , for pleasure , saith he , is good , even our good , seeking pleasure must suppose a desire of it ; and that desire is love , or the effect of love ; for it supposeth a motion of the soul towards it , and love , saith he , is only a motion of the soul towards good. again , seek and use sensible things for our good we cannot , whilst we suppose they are not good for us , i. e. that they will do us no good , if then we may seek , and use sensible things for our pleasure , and our good , they must do us good , and so be our good : for that , saith he , is our good , which does us good. moreover it may be enquired why he is so indulgent to our seeking of these things , who will not permit us to love them in the least measure , and who contends for an utter annihilation of all desire of the creature ; does not our saviour say as expresly , seek not what you shall eat , or what you shall drink ; as st. iohn doth , love not the world ? does not his apostle say as expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no man seek his own things ? and can he tell us any reason why of two things equally prohibited , we may be allowed the one , and not the other , or why the prohibition of loving or desiring the creature should be entirely exclusive of all love and all desire of the creature , and yet the prohibition of seeking and minding the creature should not be as exclusive of all seeking and all minding of it ? but to proceed : this , saith he in his letter , i farther illustrate thus , you are to distinguish betwixt the movements of the soul and those of the body ; the movements of the soul ought not to tend but towards him who only is above her , and only able to act in her , but the movements of the body may be determined by those objects which environ it ; and so by those movements we may unite our selves to those things which are the natural or occasional causes of our pleasure , thus because we find pleasure from fire , n. b. this is warrant enough to approach it by a bodily movement , but we must not therefore love it ; for love is a movement of the soul : and that we are to reserve for him who is the true cause of that pleasure which we resent by occasion of the fire ; who , as i have proved , is no other than god , by which you may plainly perceive what 't is i mean , by saying , that creatures may be sought for our good , but not loved as our good. but this , saith he , is more intelligible than practicable . but , 1. is this philosophy suitable to the language of the holy ghost ; doth he speak as if we sought and approach'd the creature only by a bodily movement , and not with any movements of the soul. doth not he say , notwithstanding thou mayst kill and eat flesh in all thy gates , whatsoever thy soul lusteth after , according to the blessing of the lord thy god which he hath given thee . when the lord thy god shall enlarge thy borders , and thou shalt say , i will eat flesh because thy soul longeth to eat flesh , thou mayst eat flesh whatsoever thy soul lusteth after . thou shalt kill of thy herd , and of thy flock which the lord hath given thee , and thou shalt eat in thy gates whatsoever thy soul lusteth after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all the desire of thy soul , thou mayst eat , saith the hebrew thrice ; thou must do it only by the movements of the body , saith mr. n. again , thou shalt bestow thy money for whatsoever thy soul lusteth after , for oxen , or for sheep , or for wine , or for strong drink , or for whatsoever thy soul desireth . where again we find , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of the soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the concupiscence of the soul allowed to go forth towards oxen , and sheep , and wine , and strong drink . the preacher also laments the folly of the man who having riches , wealth and honour in such abundance , that he wanteth nothing which his soul can desire , and yet he hath not an heart to enjoy them freely , and delight himself in the good of them . see isa. 58.11 , 12. rev. 18.14 . so plainly doth the holy ghost contradict this new philosophy . 2 dly , is it suitable to the sentiments of mr. n. when he saith , there are some things in the world which i love , n. b. with great passion , such as are conversation with select friends , or men of harmonical and tuneable dispositions , reading close and fine-wrought discourses , solitary walks and gardens , the beauty of the spring , and above all , majestick and well composed musick ; these i delight in with something-like satisfaction and acquiescence , and the last , could i enjoy it in its highest perfection , would , i am apt to phansie , terminate my desires , and make me happy . now could he do all this without any movement of his soul towards them ? are none of these things truely and really lovely , because they are creatures ? or must he love them too much , if he love them at all ? 3 dly , he is here speaking of seeking the creatures for our good : now hath the body any apprehensions of what is for our good ? can it desire , or seek any thing under that notion ? hath it any apprehension of the objects that make impressions on it as the natural or occasional causes of our pleasure ? doth that find pleasure from the fire , or remember that it did so ? is it not evidently the soul that apprehends , remembers , seeks , desires , and doth all these things ? how unintelligible therefore is it to talk of all these things only as movements of the body , and and not as movements of the soul ? to take his own instance , do we approach to the fire by a bodily movement without desiring the fire , and expecting pleasure from it ? and is not this desire and expectation a movement of the soul ? is it not the soul which moves those animal spirits into those parts and muscles by which we are enabled to approach the fire by a bodily movement : so that , as far as i am able to perceive , here is nothing true , nothing satisfactory , i had almost said nothing intelligible in this pretended illustration . moreover , when he , and the lady , allow us to move toward these things , only as the occasions , not as the causes of our good , i ask , is not the continuance of my life and being good ? and is food only the occasion , is it not the means by god appointed for the continuance of life ? is physick only the occasion , is it not the means of my health ? is sleep only the occasion , is it not the means of my refreshment ? and so of the pleasure that we find in the recovery of our health , and the refreshments of our wearied spirits ? and lastly , were it true that god is the immediate cause of all the pleasure that we find in the creature , was any body acquainted with this notion till these latter days ? doth one in ten thousand now believe it ? are the generality of men capable of understanding it ? and must not then all who in former ages did not , and who at present cannot understand , or believe it , lie under a necessity of desiring the creature , as the true cause of their pleasure , and so have a movement of the soul toward it as such ? so that this matter is both impracticable and unintelligible . the notion also seems as useless , as 't is unintelligible ; for am i not as much obliged to god for the benefit and pleasure i receive from any of his creatures , whether he do immediately produce that pleasure in me by occasion of them , or doth produce in me those faculties by which i am enabled to perceive the pleasure they afford ? is not the pleasure which reflects from them as occasions , or as natural causes of it , still the same ? and is not the giver of these faculties and creatures the sole author of it ? is not causa causae , causa causati ? must not he who is the efficient cause of all those faculties by which i perceive pleasure from the creatures his providence affords me , be the true efficient cause of all my pleasure ? is it not the same kindness to give me money to build me an house , and to pay my debts my self , as to build an house or pay my debts for me , since either way my debts are equally paid , and my house built , and the benefit is the same . in fine , doth this notion tend at all to abate or lessen our desires of the creature ? not at all . for be it supposed , that they are only occasions of our pleasure , yet are they granted to such occasions as are always attended with this pleasure , and without which it would not be produced in us by god. if then the object be as pleasing as it would be , provided god had lodged a power in it to excite this pleasure in me , and given me faculties to perceive it without his immediate operation , as certainly it is , then is it also equally desirable ; it being the pleasure it self , not the efficient of it , that i do desire . mr. n. saith , we must not desire them as our good , because they do us no good ; they afford us no pleasure , but god doth upon occasion of them . a very metaphysical consideration , which scarce any one regards in the pursuit of his pleasure , and which will abate no man's desire of it , for the gratification of the appetite , the enjoyment of the delight , and the pleasing sentiment is that thing desired and pursued . now the creatures being allowed to be the positive conditions upon which god by his immutable law and order stands obliged to give these gratifications and delights , and without which he will not produce in us one of these pleasing sentiments , must not my pursuit of pleasure , and desire of it , oblige me to desire and pursue that without which i know i cannot have it , and with which i am sure i cannot want it ? they being the positive conditions determining the operation of god , to produce this pleasure in me , i. e. to give me that which only i desire and pursue , and for which only i desire the creature . however it is granted , first , that we may seek and use sensible things for our good ; and hence it is inferred , that we may desire and be pleased with , that is , may love them as our good ; because it is the apprehension of them as good to us , or as things which may do us good , which moveth us to use and seek them for our good. secondly , 't is also granted , that we may unite our selves , and approach to them by the movements of the body , which movements of the body being not mechanical motions , but caused by some movements of the soul towards them ; hence , i conclude , we may approach or unite our selves to them also by some movements of the soul ; which is the thing denied by mr. n. and having premised this , i proceed directly to return an answer to the arguments by which mr. n. endeavours to establish his opinion , that the love of god is exclusive of all love of the creature , and doth require us in iustice to withdraw every straggling desire from it . i confess , the incomparable lady hath let fall some words , which seem to lay an imputation of the worst of follies upon this attempt . her words are these , i will not search for arguments to inforce this love , after those incomparable ones you have so well inculcated , which are indeed unanswerable ; and not to be opposed by any thing , but that which is as unconquerable , as it is unaccountable , wilful folly. but though these be indeed hard strokes , i 'm sure they come from a very soft and tender hand , and from as sweet a temper'd soul as lives in flesh. they therefore must be taken by the right handle , and must be thought to be intended as an high compliment to mr. n. not as an imputation of folly to all that should oppose his incomparable inforcements of his tenet . passing them therefore over with this gentle touch , i pass on to a consideration of the arguments of mr. n. contained in his sermon , and in his letters . then he argues thus , god is the only cause of our love , that is , of that bent or endeavour whereby the soul of man stands inclined to good in general ; this notion of our souls being a necessary adherent to our beings , such as we never were without , and such as we never can put off . now if god be the only author and cause of our love , has he not then the sole right and title to it ? if he does as much produce my love , as he doth my being , why hath he not as much right to my love , as to any part of my nature ? this argument proves nothing to the purpose , by his own confession ; for it only proves that god is the cause of all that love which is a necessary adherent to our beings , such as is all over invincible and irresistible ; of that motion of love in which we are purely passive , over which we have no more command , than over the motion of our heart and pulse ; which we can never controul ; can never be without ; never can put off ; which the devils and damned spirits , saith he , have , as well as glorified saints . now is this the love god calls for in this text ? is it a purely passive love which it is not in the power of devils to withhold , and in which the greatest saints cannot excel them ? is god concerned that we should not want that which is a necessary adherent of our beings ? that which we never can put off , never can be with without ? doth he require that only which no man can defraud him of ? mr. n. is sensible that the text is not at all concerned in this love , confessing that our free love is the only love that falls under command , and the only one that is in our power . and why then doth he argue from such a love , to that free , active love , which too many are without , and too many do put off ; or from that love which cannot be , to that love which is commanded . moreover this argument plainly destroys the thing it was designed to establish : for he lays down his thesis thus , that our whole affections are to be placed on god , and that we are to love him so intirely , as to love none but him . this , saith he , i shall endeavour to establish upon this double basis , ( 1. ) that god is the only author , or cause of our love. and will it not hence follow , that he is the only author and cause of our natural love , bent , and inclination to every thing besides himself ? and can he be the only author and cause of our love to all other things , and yet forbid that very love which he alone produceth in us ? god , saith mr. n. is the author of all my love , he hath produced it all , 't is therefore highly just and reasonable he should have it all . god , say i then , is the author of all the love of my self , and of my preservation , my love of food , drink , cloths , of honour , riches , pleasure , life , my love of women , and of sensual delights , and of the gratification of all my natural appetites according to , and not exceeding the intention of ( the god of ) nature , which is acknowledged to be pleasure . and the natural tendency we have to them being from the author of nature must needs be right , it being impossible ( saith mr. n. ) that god should put a biass upon the soul. if therefore it is the perfection and duty of every rational creature to conform those determinations of his will that are free , to that which is natural , or to take care that the love of his nature , and the love of his choice conspire in one , that they both agree in the same motion , and concenter in the same object , as he saith it is , then 't is the duty and perfection of our nature to chuse to love , or freely to affect the preservation of our life and being , our food , drink , cloths , honour , riches , pleasure , and the gratification of all our natural appetites according to , and not exceeding the intention of the god of nature . again , god is the cause and author of all my love of my self , of my desire of self-preservation , and of all that i judge needful for , and pleasant to me . he is the author of all that natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we bear to our relations , and also of that love we owe unto our neighbour , as having made him in all considerable respects the same with us , or equal to us , and therefore equally deserving our affection , and having founded it on this clear principle of nature , that we should deal with others as we would be dealt with . will therefore mr. n. say , that because god is the author of all this love of benevolence , 't is just and reasonable he should have it all ? no sure ; the utmost that he can reasonably hence conclude is this , that it is just and reasonable we should only love our selves , our relatives and neighbou●s in relation to god , or in subordination to him . and this is likewise all he can rationally conclude from god's being the author of our love of desire , viz. that we should desire nothing , but with relation to , or in subordination , and submission to him . in a word , as god is the sole efficient cause of my intellectual love in the true philosophical sense , by giving me the faculties , and the liberty by which i chuse intellectual good ; so also on the same is he the cause of all my sensual love , i. e. of my love of the body , of all the conveniences and innocent delights of it , as also the sensual love of beasts . and must he therefore be the proper and immediate , yea , the sole object of this love ? do you not call that a sensual desire , whose object is a sensual good ? and is god such a one ? a man saith mr. n. is in love , that is , he hath a sensual desire toward a sensual good. and this , saith he , cannot be evil ; for then 't would be a sin to be in love , and consequently there would be a necessity of sinning , in order to marriage , because no man ( not therefore mr. n. ) is supposed to marry but whom he thus loves ; and so mr. n. being married , had once a sensual desire of a sensual good without sin ; and therefore was not obliged by this commandment to make god the only object of his love of desire . and indeed 't is palpably absurd to say , i do god injury or injustice in loving or desiring those things which he hath given me faculties on purpose to love and desire , which have no other use but to desire , which cannot be satisfied without the enjoyment of what we desire ; which if he did not intend we should gratifie , he gave them only as snares and torments to us . god's right therefore in this case can be only this , that i never love any sensual good against him , or to the dishonour of him , but rather that i love it only in relation , or in subordination , and submission to him , not that i love it not at all . i lay down this an evident and undeniable proposition , that the natural motion of the will is to good in general . but now how can the will be moved towards good in general , but by being moved towards all good ; for to be moved towards good as good , is to be moved towards all good. and how can the will be moved towards all good , but by being moved towards an universal being who in himself is , and contains all good ? this is a piece of sophistry , and a meer fallacy ; for when we say the will is moved to good in general , the meaning of those words is only this , that nothing but what is good in reality or appearance can move the will , or that it is always moved by some or other of those things which are contained within the compass or the sphere of good ; not that in all its motions or elections it desires all that can be called good. v. g. i desire to eat when i am hungry , to drink when i am thirsty , to take my rest when i am sleepy , not that i think all that is good is contained in my food , drink or sleep . moreover , to be moved towards good as good , is not to be moved towards all good , but to be moved towards any particular object , sub ratione boni , under this prospect that it is , some way or other , good for me to enjoy that object ; even as to be moved towards evil as evil , i. e. sub ratione mali is not to be moved to all that is evil , but to be moved to evil , under the apprehension or conviction that it is evil , or pernicious to me . and this we cannot do ; not because we have no motion from god towards it , but to the contrary ; which mr. n. phancies to be the only reason why we cannot possibly will , or love evil , as evil . for that would prove as much that we cannot love evil at all , under the false appearance of good ; for sure we have no motion to it from god under that false appearance , but to the contrary : sure the desiring of evil can in no sense be the natural and proper effect of that great impression whereby god moves us continually towards himself . but the plain reason of it is , because to will evil , as evil , is to desire it because it is not desirable ; which is , to move towards it without a motive . and , 2 dly , because 't is to desire what is pernicious to me , because it is so ; which is contrary to the first principle of self-preservation god hath planted in us . and hence ariseth also a demonstration , that the will is not always moved to good in general , or towards all good , because it is so often and so powerfully moved to good apparent only , which being in it self evil , and only in appearance good , we can have no motion to it from that god whom , saith he , we move to by moving towards good in general , nor can it be the effect of that general impression by which god moves us continually to himself . mr. n. farther argues thus , that as god is the author of this motion , so is he the end of it too , and he moves us to good no otherwise than by moving us towards himself . for can god move us towards the creature ? can he move us from himself ? can he act for a creature ? can he make a creature his end ? does not god make all things for himself ? is he not always his own end ? hath not this the evidence of a first principle , that god acts only for himself ? in his tenth letter this is offered anew in a great croud of pompous and obscure expressions . v. gr. god cannot act but by his will , that 's most certain , ( i. e. not by his power , not by his knowledge , not by his wisdom , but only by his will , wonderful confidence . ) but now the will of god is not , as in us , an expression that he receives from without himself , ( i. e. i suppose the word expression may be the printers , not the authors fault ; ) and which accordingly carries him out from himself , but an inward self-centring principle , that both derives from , and terminates in himself , ( as v. g. his will to create the world , and all things in it , his will to redeem mankind , his will to judge the world. ) for as god is to himself his own good , his own center , and beautiful object , so the love of god can be no other than the love of himself : whence it will follow , that as god must therefore be his own end , and what ever he wills , or acts , he must will and act for himself ; so that the love that is in us ( to cherries ) must be the effect of that very love which god hath for himself ; there being no other principle in the nature of god ( no wisdom , power , knowledge , &c. ) by which he is supposed to act. now , not to insist on many other mistakes contained in this argument , and briefly hinted in the parenthesis , i answer . first , that whether god can act only for himself , or for a creature , may easily be determined from these excellent words of mr. n. in his treatise concerning perseverance in holiness ; viz. when god perswades men to be holy , he perswades every man to that which is best for him , i say best for him ; for god being already possessed of all possible perfection , cannot act any thing for any ●elf-advantage ; and therefore whatsoever he doth is for the good of his creatures . and doth not he act for a creature , who doth all he doth for the good of his creatures ? and therefore , saith he , as god did not at first speak this world into being , to raise himself a monument of power , and divine architecture ; so neither doth he govern the rational part of it by the precepts of religion out of any self-design : ( now where he hath no self-design , he can have no self end : ) for can a man be profitable to god , as he that is wise may be profitable to himself ? is it any pleasure to the almighty that thou art righteous , or is it gain to him that thou makest thy way perfect ? no certainly . and therefore , when he chalked the ways of righteousness , and holiness for men to walk in , it could not be for any self end , but purely for the good of man. now i am apt to think that he who acts not for any self end , acts not always for himself ; that he who acts purely for the good of man , acts for a creature , because he acts for the good of a creature , and so he acts not only for himself . moreover , he saith , god hath declared that he is only so far pleased with our services to him , as they are beneficial to our selves . whence it is easie to conclude , this is the only end of that command to serve him ; for had god any other end , he would be pleased with the obtainment of it . furthermore , i ask what doth he mean , when he saith , the love of god can be no other than the love of himself ? he hath confidently told us , there are but these two sorts of love , love of desire , and love of benevolence ; and hath delivered it for certain , that as indigence in the lover is the ground of his loving with the love of concupiscence ; so indigence in the person loved , is the ground of loving him with the love of benevolence . and thence he hath concluded , that god cannot be loved by us with a love of benevolence ; because there is nothing we can wish to god which he hath not already . and is not this as much a demonstration , that god cannot love himself with a love of benevolence ? for what can he wish to himself that he has not already ? nor can god love himself with a love of desire : for what indigence in him can be the ground of this love of concupiscence ? what can an infinitely perfect and necessary being farther desire to himself ? how can either of these kinds of self-love derive from him , in whom can be no indigence ; or terminate in him , who is capable of no addition to his infinite and necessary perfection , and as incapable of any diminution from them ? again , when he saith , god wills and acts for himself , what doth he mean ? is it , that he wills , and acts for that which he hath already , and cannot chuse but have , or for what he hath not ? if the latter , the question returns , what , can he , who is infinitely and necessarily happy , will or act for that he hath not already ? if the first , why should he will or act for what he hath already , and cannot chuse but have ? can he have it the more for doing so ? so unintelligible is this inward self-centring principle of mr. n. doth not the scripture say , god hath made all things for himself ? prov. 16.4 . i answer , it doth so , according to our translation : but in the hebrew the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so the words may be thus rendred , the lord hath made all things to answer to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aptly to refer one to another ; even the wicked for the day of wrath , according to that descant of the learned grotius , singula deus ordinat ad id quod singulis convenit ; ordinat impium ad diem calamitosum . the targum and the syriac render the words thus , the lord doth all things for them that obey , and reserveth the wicked for the evil day . the bishop of ely renders them thus , the lord disposeth all things , lammaanthu , according to his will , even the wicked for the day of wrath , i. e. to be then the executioners of it . in a word , had the hebrew word been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it might have been well rendred for himself ; but being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seems not to admit of that translation . nevertheless , would he be content with the old divinity , that god loves himself with a love of complacency ; and that god doth all things for his glory ; and that in this sense all things are of him , and to him , rom. 11.36 . 1 cor. 8.6 . col. 1.16 . he would have no adversary . only they would be ready to inform him , that as it seemed to many of the antient fathers and philosophers ; so doth it seem to them a vain imagination to conceive the great design of any of god's glorious works , and admirable dispensations should be only this , to be admired and applauded by us worthless creatures ; that he may gain esteem , or a good word from such vile creatures as we are . we take too much upon us , if we imagine that the all-wise god can be concerned whether such blind creatures as we are , approve or disapprove of his proceedings ; or that he really can suffer any diminution of his glory by our dislike , or is advanced in honour by our approbation of his dispensations . we think too meanly of , and we detract from his great majesty , if we conceive that he is tickled with applause , and chiefly aims at reputation from us in all his glorious designs , this being such a weakness in our fellow-creature , as is stiled ambition , and loving of the praise of men , a crime which he will punish in them ; and so it cannot be the great design of all the dispensations of his providence . that therefore , such as we should think well of him can be no farther his concern , than as it serves the nobler ends of his great goodness ; viz. that these conceptions may engage us to that affection to , that imitation of him , and that obedience to him , which tends to the promotion of our happiness . god therefore acteth for his glory when he discovers to the world those excellencies and perfections of his nature , which are just motives to the performance of that duty which we owe unto him ; or when he doth display before us those imitable . perfections in which it is our glory to be like him . but then , it farther is to be observed , that god , in the discovery of these divine perfections to the world , designs as well the benefit and happiness of man , as the advancement of his honour . for when he doth discover all those attributes which represent him good and merciful , kind and obliging to the sons of men , he doth it with design , and in a manner very proper to lay the highest obligations on us to returns of love and gratitude , and to engage us to that imitation of his goodness and mercy to our fellow creatures , which renders us partakers of the divine nature , and helpful to others in all their exigencies and distresses . when he gives signal demonstrations of his almighty power , and of his great wisdom , he designs by this to teach us , that he is able to foresee , and to divert those evils which may at any time befal us ; to rescue us from all our miseries , and to confer the greatest blessings on his servants ; that so he may encourage us to place our trust in him at all times , to repair by humble suppli●ations to the throne of grace for suitable help in time of need , and to serve him faithfully in expectation of his favour and protection . when he manifests himself to be a god of truth , and faithfulness , one who will punctually perform his promises to , and execute his threats upon us , he doth this chiefly to affright us from those sins which make it necessary for his justice to be severe upon us , and to provoke us to the performance of those duties to which he hath annexed the greatest blessings . when he informs us , that his holiness and justice cannot permit the wicked to escape his vengeance , or any upright soul to want the tokens of his love , or the reward of his sincere obedience ; his great design in all this is , that sin , which is the rise of all our miseries , may be avoided , and holiness , which is the true advancement , and the best accomplishment of humane nature , may be more earnestly pursued by us . so that god's acting for his glory , is also acting for the good of his most noble creatures ; 't is only recommending himself to their good liking and affection , that so he may the more effectually promote their happiness . nor is his will that we should act for his glory any self-centring principle , terminating in himself ; but 't is a principle of great good-will and kindness to mankind , and terminating in his happiness : whereas mr. n.'s account of god's love , his will and actings , doth render him the most selfish being that we can imagine ; one who can love nothing but himself , will and do nothing but purely for himself . our charity must be such as seeketh not our own things ; it must engage us not to seek our own , but every man anothers good , and to please him for his good : our friendship purely must respect the welfare of our friend , and when we exercise our charity , or pretend friendship purely from prospect of our own advantage , our friendship becomes mercenary , and our charity degenerates into self-love , and to this charity and friendship we are incited chiefly by the example of our god , and yet it seems his love terminates only in himself , and can be no other than the love of himself ; and how then can it oblige me to the forementioned charity and friendship to my neighbour for his sake . to this question therefore , can god move us towards a creature ? can he move us from himself ? i answer , yes he doth move us towards the creatures by all those appetites , affections and desires he hath implanted in our natures to them , by all the commands he hath laid upon us to pray for our daily bread , to be industrious to procure them , and to bless him for them . does he not move the hungry appetite to desire meat , the thirsty drink , the naked to desire cloths , the poor supply of his wants , &c. and doth he not in all these cases move us towards the creature ? hath not god made these things the matter of his promises , and his encouragements to duty ? entailing upon godliness the promises of this life ? and engaging to them who seek first the kingdom of god , that all other things shall be added to them ? we therefore are by him moved towards the creature , as a motive to the enjoyment of himself . and sure thus moving us to the creature is not to move us from himself , but to himself by means very proper to excite us to love , obey , and cleave unto him who doth thus load us with his blessings , and poureth his benefits upon us ; as the whole book of psalms , and the whole law of moses testifies . the love here discoursed of and recommended , is the love of a god , that is , of all that is good , of all that is perfect , of all that is lovely , of all that is desirable , in short , of all that truly is ; and can any love be too great or too high for such an object ? or , rather doth he not deserve infinitely more than we , or any of his creatures can bestow upon him ? what , can infinite good be loved too much ? or is any degree of love too high for him who is infinitely lovely , and who infinitely loves himself ! — and why then should it be thought such a stretch of the love of god , to make it intire and exclusive of all other loves ? can we love god too much , or creatures too little ? to this i answer , first , that what i have discoursed is sufficient to evince that this is such a stretch of the love of god , as renders it inconsistent with our duty , and obligation to pray for any temporal blessings which we want . that it tends to depreciate the gifts of god , and to impair the sense of divine goodness in them ; to destroy all our industry in our callings , and all pursuit of temporal enjoyments by our honest labours : that it removes the natural foundation of all injustice , and cramps all charitable beneficence : that it casts a vile contempt upon the works both of creation and of providence : and lastly , that it casts this imputation upon the just and holy god , that he hath made that our sin , which is natural and necessary : as sure it is , to desire food when we are hungry ; that he will not allow us to desire what he knows we have need of . it makes him to have planted in us natural appetites and desires which he intended we should gratifie , and yet hath not permitted us to desire that which alone can gratifie them . and sure , if this hypothesis do all , or any of these things , it by so doing must stretch this duty of the love of god beyond the bounds prescribed to it by our god , and saviour . secondly , if god be all that truly is , all that is not god , truly is not ; and what is not , can have no love to god , or any other thing . so that this stretch of metaphysicks destroys that love he recommends . moreover , to say that god is all that is good , is to contradict god himself , who said of all the creatures that he made , that they were very good : to say that he is all that is lovely , all that is desirable , is to beg the question . again , that god deserves infinitely more than we can bestow upon him , that an infinite good ▪ cannot be loved too much , i. e. more than he deserves , is very true , but not pertinent ; for we can be no more obliged to love god , than we are to serve him as he deserves ; which we can never do : for he deserves to be served answerably to the reward that he hath promised ; but can we perform such service ? he deserves perfect and angelical obedience ; but are we therefore , in this state of imperfection , obliged to it ? the question is not , what is too much for him , if we could perform it , but , what he hath made our duty , and therefore doth expect we should perform . now hath he made it our duty so to love him , as not to love our selves ; not to love health and pleasure , not to desire food and raiment , or any other blessing he hath promised as the reward of our obedience ? if not , 't is evident that duty of affection which we owe unto him cannot be exclusive of all love of the creature . but , thirdly , the absurdity of this way of arguing will best appear by the propounding of some parallel instances , as 〈◊〉 . the messalians , or euchitae stretching those words of christ , which command us to pray always , and not to faint ; and those of the apostle , pray without ceasing , as mr. n. doth the command , to love god with all our heart , &c. declared , that they who would be saved , must be continually employed in prayer , so as to do nothing else , till they had found their sins sensibly expelled by them , and going out from them as an evil spirit , and the holy ghost as sensibly entring into , and dwelling in their souls : and this , said they , was the true communion of christians one with another . hence they declared themselves to be the men who had wholly renounced the world , left all things , and had no possessions upon earth , as epiphanius saith of them : and misunderstanding those words of christ , labour not for the meat that perisheth , they held it unlawful to work for the sustaining of this present life . and therefore they stiled themselves spiritual men , or the poor in spirit , and spent that time in idleness , and sleep , which was not spent in prayer . they also neglected both the hearing and reading the word of god , and contemned the use of the sacraments , as thinking , that the soul could not be purged by them ; but only by the prayer they magnified so much . now , as the scriptures , on which they grounded these practices , in their grammatical import , are as full for praying always without ceasing , and against labouring for the meat that perisheth , as is the text under contest for loving god exclusively of any love of the creature ; so is it easie to harangue in favor of these hereticks after the manner of mr. n. viz. the duty which we recommend is the desire of happiness and salvation , that is , of all that is truly lovely and desirable , of the truest riches , the divinest honours , the most ravishing delights , of the vision of god in glory , the enjoyment of him , the being made like him , and seeing him as he is : and can any desire be too great , or too high for such an object , or rather doth it not deserve infinitely more than we are able to bestow upon it ? what , can an endless happiness , and immense glory be desired too much ? why then should it be thought such a stretch of the desire of happiness , to make it intire and exclusive of all labour for the world ? can we love happiness too much , or the world too little ? i appeal to the judicious reader whether the argument of the massalian heretick be not as like to that of mr. n. as one egg is to another ; and whether it be not of equal strength with that which he hath here produced . what he has more to say upon this subject , is directly levelled against those persons , if there be any such in the world , who conceive the love required in the command , to love our neighbour as our selves is a love , or desire our neighbour as our good , which i have shewed to be a contradiction in adjecto ; the desire of our neighbour as our good being not properly love of our neighbour , but our selves ; and therefore though some divines do , and reasonably may , say that mr. n.'s exposition of the first command renders it inconsistent with the second , which requires me to love my neighbour as my self , because it excludes me from the desire of those creatures by which i may do good to him , and give him the things needful for the body , as i do to my self ; yet i desire one instance of one of those many who ever said that the love of our neighbour in this precept , signifies the desiring him as a good ; or of those objectors who are pleased to presume this , that so he may in some measure account for his imagination , that the world runs so generally upon this notion . but though neither i , nor i believe any body else is concerned in any thing he said , as it relates to that particular ; yet because he so discourses on that subject as seems to render it as absurd to love , or desire any other creature as our good , i will single out , and accommodate those passages to this matter , and then return an answer to them . he therefore enquires thus , is it once to be thought that god who is infinitely good , infinitely desirable , infinitely deserving of our highest affections , nay of our whole love , and withal infinitely able to satisfie and reward it , should command us to love and desire a creature as vain and infirm , and as much a shadow as our selves ? is it to be thought that he should first call us to himself , and then , as if he alone were not able to suffice for us , and to satisfie the enlarged appetites which he had given us , should call in the creatures to part of the expence , and send us from himself to them ? are these thoughts worthy of god ? what means he by these questions ? does he not know that the same jesus who said , thou shalt love the lord thy god with all thy heart , soul and mind , commanded us to say unto him , give us day by day our daily bread ? and hath he not then commanded us to desire , and so to love what he commandeth us daily to ask of him , whom we thus love with all our hearts ? was it not usual with him , when he had fed his hearers with the bread of life , the food that abideth to eternal life , to feed their bodies also with his creatures , and so to send them from the one food to the other ; as knowing well the bread of life was never designed to suffice for the body , or to satisfie those bodily appetites which he had given them ? again , does he not know , that god commanded his own people to love , and serve him with all their hearts and souls ; encouraging them to do so by this promise , that then he would give them corn , and wine , and oil , and they should eat and be full ? that the blessed jesus exhorts us to seek first the kingdom of god , and the righteousness thereof , and then all these things ( meat , drink and clothing ) should be added to us by our heavenly father , who knoweth we have need of them ? doth not st. paul excite us to live godly , because godliness is profitable to all things , having the promise of this life ? doth not the psalmist say , o fear the lord all ye his saints ; for there is no want to them that fear him . the young lions do lack , and suffer hunger ; but they that seek the lord shall not want any good thing ? and again , the lord will give grace , and glory , and no good thing will he withhold from them that walk uprightly ? and hath not god by these expressions first called us to himself , and then sent us to his creatures , as his blessings on our obedience ? do not those promises suppose in us a love of , and a desire to enjoy the blessings promised ? and then doth he not send us to these creatures for satisfaction of those appeties he hath implanted in us towards them ? as knowing spiritual nature was never designed to satisfie the body , and that these creatures were by his wisdom and goodness purposely provided to satisfie our bodily appetites ; so that this pompous rhetorick serves only to arraign the providence of god , in making us with appetites which not be satisfied without the creature , and his wisdom in drawing us to love and serve him by the promise of these outward blessings ? our conscience doth often upbraid to us the love of the creatures , but never , that i know of , doth it reproach us for our indifferency towards them , or prompt us to repent of it . and indeed it would be a strange kind of repentance , for a man to fall upon his knees , and confess to god as a sin , that he had withdrawn all his desires from his creatures , and fixed them upon him. i will suppose a man to place his whole affection upon god , and so to love him with all his heart , soul , mind , and strength , as to withdraw his love from all the creatures , and not in the least to desire any of them as his goods . — i farther suppose him to persevere in this disposition of mind to the very last : and then ask , whether you can think such a person hath any thing to answer at the bar of god's justice ( upon this account ) or whether you think god will damn , or eternally separate such a one from his presence , as defective in his ( duty ) meerly for not making the creature his good , and the object of his desire . this rhetorical harangue is indeed somewhat affecting ; but hath nothing of argument in it . for when he saith conscience doth never reproach us for our indifferency to the creature , what thinks he of the prodigal who is so indifferent towards it , as that he cares not tho' he spend that in gaming , or squander it away in prodigality , which had he been more concerned to keep it , might have preserved himself and his family from want and misery ? what thinks he of the tradesman , who is so indifferent towards the creature , that he will not give himself the trouble to consider whether he thrives or decays in his trade or calling , till at last he breaks , and robs many , who had dealings with him , of their right ? how easie is it to put twenty cases of like nature ; in some of which an indiscreet piety and love to a party , joined with this indifference , hath contributed not a little to their want and beggary . and since he will be putting cases , why stopped he here where he did ? i will suppose , saith he , a man to place his whole affection upon god , so as to withdraw his love from all the creatures ; and i suppose him to persevere in this disposition to the last . and there he stops . i go on therefore to suppose this man to want health , sleep , clothes , and all things needful to the body , and to the preservation of his wife and children ; and yet so employed in love to god , that he desires not rest , health , nor any thing else needful either for his body or his family ; and that he perseveres in thus withdrawing his love from the creatures to the last ; and then ask whether he may not have something to answer for at the bar of god's iustice upon that account ? i suppose this man to be one of the alambrados or a quietist ; so intent upon his mental prayer , divine contemplation , and union with god , as that he hath withdrawn his desires wholly from the concerns of his estate , his family , or his own body . i suppose lastly that this man withdraws himself thus from the desire of the creature , out of a principle of religion , either that of the euchitae , that we are not ▪ to labour for the meat that perisheth , or that of mr. n. that the love of god is exclusive of all love and desire of the creature ; and that he cannot love the creature too little . and then i ask again , whether this man may not be defective in his duty , for not making the creature the object of his desire ? whether he may not fall down upon his knees and say , lord , i have been so indifferent towards those creatures which are thy signal blessings , and thy gracious gifts , to which all mankind owe the preservation of their souls in life ; that i have not thought them worthy of the least desire , or been concerned to pray to thee for my daily bread. i have thought it my duty to love thee so entirely , as to withdraw my love from my wife , children , relations , friends and neighbours , by withdrawing it from those creatures which could alone enable me to afford them what was needful for the body ; and by so doing i have neglected to provide for those of my own house ; and to work with my hands that which is good , that i might have to give to others , as thou hast commanded me . i have so loved thee with all my soul , as not to suffer it to desire the food which was necessary to sustain my life : and so have hated that flesh and body , i stood bound to nourish and to cherish , and so as to neglect my natural rest and health , and thereby to contribute to the destruction of that life which thou hast given me . i have done all this from such a principle of religion as tends to depreciate thy great goodness in affording them , to vilifie thy blessings , and to make men slight thy promises , as unworthy of the desire of the man that truly loves thee ; and to lay this vile imputation upon thy all-wise providence , that it hath planted in us natural appetites and desires , which it would not have us gratifie . 2 dly . to return question for question ; when did conscience upbraid him for praying for his daily bread , or asking with agar , food convenient for him , or for desiring to procure it by honest industry ? i suppose a man to love the temporal blessings god hath promised , and so to make his desire of enjoying them one motive to obey and serve him ; to desire life , to love many days , that he may see good , and therefore to depart from evil , and do good ; to desire all things needful for the body which he is to nourish , and for that family he stands bound to provide for . yea , when god hath given him riches and wealth , to desire to eat thereof , to rejoice in it , and to take his portion of it , and to make his soul enjoy good in his labour ; i suppose also that he perseveres in this disposition of mind to the end , and then ask , whether you can think such a person hath any thing to answer for at the bar of god's iustice upon that account ? or whether you think god will damn , or eternally separate such a one from his presence as defective in his love to him , meerly for making the creatures his good , and the object of his desire ? his last and , in his own opinion , his strongest argument for this entire and exclusive love of god runs thus ; if god be the only true cause that acts upon our spirits , and produces our pleasure , then he only does us good ; he only perfects our being , and makes us happy : and if he only does us good , then he only is our good , then he only is lovely , then 't is plain that we ought to love none but him , and him entirely . or , to argue backwards , we are to love nothing but what is lovely , nothing is lovely but what is our good ; nothing is our good , but what does us good ; nothing does us good , but what causeth pleasure in us ; nothing causeth pleasure in us but god , therefore we are to love nothing but god. in answering this objection i shall first shew that it is not agreeable to the sentiments of holy scripture . and , 1. is this doctrine consistent with all those exhortations the scripture every where affords us , to do good to our needy brother , and charitably to contribute to the relief of his wants , for by abounding in these alms we are said to abound in good works ; to work that which is good. by doing these , we are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to work good to them ; and by withholding them to withhold good from him to whom it is due . but since we hereby only minister to them of those creatures which , saith mr. n. are in no sense their good , nor able to do do them any , nor can communicate any good to them . how can we thus do good to them only by communicating that which cannot do them any good ? were indeed that of the apostle true of these things , that they are good and profitable to men , we , by this contribution , might be well said to do them good ; but if , for want of principles , and thoughts sufficiently reformed from the vulgar philosophy , he stiled that good and profitable to men , which is in no sense their good , and is unable to do them any good ; then st. paul taught men to commit sacrilege and idolatry in affording them some portion of our love of desire ; for , saith he , if the creatures be in any sense our good , then some portion of our love is due to them . 2 dly , is it not the recommendation of wisdom that she is to be preferred before all things desirable , that she fills our houses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with things desirable , that there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desirable treasure in the house of the righteous ? is not fine bread in scripture called bread of desire ; the pleasant land of canaan , a land of desire ; fruitful fields , fields of desire ; pleasant houses , houses of desire ; pleasant vineyards , vineyards of desire ; and pleasant furniture , vessels of desire ? doth not the prophet ieremy lament the loss ierusalem had sustained of all her pleasant things , that the adversary had spread out his hand upon all her pleasant things , and that she was forced to give her pleasant things for meat to relieve her soul ? and are not these pleasant things in the hebrew her desirable things , and in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? now is not wisdom thus recommended to us , that we may be induced to court her for these desirable things ! these concupiscible treasures with which she fills the wise man's house ? and must they not then be lovely , and proper objects of desire ? do we reap no pleasure from these pleasant lands , fields , vineyards , houses , furniture , or this pleasant bread ? are they not all declared by the wisdom of god to be desirable ? and can that be desirable which is in no sense our good , nor can communicate any good to us ? if so , why may not the creatures be desirable , though they do us no good ? 3 dly , doth not the psalmist say , the heavens declare the glory of god , and the firmament sheweth his handy work ? and the apostle , that the invisible things , viz. the godhead and eternity of him that made them , were seen by the things that were made ; that god had by them clearly made known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was known of god : doth not the author of the book wisdom truly say , that vain were they that could not out of the good things that were seen , know him ; that is , neither by considering the works acknowledge the work master ; since by the beauty and the greatness of the creatures proportionably their maker is seen ? now can it be said of those creatures which declare to us the glory of god , and shew us by the beauty that is in them , the beauty of their maker , in whom that which is known of god is manifest , being seen in his works ? can that which thus affords us the knowledge of that god whom to know is life eternal , be in no sense our good , wholly unable to do us any good ? can they in no measure be the causes of the happiness of those heathens to whom they gave the knowledge of the nature of god , and a testimony of his goodness to them ? can they not give us so much as one grateful sensation , one little contemptible pleasure resulting from this knowledge of god ? if , as solomon says , light is sweet , and it is a pleasant thing to behold the sun , is it no pleasure thus to view , in his creatures , the power , wisdom , and goodness of god , and the beauty , order , the benefit which redounds to us from his creatures . i answer by way of concession , that god produceth all our pleasure , and that he only doth us good ; for so the apostle iames assures by saying he is the giver of every good and perfect gift , he giveth to us life and breath , and all things , all things are of him , and from him , saith st. paul. for all things come of thee , saith david , and of thine own have we given thee . yet if he does us any good by his creatures , by the ministry of angels pitching their tents about us , may we not love those angels that thus minister to us ? may we not desire of god that he would give them charge concerning us ? if he does us any good by the conversation , examples , writings of good men , may we not desire them , and their writings as our good ; i. e. to improve our knowledge and our piety ? and why th●n may we not desire any other of god's good creatures , why not fruitful seasons , why not food ? if , as st. paul affirms , god doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do us good by giving us fruitful seasons , and by filling our hearts with food and gladness , and doth enable us to do good to others by them . again , is not god equally the cause of all our pleasing sensations in us , whether we believe that god himself is the immediate author of them , or that he hath given us those faculties which are capable of perceiving a grateful relish and sensation in their regular application to such objects as are agreeable to their nature , and divine bounty hath administred ? for instance , let it be indeed the sun that shines upon us , and that warms us by that faculty of enlightning and producing heat that god hath given it , seeing it doth this purely by the vertue the divine power and wisdom hath imparted to it , without any knowledge or intention of doing us any good ; what portion of our love can it deserve upon that account , any more than by being the occasion only , or positive condition determining god to produce in us that sweetness which the wiseman saith their is in light , and that pleasure we find in beholding the sun , or being heated by his rays ? 3 dly , this seems to me to prove as effectually that we ought to hate nothing but god. for , if god be the only true cause that acts upon our spirits , and produceth all our pain ( which mr. n. doth equally contend for ) then he only does us hurt , then he only is our hurt , he only impairs the perfection of our being , and makes us miserable ; and if he only does us hurt , then he only is our hurt , and then he only is hateful , and the proper object of our hatred ; then 't is plain we ought to hate none but him , and him entirely : or , to argue backward , we ought to hate nothing but what is hateful , nothing is hateful but what is our hurt , nothing is our hurt but what does us hurt , nothing doth us hurt but what causeth pain in us , nothing causeth pain in us , saith mr. n. but god , therefore we are to hate nothing but god. the good lady had urged something of this nature , though not with that strength that i have given to the argument ; let us see now what he answers to it . when you speak , saith he , of god's being the cause of pain , either you mean as to this life , or as to the next ; if as to the next , that has nothing to do with the duty which we owe him here ; if as to this present life , the pain that god inflicts upon us here is only medicinal , and in order to our greater good , and consequently from a principle of kindness . i grant the pains of the next world have nothing to do with the duty we owe to god , any otherwise than as they are incentives to it , that we may avoid them ; but yet they have something to do with his argument ; for are not the pains and griefs of the damned a modification of the soul , are not all modifications of the soul immediately caused by god , and by him only ? and must not then the pains and miseries of the damn'd be , according to this philosophy , immediately caused by god , and by him only ? and if these pains and miseries be the hurt and evil which the damn'd suffer , is not that god who doth immediately cause them , the immediate author of their hurt and evil ? and if he only does them hurt , he only by your argument , is their hurt , and then he only is hateful , and the proper object of their hatred ; then 't is plain they ought to hate none but him , and him entirely , and then their hatred of him cannot be their sin. if then it be an absurdity to say the damned ought to hate god entirely , and him only , his argument and hypothesis from which that absurdity so naturally flows , must be absurd . whereas we who conceive that mens damnation is of themselves , that they are their own tormentors by their reflection on their own actions , that they have excluded themselves from the beatifick vision which would have made them happy , by making themselves incapable of enjoying a god of infinite purity , that they have rendred themselves unworthy to be snatched out of the flames of the earth , when all the things that are in it shall be burned up , and so shall suffer in that fire which is kept for the day of iudgment , and of perdition of ungodly men , whilst the just shall then be caught up into the air , and be for ever with the lord. we , i say , are not at all concerned in this objection , though mr. n. imagines that it lies equally against us . moreover , is it true that all the pains which god inflicts upon the wicked in this life are medicinal , and in order to their greater good ? what thinks he of the despair , horror , the agonies both of soul and body some desperately wicked persons lie under at the hour of death ? of the pains the bloody hector suffers in a duel by a mortal wound ? of the wicked soldier mortally wounded in the field ? the horrid criminal presently put upon the rack and there exspiring ? the atheist or debauched person taken away by a sudden stroke or by a violent death ? do they suffer these pains in order to a greater good ? though i acknowledge pain , saith he , to be as truly the effect of god as pleasure , yet it is not after the same manner the effect of god , as pleasure is : pleasure is the natural , genuine and direct effect of god , but pain comes from him only indirectly and by accident ; for first , 't is of the proper nature of god to produce pleasure , as consisting of such essential excellencies and perfections as will necessarily beautifie and and make happy those who are , by being in their true rational order , duly disposed for the enjoyment of him , but if this same excellent nature occasion pain to other spirits , this is only indirectly and by accident , by reason of their moral indisposition for so soveraign a good. again , when god causes pleasure , 't is because he wills it for it self , and naturally delights in it , as comporting with his primary design which is the happiness of his creatures , but when he causes pain , 't is not that he wills it from within , or for it self , but only from without , and for the sake of something else , as it is necessary to the order of his justice ; for had there been no sin , there never would have been such a thing as pain , which is a plain argument that god wills our pleasure as we are creatures , and our pain only as we are sinners ; but now in measuring our devoirs to god , we are not to consider how he stands affected to us as sinners , but how he stands affected to us as creatures . here it is plain the good man shifts the scene , deserts his subject and his argument at once , that he may seem to avoid the consequence which follows from it ; for evident it is , that in his sermon he was discoursing of those pleasures and pains only which by the impressions the creatures made upon us were by god produced in us , the pleasures of the senses , the eye , the palate , the smell , taste and touch , and the pains incident to them ; and from these only is it that he makes his inference , that creatures are not to be loved or desired at all , as being not the causes , but the occasions of these pleasures , and that god only is to be loved , because he only causes them . now is this true of these sensual pleasures of the palate , and the throat , and the belly , of the carnal pleasures of the men of the world , of the pleasures of envy , and the pleasures wicked men take not only in doing evil themselves , but in seeing others do it ; of the pleasure they take in rioting in the day time , that 't is of the proper nature of god , as consisting of such essential excellencies and perfections to produce them , rather than to produce in us that godly sorrow which works repentance unto life , the pangs of the new birth , or those afflicting pains he lays upon his children for their profit , to make them partakers of his holiness , and which are the fruits of that love which is the chief of his perfections ? when god causeth pleasure , saith he , he doth it because he wills it for it self , and naturally delights in it as comporting with his primary design , which is the happiness of his creatures ; does he mean the pleasure of tickling , or of scraching when i have the itch , or the sensual pleasures which the drunkard finds in swallowing down his liquor , or the glutton in his delicious fair , or the lustful person in his unchast embraces ? no , saith he , the pleasures that beautifie and make us happy in the enjoyment of god. but what is this to that purpose of his sermon , or his argument which only concerns the pleasures which we find upon occasion of the creatures making impressions on our senses ? again , pain and pleasure are both truly the effect of god , but not after the same manner , viz. i approach to the fire and it warms me , god is the natural , genuine and direct cause of this pleasure : i approach nearer to it , and it burns me , god is the cause of this pain of burning only indirectly , and by accident , the fire is only the occasion of both ; god immediately doth both , his operation is equally determined to do both by the same occasion ; who then is able to see any reason why he should be thought the natural , genuine and direct cause of the first , and only indirectly and by accident the cause of the latter ? again , god , saith he , wills our pleasures as we are creatures , and our pain only as we are sinners . he would do well to reconcile this with the sentiments of mr. malbranch , that we being sinners , and by consequence unworthy to be recompens'd by agreeable sentiments , oblige god , in consequence of his immutable will to make us feel pleasure in the time that we offend him : what also doth he think of the pains of bruit beasts , which by his argument must be produced by god only ; doth god produce in them pain only as they are sinners ? what of the pains of the holy martyrs flagrant in flames of love to god , are they inflicted on them only as they are sinners ? is it not for the tryal of their faith , patience , love and obedience , that the tryal of their faith might be found to their praise , honour and glory at the revelation of the lord iesus ? what thinks he of the direful agonies and sufferings of the blessed iesus , was he also a sinner ? did he not for the ioy that was set before him endure the cross ? in fine , 't is certain that the wicked find the same sentiments of delight and sensual pleasures in their sinful , as do the righteous in their lawful actions ; viz. the lustful person in his unchast embraces , as the good man in the marriage-bed . 't is certain also that these sensual delights and pleasures are very obstructive unto piety , and great incentives unto vice : what hinders the good seed from bringing fruit unto perfection ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pleasures of life , saith christ. whence comes wars and fightings among us ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from your pleasures , saith st. iames. why do you covet , and so zealously affect the world's good things ? that you may , saith he , spend them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in your pleasures . what gave rise to the corruptions of the heathen world ? even this , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serve divers lusts and pleasures . is it not the pleasure we expect from the enjoyment of the creature , that gives the rise to all that love and that desire of the creature which you so tragically inveigh against ? and after all this , will you not only determine god's operation to the production of the pleasure of all our sinful actions , and oblige him by an immutable law to reward our transgressions with pleasure and delight , and immediately and solely to produce that in us which is so obstructive to piety , so powerful an incentive to that sin he infinitely hates , and is the rise of all that mischief which flows from the love and desire of the creature ; but also tells us , that god naturally delights in them , and wills them for themselves , that they are natural , genuine , and direct effects of god , and that 't is of the proper nature of god , as consisting of such essential excellencies and perfections to produce them ? credat iudaeus apella . and having thus impartially considered all that mr. n. hath offer'd on this subject , i proceed next to the discourses of the good lady on the same subject ; whose rhetorick is very charming , and her devout affections highly commendable , but her arguments seldom reach the point ; and when they do , their strength is not equal to the beauty of the stile . i grant unto her , that we are not to rest in the creature as our end : for what we are to love only in due relation to our end , we cannot rest in as our end ; that we are not to desire them as our happiness , or to look upon them as the completion of our bliss ; because we are to prize god only as the object of our bliss and happiness : that we are not to lay the weight of our souls upon them , or place our felicity in them : that we must not cleave to any creature , or fix our hearts upon it ; for that is contrary to that superlative affection to god , which requires us to part with all things , to cleave close unto him . that we must not suffer the creature to usurp our hearts , or to sit uppermost in our minds ; for then we cannot love god above all things . let her go on with her chast rhetorick and holy flames , to beat down this inordinate affection to the creature ; and we will equally admire , and approve her sayings . we accord with her , that the very best of creatures are not able to satisfie the longings , and fill the capacities of our mind . whence it will follow , that we must not place our satisfaction , or the contentment of our mind in any creature ; which notwithstanding , if the creature can supply our wants , and be ordained by the providence of god to do so , we think it is the proper object of our desire to have that want supplied . we ought not to love the world , saith she , because of the danger of being conformed to it ; for nothing is so excellent at imitation as love , nothing does so easily assimilate . now doth she here mean the corrupt manners of the world ? her proposition is invincible ; but reaches not the point . if she means the good things of the world , food , drink , clothes , houses , lands , orchards , gold or silver , i hope the danger of assimilation is not here very great . 't is granted , that the whole compass of desire must not be carried out after the creature ; for then i could not desire god above all , and before all things . so that my desire of temporals when lawful , should be comparatively none ; and when they hinder my desire of him , should be absolutely none . 't is therefore true , that the boundlesness of desire is a plain indication , that it was never made for the creature only . but will it follow hence , that the creature was not made for the satisfaction of our natural desires , or that our natural appetites should not move to desire the enjoyment of them ? we grant , that god ( virtually ) comprehends all possible good , i. e. that he hath virtue sufficient to produce it , and that he is the very fountain and sole author of it . but will the love of god asswage her hunger , quench her thirst , or cloth her nakedness ? or is he any other way the satisfier of our desires of these things , than by affording us those creatures he made on purpose for those ends ? and must not then the hungry appetite desire these creatures for its food , the thirsty for its drink , &c. but , saith the good lady , if we allow the creature to be in any degree our good , 't is hard to keep our selves from desiring it ; and if we permit desire , we can never be secure from irregular love ; it being easier not to desire at all , then to desire with moderation . it is not only hard , but it is sinful to keep our selves from desiring the creature ; it being to keep our selves from desiring what god hath promised , and made the matter of our daily prayer , and to rob our selves of all the pleasure which ariseth from the gratification of our natural appetites or desires according to , and not exceeding the intention of nature , and of all that grateful relish or sensation which every faculty enjoys in the regular application of it self to [ i. e. in the desire of ] such octjects as are agreeable to its nature ; that is , of all the innocent pleasures of our lives . 2. nor is it true , that it is easier not to desire at all , than to desire with moderation . for doubtless , this excellent lady desires rest and sleep when she doth want them , food when she is hungry , and drink when she is thirsty , and health when she is sick , and desires all these things with moderation ; but can she with more ease abstain from desiring them at all ? 3. though we permit desire ; yet if we do not permit it to exceed the real necessities of nature , and the bounds which scripture hath set to it , and having food and raiment are therewith content : if we pursue the comforts of this present life , or the gratifications of our natural appetites according to , and so as not to exceed the intention of nature ; if we pursue them in relation to , and in due submission to the will of god ; and only by those means , and in those measures he allows of , as reason and scripture do require , we cannot be immoderate , and therefore not irregular in the desire of them . 4. our hopes , our fears , our grief , delight are subject to the like irregularities ; but must we therefore never permit these passions to move towards their proper objects ? in fine , love of benevolence toward our selves , our friends , relations , and our life are too oft excessive , and are indeed the root of that immoderate desire we have for the creature ; and yet they are commanded . it will not therefore follow , that we may not desire temporal good things at all , because these desires are subject to irregularity . if we once permit our desires to stray after the creature , we open a bank to all that mischief , malice , and uncharitableness that is in the world. that is , if i pray ; that is , desire of god my daily bread ; if i say to him with agar , feed me with food convenient for one ; if i ask of my heavenly father what he knoweth i have need of ; if i desire to have what he hath promised , i open a bank to all that mischief , malice and uncharitableness that is in the world. this is strange doctrine ; yet the good lady thus attempts to prove it . for the creature being finite and empty too , how is it possible , but that a multitude of lovers who all desire the same thing , — should cross each other in these desires and pursuits , and consequently destroy that peace and mutual benevolence which ought to be cherished among rational beings , and to which the precepts of the gospel so strictly engage us . i have already granted that these creatures are not desired to satisfie the soul , but to supply the wants of the body . now is there any necessity in that fulness which the earth affords for all , that i should desire what another hath ; or that my desire of meat , drink and clothing , which is all that nature craves , and with which christianity requires me to be content , should move me to cross the natural desires of others to have meat , drink and clothes , when providence hath made a plentiful provision of these things for us all ? a desire thus limitted to contentment with food and raiment , lays a sure fund for charity to others , by disposing us to part with what is not thus necessary for our selves , to supply our brother's wants ; which is all that charity requires . it is very unreasonable to love the creature , because it can never answer the end of love. we desire only in order to happiness ; nothing being desirable any farther , than as it promotes that end : but the love of the creature is more apt to hinder , than advance our happiness ; and therefore in all reason , creatures are not to be thought desirable . i answer , that we desire not only in order to our final happiness , but also in order to the gratification and satisfaction of our bodily wants . for what we so far need , as that we are not able to live without it , we must desire , as much as we desire to subsist ; tho' the desire of life it self should be in order to god's glory , and the welfare of our souls : and therefore in that sense even the desire of that food by which we do sustain that life , is a desire of it in order to our happiness . 2. to say this generally , and without all restriction , that the love , that is , as she her self interprets it , the desire of the creature is more apt to hinder than advance our happiness , is in effect to say that god himself doth move us to love and to obey him by the promise of things more apt to hinder than advance our happiness ; and that he hath implanted in us natural desires of such things ; and that our lord commands us daily to desire and pray for what rather tends to hinder than advance our happiness . in fine , when the lady saith , this is most certain , that what we love will be uppermost in our minds ; i desire her to consider , that 't is a contradiction to say , that what i love only in relation , and in subordination to another , whom i do value above all things , should be uppermost in my mind ; that is , preferred in my mind before that very being my mind doth value much above it . finis . books lately printed for a. and j. churchill . prince arthur . an heroick poem . in 10 books . fol. king arthur . an heroick poem . in 12 books fol. both by sir rich. blackmore , kt. physician to his majesty . tractatus de visitatione iufirmorum , seu de eis parochorum officiis . quae infirmos , & moribundos respiciunt . in gratiam iuniorum , & in visitandis infirmis minu . exercitatorum editus . authore johanne sterne , s. t. d. & vicario de trimm , in dioecesi midensi . a common-place book to the holy bible : or , the scriptures sufficiency practically demonstrated . wherein whatsoever is contain'd in scripture , respecting doctrine , worship , or manners , is reduced to its proper head : weighty cases resolv'd , truths confirm'd , difficult texts illustrated , and explain'd by others more plain . 4 o mr. locke's letter to the bishop of worcester . 8 o mr. kettlewell's office for prisoners for crimes , and for prisoners for debts . 12 o a second vindication of the reasonableness of christianity . by the author of the reasonableness of christianity . mr. robert peirce's bath memoirs : or , observations in three and forty years practice at the bath , &c. 8 o mr. bold's discourse of the knowledge of christ jesus . to which are added some passages in the reasonableness of christianity , &c. with some animadversions on mr. edward's reflections on the same . 8 o mr. bold's reply to mr. edward's reflection on the same . 8 o there is now printing a new edition of the large cambridge concordance , in folio , with great improvements ; to which edition is added , the concordance to the apocrypha , never before published . to be sold by a. and i. churchill . notes, typically marginal, from the original text notes for div a65701-e220 dr. still . fanat . of the ch. of rome , p. 327. p. 259. on matth. 22.27 . p. 335 p. 336. cupiditatem voco omnem motum ad fruendum se , & proximo , & quolibet corpore non propter deum . de doctr. christian. l. 3. c. 10. nam in omnibus hujusmodi rebus non ex earum rerum natura quibus utimur , sed ex causâ utcudi , & modo appetendi , vel probandum est , vel improbandum , quod facimus , cap. 12. dilectionis enim nomen magis solet in melioribus r●busdici , in melioribus rebus accipi . to. 9. tr. 8. in ep. johan . p. 633. nihil aliud est amare , quam propte s●ipsum rem aliquam appetere to. 4. 80 qu. c. 35. p. 543. decimus ea re nos perfrui , quam diligimus propter s●ipsam , & ea r● nobis fruen●um esse tantum , quae efficimur beati , caeteris verò utendum . de doctr christian. l. 1. c. 31 quanquam & vicinissimè dicitur frui , cum delectatione uti , cum enim adest quod diligitur , etiam delectatione jecum , necesse est , gerat , p●r quam si transieris , eamque ad illud ubi permanendum est , retuleris , uteris ea , & abusivè , non propr●è diceris frui , si vero inhaeseris , atque permanseris finem in eâ ponens laetitiae tuae , tunc verè , & frui dicendus es . cap. 33. modus ergo diligendi prae cipiendus est homini , id est quomodo se diligat , aut prosit sibi , quin autem se diligat aut prosit sibi dubitare , dementis est ; praecipiendum etiam quomodo corpus suum diligat , nam quod diligat corpus suum ▪ idque salvum habere , atque integrum velit , aeque manifestum est . — ergo praecepto non opus est ut se quisque , & corpus suum diligat , quum id quod simus , & id quod infra nos est , & ad nos tantum pertinet , inconcussa naturae lege diligimus . cap. 25. hoc ergo ut nosecremus , & p●ssemus , facta est tota pro salute nostra per divinam providentiam dispensatio temporalis , quâ debemus uti , non quasi mansoria quadam dilectione , atque delectatione , sed transitoriâ potius , tanquam via , tanquam vehiculorum , — ut ea quibus ferimur , propter illud ad q●od ferimur , diligamus . cap. 35. non te prohibet deus amare ista , sed non diligere ad beatitudinem , sed ad hoc probare , & laudare , ut ames creatorem — si autem amaveris haec , quamvis illa deus fecerit , & neglexeris creatorem — nonne tuus amor adulterinus deputabitur ? — nunquid non est in his modus ? aut quando d●citur , nolite ista diligere , hoc dicitur ? ut non manducetis , aut non bibatis aut filios non procreetis ? non hoc dicitur , sed sit modus propter creatorem , ut non vos illigent istu dilectione , ne ad fruendam hoc ametis , quod ad utendum habere debetis . tr. 2. p. 592. respicè universum mundum & considera si in ●o aliquid sit quod tibi non s●rviat omnis creatura ad hunc finem cursum suum dirigit ut obsequiis tuis famuletur , & utilitati deserviat tuisque oblectamentis pariter & necessitatbus secundum affluentiam & deficientiam occurrat . — si autem ista diligis ut subjecta dilige , ut arrum sponsi , ut munera amici , & beneficia domini ; sic tamen ut memineris semper quod illi debeas , nec ista propter se sed ista propter illum , nec ista cum illo sed ista propter illum & per ista illum & super ista ▪ illum diligas . cap. 4. notes for div a65701-e2910 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hier. in carm. pyth. p. 3. §. 1. pref. p. 132. p. 4. serm. p. 62. 1 cor. 6.9 , 10. gal. 5.19 . eph. 5.5 . col. 3.5 . p. 203. isa. 1.28 . jer. 17.13 . §. 2. theory of love , p , 12 , 14. mat. 6.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. to. 1. orat. in julitt . m. p. 318. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr. nyssen . tr. 2. in psalm . c. 3. to. 1. p. 295. vid. orig. in matth. to. 12. p. 271. d. chrysost. in psal. 102. olymp. in c. 5. eccles. p. 634. 1 tim. 4.3 , 4 , 5. gen. 9.3 . §. 3. prov. 3.14 , 15 , 16. psalm 112.2 , 3. pro. 11.25 . 2 cor. 9.6 . pro. 19.17 . ps. 37.9.11 . mat. 6.33 . 1 tim. 1.8 . mark 10.29 , 30. v. 28. ps. 19.10 . ps. 119.127 . ps. 63.3 . ps. 119.72 . pro. 8.11 . mat. 10.37 . §. 4. deut. 28.17.18 . v. 48. v. 63. ezek. 14.21 . 2 king. 8.36 , 37 , &c. jer. 5.25 . jer 3.3 . hag. 1.10 . § 5. 1 chron. 29.12 . hos. 8.2 . pro. 10.22 . deut. 8.18 . eccl. 3.13 . ch . 5.19 . gen. 14 12 , 16. gen. 31.18 . luk. 6.30 . luk. 12.18 . luk. 16.25 . luk. 19.8 . 1 cor. 13.3 . heb. 10.34 . eccl. 2.24 , 3.12 , 13.22 . ch . 5.18 , 19. ch . 8.15 . act. 14.17 . mat. 5.45 . luk. 6.35 . § 6. deut. 26.11 . deut. 28.47 , 48. deut. 8.10 . psal. 103.1 , 2 , 5. psal. 104.1 , 14 , 15. §. 7. gen. 2.19 . gen. 3.17 . 1 cor. 7. 2 thes. 3.12 . 1 thes. 4.11 . eph. 4.28 . 2 thes. 3.10 . prov. 13.4 . prov. 21.5 . prov. 10.4 . prov. 13.11 . §. 8. 2 tim. 3.4 . lett. 7. p. 150. lett. 9. p. 179. gen. 18.5 . judg. 19.5 . dan. 10.3 . cant. 4.13.16 . prov. 24.4 . prov. 22.1 . eccles. 7.1 . philip. 4.8 . hebr. 11.2 . §. 9. 1 kings 8. see dr. comber , comp . part 2. p. 178. psal. 108.8 . psal. 81.16 . ps. 147.14 . ps. 103.5 . ps. 104.28 . ps. 145.16 . deut. 28.47 , 48. lett. 9. p. 181 , 182. ibid. p. 179. p. 201. p. 202 , 203. lett. 7. p. 132. let. . 9. p. 179. lett. 9. p. 203. p. 201. p. 208. ps. 115.16 . ps. 104.14 , 15. p. 132. eph. 5.29 . p. 147 , 148 , 149. p. 149 , 150. p. 259. notes for div a65701-e7460 argument 2. §. 1. lett. 7. p. 135 , 136. lett. 8. p. 154 , 155 , 156. see p. 71 , 72. §. 2. prop. 1. luke 15.7 . phil. 1.11 . mat. 5.16 . 1 cor. 10.31 . eph. 6.7 . lett. 11. p. 266. serm. 23. of the love of god , vol. 3. p. 316. mat. 10.37 . hebr. 6.10 . mat. 25.40 . strictissime , & maxime proprie sumitur pro affectu eo quo desideramus ut ea tum à nobis , tum ab aliis fiant quae deo sunt gratissima ; quemadmodum enim amor erga alium in universum consideratus , est affectus ejusmodi quo ea cupimus quae alteri sunt bona , unde ●it etiam ut , si amor iste sit intensus , & fervens , pro viribus id ipsum conemur efficere , atque id unice agamus , ut is quem diligimus rebus sibi gratis , & utilibus potiatur . ita etiam charitas , seu amor erga deum ea unicè desiderat quae deo , ut ita dicamus , sunt bona , hoc est grata , atque jucunda , qualia sunt omnia ista quae honorem illi afferunt ▪ aut alias voluntati ipsius sunt consentanea . crell . &c. christian. lib. 3. cap. 4. curcell . instit. lib. 7. cap. 22. sect . 3. §. 3. prop. 2. p. 162 , 163. jam. 2.15 , 16. object . let. 8 p. 165. answ. psalm 23.15 , 14. deut. 6.14 . ch . 30.15 . lett. 6. p. 121. §. 4. prop. 3. serm. of self-love , p 309 , 310. mat. 10.39 . ch . 16.25 . luke 13.26 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 10.37 . luke 14.26 . §. 5. prop. 4. 2 kings 13.14 . 2 chron. 35.24 . lam. 4.20 . psal. 16.3 . contempl. and love , p. 307. dan. 9.23 . lett. 7. p. 133. p. 134. prov. 18.24 . §. 6. lett. 6. p. 126. let. 7. p. 132. let. 9. p. 179. p. 201. let. 7. p. 139. §. 7. gen. 1.4 . good. not only metaphysically , as mr. n. imagines , serm. p. 62. but as being what god designed them , profitable and delightful to man. gen. 1.14 , 15 , 16 , 17 , 18. gen. 9.2 , 3. hos. 2.21 , 22. gen. 2.18 . ch . 1.28 . 1 cor. 7.9 . psal. 33.5 . psal. 145.9 , 15 , 16. acts 14.17 . psal. 73.7 , 12. jer. 12.1 . job 21.7 , 13. psal. 73.14 . eccles. 7.15 . ch . 8.14 . notes for div a65701-e11060 §. 1. mat. 22.37 . vol. 3. p. 5. ibid. p. 75. psal. 63.3 . cum autem ait toto corde , tota anima , tota mente nullam vitae nostrae partem reliquit quae vacare debeat , & quasi locum dare ut aliâ revelit frui , sed quicquid aliud diligendum venerit in animum illuc rapiatur quo totius dilectionis impetus currit . aug. de doctr. christian. l. 1. cap. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de leg. l. 6. p. 869. f. §. 2. mark 6.24 . serm. p. 64 , 65. matth. 6.24 . mat. 10.37 . §. 3. 〈◊〉 3. p. 7. p. 12. p. 11. p. 75. p. 217. p. 218. p. 221. p. 221.2 d. p. 242 , 243. §. 6. §. 4. p. 7. p. 22. deut. 6.4 . mark 12.29 , 30. p. 11 , 15. p. 37. lett. 10. p. 217. p. 221. p. 222. p. 243. §. 5. p. 426. p. 83 , 84. p. 282. §. 6. ezek. 20.6 . dan. 11.16 num. 8.7 , 8. deut. 8.7 , 8 , 9. deut. 11.12 . deut. 8.18 . deut. 11.13 , 14 , 15. exod. 23.25 , 26. levit. 15.18 , 19. levit. 26.3 , 4 , 5 , 6. deut. 28.1 — 13. deut. 30.9 . deut. 6.10 , 11. ch . 26.11 . deut. 11.16 , 17. deut. 28.17 , 18 , 20 , 48. argum. 2. §. 7. 2 chron. 15.12 . 2 kings 23.3 . deut. 4.29 . deut. 3.2 , 3. 1 kings 8.48 . 1 kings 14.8 . 1 sam. 27.1 . ch . 21.2 . ch . 25.22 . 2 sam. 19.29 . ch . 24.1 . 2 kings 23.24 , 25. §. 8. deut. 13.3 . 2 kings 10.31 . 1 kings 11.4 . ch . 15.3 . 2 chron. 12.1 . ch . 25.2 . ver . 14. 2 kings 18.24 ch . 20.3 . 1 kings 15.12 , 14. 2 kings 23.24 , 25. jer. 3.10 . 1 sam. 20.20 , 21. argument 3. §. 9. luk. 10.25 . verse 28. argument 4. §. 10. mark 12.32 . let. 5. p. 94.10 . p. 238. lett. 10. p. 238. p. 239. p. 100. p. 192. p. 185. p. 240. p. 241. p. 188 , 189. p. 189 , 190. p. 194. p. 295. p. 96. p. 97. p. 256 , 257. p. 101. p. 236 , 237. p. 233. lett. 10. p. 240 , 241. notes for div a65701-e17330 §. 1. serm. p. 10. answ. 1. phil. 2.21 . col. 1.6 , 23. rom. 1.8 . col. 3.20 , 22. negatio non est absoluta sed per comparationem . hos. 6.6 . mat. 9.13 . mat. 10.20 . 1 sam. 12.24 . and prov. 24.21 . rom. 13.7 . joh. 6.27 . eph. 4.28 . 1 thes. 4.11 . 2 thes. 3.12 . answ. 2. serm. p. 71. duct . dub. l. 4. ch . 2. r. 2. n. 9 , 10 , 11. p. 524 , 525. lett. 8. p. 158. §. 2. object . 2. james 4.4 . p. 66. answ. si autem amaveris h●c quamvis deus fecerit & neglexeris creatorem , & amaveris mundum nonne tuus amor adulterinus deputabitur . august . in ep. joh. to. 9. tr. 2. p. 592. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodo . in ezek. 23.20 . hence are the idolatrous jews stiled the seed of the adulterer and the whore , isa. 57.3 . and said to commit adultery with stones and stocks , jer. 3.9 . with their idols , ezek. 23.37 . and to go a whoring after other gods , judg. 2.17 . ps. 73.27 . ps. 106.39 . serm. p. 67. answ. 1. nunquid non est in his modus ? s. august . phil. 4.4 . 1 cor. 7.29 , 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theoph. vide theodoret & oecum in locum . 1 thes. 4.13 . serm. p. 22. 1 cor. 6.9 , 10. gal. 5.20 , 21. eph. 5.5 . apoc. 22.15 . §. 3. object . 1 john 2.15 , 16 , 17. serm. p. 65 , 66. non hoc dicitur sed sit modus propter creatorem . august . in locum . answ. serm. vol. 1. p. 318. lett. 2. p. 17 , 18. §. 4. minus te amat domine qui tecum aliquid amat quod proper te non amat . aug. solil . c. 19. non ista propter se sed is●a propter illum diligas . med. c. 4. answ. p. 443. serm. vol. 3. p. 75. reas. and rel. p. 244. p. 246. sect. 2 , 3. sect. 5. motus qui est in imaginem quantum est imago , est unus & idem cum illo qui est in rem ; & sic sequitur quod eadem reverentia exhibeatur imagini christi & ipsi christo : cum ergo christus adoratur adoratione latriae ▪ consequens est , quod ejus imago sit adoratione latriae adoranda . aquin. sum. part. 3. q. 25. art. 3. sententia d. thomae quatenus docet eodem actu adorationis coli imaginem , & exemplar per illam representatum est verissima piissima , & fidei decretis admodum consona . petr. de cabrera in 3. part. th. q. 25. art. 3. disp. 3. n. 56. dicendum ergo primò est fieri rectè posse ut prototypon in imagine & imago cum prototypo uno actu adoretur , atque hoc modo posse imagin●m christi ad●rari latria . suarez in 3. part. th. to. 1. disp. 54. sect. 4. mat. 25.40 . mark 9.41 . hebr. 6.10 . pro. 19.17 . §. 5. object . answ. * non te prohibet deut amare ista , sed non diligere ad beatudinem , sed ad hoc probare & laudare ut ames creatorem . august . in ep. joh. to. 9. tr. 2. p. 592. answ. 2. contempl. and love , p. 299. ibid. p. 308 , 309. 1 cor. 10.31 . ibid. p. 326. notes for div a65701-e21560 him only shalt thou desire . serm. p. 12. lett. 9. p. 202 , 203. p. 201. p. 203. §. 1. serm. vol. 3. p. 73 , 74. let. 4. p. 75 ▪ theory and reg. of love , p. 10. serm. p. 9. p. 72. luk. 12.29 . 1 cor. 10.24 . col. 3.1 , 2. lett. 4. p. 75 , 76. deut. 12.15 . ver. 20. ver. 21. deut. 14.26 . ita ut nullâ re careat quam animo suo possit expetere . eccles. 6.2 . contempl. and love , p. 307. serm. p. 78. serm. p. 73. lett. 11. p. 260. argument 1. §. 2. serm. p. 13 , 14 , 15. answ. serm. p. 13 14. serm. vol. 3. p. 213. lett. 10. p. 231. answ. 2. serm. p. 12. lett. 7. p. 150. lett. 10. p. 221. p. 222. lett. of love and musick , p. 446. ibid. p. 447. serm. p. 15. argument 2. §. 3. lett. 10. p. 224. answ. lett. 10. p. 228. argument 3. §. 4. serm. p. 17. p. 225 , 226. answ. 1. p. 262. deus se vult diligi non ut sibi aliquid , sed ut eis qui diligun● aeternum praemium conferatur ; hoc est ipse quem diligunt . august . de doct. christ. l. 1. c. 29. ille igitur usus qui dicitur dei , quo nobis utitur , non ad ejus sed ad nostram utilitatem ref●rtur ; ad ejus autem tantummodo bonitatem . c. 32. p. 263. her. piety , p. 285. lett. 8. p. 158 , theory and reg. of love , p. 76. p. 77. object . answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. clem. alexandr . strom. 5. p. 585. b. eadem verba laudat theodoretus adv . graecos , serm. 4. p. 535. 1 cor. 13.5 . ch . 10.23 . phil. 2.4 . rom. 15.2 . argument 4. §. 5. preface to the letters . luke 18.1 . 1 thes. 5.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. damascenus de haeres . apud cotel . de monum . eccl. graec. to. 1. p. 304 : nam qu●m dominus dixerit , oportet semper orane , & non deficere , & apostolus , sine intermissione orate ( quod sanissimè sic accipitur ut nullo die intermittantur certa tempora orandi ; ) isti ita nimis hoc faciunt , ut hinc judicentur inter haereticos numer●ndi . august . de haeres . c. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiph. haer. 80. §. 3. p. 1069. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. §. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. haer. fab. lib. 4. cap. 11. dicuntur euchitae opinari monachis non licere , sustenandae vitae suae cuusâ aliquid operari , atque ita seipsos monachos profiteri ut omnino operibus vacent . august . de haer. c. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . damascen . ibid. p. 302. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret. ibid. lett. 8. p. 159. p. 157. p. 172. argument 5. §. 6. lett. 8. p. 160 , 161. answ. deut. 11.13 , 14 , 15. matth. 6.32 , 33. 1 tim. 4.8 . psal. 34.9 , 10. psal. 84 . 1● . argument 6. §. 7. lett. 8. p. 162 , 163 , 164. answ. 1 tim. 5.8 . eph. 4.28 . eph. 5.29 . answ. 2. psal. 34.12.14 . eccles. 2 ▪ 24. ch . 5.19 . object . §. 8. serm. p. 57 , 58 , 59. answ. act. 9.36 . 2 cor. 9.8 . luke 6.35 . gal. 6.10 . 1 tim. 6.18 . prov. 3.27 . serm. p. 59. tit. 3.8 . ibid prov. 8.21 . ecclus. 1.17 . prov. 21.20 dan. 10.3 . ps. 105.24 . isa. 32.12 . ezek. 26.12 . amos 5.14 . nah. 2.9 . lam. 1.8 , 11 , 12. psal. 19.1 . rom. 1.19 , 20. wisd. 13.1 . eccles. 11.3 . answ. 2. ch . 1.8 . acts 17.25 . rom. 11.36 . 1 chron. 29.14 . acts 14.17 . answ. 3. repl. 1. lett. p. 29. answ. 2 pet. 3.7 . 1 thes. 4.17 . lett. 2. p. 27 , 28. repl. 2. let. 2. p. 17 , 18 , 19. answ. answ. 2 cor. 7.10 . heb. 12.10 . ver. 6. entr. 3. p. 91. 1 pet. 1.7 . hebr. 12.2 . luke 8.14 . james 4.1 . ver. 3. tit. 3.3 . §. 9. p. 144 , 210. p. 179 , 180 , 181. p. 143. ibid. p. 132. lett. 9. p. 185. ibid. p. 195. p. 132. p. 208.209 . object . let. 5. p. 95. answ. lett. 7. p. 150. ibid. p. 149. object . 2. p. 138. answ. ibid. answ. object . 3. answ. p. 189. the glorious name of god, the lord of hosts opened in two sermons, at michaels cornhill, london, vindicating the commission from this lord of hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by henry ferne, d.d. / by jer. burroughes. burroughs, jeremiah, 1599-1646. 1643 approx. 319 kb of xml-encoded text transcribed from 77 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a30577 wing b6074 estc r4315 12924723 ocm 12924723 95477 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30577) transcribed from: (early english books online ; image set 95477) images scanned from microfilm: (early english books, 1641-1700 ; 732:12) the glorious name of god, the lord of hosts opened in two sermons, at michaels cornhill, london, vindicating the commission from this lord of hosts, to subjects, in some case, to take up arms : with a post-script, briefly answering a late treatise by henry ferne, d.d. / by jer. burroughes. burroughs, jeremiah, 1599-1646. [8], 128, 14 p. printed for r. dawlman, london : 1643. errors in paging. marginal notes. reproduction of original in duke university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ferne, h. -(henry), 1602-1662. -resolving of conscience. god -early works to 1800. 2006-05 tcp assigned for keying and markup 2006-06 apex covantage keyed and coded from proquest page images 2007-06 ali jakobson sampled and proofread 2007-06 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the glorious name of god , the lord of hosts . opened in two sermons , at michaels cornhill , london . vindicating the commission from this lord of hosts , to subjects , in some case , to take up arms. with a post-script , briefly answering a late treatise by henry ferne , d. d. by jer . burroughes . psal. 48. 8. as we have heard , so have we seen , in the city of the lord of hosts . london , printed for r. dawlman . 1643. to his excellencie , robert , earle of essex , viscount hereford , baron ferrars of chartley , lord bourchier and lovaine , one of his majesties most honourable privie counsel , and general of the army raised by the parliament in defence of the true protestant religion , his majesties person , the laws and liberties of the kingdom , and the priviledges of parliament . there is no man this day upon the face of the earth whom it more concernes to have this name of god the lord of hosts presented to him in the due lustre & glory of it , then your excellencie , whom the lord hath not onely honoured to stand up even in the fore front to maintain his cause , and the cause of his people , but he hath even put upon you this his owne name , he hath made you the lord of his hosts . it is that which every souldier may justly glory in , that god himselfe seems to affect the glory of arms , when he causeth himselfe to be as it were sir-named the lord of hosts . the beams of this glorious name puts some lustre upon the meanest in an army ; what a lustre then doth it put upon your excellencie , who stand so neare it ? happy the time that ever you were borne to be made use of by god and his people in so noble and honourable a service as this . we reade zech. 3. 3. of joshua , that great instrument of reformation , in the returne of judah from her captivity , that he stood in filthy garments , but the angel spake to those who stood before him , saying , take away the filthy garments from him : and unto him he said , behold , i have caused thine iniquity to passe from thee , and i wil cloathe thee with change of rayment . those who stand up most eminent and forward in the cause of god and his people , shal ever have some who wil seek to stain their glory by slanders and reproachfull names , to put them into vile garments : what viler garment can there be then the garment of treason and rebellion ? but the angel stands by to take off these vile garments , and to clense his servants even from this nominall iniquity : he will put change of rayment upon them , he will one day make it appeare that there were none so faithfull to god , their king and countrey , as they : the lord that hath chosen jerusalem , saith the text , ver . 2. wil rebuke them who thus stand up against his servants . the lord who hath set his heart to bring mercie to jerusalem , to his church , will certainly rebuke such as stand to resist the great instruments thereof . wherefore that which the angel of the lord protested to joshua , v. 6. i may in the name of the lord with a little change protest unto your excellencie , thus saith the lord of hosts , if you will walke in my wayes , and if you will keepe my charge , then you shall have an eminencie in my house , and i will give you places among these that stand by . that is , among the blessed angels in the heavens . if a cup of cold water shall not go without a reward , surely then the venturing estate , liberty , limbes , honour , bloud , life for the cause of christ , shall not goe without its reward . wherefore most noble lord of our hosts , yea of the hosts of god , goe on with true heroicke magnanimity , and prosper , in the name of this glorious lord of hosts . the prayers of the churches are for you , the blessings of the saints are upon you . i beleeve never any generall upon the earth hath been mentioned more in heaven then your excellencie hath been , and yet is in this cause . that which is storyed of the crosse appearing to constantine , with these words , hoc vinces , i may with far more confidence apply to this name of god , the lord of hosts . this i present unto your excellence , with this motto , hoc vinces : the name is in it selfe a box of sweet ointment , give me leave to open it before your excellencie , that it may be fragrant indeed , and adde quickning and strength . to that true noble heroick spirit fit for great actions , that god hath honoured you withall , i here humbly present it opened and poured forth . the blessing of it be upon you , and those great things undertaken by you , which is and shal be the prayer of your excellencies in all humble service and duty , jer. burroughes . to the reader . the necessity of the time put me to preach upon this subject , the city being in great feare of a great army comming against it in the name of the king , and the necessity of the subject for this time made me not unwilling to yeeld to the making my meditations upon this subject , yet more publike . something i have enlarged , especially in the argument of justifying the present taking up armes so much cryed down , as if it were against the king , to be by commission from the lord of hosts , which is discussed page 27. and so on : the satisfation of the consciences of men in this thing is of so great consequence in this time , that every man is bound to afford what help hereunto he is able . i should have had guilt lye grating upon mine own conscience if i had stifled what i might afford to the helping towards the satisfaction of others ; although therefore i am not ignorant , but sensible enough that it is an argument wherein a man runs hazard enough ; yet whatsoever i suffer in it , may i be usefull , i have enough . this i can say , if i ever did , or am like to publish any thing in the uprightnes of my heart , aiming at the glory of god , and thy good , i blesse god i have comfort in this ; and in this ( whatsoever the issue be ) i shal rejoyce . certainly things had never come to that passe they are at , if mens consciences had bin rightly informed in the liberties god hath given them . the infusing contrary principles , and making men beleeve that the subject must and would suffer any thing rather then rise up to maintaine his own right hath beene the cause of the bold adventures of many amongst us . what i have said is breife , comming to you as a sermon , it could not admit of larger discourse , but if there be need it would not be very difficult to enlarge these things in another way . read for thy profit , and i have my end . yours to serve for christ , jer : burroughes . it is ordered this first day of december , 1642. by the committee of the house of commons in parliament , concerning printing , that this book entituled [ the glorious name of god , the lord of hosts ] be printed by robert dawlman , appointed thereunto by m. ieremy burroughes , the author thereof . john white . the glorious name of god , the lord of hosts . esay 47. 4. the lord of hosts is his name . in this chapter wee have gods mercie to his church , threatning the destruction of babylon . when babylon is used as gods rod , it is then cast into the fire . if israel when god was about to deliver from babylonish captivity should aske the question that moses thought would be asked upon his sending to be their deliverer from the egyptian bondage , what is his name ? exod. 13. 3. the prophet answers here , the lord of hosts is his name . there , his name was i am ; here it is , the lord of hosts . and if they should say , but how can this deliverance be here ? can babylon bee destroyed ? babylon is strong , who shall bring downe her power ? yes , there is one can doe it , the lord our redeemer , the lord of hosts is his name . here then we have this glorious title of the lord , for the comfort of his people in their distresse , and the terrour of their enemies in their pride , the lord of hosts , the lord of armies . the english word hosts is from the latine hostis , because an army is either for defence , or offence against enemies . the redeemer of gods people is the lord of hosts . the work then i have to do in this sermon , is to teach you how to sanctifie the name of the lord in this his glorious title , the lord of hosts . it is the duty of the saints to observe what the way of god is in the times of their generation ; to see what name of god is most conspicuous in his administration , & accordingly to sanctifie that name of his . we may say of this name of god , the lord of hosts , as god himselfe sayes of his name jehovah , exod. 6. 3. by my name jehovah was i not known to them : so by this name , the lord of hosts , god hath scarce been known to us here in england ; but now he appears to us by this name in a glorious way : and we shall not know how to sanctifie it , except wee search into it , to see how much of gods glory there is in it , which we shall find much more then at first view seems to be , then most of us have ever thought ; all gods titles are full of excellencie . the excellencie of this i shall open unto you , that this name of god may not be taken in vain by you , but be sanctified as it is worthy . it is a title that god hath heretofore delighted much , yea gloryed much in ; we find it not lesse then two hundred times in the old testament , and most frequently in the prophecie of zechariah , chap. 1. ver . 3. we have it three times in one verse , and in one short chapter , zech. 8. we have it there eighteene times . but why is it used so frequently in that prophecie more then others ? because the scope of that prophecie was to encourage the people of god in building up ierusalem and the temple , in which work they had many enemies , and therefore they had need of a spirit of magnanimity and fortitude in it . hence it was the lord revealed himselfe to them so much by the name of the lord of hosts . times of reformation , temple-work , usually meets with much , with strong opposition . we had need therefore to have this name of god in our eye , and sanctifie it in our hearts , in such times , while such work is on foot . it is true , god did this work without bloud-shed , it was done not by power or by might , but by the spirit of the lord , as we have it zech. 4. 6. but because the work was such , as in regard of second causes , needed an army to effect it ; although god did it himselfe , yet his name was to be sanctified in it , as the lord of hosts . in the new testament we seldome find this title ; it is but twice that i remember in all the new testament , and in one of those two places it is quoted out of the old testament , rom. 9. 29. there the hebrew word is retained , the lord of sabbaoth , not of sabbath , as many take it . there is a great difference between these two , the lord of sabbath , and the lord of sabbaoth : the one is the lord of rest , the other is the lord of hosts : those words come from a different root in the hebrew . the second place is james 5. 4. and there you have not the english word hosts , but the hebrew word sabbaoth likewise . in the new testament we have gods titles fuller of sweetnesse and grace , as the father of our lord jesus christ , the god of all consolation , the father of mercies , the god of peace , &c. the more cause have we to be humbled , who live in the times of the gospel , and yet are come to such times wherein god hath changed as it were his name , and even in the times of the gospel appears to us in this dreadfull name of his , the lord of hosts . this title is in it selfe a very fearfull one , and yet before we have done with it we shall find it like that name of christ , cant. 1. 3. thy name is as an ointment poured forth , a sweet refreshing pleasant ointment . in the 2. of sam. chap. 6. ver . 2. the lord speaks of this name of his set between the cherubims , whose name is called by the name of the lord of hosts that dwelleth between the cherubims . now you know the mercy-seat was between the cherubims , and that which i shall endeavour this day is , to shew you this name of the lord of hosts written upon the mercy-seat between the cherubims . although it be dreadfull in it selfe , yet all gods saints shall have it this day presented to them from the mercie-seat : a name as full of goodnesse and mercy , as our hearts can desire . we have already seen in this kingdom the lord of hosts upon his mercy-seat , making this his dreadfull title to be amiable and lovely to us , from thence dispensing grace and abundance of mercy in the manifestation of this his glorious title . it is comfortable to behold the lord of hosts sitting upon his mercy-seat : and thus am i to present him this day unto you . now god is called the lord of hosts in two respects : first , because all creatures in heaven and in earth are his armies . he is the absolute great lord over them all ; the angels , sunne , moon , stars , the dragons , the deeps , the fire , haile , snow , wind , the mountains , trees , cedars , the beasts , and all creeping things , the flying fowles , the kings of the earth , and all people are the hosts of the lord. psal . 148. ver . 2. &c. secondly , in regard of that speciall providence of god in the great affaires of wars and battels in the world . it is true , the providence of god is over the least things in the world , but god challengeth a more speciall and peculiar ackowledgment of his work of providence about war-like affaires , in regard whereof he takes this title to himselfe , the lord of hosts . if i should speak of the first , the time would soon be gone , for there is much in it , it is more generall : therefore i will confine my selfe to the second , the more speciall , and now most seasonable . god is the god of armies . that he might expresse himselfe the more clearly , and fully interested in war-like affaires , exod. 15. 3. he styles himselfe a man of war. god seemes to glory much in his workings about war-like affaires . hence psal . 24. 8. who is the king of glory ? the lord strong , mighty , the lord mighty in battell . the providence of god is great in all wars , but especially in those wars that concerne his people , whether in a way of chastising them , or defensive to save them , or offensive in avenging himselfe upon their enemies . i doe not know any one thing wherein the providence of god is more fully set out in scripture , then in the workings of it about wars , as in these many particulars will be fully presented to you : first , god works in the raising of warres , when and how he pleaseth . he is the great generall , and all battels are appointed by him . he calls for them before they come ; and when he calls , they certainly come upon a people . jer. 25. 29. behold i begin to bring evill upon the city which is called by my name , &c. for i will call for a sword . god doth not onely call for a sword upon the heathen , but upon the cities called by his name . certainly there is as much of god in this city , as in any city this day in the world ; yet god may call for a sword upon you , be not you secure ; yea doe you not heare god now calling for it upon you ? esay 5. 26. god will hisse for the nations from the ends of the earth , and behold they shall come with speede swiftly . and esay 7. 18. and it shall come to passe in that day , that the lord shall hisse for the fly that is in the uttermost part of the rivers of egypt , and for the bee that is in the land of assyria , and they shall come . let god but give a hisse , the least intimation of his mind , and they shall come . it was a proud speech of pompey , when one of his officers told him they wanted men , let me ( sayes he ) but stampe with my foote upon the ground of italy , and i shall have men enough , footmen and horsemen come from every corner . although it was a proud speech in him , and when it came to he was disappointed , yet it is alwayes true of this lord of hosts , let him but speak the least word , doe the least thing to gather armies , they presently come together , to fight his battels : when he pleaseth he can stir up the hearts of the kings of the earth to hate the whore , to make war with her , rev. 17. 16. the ten kings shall hate the whore , and make her desolate and naked ; they shall eate her flesh , and burne her with fire . it is a wonder that they stay all this while , that they rise not with a spirit of indignation against her , considering what base bondage they are in under her . it is such a bondage , wherein both soule , and body , and estate is in such a servile subjection to her , as one would think the spirit of a man could not beare it , much lesse the spirit of a king. but when gods time is come , the spirits of the kings of the earth shall be suddenly raised to war against her . it is an observation of abulensis upon 1 chro. 14. 8. that gods providence was very observable towards david , that he should have no wars raised against him by the philistims those seven yeers he was in hebron , which time he was but weak , being king onely over the house of judah ; but when all israel came to him , and he was established king over them all , then came the philistims against him : so doe wee not see the mighty providence of god towards us , that he did not call for the sword against us all this time till now , untill we had a parliament , and that made indissoluble but by their owne consent , untill our militia in the kingdome was well-nigh setled , until we had an army to resist ? if god had called for the sword before these things , what had become of us ? oh the mercifull providence of god towards england in this thing ! god is much seen in the provocations to wars , consultations about them , enclining mens hearts to them , taking them off from peace , &c. it was from the lord that pharaohs heart was so hardned against the people of israel , to goe forth to battel against them , because god had a purpose to destroy him . it was of god that rehoboam was so set to hearken to the counsel of young cavalliers , and to harden his heart against his wise counsellors , that god might rend ten tribes from him . it was of god that ahab should be so set to goe to war against ramoth gilead , that he might be destroyed . secondly , the lord sets up his standard in warre : thus he expresseth himselfe , esay 5. 26. he will lift up an ensigne to the nations . whosoever is the standard-bearer , it is god himselfe that sets up the standard . thirdly , it is god that musters up the army , esay 13. 4. the lord of hosts mustereth the host of the battel , the lord of hosts is himselfe the muster-master in armies . he thus condescends in his expressions , that he might the more particularly , and so the more fully shew the workings of his providence in military affaires . fourthly , the lord brings forth weapons out of his armory , jer. 50. 25. the lord hath opened his armory , and brought forth the weapons of his indignation , for this is the work of the lord of hosts . god hath his magazine , his armory that he opens in times of warre : from whencesoever armes come , from beyond sea or else where , not one peece can come but out of gods magazine . if god did not open his armory , neither we nor our enemies could have arms. there was a time when god shut up his armory from israel , and then there was neither sword nor speare found in the hand of any of the people that were with saul and jonathan , onely with saul and jonathan there was found . 1 sam. 13. 22. fiftly , it is the lord that gives his people their banners to display , psal . 60. 4. thou hast given a banner to them that fear thee , that it may be displayed because of the truth . there are a generation of men that fight against the truth , they would take away the gospel from them , and because of this thou hast given them banners that they may be dispayed , because of this truth ; god would have us contend for the truth , jude 1. 3. yea earnestly contend , fight for it , if that comes in question , if we be in danger to lose that , god gives us our banners , not to be folden up , but to be displayed because of the truth . sixtly , god himselfe comes into the field with his people , he tels them often that he is with them there . deut. 20. 4. the lord your god is he that goeth with you to fight . when god sayes , i am with you , you may write down what you will to make up this promise a compleat one for your safety and comfort ; as thus , i am with you to assist you , i am with you to direct you , i am with you to encourage you , to blesse , to save you , to comfort you , to reward you , &c. i am with you , saies god. this is as it were a piece of a line that our faith must make up ; if we once have this promise got into our hearts , whatsoever we want , we may adde to it , and then our peace and joy may be full . we reade , judges 4. 8. barak would not goe into the field , except deborah would goe with him . it is ill going into the field , except god goe with you ; but if you have this promise in your hearts , you cannot but have strength in your hands . zac. 10. 5. they shall be as mighty men which tread downe their enemies as mire in the streets , in the battell , and they shall fight , because the lord is with them , and the riders on horses shall be confounded . 7. god is not onely with his people in their fight , but he goes before them , as their captain to lead them . that one place will suffice for all , josh . 5. 13. joshua saw a man with his sword drawn in his hand , and joshua went to him , and said , art thou for us , or for our adversaries ? and he said , nay , but a captaine of the host of the lord am i now come . it is apparent this was christ , for joshua fell on his face , and worshipped , and said , what saith my lord unto his servant ? and the captaine of the lords host said unto joshua , loose thy shoes from off thy feet , for the place where thou standest is holy . 8. god condescends lower , even to be the trumpeter in the wars of his people . it is accounted too mean a work for a generall to blow the trumpet to his armie ; but this great generall , the lord of hosts , that he might encourage his people the more in his battels , he blows the trumpet himselfe to them , zach. 9. 14. and the lord shall blow the trumpet , and shall goe with the whirle-winds of the south . why of the south ? those winds are hottest , and therefore swiftest . if ye see the south-wind , ye say it will be hot , ( sayes christ ) and so it commeth to passe , luk. 12. 54 , 55. if we think our general follows too slowly , this great general , the lord of hosts , follows swiftly enough . in the words before , the arrowes of the lord are said to goe forth like lightning . swiftnesse in an army is of great consequence , it hath been a special advantage to our adversaries . we doe little , except in this we equall them . 9. god is the rereward of his people in times of battail . isa . 52. 12. ye shall not go out with haste , nor by slight : for the lord will goe before you : and the god of israel will be your rereward . not the reward , but rereward , the guard & defence behind . when an army is strong in the rereward as wel as in the front , it is safe , god is both before and behind in the armies of his people . 10. gods providence in wars works in the continuance of them . how long they shall abide in a land , and when they shall cease , is wholly from the appointment of the lord of hosts . he workes in the upholding parties , bringing in supplyes , breaking asunder treaties , &c. we are ready presently to cry out , how long shall the sword devour ? but when god gives commission to the sword , it must stay ; it must goe on devouring till the commission be out . jer. 47. 6 , 7. oh thou sword of the lord , how long will it be ere thou be quiet ? put up thy self into the scabbard , rest and be still . the answer is there , how can it be quiet , seeing the lord hath given it a charge against askelon , & against the sea shore ? there hath he appointed it . hos . 11. 6. the sword shall abide on his cities , and consume his branches , and shall devour them , because of their own counsels . we are troubled at the sword comming neare our cities ; but how sore would the misery be , if it should come into our cities ? but if abide in our cities , what miserable spoile and ruine would there be ? if wee would be delivered from so great an evill , let us take heed of our own counsels : if god leaves parliament or city to their own counsels , the sword will abide amongst us longer time then we for the present imagine , even until it hath devoured . god usually is a long time before he draws his sword ; he is whetting , preparing , delaying it ; but when it is once drawn , he many times will not put it up again , untill it bee bathed , filled , fatted , satiated , drunke with blood . all these expressions we finde in scripture . esay 34. 5 , 6. my sword shall be bathed in heaven , it shall come downe upon idumea , upon the people of my curse . when gods sword hath to deale with the people of his curse , then it shall be bathed indeede ; and surely god hath a people of his curse amongst us this day ; who they are , is easie to know : you may know them to bee cursed of god by the horrid blasphemies , and hideous , unheard-of curses that come out of their mouthes . the earth was never stained with such dreadfull execrations and blasphemies since man lived upon the face of it , as now it is by these men . surely the brand of gods curse is upon them , feare them not . ver. 6. it is said , the sword of the lord is filled with blood , it is made fat with fatnesse : and jer. 46. 10. the sword shall devoure , it shall be satiate and drunke with their blood . and when god is pleased to give the word , hee makes wars to cease . psal . 49. 9. he makes wars to cease unto the end of the earth , he breaketh the bow , and cutteth the speare in sunder , he burneth the chariot in fire . of gods worke in stilling wars , we have a most admirable example , 1 kings 12. 21. we have not the like in all the booke of god , neither was there ever the like before or since in the world . king rehoboam was incensed against the ten tribes falling off from him , he was in as great a heat and rage against them as we can imagine a man could be put into . this fire of his rage was blowne up to the height by those young daring cavaliers that were about him , he had got an army together , strong enough , an hundred and fourescore thousand men , a mighty force , and it was but to bring the kingdome to the house of david : well , their power was great , their rage was fierce , their cause they questioned not , they were going forth with a high hand , with cruel and bloody intentions . how was all stilled now ? you shall find , that the word of the lord came to shemaiah the prophet , saying , speak to rehoboam , — thus saith the lord , ye shall not goe up to fight against your brethren , returne every man to his house . the text sayes , they hearkned to the word of the lord , and returned to depart , according to the word of the lord. what a mighty work of god was this ? what power hath god over the spirits of men , yea of the greatest , who think it an unsufferable dishonor to be controlled in any thing they have set their hearts upon ? rehoboam , a wicked man , in the heighth of his pride and wrath , thus strong , apprehending himselfe exceedingly wronged , so much of his kingdome rent from him , and there comes onely a poore prophet and speakes to him in the name of this lord of hosts , that hee should not fight against his brethren , and all is stayed , he returnes back again , and sits down quiet . oh that now some prophet of the lord might have accesse to his majesty , and tell him that hee must not goe this way he doth , that he is drawn aside by evill men about him , that there is a misunderstanding betweene him and his people , that nothing is done by us but according to the minde of god , that we doe not endeavour to deprive him of any lawfull power he hath given him by god or man , but onely to preserve our lawfull liberties as truly ours as he is born unto the crown , and that we might with peace enjoy the gospell , and serve the lord and his majesty in our own land. 11. the providence of god in war is great , in removing it from one place to another : the lord of hosts gives the sword commission to ride circuite from one land to another countrey , and from one part of a kingdome unto another . ezech. 14. 17. or if i bring a sword upon that land , and say , sword goe through the land , so that i cut off man and beast in it : the sword hath beene in many parts of our land already , even in the utmost parts , northumberland and cornwall , the two extremities of the land , as dan and bersheba in the land of canaan . just were it with god to give it commission to goe up and downe in the midst of it , yea , in great part hee hath done it already , and how is it devouring , even almost round about us ? the guilt of the misery our brethren have suffered , the guilt of their blood is upon the whole kingdome , in as much as the whole kingdome hath not risen even as one man to prevent it , but wee suffer our brethren in severall places to bee devoured one after another : one countrey hopes it will not come there , and another countrey hopes it shall escape , and in the meane time wee suffer our brethren to bee spoyled . jer. 12. 12. the spoilers are come upon all high places through the wildernesse . ( they are come from the countrey to the city , the countrey is to them but as a wildernesse in comparison of the city ) for the sword shall devoure from the one end of the land to the other , no flesh shall have peace , jer. 25. 15. the lord bade the prophet take the cup of the wine of his fury , and cause all the nations to whom i send thee to drink it : god hath given other nations this cup of his fury , france , holland , germany , have beene drinking these 24. yeeres , spain , italy have had it , a little of the top of it scotland had ; we were afraid of it then here , and they and we cryed to god , if it be possible let this cup of blood passe from us , and god in his great mercie caused it to passe from us , but it went to our brethren in ireland , they have drunke deepe of it , and still are drinking , and whether god intends that wee shall drinke the dregs of it we know not , wee had neede doe as christ did in his agonie , luk. 22. 44. yet pray more earnestly , the second and third time , if it be possible , let this cup of bloud passe from us . if an agony cause christs spirit to rise in prayer , it should then do ours ; it is a sad thing to have our spirits heavy , dull and strait in such a time as this . 12. the work of this lord of hosts in warre is to give wisdome and counsell for the managing of the affaires of it , and hee takes away wisdome and counsell when he pleaseth . 2 sam. 22. 35. thou teachest my hands to war , and my fingers to fight . the same wee have , psal . 144. 1. other generals have their councell of war to help them , that they may not miscarry in it ; but this lord of hosts gives all the counsell and wisdome from himselfe to all under him : and in this there is much of gods glory . esay 28. 24 , 25 , 26 , 27. the lord accounts it his glory that hee teacheth the plowman to plow his ground , to sow his seede , to thresh his corne , his god doth instruct him to discretion , the text sayes ; much more then is the glory of god in giving wisdome to order and to leade armies . and when the lord pleaseth , he takes away counsail , he besots men in their counsails , & mingles a perverse spirit amongst them , & befools them ; he turns their counsails upside downward , and insnares them in the work of their own hands : this made david pray against the counsaile of achitophel , 2 sam. 15. 31. o lord turne the counsail of achitophel into foolishnesse ; what counsail that was you may finde 2 sam. 17. 2. fall upon him while he is weary and weake . this war was raised up against david for his sin , and yet god heares davids prayer against achitophel : the same counsell was given against our army of late by a great achitophel , when the question was , whether they should come to the city or fall upon the army , the counsail cast it upon the army , because they were weary and weake , not being together , and how hath god turned that counsail into folly ? it hath bin our safety and preservation , but their shame . there god wrought for david in that achitophels counsail was not followed , although it was a more politique counsail , it had more warlike wisdome in it then hushaies had , but for us god wrought , in that achitophels counsail was followed . thus isai . 19. 11. surely the princes of zoan are fooles , the counsails of the wise counsellors of pharaoh are become brutish , where are they ? where are the wise men ? and again , the princes of zoan are become fooles . why are the princes of zoan so much mentioned there ? because zoan was the metropolis of egypt , where the great counsail of egypt was , and verse 14. the lord hath mingled a perverse spirit in the midst thereof : and they have caused egypt to erre in every worke thereof , as a drunkenman staggereth in his vomit . jerom upon the place adds this to expresse the meaning , non solum ebrii , sed & vomentes furorē draconū & furorē aspidum insanabilem : not onely drunken , but vomiting the fury of dragons , the incurable fury of aspes . and is not this the vomit of our adversaries at this day , who are drunke with malice and rage against us , yea , against christ himselfe and his saints ? 13. the spirit of valour and courage is also from this lord of hosts . when the spirit of the lord came upon sampson , gideon , and others of the worthies of the lord , what great things did they ? heb. 11. 33 , 34. who through faith subdued kingdomes , stopped the mouthes of lyons , out of weaknesse were made strong , waxed valiant in sight , turned to slight the armies of the aliens . it was through faith they were enabled to doe all this , faith fetcht valour and courage from this lord of hosts . hag. 1. 14. the lord stirred up the spirit of zerubbabel and the spirit of joshua , and the spirit of all the remnant of the people , and they came and did worke in the house of the lord of hosts their god. it was a warlike spirit to resist their enemies , to encounter with dangers . god hath stirred up a spirit in many of our nobles , in our worthies of parliament , in some of our people ; if a spirit were now stirred up in the remnant of our people , our worke would soone bee at an end . it were the unworthiest , yea , the most horrible thing that ever was in this world , that now people should forsake nobility , those they have chosen in parliament , and ministers who have had a spirit to stand up for god and their liberties . oh that a spirit of indignation would arise in the whole kingdome , that they may not suffer themselves to be baffled out of their religion , their liberties , their estates , by a generation of vile men that are risen up amongst us . zac. 10. 3 , 5. the lord of hosts hath visited his flock the house of judah , and hath made them as his goodly horse in the battel . they shall be as mighty men which tread down their enemies in the mire of the streets in the battel . it seems they presumed to come into their towns and cities , therefore sayes the text , they shall tread them down us mire in the streets . they are vile , and therefore to be trodden down as mire in the streets . the spirits of those that seem to be the greatest terror amongst us , are mean and base : what worthy thing have they ever done ? have they ever stood before those that opposed them ? all their valour is in going up and down to countrey houses in a poore unworthy manner , pillaging and pilfring : a spirit in people raised by god , would scorne to be brought under by men of such spirits as these . further , as god gives a spirit of courage , so he takes it away when he pleases , is . 19. 16. and in that day shall egypt be like unto women , and fear because of the shaking of the hand of the lord of hosts , which he shaketh over it ; and the land of judah shal be a terror unto egypt , every one that maketh mention thereof shal be afraid in himself , because of the counsell of the lord of hosts . it may be they will not confesse that they are afraid , but may make their boast as if they had got the better : but marke the words , every one shall be afraid in himself : if we could look into their bosoms , we should see blacknes , tremblings , the terror of the lord upon them . ps . 76. 5 the stout hearted are spoiled , they have slept their sleep , & none of the men of might have found their hands , at thy rebuke , o lord , the horse & chariot are cast into a dead sleep : and v. 12. he shal cut off the spirit of princes , he is terrible to the kings of the earth , he shall wipe them off as a man will doe a flower between his fingers , or as easily as a bunch of grapes is cut off from the vine . 14. the lord of hosts hath the absolute power over all weapons in battel , to let them prosper or not prosper as he pleaseth : this is beyond all the generals in the world . isay 54. 17. no weapons formed against thee shall prosper . if any shal say , this is a speciall promise to them at that time ; mark what follows , this is the heritage of the servants of the lord : this ( that is , this promise of the lord ) is the inheritance of his servants . now we of late have had the benefit of this our inheritance , the last lords day fortnight we did inherit this promise , when there were 17. canons discharged from the adversary , and not one man slain by them . how was this made good , that no weapon formed against thee shall prosper ? the adversary was enraged at this , they said , they thought the devil was in the powder : no , it was god that was there , fulfilling this promise of his to his servants . 15. all the successe in battels is from the lord of hosts . it is not in men , nor ammunition , nor in advantages . eccles . 9. 11. the battel is not to the strong . a horse is but a vaine thing for safety , psal . 33. 17. behold , is it not of the lord of hosts that the people shall labour in the very fire , and the people shall weary themselves for very vanity ? hab. 2. 13. yea lastly , the whole battel is the lords , when it is a just cause . 1 sam. 17. 47. the battel is the lords . now you see what the scripture saith about gods providence in battel . you have the summe presented here together , in which is a full and strong encouragement to those who fight the battels of the lord. now if the question be asked , why doth the lord thus work in armies ? the answer is , 1. because the lives of men are precious to him . in them multitudes of creatures are cast for their eternall estates . if not a sparrow , not a haire from the head falls to the ground without providence , much lesse the life of a creature appointed for eternity . 2. because of the great things of consequence that depend upon war : the mighty turnes of nations , and changes of kingdoms depend upon them . but how comes it to passe , seeing god is thus the lord of hosts , that yet the adversaries of gods people doe often prevaile in battel ? 1. it is for the chastisement of his people . ashur is made sometimes the rod of gods anger . jer. 12. 7. i have given the dearly beloved of my soule into the hands of her enemies . she is the dearly beloved of gods soule , yet she is given into the hands of her enemies . we must not judge by the present prevailing , that god loves those who have the day , and hath rejected those who seeme to have the worst . god sometimes for chastisement , brings the worst of men upon them . ezek. 7. 24. i will bring the worst of the heathen , and they shall possesse their houses . the lord hath raised up against us many that are the worst , the vilest upon the face of the earth , and they have possessed the houses of many of his saints , the dearly beloved of gods soule . we use to take the vilest , the worst of men to be hangmen ; the worst rags and clouts to scoure withall . it is an argument that we are very foule , that god hath chosen such wisps and clots to scoure us with . secondly , god suffers this , because his people are not humbled throughly . the want of through humiliation before god , cost the lives of forty thousand men , iudges 20. although in that battel they had a good cause . a good cause is not enough for safety in time of battel ; there must be humiliation before this great god. thirdly , the adversary may prevaile , because the saints doe not awaken the lord of hosts by prayer . psal . 59. 9. thou therefore o lord god of hosts the god of israel , awake to visit all the heathen , be not mercifull to wicked transgressors . esay 51. 9. awake , awake , put on strength , o arme of the lord , awake as in the ancient dayes , as in the generations of old . art not thou he that hast cut rahab , and wounded the dragon ? we have here in one verse three times crying to god to awake . god hath strength enough to help his people . there is an arme of the lord , but yet this arme of the lord may be for a time as it were asleep , therefore the church cryes , awake o arme of the lord : and that shee may be sure the lord should heare , she cries again and again , awake , awake , o arme of the lord , put on strength . we are now to look back to former times , to see how god hath manifested himself the lord of hosts , and to cry to him , that now in our dayes hee would shew forth the glory of this glorious title of his , as he hath done in the generations of old . lastly , god hath many secret passages of his providence to be brought about , which in after times we come to see clearely , but for a time are hidden , and therefore the adversary is suffered to prevaile . the 46. psalme speakes much about the fury of the adversary , and of this title of the lord ; and the title of that psalme is , a song upon alamoth , which word signifies secrets , because of the hidden counsailes of god in wars . thus you have had the doctrinall part of one branch of this glorious title of the lord presented to you : the application neerely concernes us in these times . first , it beseemes then those who are in armies , to be godly , because their great generall is the lord of hosts ; and this lord of hosts is likewise the holy one of israel . even in this verse , holinesse is joyned to his warlike greatnesse . and exod. 15. he is magnified as a man of war overthrowing the enemy : and ver . 11. hee is said to bee glorious in holinesse : and esay 6. 3. where the cherubims and seraphims are magnifying his glory , they cry out , holy , holy , holy , lord of hosts . it is very observable , that gods holinesse is joyned with this title of his the lord of hosts ; surely then holinesse and valour in us are not onely consistent one with another , but subservient one to another . it it is an abominable maxime of machiavil , that religion makes men cowards ; the most valorous souldiers in the world have beene the most eminent in religion . souldiers use to endeavour to be like their generall in any thing , yea , in their naevis : alexanders souldiers accounted it a gracefull posture to hold their heads aside , because alexander their generall did so ; surely then to be like the lord of hosts in that which is his excellencie and glory , must needs put a lustre upon those who are his souldiers . plutarch reports of a theban band of souldiers which they called the holy band , in which there was more considence put then in any , because they prospered above others . the lord of hosts , who is holy , will delight to be amongst them that are godly , to blesse them in their way . deut. 23. 9. when the host goeth forth against the enemy , then keep thee from every wicked thing , yea they must keep from outward bodily uncleannesse , they must carry a paddle with them to cover it , ver . 14. the reason is there given , for the lord thy god walketh in the middest of thy campe , therefore shall thy campe be holy , that he see no uncleane thing in thee , and turne away from thee . it is true , god lookes more at the cause then at the instrument ; yet he rejoyceth most to use instruments that are fitted to give him the praise of his worke . one day the lord will convince the world , that the strength of nations and kingdomes consist in the interest that the godly have in this lord of hosts . zach. 12. 5. and the governours of judah shall say in their hearts , our strength is in the inhabitants of jerusalem , in the lord of hosts their god : oh that this prophesie were fulfilled ! it begins to be more now then ever in our dayes or our forefathers ; even those who have beene accounted hypocrites , factious heretofore , yet now even the governours of judah begin to see their strength is in them . who hath the burden of the great worke in this state layne upon but the religious party ? hath it not beene published in your city by chiefe men in the army , that the great things in the army were done by those that are called round-heads ? we hope our governours will every day be more and more convinced that their strength is in these . revel . 17. 14. hee is the lord of hosts , the king of kings , and they that are with him are called , and chosen , and faithfull , and therefore it is said the lamb shall overcome : they are not such as are called faithfull , but such as are called and faithfull : there was one in our army whose name was faithfull that turned head against us , but these that are with the lamb are called and faithfull . it is a blessed thing for a kingdome when their army may be said to be as it was said of that army , luke 2. 13. a heavenly host . this great lord of hosts , who is the god of heaven will certainly doe great things by such an host . secondly , if god be the lord of hosts , if this be one of gods glorious titles , then the worke of a souldier is an honourable imployment . as the estate of marriage is much honoured in that christ is pleased to expresse ( the great mystery of the gospel ) the blessed union betweene him and his church by it ; which is a great engagement to those in such a condition , that they walke so as their lives may put in minde of the excellencie of christs communion with his church : so the calling of a souldier is much honoured in this , that god himselfe will set forth his glory by this title , the lord of hosts ; or , the lord of armies . psalm 24. 10. the lord of hosts is the king of glory ; surely some beame of this glory must needes shine upon souldiers that serve under him . the romans honoured a souldier much : the latine expresses a souldier and a knight by the same word , miles . the serving under this or that captaine , they expressed by this phrase , mereri sub hoc vel illo duce . hence , miles emeritus , for an old souldier that was to take his ease . in any lawfull service , you serve under the lord of hosts ; but the more the service concerns his glory and the good of his saints , the more will god own it . the very chronicles or records of the wars of the church , the lord is pleased to have styled , the booke of the wars of the lord , numbers 21. 14. the name of the lord is exceedingly much interessed in these wars . you young ones , who are willing to offer and venture your selves in this service , you honour your selves betimes ; yea , god and his people doe and will honour you ; god will remember the kindnesse of your youth . you tender-hearted mothers , bee not unwilling to give up your children , the fruit of your wombes to this service , but blesse god that ever ye bare any in your wombes to be of that use , to stand up for god and his people , as your children have an opportunity now to doe : if ( as you heard ) when god hissed for the fly and for the bee they came , much more doe you come when god calls , and that aloud , to come and help him against the mighty . and when you are in the service , seeing it is so honourable , take heed you stain it not as others have done , of whom it may be said as it was of the children of ephraim , psal . 78. 9. the children of ephraim being armed turned back in the day of battel , they kept not the covenant of god. the covenant of a souldier is the covenant of god. hence the oath that a souldier took when he came to his captain , the romans called sacramentum . a brand of dishonour was upon ephraim , judges 12. 4. yee fugitives of ephraim . let not such a brand be upon any of you , ye fugitives of such a county , of such a town ; your general the lord of hosts is worthy of all you can possibly do for him . plutarch tells of scipio africanus , shewing a friend of his three hundred of his souldiers exercising their armes neare the sea where there was a high tower , there is never a one of all these , said he , but if i bid him climbe up that steepe tower , and from the top of it cast himself down into the sea , but he will readily do it . what , will not you be ready to shew more respect to your general this lord of hosts , then any heathen shall do to a heathen general ? be willing to venture your lives for him ; this is your glory , for he accounts it his . if in this cause you should turn your backes upon your enemies , with what face could you ever after look upon your friends ? psal . 69. 6. let not them that waite for thee o lord of hosts , be ashamed for my sake . take this text with you into the army , and pray to god , o lord grant that i may so behave my selfe in this great businesse i have undertaken , that none of those that waite on the lord , that have prayed for , and now wayte for the salvation of god , may be ashamed for my sake . i have read of one abaga a tartarian , that had this device to make cowards valiant , he caused them that ran away from the battell ever after to weare womens clothes ; i do not say that there should be this brand of dishonour , but one brand or other it is fit should be upon such as basely forsake such an honourable worke , such an honourable cause as this is . thirdly , if god be the lord of hosts , hence there is no war to be undertaken but for god and according to gods will , it must bee by commission from this great general . to goe into the field without him is dangerous , but to go against him is desperate . ps . 20. 5. in the name of the lord will we set up our banners . but if any shall say , we are afraid we goe not by the commission of the lord of hosts , because we goe against the king : doth god give commission for subjects to fight against the king ? for answer , the sound of these words in the eares of men , oh what an efficacie have they ! but when they are examined and applyed to this businesse , the truth is , there is nothing at all in them to any man that will be rationall . for first , it is not against the king , it is defensive onely , to defend our lawfull liberties , our estates , which we inherit as truly as the king inherits any thing he hath . it is to defend our religion , which is our chiefe inheritance . the law of nature and scripture teacheth us to defend our selves from violence and wrong . god hath not put man , and whole kingdoms into a worse condition then brute creatures , and yet they by an instinct of nature defend themselves against man that vvould hurt them : and yet they vvere made for man ; but kingdoms vvere not made for kings , but kings rather for kingdoms . and the scripture warrants this , you know david gathered 600. souldiers together to defend himselfe against any injury saul intended and indeavoured against him . and when the children of benjamin and judah came to him to the hold , 1 chron. 12. 16 , 17 , 18. the spirit came upon amasai , and he said , peace be to thee , and peace be unto thy helpers , for thy god helpeth thee . what david did in this kind was no other but what god helped him in . 2. it is not against the king , but for the king ; it is for the preservation of true regall power in the king and his posteritie ; it is to rescue him out of the hands of evil men , who are his greatest enemies . the scripture bids , that the wicked should be taken from the throne of the king ; who should take them away ? if he had a mind to doe it himselfe , he need not suffer them to come to his throne ; but when he does suffer them to come there and abide there , yet they must be taken away ; if a representative kingdome hath not power to take them away , who hath ? 3. that which is done is not done against the power of the king ; his power is that which the lawes of the land invests him withall . the scripture bids us be subject to the higher powers , rom. 13. 1. it doth not bid us to be subject to the wills of those who are in highest place . if we be either actively or passively subject to the lawes of that country wherein we live , we fulfill the very letter of that scripture that commands us to be subject to the highest powers . wherefore that which is now done , is not against the king ; though it be against the personal command of the king , yet it is not against the legall power of the king ; when we speak of a king , we mean such a man invested with a regal power by the lawes & constitutions of that country he is the king of . now if nothing be done against this power that the laws and constitutions of our country invests him with , then nothing can be said to be done against the king. people are much mistaken who do not distinguish between a man in authority and the authority of that man. a man in authority may command what authority does not command . but may we go against the command of the king ? it is not against his authorative command . many , if not most men mistake in this , they think the authorative commands of the king chiefly consist in his personall verbal commands , but the truth is , his authority is in his commands by his officers seals , and courts of justice ; we may appeale from his personal verball command , to his command in his courts of justice , & whatsoever is his command in one court of justice , may be appealed from to a superior court , and so to the highest , and there we must rest . but the king sayes , that this which is done , is done against law. if when the most inferior court of justice determines any thing to be law , it is not the kings personall dissent , and saying it is not law that disanuls it , but the judgement of some superior court ; then if the highest court in the land , which is the parliament , shall judge a thing to be law , surely the personall dissent of the king , and saying it is not law , cannot disanul it . but although the parliament tels us that what they doe is law , yet they doe not shew where that law is ; where shall we finde it extant ? we are to know that our common-wealth is governed not onely by statute law , but by the common law ; now this common law is nothing else but recta ratio , right reason , so adjudged by judges appointed thereunto by law , and this is various according as cases doe occur ; so that although some presidents , some generall maximes of this law be extant , yet if new cases arise , then there must bee determination according to the nature of such a new case , which determination by such as are appointed judges is now law , although it were no where written before . and certainly we have now such things faln out , as no former time can shew presidents of : as , that a king should goe from his parliament , so as ours doth : that a king should take up arms , as now he doth ; with many other things of consequence , of a high nature , which our houses of parl. in their declarations publish , which our eares tingle to hear of , and our hearts tremble at the mention of . these things were never heard of since england was a kingdom , therefore we can expect no presidents of what determinations there can be in these cases ; and some determinations of necessity we must have , or else wee shall run to confusion . the determination then of the highest court of justice in the kingdome , wee must account law in this case . this is the way of determining cases that fall out in the common law. first , the determination must not be against any statute law , and so is the determination of parliament now , there is no statute law against it . secondly , it must be according to some generall maximes of that law. now this is one great maxime of it , salus populi suprema lex , the safety of the people is the supreame law : and according to this their determination is . thirdly , when any inferior judge makes this determination against any party that thinks himselfe wronged , he makes his appeale to the kings bench : if at the kings bench that be judged law against a man , which he thinks is not right , then he hath a writ of appeale ad proximum parliamentum , to the next parliament ; so that it is apparent by the frame of government in our kingdom , that the parliament is supreame judge of what is recta ratio , right reason in cases of difficulty and controversie ; and this not being against any former statute law , & agreeable to the received maximes of common law , it is to be accounted law , although we finde not that case , or that determination written in any book before . this is needefull for the satisfying mens consciences , that things are carried according to the constitution of the government of our kingdom , & therefore in this we do not sin against authority . if mens consciences be not satisfied in these things , what shal they do ? now therefore because that which is urged upon mens consciences is the authority of man , that we must obey , we can never satisfie our consciences untill we know what this authority of man is ; & that we cannot know but by the law of the kingdom . it is necessary therefore that men understand what kind of government they live under , that they may know when they offend against authority , and when not ; that they may not be deluded , and brought into snares , and things of dangerous consequence , meerly by the name of authority . but yet it may further be said , grant the parliament to be the judge , how can it judge without the king ? for the parliament consists of three estates , the house of commons , the house of lords , and the king : how can that then be said to be the determination of the parliament , which is not the determination of the king ? it is true , for the making any statute , the passing any thing by way of bill , all the three estates of the kingdome are required to joyne : but for the determination of what is law , that may be done by both the houses , in the absence of , or without the knowledge of the king , as usually it is : in cases that are brought before them in the punishment of delinquents , they doe not send to the king for his assent to joyne with them in their determinations , but in those proceed as a court of justice themselves . but what if authority be abused , may we resist ? is not passive obedience required , if active cannot be given ? there is a great deale of difference between the commands that are from abused authority , and the commands that are from the wils of men in authority , but not from the authority of those men . that is abused authority , when those to whom power of making laws belongs , shall make evill laws ; in this case there is no help , but passive obedience , or flying , untill some way may be taken for rectifying that authority that is abused . but when men that are in authority command any thing out of their owne wils , which is no law , it is not authority that doth command it ; in this case there is no resisting of authority at all , although the thing be denyed that is commanded ; in such a case if we neither yeeld active nor passive obedience , we cannot be said therefore to resist authority : for as samson said in another case , if you doe thus and thus unto me , i shall be but as another man : so if these men who are in place of authority , do such things as the laws and government of the countrey will not bear them out in , they are but as other men ; yet some reverence ought to be shewed to their persons , both in words and actions , in regard of their place . what say you to the kings of judah ? many of them did otherwise then they ought , and yet we doe not reade they were resisted , but obeyed . 1. in a defensive way they were resisted , as appears by what was said before in the case of david , gathering up 600. men to defend himselfe against saul . 2. yea when saul would have killed jonathan , the people resisted him , and would not suffer him . 3. we reade , 2 king. 6. 32. when the king of israel sent a messenger to kill the prophet , the prophet being amongst the elders of the people , calls the king the son of a murtherer , and bade that they should shut the door against the messenger , and hold him fast at the door . the former translation hath it , handle him roughly , though sent by the king : yea the king himself was following , yet his messenger comming with his command must be handled roughly . the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall oppresse him , so arias montanus translates it , opprimet is , you shall use great rigour to him . it is a vaine conceit in people to think that the command of the king is enough to bear out an officer in illegall and unjust acts , as if every one were bound to obey , if he comes by the command of the king : there is no such thing : if any man doth any thing illegal , although the king bids him , he must answer for it as if it were his own act : therefore it is that the acts of authority that come from the king , they come by officers , because the subject may have some to call to account in case of injury , not being fit to molest the kings own person for every dammage the subject suffers . these three examples are out of question justifiable : and if we would goe to bare example , we shall finde that ten tribes brake off from rehoboam , because he would follow the counsel of his young cavaliers , to make their yoaks heavie , to make his little finger heavier then his fathers loynes : yea and god sayes it was of him vvhat was done . but further , this is no certain rule , that just what power the kings of judah had , that and no more should all kings have ; if in some things they may have more , then it cannot follow , because they had this or that power , therefore all kings must have the same . if their examples be the rule for all kings power , then their examples must as well be to limit the power of kings , as enlarge it : but kings would think it much to be limited by their power , therefore they must not urge the enlargement from their power too hard . i will instance in one thing , wherein the kings of england vvould not vvillingly be limited by their example , namely , the confining of their succession to the heire male . the daughters of the kings of judah did not inherit , onely the males ; but the daughters of our kings do . if this question be asked , why in some countreyes onely the male inherits , as in france ; in others , the females likewise , as in england ; why in some countries the king is elective , as in denmark and others ; in others it is hereditary , as with us : the answer will be given , this is from the diversity of the laws of kingdoms . so then it follows not , because some kings in scripture were thus and thus , therefore all kings must needs be so ; but according to the diversity of the laws of kingdoms , so is the diversity of the power of kings . every countrey in the first constitution of the government , hath power to divide the government , so much to the king , so much to the nobles , so much to the commons , as they shall see best sutable to the condition of their countrey : so that we are not to goe by such a rule , what power such and such kings have had , but what power every king hath in the countrey where he is king. civil government is left to the wisdome and justice of every country , in the constitution of it : they may confer power upon severall magistrates by severall portions , as shal be most for the good of that countrey . that there should be civil government , god hath appointed ; but that it should be thus or thus , all in one , or divided into many , that is left to humane prudence , going according to rules of justice , for the publique good . if the kinds of civil government were of divine institution , it must be all the same in every compleat common-wealth , which no man that i know wil affirm . ecclesiastical government , because it is spirituall , and hath a spirituall efficacie in it , must therefore of necessity be of divine institution , & so the same in all places in the world where churches are cōpleat . but what shal wee say to the example of the christians in the primitive times , who suffered so much wrong under tyrants , and would never resist ? the civil government under which they lived was such , as it gave power to those emperors to doe such things as they did ; the laws of those countries being against them , they could not help themselves , but it is not so with us : the laws of our countrey are for us , and we seek nothing but to maintain those liberties we have by law ; we have legall wayes to help our selves , which they had not . but above all objections this sticks most with us , doth not the scripture straitly charge us not to touch gods anointed ? first , this doth nothing concerne this raising of armes , for it is for defence of our selves , not offence against gods anointed . but further , that i may satisfie fully , i wil say three things to this objection : first , we will examine the scripture out of which this objection is raised , and see whether there be any such sense in it as is ordinarily taken for granted : secondly , i shall shew that anointing is not proper to kings , but belongs to others as well as kings : thirdly , i will shew the difference betweene that anointing that kings had in time of the law , from that they have now . for the first , this scripture is 1 chron. 26. 22. and psal . 105. 15. it is the same in both places . 1. they both speak of times before ever there had been any kings of israel . 2. the anointing here is apparently meant of the people of god , of the church , of the saints ; god gives here a charge , that none , no not kings should touch them to doe them any hurt . it is not here meant that people should not touch kings that are anointed , but that kings should not touch people that are gods anointed . the church of god being separated from the world to god , being consecrated to god , gods sanctified ones are here called gods anointed : and that it is meant of people , it is plain if you consider this scripture , from the 12. ver . to this 15. ver . when they were but few in number , and strangers in the land , when they went from one nation to another , from one kingdom to another people , he suffered no man to doe them wrong , yea , he reproved kings for their sakes , saying , touch not mine anointed : to whom did he say it ? he said it even to kings : whom should they not touch ? not them that were few in number , that went from one countrey to another ; them for whose sakes kings were reproved , he said that these anointed ones must not be touched : though the kings and people of the world thought them to be but ordinary ones , yet god accounts them his anointed ones , and will not have them touched ; but if kings shall meddle with them to doe them any hurt , he will reprove thē for their sakes . you may see how god reproved that king nebuchadnezar , for their sakes , jer. 50. 17. this nebuchadnezar hath broken their bones ; observe the expression , this nebuchadnezar : he makes but a [ this ] of nebuchadnezar a great king , when he comes to reprove him for the sake of his anointed ones : and mark further how the reproofe is , when their inheritance is but touched , jer. 12. 17. thus saith the lord against all the evill neighbours that touch the inheritance , &c. behold i will pluck them out of the land ; if they do but touch my peoples inheritance , i will pluck them out of the land. and isa . 10. 27. all this care of god over his people is laid upon their anointment , the burden shall be taken off their shoulder , and the yoake from their neck , and the yoake shall be destroyed because of the anointing . i suppose now every one that lookes into this scripture , touch not mine anointed , will see that it hath been grosly abused , and made to speak rather the conceits of men then the meaning of the holy ghost . but for futher satisfaction , consider , it is not peculiar to kings to be anointed ; it is true , they were anointed in the time of the law ; but as they were anointed , so priests were anointed , prophets were anointed , yea other magistrates and captaines of gods people are called the anointed ones . first , for priests , numb . 3. 3. these are the names of the sons of aaron the priest that were anointed . and you know the prophet elijah anointed elisha . and zac. 4. 14. speaking of zerubbabel and joshua , the text saies , these are the anointed of the lord : now then if this meaning could be put upon the words , that those which are gods anointed must not be touched , whatsoever they do , then priests and prophets whatsoever they do , must not be touched , for they are as truely gods anointed , as kings are : yea captaines and inferior magistrates must not be touched , because they are gods anointed also . the third thing is the difference between kings anointing then , as david , and solomon , and others were , and kings anointing now . then god chose such himselfe by revealing from heaven that they should be kings ; it was the immediate choice of god ; and then they were upon this , submitted to by the people : but now the people first agree that such a one shall be king , the kingly power shall be in such a family successively , and then god establisheth this choise or agreement . there is a great difference between these two ; first , gods chusing , and then the peoples establishing ; and this , the peoples chusing , and then gods establishing . there the kingly power was not conferred by way of compact or covenant , but with us it was , and so is with others . but what if the kingdom be got by conquest , & the right come in that way ? those who plead thus for kings , know not what they do in making this plea : for if there were no other right , neither precedent nor consequent , but meerly because such a one was the stronger and got it , and so holds it now , then whosoever is the strongest at any time he hath right , if a stronger then he comes he shall have the right . this is no good divinity nor polity to plead thus ; that which subjects my conscience to such a one , is the submission upon some compact , covenant or agreement . this may be when kings are elective , but what will you say concerning kings that are hereditary ? kings that inherit , inherit no more then their fathers had , and their fathers no more then those before them , so that you must come at length to the root , to the first who had this kingly power invested upon him ; and by whom was he invested with this , but by the people ? and what subjected the consciences of people to acknowledge this man or this family , more then another man , or another family , but only the agreement that passed between this people , and such a man or family ? but there is yet one objection more out of scripture ; we reade that davids heart smote him , but for cutting off the lap of sauls garment , because saul was gods anointed . the consequence that follows from hence is cleerly this , that no private man in his own cause , ( for so was david then ) by his own power may seize upon the person of a king in an offensive way , especially such a king which had his call immediatly from heaven : what further consequence that concerns our busines in hand , let any shew from this place that can . but is not this a popish tenet , that in case of religion subjects may rise up against their king ? papists hold and practice against this , and for this , and beyond this ; as they see they may serve their own turns : in their practises especially of late they have laboured to infuse into people , yea , and into princes an opinion of their absolute power , as conceiving it for the present most conducing to their ends , who have preached up that all is the kings , that his wil is our law , that whatsoever he cōmands must be obeyed , either by doing or suffering . prelates and prelatical men have infused this doctrine , so that to question this was dangerous enough , yea not to bee zealous in it was enough to have the brand of an antimonarchical puritan . and the reason why the popish party labours so much to cry up absolute and arbitrary government in kings , is , because their being but few , they hope to gain some of them at least to them , and then this absolute power shall be made use of for the extirpation of the truth , and upholding popery : in gaining one king they gaine almost the whole kingdome , if this king may rule by his absolute power ; if once he be a papist , then this absolute power is the popes absolute power , it is the prelates absolute power , for if he useth it not as they please , they can excommunicate him , they can free their subjects from their allegiance : yea , being by them excommunicated . marke what follows , it is one of the canons of pope urbans , we take them not in any wise to be man slayers , who in a certaine heate of zeale towards the catholique church their mother , shall happen to kill an excommunicated person . this they teach and practice , if they doe not gaine them to be full papists , yet if they can by popish matches , or by any popish party in the kingdom gain them to be inclinable any way to them , or remisse in the profession of the truth , they get a great advantage by this absolute power of the king ; the prelats have upheld their tyrannicall power by infusing this principle of the absolute power of kings into their eares and the cares of the people ; but if the papist sees he hath no hope to gaine the king , or advantage by him , then he turnes his tenets another way , and sayes that for the promoting of the catholique cause , yea , although kings do governe by the laws of their kingdom , yet because they are against the catholique religion , subjects may rise up against their king and kill him . this doctrine of theirs we abhor , wee say , that if power be given to kings by law , yea , or to other magistrates , though it be against religion , we have no help but suffering or flying until we can be helped by a legall way ; but if when we have laws for our religion and liberty , the king out of his own will , or seduced by others , shall in an illegal way seeke to deprive us of them , now we may defend our selves , and in this we resist not the kingly authority , but the wil of such a man. and yet further , if it be possible that we may give satisfaction in this thing , the mistake whereof is so exceeding dangerous : consider , if the taking up arms to defend religion and liberties that we have by law be treason or rebellion , then all the reformed churches are traytors and rebels : have not the reformed churches in holland , in france , in germany done this ? did not queene elizabeth take the holanders taking up armes to defend their religion and liberty against their king into her protection , and assist them with money , men , ammunition ? king james in his answer to perron defends the protestants in france for what they did : he sayes , their civill wars was not taking up arms against their king , it was but standing upon their guard . and did not our king charles send aid to the protestants in france , defending their religion and liberty against their king at the isle of ree ? and is not the prince of aurania , whom we usually call the prince of orange , the general to the army of the states , defending themselves against the k. of spain , whose countries those once were ? yea , and hath not our king acknowledged our brethren the scots his loyal subjects , and yet they did as much as we , yea , a great deale more ? they were indeed at first called traitors and rebels , in the prayers the prelates sent about and commanded to bee read in churches , but upon due consideration they were found and so styled loving and loyal subjects , and so in time we hope we shall . but if we shall thus plead and stand for our liberties , how can we expect the king should ever look upon us with any respect , or confide in us ? wil it not set the kings heart against us ? god forbid we should do any thing justly meriting the losse of his majesties favour , and his heart confiding in us : the happines of a kingdom is in princes ruling as fathers , and subjects obeying out of love rather then meer necessity . k. james so renowned for learning and deep understanding was fully of that minde , that his brother the k. of france had no better subjects in his kingdome then the protestants , which yet stood up to defend their liberties by force of armes . his words in answer to perron are these : i dare promise to my selfe that my most honoured brother the king of france will beare in mind the great and faithfull service of those who in matter of religion dissent from his majesty , as of the onely men that have preserved and saved the crown for the king his father , of most glorious memory . i am perswaded my brother of france will beleeve , that his liege people pretended by the lord cardinall to be hereticks , are nor half so bad as my roman catholike subjects , who by secret practices undermine my life , serve a forraigne soveraigne , are bound ( by the maximes and rules published and maintained in favour of the pope , before this full and famous assembly of the estates of paris ) to hold me for no lawfull king , are by his lordship there taught and instructed , that pauls commandment concerning subjection to the higher powers , adverse to their professed religion , is onely a provisionall precept , framed to the times , and watching for opportunity to shake off the yoke . surely then it is impossible but that his majesties heart must needs confide in us , ( although seeking to maintain our lawfull liberties ) rather then in any papists whatsoever . yea yet further , heare what k. james his thoughts were of the protestants in france , towards the latter end of his former answer to cardinall perron he hath these words , during the minority of k. francis the second , the protestants of france were only a refuge & succour to the princes of bloud , when they were kept from the kings presence ; and by the over-powring power of their enemies , were no better then plain driven and chased from the court. i meane the grandfather of the king now raigning , and the grandfather of the prince of conde , when they had no place of safe retreat besides in the whole kingdome . in regard of which worthy and honourable service , it may seeme the french king hath reason to hold the protestants in the princely ark of his gracious remembrance . ( shall protestants be kept in the princely ark of the gracious remembrance of a popish king , and shall protestants be cast out of the heart of a protestant king , and that onely for defending their lawfull liberties in a just way ? god forbid . ) yet further , heare the fidelity of protestants to their prince . in all the heat of revolts and rebellions raised in the greatest part of the kingdome by the pope , and the more part of the clergie , they stood to their king to beare up the crown when tottering and ready to fall . and at this day the king of france hath in pay betweene three and forescore thousand protestant souldiers for the defence of himselfe and his dominions , he maintains so many yeerly , his chief commanders being protestants , as confiding especially in protestants for their fidelity ; and certainly so may our king doe , he should finde none more faithfull to him , and ready to venture their estates and lives in defence of him and his legall power , then the parliament , and those who adhere to them , and this no question even those about his majesty doe beleeve in their hearts , whatsoever they say ; they otherwise would never venture to put his majesty upon such wayes as might exasperate them so as they doe . was it ever knowne when parliaments have been papists , and the kingdome papists , that ever any dared venture to put kings upon such things as might provoke such a parliament , and the people that then would adhere to them ? certainly other manner of effects would have followed the provocation of them at such times . why was it that the laws against papists have been so remissely followed , and not onely law , but will against the puritans have beene so hotly pursued , but this , they were afraid of papists that they would doe some mischiefe , but for puritans , they were confident they would not stir , they would doe no hurt but beare , and therefore they might doe what they list with them , they needed not feare exasperating them , they were taught obedience to governors out of conscience , and so they had them sure enough ; but the principles of the others would not bear too hard usage , therefore they must be more fairely dealt withall . i am confident , if wee could have seene into many of their bosomes , we should have found these reasonings in them , it is true , puritans have beene taught obedience to authority out of conscience , and howsoever princes may bee exasperated against puritanicall preachers , as they call them , yet they are as much beholding to them as to any people in their kingdomes for bringing people out of conscience to obey authority ; whereas others obey only upon necessities , & so serve princes as they may serve themselves by them , but in their teaching obedience to authority they never taught obedience out of conscience to any mens bare wils . how far obedience is due i have shewne before . wherefore although honest men are still bitterly inveighed against by the name of brownists and sectaries , and papists seldome or never mentioned , yet we cannot thinke but they in their consciences are perswaded that they are not the dangerous men for resisting authority . how is it possible for any man to thinke that a brownist , who onely differs from us in manner of church discipline , but agrees with us in doctrine and civil-government , yet that he may not be suffered to live in a kingdom , when a papist may be embraced in a bosome ? surely the consciences of the meanest are as dear to them as the consciences of the greatest . but it is said that a great part of the army of the parliaments are anabaptists . there is no great feare they can do much hurt , if there be 40. papists to oppose one anabaptist ; but surely it is an unhappy mistake to say that there is any one anabaptist in the army , but a mistake , like many others . for it is one of the tenets that anabaptists stifly maintain , that it is unlawfull to take up armes upon any occasion : and therefore they are never found to weare sword , nor in their ships to carry canons for their own defence . but doth not the king professe that he will maintain the protestant religion , and governe onely by the laws ? what need we trouble our selves then any farther ? the answer to the kings professions and protestations the parliament hath already given ; it is far more fit for them to answer , then that any particular should : onely this thing let me say , i put it to every mans conscience to judge , whether he can think that it is more likely for the king with those cavaliers that are now about him , and the aid of papists comming in , and called in unto him , to maintain the protestant religion , and government by the laws , then the king , together with his parl. to maintaine the protestant religion , and governe by the laws . surely we must unreason our selves before we can think so . but yet further , perhaps some may say , we doe not take that which is done to be done by both houses of parliament , many of them are gone , but few remaining . 1. some are gone , but compare those who are gone with those that abide , and you may easily see which way the stream of things would goe , if those that stay , and the kingdome with them , had not hearts to appeare for the maintaining what god and nature , and the laws of the kingdome have made their owne . 2. there are not so many gone as are pretended ; if they were the greater part that disliked the others proceedings , they might come and out-vote them , and carry what they would against them . 3. when i heare of such and such men going from the parliament , who ought to stay , it puts me in mind of what i have read of aeneas sylvius , before he was pope himselfe , he was of that judgement that a generall counsel was above the pope , and some yet wondring why so many forsook the counsel , and would cleave to the pope , he gave this reason , the pope had bishopricks , and deanaries , and prebendaries , & fat benefices to bestow , but the counsel had no such things ; they saw which way preferment went , and which way it was like to goe ; they have not seen offices and great places of preferment bestowed by the parliament . 4. suppose more were gone then yet are , yet the kingdome hath a parliament in being , untill both houses have agreed to dissolve it ; and if so , then either those that are gone , or those that remain , are the parliament ; those who are gone , dare not challenge it to themselves , nor none for them . they remember that the prelats were too bold in nullifying what was done in parliament , because they were absent . those that stay then are the houses of parl. and if their determinations must not be valid , because some of their members be gone , then we may cal into question all determinations of parl. that ever have been before us ; for vvho knows hovv many vvere present or absent vvhen it vvas resolved upon the question ? 5. if a country should choose a representative body to elect a king over them , and the choice being made by that representative body , aftervvards the country should refuse obedience upon that scruple , that many vvere not present at that time the choice vvas made , some did dislike it ; vvould not the king for all that account it rebellion in such , vvho upon such scruples should cast off their obedience ? but even in the houses , are not things carryed on in a faction ? are they not led by a fevv ? 1. if there be this liberty to object against the highest court of judicature in a kingdome , vvhen can vve rest in any determinations that can be in any civil polity ? 2. what is this but to charge the vvhole kingdome vvith folly , to choose some unfaithfull ; and the houses of parliament simple , that will be led by those that are unfaithfull ? 3. if any thing for the kings prerogative were propounded by some , and followed by others , dare any accuse the proceedings to be factious ? why then , when any thing is propounded by some for the good of the kingdome , and followed by others , should it come under such a censure ? 4. there was more danger of faction in the prelates convocations , where the most of the members were bishops and their creatures , in servile subjection to them . there is no such danger in either houses , there is no such distance between the members amongst themselves ; there is no such dependance of one upon the other . 5. faction cannot bee the act of a body that depends not upon another ; but in particular members of a body , dividing themselves from it unwarrantably , and turbulently seeking to get others to joyne against the body . heretofore the not submitting unto the illegall canons and decrees , injunctions , orders of every prelat , yea every paltry commissaries court was accounted schisme and faction ; but who is the schismatike , who are the factious men now ? now although there be ordinances from the highest court of judicature in a kingdom , these men forget what arguments they were wont to use to poore country men in their courts to be obedient to authority , and and what are you wiser then the governours of the church , who presume to shew themselves wiser then their governours now . if any shall say , howsoever those who yeeld not to ordinances of parl. cannot be accounted schismatiques , because that is a rending from the church . the house of parl. may as truly have the denomination of the church as the prelats , their chancellors , commissaries & officials ; will they not acknowledge the house of parl . to have as much power to govern the church as they have ? surely they dare not speak out . yea , the houses of parl. are as truly gods clergie , although there be never a prelat there , as the bishops or ministers are ; it is a proud arrogation of theirs to make themselves gods clergie , that is , gods lot or heritage , thereby distinguishing themselves from the people , when as the scripture makes the people gods clergie by way of distinction from the ministers ; but never the ministers gods clergie by way of distinction from the people , as 1. pet. 5. 3. neither as being lords over gods heritage ; hee speakes to ministers , that they may not lord over the clergie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the words are : let any shew me now where ministers in distinction from people are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence their word clergie comes , but thus in matters of church government , as well as in civill , have people been deluded . but are not many , if not most of the house of commons men of meane quality in comparison , and what must the great affaires of king and kingdome be ordered by them ? 1. would you know why so many of the gentry in most counties throughout the kingdome are so malignant ? surely it lies in great part in this objection ; they look with an envious eye at the parliament , because they think themselves as good men , yea , and far better then many of them there , and why should not they have been chosen in as well as those that are ? this pride and envie of theirs makes them swel at every thing the house of cōmons doth ; it makes them forget that the liberties of themselves and posterities , together with the whole commons of the kingdom are maintained in such a way of choise of the members of that house , howsoever for the present it hath not falne upon themselves ; besides many of thē had rather inslave themselves & their posterities to those above them , then not to have their wils upon those that are under them : they would faine bring it to be with us as it is in france , that the gentry should be under the nobility and courtiers , and all the country people , the pesants , bee under them as slaves , they live in miserable bondage under the gentrey there , who generally are cavalliers . there is no countrey in the world , where countrey men , such as we call the yeomandry , yea , and their farmers and workmen under them , doe live in that fashion and freedome as they doe in england , in all other places they are slaves in comparison , their lives are so miserable as they are not worth the enjoying , they have no influence at all into the government they are under , nothing to doe in the making of laws , or any way consenting to them , but must receive them from others , according to their pleasure ; but in england every free-holder hath an influence into the making and consenting every law he is under , and enjoyes his owne with as true a title as the nobleman enjoyes whatsoever is his . this freedome many of the proud gentry are vexed at , and hence it is their hearts rise so against those that are chosen by them , and against their ordinances . but the commons begin to discerne this more then they have done , and to be so wise as to hold their own faster then formerly they have . 2. whatsoever quality any man is of before he be invested with power , should be no prejudice to his power when once he is invested with it . if a prince should be chosen out of a meane condition , as many have been , must not he be obeyed as a prince , notwithstanding that , as saul , agathocles , and others ? would it not be accounted an high offence , yea treason for any to refuse obedience to a prince upon this ground , that when he and that family was chosen , perhaps neither he nor his family was the fittest and ablest that might have been had ? no , we are to rest in the choice being made . is not the reason the same in this , although the degree inferiour ? the one is the supreme man in authority , the other a member of the supreme court of judicature , and regulating all authority . 3. yet further , the honour of the members of the house of commons consists much in this ; although personally some of them are not of very high quality , yet they are representative of whole shires , counties , cities ; whereas the noble-men themselves are not thus representative ; every one is there for himself , and for the good of the kingdom , because in regard of his estate and honour that he is born to , hee hath a deeper share then other men in the good of the kingdome . 4. such is the constitution of the government of this kingdom , that the commons of the land choosing so many to represent them , have that power that they may so moderate the government by nobility & monarchie , that neither of them may grow into a tyrannie , but govern by statute law made by the three estates and the common law , judged by courts of judicature that law hath enabled thereunto . and this power , seeing they have it by the constitution of the government of this kingdome , & that sutable to the very law of nature , both his majesty and the nobles do beleeve , so far as the law of god and nature will give leave , they will maintain with all their might . but what would the lords or commons have ? hath not the king graciously yeelded to them , almost in all things they can desire ? why doe they now stand out so as they doe ? true , we acknowledge with all humble thankfulnesse to god and his majestie for what he hath done ; & what is for the good of the kingdom , surely is for the good of his majestie too ; and if it be so worthy an act of the king to yeeld his royall assent to those things that are so beneficiall for his majesty and the kingdome , then surely the act of commons & lords must have their due praise in preparing such good things first , in voting them and presenting them to his majesty , for his royall assent to them . but then you say , what would they have more ? what doe they stand for more ? they desire that , and stand for that now , without which all is done is nothing , all that they shall doe will be nothing , yea , they themselves wil be nothing : no marvail therefore , although they and the kingdome with them stand for that . but what is that ? it is that the defence of the king , kingdome , and parliament , from the danger of the plots & attempts of papists , and all malignants , may be put into the hands of those that they may confide in . to what purpose are good laws made ? to what purpose is a parl fitting , if papists , prelats , popish and prelatical men , atheists , delinquents so infinitely discontent , whom we had cause enough to fear that they would endeavour to get power that they might disanul all , and according to those fears wee see what is come to passe ; if wee may not have the militia of the kingdome , that is the onely positive legall way next to that we have from the law of nature , to resist such power as would endeavour to undoe all . if a man should be bound to pay me such a debt , and withall to joyn with me to provide safe means of conveying both my self and money to such a place , if this man at the day appointed should pay the debt duly to a farthing , but when i tell him of great danger by the way , many lye in wait to surprise me and my money , and i require of him to joyne with me to afford me such aid as i may goe safely , for go i must , if he refuseth , and will onely consent to such aid as i not without good grounds have cause to suspect to be as dangerous even as those that lie in wait for me , yea , it may be i can prove that even some principal ones of those he would have for my aid & safety , are confederate and of the same company with those that lye in wait for me . now i demand what advantage is it to me that the debt is paid me , supposing i must go & have no other way to help my self but that which he denies to me ? is it not all one to me as if he had refused to pay the debt ? doe you think that good words would be enough to you in such a case , if hee should say , i le warrant you , you may be safe , when i know certainly these men are of the company with those who lie in wait for me , & i have other men by , whom i know will be faithfull , and can be no prejudice to the other party , and i desire him that hee would suffer those to goe along with me for my safety , and he refuseth it ? but howsoever were it not better to harken to peace , if possibly there may be wayes of accommodation ? peace is indeed a most lovely and desirable thing ; we desire with our soules to live in peace . god himselfe knows , there is nothing that would be more acceptable to us , then to serve god & the king in waies of peace ; god forbid but that we should in all our waies shew our selves the children of peace . we could make large orations in commendation of peace , as well as others ; yea in the midst of all the clatterings of our arms , and sounds of war-like instruments , yet peace is in our eyes and hearts : as faithfull ministers in all the terrible threats they denounce in the name of god against impenitent sinners , seeke the true peace of their souls : so the true souldier who is faithfull to god and his countrey , although he hath the sword in one hand , and fire in the other , yet it is with this motto , sic quaerimus pacem . for a full answer to this objection , i shal first answer meerly as a divine out of the scripture , and then we may consider what may be said in true wisdome of politic. for the first . the scripture tels us , james 3. 17. the wisdome that is from above , is first pure , then peaceable . such an expression , did it not come from an apostle , would be scorned by many profane atheisticall spirits amongst us ; yea they would accuse james himselfe , if they dared , for a puritan , for speaking thus . the scripture frequently joynes peace and truth , peace and holinesse , peace and righteousnesse , grace and peace together : we must be sure so to seek peace , as we must seek the god of peace , the gospel of peace : that were a fearfull peace that should make war between the god of peace and us , or deprive us of the gospel of peace . let us not dis-joyn or disorder the angels doxologie , glory be to god on high , peace on earth , good will towards men : so peace on earth , as glory may be to god on high , and the good will , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this our god towards us . placet ista distributio , sayes bernard , this distribution pleaseth me wel , that god should have glory , & we have peace . oh that this angelical distribution of glory & peace might please us all ! the truth is , peace is sweet , and those which are thought enemies to it , pray a hundred times more to the god of peace , for peace , then those who plead so much for it . peace is to be purchased at any rate , but with the losse of truth ; if this be the price of it , we buy it too deare . we use to say , we may buy gold too deare ; it would be a hard bargaine if the glory of god , if the liberty of his ordinances , that now we have an opportunity to enjoy , if the most religious party in the kingdome should be now sacrificed for a supposed peace , which upon such terms certainly will not hold long : this would make god our enemie , not only because his glory , truth , & saints are dear unto him , but because those who are most religious , have stuck most to the parliament ; they have ventured their estates , their lives , their children , their servants for the safety of king , kingdome and parl. never was parl. so engaged to any party in england , as they are engaged to these now : therefore it were the most horrible injustice that ever was in the world , if the parl. should leave them , yea sacrifice them to their adversaries , only to provide for a false uncertain , dishonourable peace for themselves and others . it cannot be imagined that such a thought could enter into them ; god would never suffer such injustice as this to passe this world , without the expressions of his high indignation against it . and in way of true wisdome of civill polity these foure things must be considered of . 1. how far treaties may be advantagious to the adversaries . we read dan. 8. 25. that through peace many should be destroyed . under the name of peace , there may be fomented the most bloody , cruell war that ever england hath knowne : many people when they hear of the word peace , they are so pleased that they run away with that , not knowing what bloody cruel designes may lye under it , and be promoted by it , and they think that if some follow not the treaty presently , though upon never so great disadvantage , it is because they are bloody and love war ; whereas in truth it is that they might prevent cruel bloodshed , and the outragiousnesse of war as much as in them lies , which they see in all probability may follow upon giving the aversary that advantage he desires , though the standers by see not the cunning of it . 2. great care must be had in the propositions of , & conditions about peace . we reade 1 sam. 11. 2. when the men of jabesh gilead would make a covenant with nahash , he told thē that upon this condition he would make a covenant with them , that he might thrust out all their right eyes , and lay it for a reproach upon all israel . 3. you must be sure you make such a peace as you may confide in it , so as you may not be afterwards at the mercie of your adversaries , whether they will keep the conditions yea or no : you must take heede of disinabling your selves , to maintain what your conditions of agreement bind to , especially if you have to deale with papists , whose principle is , that no faith is to be kept with heretiques , and for the catholique cause leagues may be broke ; if your peace hinder your strength to maintain your right , what security can you have in your peace one moneth ? 4. as things now stand great care had neede bee taken that the hearts of people who have shewne themselves forward , venturing their lives , exhausting their estates , may not be discouraged , lest if parliamennts ever neede the people again , they never finde them appeare for them , stick to them ; and cases may fall out that there may be neede of the peoples standing by them hereafter as well as now , or else their priviledges may soone vanish , and their power be over-powred , and so come to nothing . wee know how soon authority is contemned , where power is not joyned with authority . but do not our adversaries grow stronger then we ? if so , it is in vain for us to oppose . it is impossible to conceive they should , except the kingdome be so besotted , as never yet any kingdome was upon the face of the earth . for 1. how can men of understanding , who have estates in the kingdome , and have posteritie to live here , imagine that the kingdome should be better governed by the king , with those cavalliers about him , then by the king with his parliament ? 2. if the parliament should now be over-powred and spoiled because they have gone according to their consciences for the good of the kingdom , must not all parliaments hereafter lye at mercie ? 3. if these men prevaile , is there not danger lest things should be carried as they please ? if they get power into their hands , who knows but that they wil presume to give laws to us , that things shal be done according to their minds rather then the kings ? doth not the king forbid plunderings now , & yet do they not plunder as they please ? if then they get power into their hands fully , what will not they do then ? these things being so obvious to every mans thoughts , that one can hardly bee a man to understand any thing , but he must needes think of those things ; how then is it possible that the kingdome should not generally rise with a spirit of indignation against these men , who are thus risen up to make such spoile and waste in the kingdome ? although they doe not yet stir in many places , hoping there may be some help of these things some other way ; but if they see there be no other help , it cannot be conceived but this spirit of indignation must rise through out the kingdome ; men will never suffer themselves to be baffled out of their religion , their liberties , their estates on this fashion ; they will never so unworthily desert those whom they have chosen , and betrusted with their estates , liberties and lives , those who have been so faithfull to them , spending their strength in their indefatigable labours night and day , wasting their estates , and hazarding their lives for them ; wherefore it cannot be imagined that the adversaries should ever gather more strength then we . 2. suppose they could be more in number ; yet considering how vile and wicked , what notorious blasphemers and cursers they are , they are not much to be feared . plutarch reports of one cyneas , discoursing of the opinions of the epicurians , that they thought the gods tooke no care of , had no regard of mens doings , and that the onely happinesse was to live in pleasure , for so the gods themselves did : fabritius hearing this , cryed aloud , and said , the gods grant that pyrrus and the samnites were of such opinions , as long as they have wars against us : supposing that if they were thus , and had such vile opinions of the gods , they could never prosper to doe any great matter . we dare not say thus of our adversaries , god grant that they continue thus vile and blasphemous as they are : no , we pray if it be possible that they may see how they fight against god , that their hearts may be changed ; but yet we are of this beliefe , that fabritius was of , that whilest they are so wicked , and speak so vilely of god , and blaspheme his name so as they doe , that they are not much to be feared , they wil never be able to doe any great matters , the wrath of the almighty will pursue them . 3. and lastly , if they should get more in number , yet if our cause be christs , ( which is cleare to us , for our consciences tell us we desire not , we endeavour not the wrong of any man living , much lesse of our king ) we then have christ with us ; and as antigonus once said to his souldiers , when they said that their enemies were more in number , why how many doe you reckon me for ? so i may say in this case , how many doe you reckon jesus christ for ? if he be not with us , let us lay down all presently . wel , but we are sure for the present there is a wofull disturbance in the kingdom , and mens estates are consumed in the extreme charge of these wars , and what shall we think will become of things at last ? it is true , when a bone is out of joynt , there is much pain ; but if the care be not of setting it right , the very setting will breed much more pain : there is much disturbance , but it is onely the breaking out of what hath layn in the plots and secret workings of our adversaries a long time . it was once the speech of lysonder , that if the lyons skin will not serve , we must help it with the foxes ; contrary now it is with our adversaries ; the foxes would not doe the deed , and therefore now they put on the lyons . it is well for us that things break out , when there may be help to resist ; our condition was as dangerous , though not so troublesome before ; now our disturbance is but the noyse of resisting , a deluge of evil that was flowing in upon us : that man certainly is not a wise man that is not willing the flouds comming in upon him should not bee stopped , because the stopping of them will make a noise . 2. but consider wisely who have bin the cause of this disturbance ; puritanicall preachers are cryed out of : so elijah was said to be the troubler of israel : amos was said to speak such words , as the land could not bear : paul was accounted a pestilent fellow , a mover of sedition : they cryed out of the apostles , that they turned the world upside down . luther in his time was called tuba rebellionis , the very trumpet of rebellion . but if men wil not shut their eyes , and stop their ears , they cannot but know the cause of our disturbance hath been the pride and cruelty of prelates , forcing illegall things both upon our brethren in scotland , and upon us ; is it not as clear as the sun , that the disturbance began with their imposition of their own service-book upon them ? have not they & their preachers sought to infuse such principles into kings , that all is theirs , to dispose on as they please , that they are bound to no laws ? a doctrine condemned by the heathens . we reade of trajan the emperour , when he ordained any pretor , giving him the sword , he would bid him use the sword against his enemies , in just causes ; and if he himselfe did otherwise then justice , to use then his power against him also . and as ministers , so people that have been most conscientious , they have been cryed out of as disturbers : thus it was in the primitive times , if there were any evils upon the countries where the christians dwelt , they cryed out of them as the cause of all , the voice presently was , christianos ad leones , bring forth the christians to the lyons : so now , the round-heads the cause of all . men that will examine things , and are not mad with malice , wonder how such an apprehension can arise ; they suffer the wrong , and yet they are accused for the trouble of the kingdom ; by reason of their sufferings they are more in the view of people then other men ; and therefore when men are in a rage , they fall upon them that are next hand . they indeed will not yeeld to such illegall things as others will ; they think themselves bound what lies in them to keep the kingdome and their posterities from slavery ; and for this good service , although it cost them deare , they must be accounted the cause of all the evill in the kingdome . did they ever plot any treason , as papists have done from time to time ? did they even in times of popery ever seek to blow up parliament houses , as papists have done ? there is a great deale of stir about these men , but what have they done ? the very foundations of this our land are out of course ; but what have the righteous done ? so far as they can they yeeld active obedience to what law requires of them , & in what they cannot yeeld active , they yeeld passive , and what can man require more of them ? onely they wil not yeeld to mens wils and lusts beyond that authority they have over them , and who wil that hath the spirit of a man in him ? but these are not friends to the king. surely those who obey so far , cannot without extreme malice be accounted enemies to the king ; they pray more for the king , then any people doe : yea they do more for him and his , in a right way then any people doe . who have ventured so much of their estates to reduce ireland to the obedience of the king , as those that are thus called round-heads ? will it not be found that some few of these in the city of london have disbursed more of their estates for the kings service in this thing , to keepe this his lawfull inheritance in his possession , and for his posterity , then all those thousands that are now with the king in his army ? and heretofore , who were the men that were most free with their estates to assist the parl and to have recovered the palatinate , but these kinde of men ? howsoever now god sees , and the world sees they are ill requited at this day . no , no , god , and we hope in time , man also will find our other troublers of the kingdom rather then these . the lord judge between us and our adversaries in this thing . as for the great cost & charge the kingdom is at , 1. we must know those who have done least in this kind , complaine most ; those upon whom the weight and burden of the work hath layn , you heare not to make such complaints of the charge . 2. better venture halfe then lose all . in this thing that saying is true , dimidium plus toto : if we be too sparing now , it is the onely way to lose all : it is better to have but a piece sure , then by venturing to keep all , to lose all . if we will keep all , we may soon lose all , as many have done ; they have kept their estates for the spoilers . yea we were better to have lesse , as our own with freedom , then more with bondage at the wils of others . times of extreme danger are no times of complaining of charges ; if a mans house be on fire , were it not absurd for him to cry out against breaking of the tiles , because it wil put him to charges ? there is a story of a man who in discontent hanged himself , & his servant comming into the room at that instant , seeing his master hanging , he presently cuts down the rope , & so saves his life : afterward this man being extreamly covetous , wrangles with his servant because he would rather cut the rope then untye it , & so put him to more charges : doth not all lie at the stake ? is not the very life of the kingdom in danger ? is it not time for us now to have our hearts raised above these things ? let us take heed our covetousnesse be not our undoing ; and if our enemies find treasure with us , then how justly may they mock and jeere us ? when constantinople was taken , in the yeer 1453. it appears by the turkish history that it was lost through the citizens covetousnesse ; the citizens were full of gold and silver when it was taken , but would not pay the souldiers that should have defended them , and so their enemies made merry with their riches . the like is reported of heydelburgh , taken by their enemies not many yeers since , upon the like ground . god hath been beforehand with us in many mercies , and he hath yet more rich and glorious mercies for us , that surely will pay for all at last over and over again . we are unworthy of our liberties , unworthy of the gospell , if we prize them at so low a rate , as if they were not transcendently above all the costs we have been at , or are like to be at . we think these charges much , but there is not one yeare wherein our neighbours in the low countries are not at far more charge then we have been at this chargeable yeare ; all our extraordinary charges are below their ordinary . but although there is nothing can be said , but god allows of these wars , yet were it not better in prudence that i be not seen in them ? for if i be , if the other party prevailes i am undone ; if i be not , yea , although i should do something for that party , yet the parliament will never do me any great hurt . it is true , the lenity of the parliament on the one side , and the cruelty of the other party on the other side , hath been a great prejudice to the one , and advantage to the other : how many delinquents that have been complained of , and brought up with great charge to the countrey , yet have gone away insulting ? but whosoever comes under the power of the other , either must yeeld , or is undone ; yea , it may bee undone , though then hee yeeldes . what blood hath beene of late shed by them , even in coole blood ? but how unreasonable is this so to reason , the parliament is more just and gentle , the other more cruell and mischievous , therefore i will leave the parliament to sink for any help it shall have from me , and joyne my selfe with the other party . god will judge these evill thoughts of yours , and yet you may be mistaken , in this your device to save your estate , you may prove false to the parliament , and yet your estates not so safe as you thinke ; it may befall you as it hath done others , that when these plunderers come to you , if you tell them you are for the king , you are no round-head , then they reason thus with you , if you be indeed for the king , you will be willing to have your estates goe to be helpefull to him , and so they may reason you out of all you have , and so you may be deceived of what you aimed at , by discovering your selves not to be round-heads . whatsoever you be , yet if they prevaile your goods will be found to be round-heads . they are a little faire mannered now and then as yet , because they have not the day ; but if once the day be theirs , and they have power in their hands ; then they will call your goods by what name they please . platina tels us , that when the citizens of papia in italy were at dissention by reason of the faction betweene the guelphes and the gibellines : the gibellines procured a favourer of theirs called facinus cajus to assist them , covenanting that hee should have the goods of the guelphes for his labour ; but he being once come into the citie and prevailing , he spared the goods of neither of them : whereupon the gibellines complained , saying , that their goods also were spoiled ; he answered them that they themselves were gibellines , but their goods were guelphes . you may perhaps be royalists , but your goods will be round-heads . job 27. 8. what hope hath an hypocrite though he hath gained , when god taketh away his soule ? if men by hypocriticall devises should gaine as they desire , yet when god takes away their souls , what good have they then ? but how miserable then will it be for them , when god curses them for the present , and when their soules are taken away at last ? what hope can they have then ? it is just that the curse of god should pursue them , who will be of any side for their own advantage . ro. hoved. fo . 438. reports of brabantes called rutters , that they would serve on any side for wages ; therefore they are called by hoveden , nefando gens , and he saies they were accursed in the lateran councell . whereupon the conclusion from all is , there is nothing required of you in this service by both houses of parliament , but what you may with a good conscience undertake , by commission from this great generall the lord of hosts . be not therefore daunted with such words as those , what ? will you fight against the king ? if you fight against the king , who doe you fight for ? surely it must be for his enemies ? and who are they ? you know , and all the world may know you fight for none but the parliament and the kingdome ; what shall the parliament and the kingdome be accounted enemies to the king ? how can they be under his protection if they be his enemies ? and if the king should put them out of his protection , what doe you thinke would follow upon this ? no certainly , when things come to be examined , you see there is no such matter : no , this businesse is for no hurt to the king. those men who goe up and downe pillaging and plundring , and doing mischiefe to all extremity wheresoever they come , who make a spoile of this kingdome , and that of ireland , and all under the name of the king : these are the men who wrong the king , rendring him to the subject as if he were another maxentius , who reduced the city of rome into such a condition , as there was no forrest of theeves wherein the lives of citizens were not more safe then in their houses . in his orations he made to his souldiers , no words were more frequent then these , fruimini , dissipate , prodigite , enjoy , riot , spend . these men doe what lyes in them to put men upon examining , whether the relation between king and people may not possibly be broke ? whether kingly power be such an indelible character upon any person , as nothing can ever possibly put it out ? whether that which is by compact and covenant , do not bind mutually ? are not they then like to perjudice the king more then any ? if there be any possibity of such thoughts risen in people , what can occasion them sooner then the doing such open violence , and committing such outrages aganst the subjects in all places , and that with boldnesse and confidence in the name of the king ? if it were as they say , if people did beleeve these men , it might cause strange thoughts of heart in them , even such thoughts , as these , how can we bee in a worse condition under any ? what , hath god tyed us , if once a supreame governor be acknowledged , that he must ever be acknowledged , whatsoever he doth against us , even to destroy us ? where doth the scripture say so ? it need be a very cleare scripture that shall tye us to this , to lie down under such intollerable burdens as these are , to see our ruine , & the ruine of our wives & chileren before our faces . we must not resist those who have high power . true , so long as they goe according to their power given them , or as long as they have it , but may they not possibly be discharged of it ? resisting the priests is condemned in scripture ; what ? can nothing therfore discharge the priest of his priestly office , and my acknowledging of his priestly power ? what , did our forefathers so far give all power out of their hands , as they have not left us so much as the benefit of the law of nature to help our selves withall ? what hath god made such difference between man and man , as that one should spoile , and destroy , and do what he list , and whole kingdomes should lie downe under him and say nothing , and doe nothing to helpe themselves ? hath god made all the world to bee under the lusts of twenty or thirty men ? nature hath not made such a difference betweene one man and another , wee see them to bee of the same mould wee are of ; god hath not revealed from heaven by his prophets , that this or that family must be so much above others , rather then other families . that then that now makes the difference between man and man , is from men setting up this family rather then another , or this person rather then another ; but is it possible to conceive that any common-wealth should set up any to their owne ruine ? were it that men kept in due order , or that when the most abominable injustice and violence that is offered , men did not presume so audaciously to make use of the name of the king , these reasonings would never bee occasioned in mens hearts : woe therefore to them by whom such dangerous offences come . the lord deliver us , and the lord deliver his majesty from these men , and such fearefull scandals as they cast upon him . how dangerous a temptation is this to princes , to have such an apprehension infused into them , whatsoever they doe , whatsoever spoile of kingdomes they make , and violence they offer , they shall still enjoy what they had , and be acknowledged as they were ? that land is in a sad condition where these thoughts are applyable to the prince thereof , and lie boiling in the hearts of the people . for our parts we desire as long as ever we are able , to charge onelie even in our very hearts the actors of all the violence and spoile amongst us , and our brethren in ireland , as the authors of it : and therefore we judge it is the best service we can doe for the king , to deliver him from these mischievous men , that his throne being established in righteousnesse , his crown may slourish upon him and his posterity . these things i have spoken out of conscience of my duty to god , and to the kingdome , knowing that if some do not open these things as they are able , to satisfie the ignorant , and doubting , and erroneous consciences of many , they will he found guilty of betraying themselves , their brethren , their posterities , their religion and liberties . now having endeavoured to cleare , that what wee doe , we doe by commission from the lord of hosts , the way is cleare to fetch soul-staying , supporting , satisfying comfort from this glorious name of god. it is not more glorious then comfortable to the church of god. surely we need not feare wars , strength of enemies , roaring of canons , clattering of weapons , beating of drums , neighing of horses , so long as god , our god is the lord of hosts . now i come to what i promised , to shew you this name of god written upon the mercy-seat . xerxes used to pitch his tent on high , and stand looking upon his army , when they were in fight , to encourage them . this our great generall stands on high , looking upon his people in their battels , let them looke up to him , and there is encouragement enough to fill any heart in the world . this title is an exceeding vast treasurie of comfort and encouragement , deut. 30. 3 , 4. heare o israel , you approach this day to battell against your enemies , let not your hearts faint , feare not , do not tremble , neither be terrified . observe the variety of expressions , faint not , feare not , tremble not , be not terrified ; why ? for the lord your god is he that goeth with you to fight for you . if so much encouragement meerly from gods going with us to fight for us , what is there from all those severall workings of god in battels , which this lord of hosts is pleased to declare himselfe in ? psal . 46. 7. the lord of hosts is with us , the god of jacob is our refuge : and ver . 10. be still , and know that i am god , i will be exalted : and again , i will be exalted . quiet your hearts in this . if any distracting , sinking , discouraging thoughts arise in your hearts , still them all with this . and therefore ver . 11. in the next words he repeats that againe , the lord of hosts is with us , the god of jacob is our refuge . luther was wont in sad tumultuous times to say to those about him , come , let us sing the 46. psal . it is a psalm most sutable for these times to be sung often . isa 51. 12. who art thou that thou shouldest be afraid of a man ? surely thou doest not know what thy priviledge is , thou knowest not what interest thou hast in the lord of hosts , that thou art afraid of a man that must die ; wherefore it follows , v. 15. i am the lord thy god that divided the sea , the lord of hosts is his name . but you will say , ah! if we knew indeed that the lord of hosts were ours , that he were with us , then we might well comfort our selves in these times of wars , but that is all the question to us , for want of the assurance of that our hearts are troubled . first , though you doe not know certainly that you have any speciall interest in him , yet it is a great comfort to know that all things in wars are carryed on by him , yea , though he were a meere stranger to you , and you to him : as suppose you were sure there should be nothing done in all these stirs about wars but by the will of the most wise , the most holy , and most mercifull man in the world , that hath all the holinesse , all the wisdome , all the mercy that all the men in the world ever had , although this man were a stranger to you , you never saw his face in your life , yet would it not be a stay and comfort to your hearts to heare that all things were committed to the dispose of this man , and not a stroke struck , nor any hurt should come to any , but as this man gave out his commissions ? certainly it would quiet our hearts much : but that all is at the dispose of this lord of hosts is far better , whose holinesse , wisdome , and justice is infinite ; although yet we do not know any further of him , wee cannot say we have any speciall interest in him . secondly , although you doe not know your interest in this lord of hosts , yet your hearts may be stayed , yea , comforted in this , that the cause hath a deep interest in the very heart of this lord of hosts , and therefore that shall prosper howsoever . the satisfafaction the soul takes in this is a speciall argument of interest in this god. thirdly , yet further i will tell you how you shall know whether you have any speciall interest in this lord of hosts or not , from that scripture , psal . 84. 3. o lord of hosts my king and my god. here are these two , lord of hosts , and my god. now all the question is about the copula , that which joynes these two together : there you have it my king , that is set betweene them ; if then you can say , o lord of hosts my king , you neede not staie there , but may confidentlie goe further to the other , my god : if you can out of the uprightnesse of your hearts say , o lord thou knowest the desires of our soules are that thou mayest rule over us , o when shall we heare that blessed voice , the kingdomes of the earth are the lords & his christs , and he shall reigne for evermore ! o that thy kingdome might come more powerfully in our hearts , and that it might be more conspicuous in church and state ! the speciall reason ( thou knowest ) why we are willing to venture our selves as we do , to endure any hardship , to part with our estates , is that antichrist may never rule amongst us againe , but that we and our posterity may be under the kingdome of jesus christ . surelie this is the voice of those who have the lord of hosts to be their god. that is an everlasting rule , if he be thy king , he is thy god. now then for the full comfort and encouragement the church of god may take from this glorious name , consider the relation that the church hath to this lord of hosts , and the relation this lord of hosts hath to the church . for the first . 1. the church is the city of the lord of hosts , it is not onelie gods citie , but his citie , under this title , psal . 48. 8. as we have heard , so have we seen in the city of the lord of hosts ; wee may comfortablie say , this citie of london is the city of the lord of hosts . god hath precious saints here , abundance of them , and it hath done worthilie for the honour of the lord of hosts of late , and therefore surely the lord of hosts will defend it . if there bee any citie under heaven that may be called the citie of the lord of hosts , then i am confident the citie of london may . but we are to take here the city in a spirituall sense for the church of god , as it is usuall in scripture . now we know when an army hath to do with a city that is in the inheritance of the generall , then if there be any power in generall or army , it will bee all put forth to the utmost , either for the defence , or gaining that city : as the city of breda in the low-countries , when that was besieged , it was soon won by the army of the prince of orange , because that city was the princes own city , his proper inheritance ; he had a speciall eye and care over that city . surely the eye and care of this lord of hosts , though it be over towns and countries , and walled cities , yet it is most over his church ; if he hath any power in all the armies in heaven and earth , it shal be put forth for the defence of , and supplying good unto this city . hence that passage in the prayer of solomon , 1 king. 8 44. if thy people go to battell , and shall pray to the lord toward the city which thou hast chosen , then heare in heaven . jerusalem was the city god then chose , which was but a type of every church in the time of the gospel . 2. the church is the vineyard of the lord of hosts . esay 5. 7. for the vineyard of the lord of hosts is the house of israel . certainly god will not suffer the wild beasts and boares of the field to devoure and lay waste his vineyard . a generall will be very carefull in keeping enemies out of fruitfull countries , but especially our of his own vineyard . we reade 1 kin. 21. 2 , 3. how loth naboth was to part with his vineyard , though king ahab was sick for it , yet god forbid that i should give the inheritance of my fathers unto thee . gods vineyard is beloved of him and deer to him . esa . 27. 3. i the lord keep it , i will water it every moment , lest any hurt it , i will keep it night and day . 3. it is the mountain of the lord of hosts . zac. 8. 3. in which regard god professeth himself very jealous for it : thus saith the lord of hosts , i was jealous for sion with great jealousie , i was jealous for her with great fury , he gives the reason in the latter end of the 3. ver . jerusalem shall be called the city of truth , and the mountain of the lord of hosts , the holy mountain . as if the lord should say , what ? are they come to hurt my mountaine , my holy mountaine , my church ? fury riseth up in the face of god presently . yea , esa . 31. 4. when the lord comes to fight for mount sion , he comes forth as the young lion roaring on his prey , so shall the lord of hosts come downe to fight for mount sion . god will leave heaven to fight for his church ; will not you leave your shops and your houses ? 4 the church is the house of the lord of hosts . hag. 1. 14. the text sayes , they did worke in the house of the lord of hosts . which typified gods church . a generall will fight to maintain his own house , it were a signe the enemy had prevailed indeed , if hee should come and plunder the generals own house . in regard of this that is said of the church to bee gods house , vve have that expression , psal . 24. 9 , 10. lift up your heads o ye gates , even lift them up ye everlasting doores , and the king of glory shall come in . who is the king of glory ? the lord of hosts he is the king of glory . you know when a prince comes to his own house , the great gates are set open ; when other men come thither , they come in at the wicket , at some lesse doore ; but when he comes himselfe , then all is set wide open . 5. the church is the place of the name of the lord of hosts , isay 18. 7. to the place of the name of the lord of hosts , mount sion ; now gods name is deare and precious to him . it is a great priviledge god grants to his church , that it is the place he chooseth to set his name there , exod. 20. 24. nehem. 1. 9. as god would have us highly to esteem that place , to seeke after that place , as deut. 12. 5. unto the place where god shall choose to put his name , there shall ye seeke , and thither shalt thou come , & thither shall you bring your burnt offerings and sacrifices , &c. — so surely god himself puts a high price upon that place , and he will preserve it . 6. the church is the place of the glorious reign of the lord of hosts , isa . 24. 23. the moon shall be confounded , and the sun ashamed , when the lord of hosts shal reign in mount sion and in jerusalem before his elders gloriously . god hath yet a further and more glorious kingdome to be set up in his church then ever hath been , at which all the glory of the world shall be darkned by reason of the brightnesse of this glory , & it is the lord of hosts that shall thus reigne . surely then all the hosts shall have their strength put forth in defence of , and providing for this place of this glorious reigne of their great generall . 7. the church is the people of the lord of hosts , zep. 2. 10 , 11. this shall they have for their pride , because they have reproached & magnified themselves against the people of the lord of hosts . the lord will be terrible unto them . they in their pride lift up themselves , and magnifie themselves against the saints , as if they were a company of silly weak men , they doe not know that they are the people of the lord of hosts , therefore god threatens there that he will be terrible unto them . and thus you have the relation of the church to god , revealing himselfe in this name , the lord of hosts , yet marke further , the relation that god hath to them in this his name : as 1. the lord of hosts is the portion of his church , jer. 10. 16. the portion of jacob is not like them , hee is the former of all things , the lord of hosts is his name . wherefore if there be any thing in the lord of hosts , that can doe them good , they may challenge it , for god the lord of hosts , is their portion , they may make use of all that is in him for their good . 2. hs is their redeemer : that you have in the text , our redeemer , the lord of hosts is his name . the lord undertakes the redeeming of his people under this title of his , on purpose that the multitude , the greatnesse , the fury of their enemies might not daunt them . your redeemer is not one that cannot save , he is the lord of hosts , and one you may certainly confide in , for he is the holy one of israel . 3. he is the pleader , yea the through pleader of the cause of his people . jer. 50. 34. their redeemer is strong , the lord of hosts is his name , he shall throughly plead their cause , that he may give rest to the land , and disquiet the inhabitants of babylon . god hath begun to plead the cause of his people already , and hee hath shewne himselfe the lord of hosts in it , but hee hath not yet throughly pleaded their cause as he meanes to doe ; when he shall doe that , he will then give rest to the land , and disquiet the inhabitants of babylon . this work will cost the inhabitants of babylon deare ; they were never so disquieted amongst us as they are at this day . they have troubled the saints , and god now troubles them , but will yet disquiet them more ; although they thinke to defend themselves by gathering armies , yet the lord of hosts shall disquiet them , and give rest to his people : there remaines yet a rest for the people of god , even in this world . 4. the lord of hosts is the husband of his church , and this is the most neare and sweet relation of all . esa . 54. 4 , 5 , 6. feare not , &c. for thy maker is thy husband , the lord of hosts is his name . the lord hath called thee as a woman forsaken , grieved in spirit , when thou wast refused , saith thy god. alas , saith the church , i am a poore desolate widow , a woman forsaken and grieved in spirit , every one neglects me , i am rejected of all . well , sayes god , i took thee when thou wert thus forsaken to be my spouse , i have marryed thee to my selfe , therefore now feare not , i am the lord of hosts , the god of the whole earth . surely a generall if he hath the heart of a man in him , he will fight for his spouse , he will not suffer his spouse to be ravished before his eyes . what sayes ahasuerus concerning haman , will he force the queen before my face ? vile men are risen up , and they seeke to ravish the church , the spouse of the lord of hosts , and do you think he will suffer this before his face ? shall not all the armies in heaven and earth rather come together , and fight for her deliverance ? now then if all these things be thus , we have cause then to quiet our hearts in the midst of all our fears and distractions , to stand still , and see the salvation of god , the salvation that this lord of hosts is working for us . this is the businesse that i have been endeavouring , to enlarge before you the object of your faith , and to lessen the object of your feare . surely if the lord of hosts hath such a relation to his church , and the church such a relation to him , he cannot but be exceedingly provoked against any that shall meddle with his church to doe it hurt . i will give you one notable expression of his anger against such , esa . 3. 15. what mean ye that ye beat my people to pieces , and grind the faces of the poore ? saith the lord of hosts . god here speaks angerly , what am i the lord of hosts , and will you offer this ? what mean you ? as when we flie upon a man in anger , ( whom we see doth things to our prejudice , or the prejudice of any neer to us , in an absurd maner ) we say , what doe you mean to do thus ? what are you mad ▪ doe you know what you doe ? doe you know who they are you thus abuse ? from all these gracious expressions of this lord of hosts to the comfort and encouragement of his people , the result is that in the 8. of esay 12 , 13. say not , a confederacy to them that say , a confederacy ; oh ! many of their forces are joyned together ; feare not their feare , but sanctifie the lord of hosts himselfe , and let him be your feare , and let him be your dread . the name of god is a strong antidote to drive feare out of the hearts of the weakest . upon what we have seene in this title of god , we may well say to the fearful in heart , be strong , feare not , as we have it isa . 35. 4. let women and all such as are naturally feareful , take heed of sinfull feare . the fearfulnesse of women hanging about their husbands , and children , and friends , crying out when they should goe forth in this service , and going up and down wringing their hands , and making dolefull outcries , may do abundance of hurt , exceedingly hinder the work that the lord hath now in hand . let women take heed they be not hindrances , but let them learne to exercise faith and take spirit to themselves , that they may further their husbands , children , and friends in this work of the lord of hosts . marke that scripture , 1 pet. 3. 6. yee are the daughters of sarah so long as you do well , and be not afraid with any amazement . yee would all willingly be accounted the daughters of sarah . observe how the holy ghost puts it upon this , that you be not afraid with any amazement : it may be nature may cause some feare , but grace must keepe it that it be not with any amazement . why is it thus put upon this ? as abraham is most commended for his faith , and so by beleeving wee are the children of abraham , so it seemes sarah his wife in those difficulties that abrabam went through , she was no hinderance but a furtherance to him , she did not cry out to him , why will you leave your fathers house , and all your kindred , and go up and downe in a strange country in the middest of dangers and many straits ? no , but shee rather was a helpe to him , and an encourager of him : so saies peter , who speaking to christians who lived in troublesome and dangerous times , you shall shew your selves the daughters of sarah , if you have such a spirit as sarah had , not to be afraid with any amazement , not through your inordinate feare , either hinder your selves , your husbands , or any other in the service of the lord. if god call you or them to suffer , you must not through feare pull backe , but go on with courage undauntedly , then you are indeed the daughters of sarah . and that a spirit may be put even into women in these times that call for all to be above sinfull feares , let them consider these three things . first , the first time that ever any speaking to god called him by this name the lord of hosts , it was a woman , and that was hannah , 1 sam. 1. 11. shee vowed a vow , and said , o lord of hosts if thou wilt indeed looke on the affliction of thine handmaid , &c. secondly , one of the principallest psalms wherin this title of the lord of hosts is most magnified , is a psalme tuned to that musical instrument that virgins and women use to play on , from whence the psalme hath its title , a song upon alamoth , ps . 46. which is as much as a song upon the virginals : for the hebrew word comes of a root that signifies to hide , and so we formerly made use of it : but from thence because virgins used to be covered and hidden , hence gnalamoth signifies virgins , and here used for the musical instrument of virgins . virgins and women it seems had wont to sing this psal . and play to it upon the instrument . now it is supposed that their hearts should be some way sutable to what they sung & played , & here they rejoycingly sing , the lord of hosts is with us , the god of jacob is our refuge , ver . 7 : and again , the lord of hosts is with us , the god of jacob is our refuge , ver . 11. besides other passages , yea almost all the same tending this way . 3. the most brave expression of a strong , valiant spirit , triumphing over enemies in time of battel , is from a woman , jud. 5. 21. it is the speech of deborah , o my soul , thou hast trodden down strength . as if she should have said , they come with a great deale of strength , that they think to prevail with , but to me all their strength is but as the dirt in the streets , my soul is above it ; though my body be weak , yet o my soul , thou hast troden down strength . where have we a braver expression of a more raised spirit either in scripture amongst any of the lords valiant ones , or in humane story amongst any of the great captaines and conquerours that ever were ? i cannot but repeat it again , o my soule , thou hast trodden down strength . let not women then so complain of their weaknes , as thereby to think to excuse their sinfull feares . i will give you a notable speech comming neer this from another woman that ecclesiasticall story records of , one julitta ; there are many famous things recorded of her , but this speech of hers to other women of her acquaintance is most remarkable , cease to accuse ( sayes she ) the fragility of the foeminine sexe , what ? are not we made of the same matter that men are ? yea after gods image are we made as wel as they . god did not use flesh to make women of , in token of infirmity : we are bone of his bone , in token we must be strong in the living god. if the spirit of the lord of hosts were with you , even you may daunt your enemies . you may make such preparations for your own defence , as not to let your lives go at a cheap rate , but that the losse of every one of yours may cost the life of one of them at least . even you may cast shame upon them . if there were such a spirit in you , they would fly before women , for their spirits are base and vile . if god be the lord of hosts , if he hath such wonderfull workings of his providence in wars and battels , hence in all war and battels there is some speciall thing of god to be looked at . surely this great lord of hosts doth not use to raise war , to go into the field for nothing ; there is some great thing aimed at , especially where he appears in more then an ordinary way ; as certainly he doth in these wars of ours . we should not hearken after or speake of warres onely as matter of news , but observe what the way of god is in them , what his aim looks to in ordering of them , what his intentions work at , how he brings his own ends to passe , & furthers his glory by them . whosoever lives to see the issue of these great stirs and warlike commotions amongst us , shall see that god had a hand in them to bring great things to passe , that the mercy he intended for us was worth all the trouble these have brought upon us , yea all the bloud , the most precious bloud that hath been shed amongst us . god hath many promises to his churches to accomplish , many prophecies to fulfil , many glorious things to declare , many mercies for his saints to bestow , & these stirs amongst us wil make way for all . we have had much mercy from god on free-cost ; that mercie that is to come , it may be is of an higher nature ; therefore god intends it shall be more costly to us , it may cost many of our lives ; but we or our posteritie shall see that when it comes it wil pay for all . that this lord of hosts had great thoughts of heart for the good of england when he raised these civil wars amongst us , though it be the sorest judgement , yet it may make way to the greatest mercy . it is our duty diligently to observe how god works in his providence to the attaining such ends of his . 6. god is the lord of hosts . hence know from whence it is that we have enjoyed so much peace as we have , with the comfortable fruits of it ; it is from the lord of hosts , who hath all power in his hands , to keep off or bring war as he pleaseth . it it is he alone that hath kept off from us those hideous things others have suffered ; it is from him that we have not all this while wallowed , not sweltred in our bloud ; that our garments have not been rowled in bloud , as our brethrens have ; but we have enjoyed our houses , beds , tables , wives , children ; we have had all comforts for soule and body about us . micah 4. 4. they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . from whence is this ? the words following wil tell you , the mouth of the lord of hosts hath spoken it . the vines and fig-trees we have sate under , have not beene empty vines , nor barren fig-trees to us ; we have not onely had refreshment from the shadow of them , but much comfort from the fruit of them . it was this lord that promised to israel that he would cause their enemies not to desire their land , when they went up to jerusalem to worship . what a mercy is it for us to be as gedeons sleece , dry , when all about us have been wet , not with dew , but with blood ? these beginnings of wars tell many countries and shires in england , what a blessing peace vvas , vvhich they never understood before . peace is sweet and good , but let us take heede we buy not our peace too deare . 7. this name of god shews us how neerly it concerns all people in times of wars , to seeke to make up their peace with this god. when we goe forth to war against our enemies , vve had need take heed that god be not our enemy too ; if hee be , all our armies and power we can raise are to little purpose to help us . let us deale vvisely for our selves , to make sure that he fights not against us . if this be not done , against whomsoever else vve fight , vve fight with infinite disadvantage . now we must seek to make our peace with him , by our unfained-humiliations before him , and our sincere reformations in turning to him . for the first , we are loth to humble our selves before our enemies ; this we think is our shame . let us humble our selves before this god , this is our glory . you make fortifications , and in that you doe well ; but except you adde thereunto humiliations , it will be to little purpose . esay 22. 11 , 12 , &c. ye made a ditch also betweene the two walls for the water of the old poole , but ye have not looked to the maker thereof . it follows , and in that day did the lord god of hosts call to weeping , and to mourning , and behold , joy , gladnesse , killing oxen , drinking wine . this was revealed in mine eares by the lord of hosts , surely this iniquity shall not be purged till you dye , saith the lord of hosts . mark , three times in that verse is mention made of the lord of hosts . he takes special notice of this . and the rather should wee get our hearts afflicted and humbled under the mighty hand of this god , because our adversaries are so proud , because of that high hand of pride and blasphemie that they goe forth withall against god. there is no such stratagem of war like this to get the advantage of our adversaries , in this very thing . doe we heare of their pride and blasphemies ? let our hearts be the more humble before the lord ; let us labour so much the more to sanctifie the name of this holy god , whose name the angels celebrate , as holy , holy , holy , the lord of hosts , esay 6. 3. with our humiliations , let reformation , turning to this god be added . it must needs be a dangerous thing in times of wars , to carry with us , or harbour amongst us any traitors against this lord of hosts , as the truth is all sins that we retaine are . what acceptance can we then expect from him , or successe by him ? you know what trouble the accursed thing of achan caused in the camp ; it made the children of israel fly before the men of ai. if any accursed thing ( though secret ) be such a disturbance in the camp , much more accursed officers . hos . 12. 5 , 6. even the lord god of hosts , the lord is his memoriall , therefore turne thou to thy god. zach. 1. 3. say to them , thus saith the lord of hosts , turne ye unto me , saith the lord of hosts , and i will turn unto you , saith the lord of hosts . here we have also this name of god three times , as a provocation to us to returne unto him . let us all know , and especially those who are in service in the army , the great general , the lord of hosts cals to us , he cals to you to returne to him , and promises to returne to us , to return to you . as if he should say , you have been very vile and wicked , your consciences cannot but tell you so , and i know it ; yet returne now to me , and i professe my selfe notwithstanding all that you have done , i am here ready and willing to returne to you , all shall be forgiven , as if it had never been committed . surely there is no such valour , as in a spirit cleared from the guilt and filth of sin . 8. this name of god shews us our duty to seek him much by prayer in times of war , and to depend upon him wholly for successe in it , for he is the lord of hosts . for the first . where should we seek for light , but in the sun ? where for water , but in the rivers ? where for heat , but in the fire ? where for valour & victory , but in the lord of hosts ? the heathens were wont to offer their sacrifices to god in times of war. hence a sacrifice hath the name hostia , because when they went against enemies , they offered it . saul thought it a very hard thing to goe forth to war , not having offered sacrifice before . 1 sam. 13. 12. therefore said i , the philistines will come down now upon me to gilgal , and i have not made supplication unto the lord : i forced my selfe therefore and offered a burnt offering . when jehosaphat heard of an army comming out against him , before he would goe out to battail , he set himselfe to seek the lord , 2 chron. 20. 3. he gave his whole selfe , so the words are . moses his hands lift up in prayer , and joshuahs stretched forth in the battel , makes a victorious army : our prayers are our guns , saith luther . prayer hath done mighty things in battels . the praying christians in marcus aurelius his army , were called the thundring legion . sozomen and nicephorus tel us that theodosius by prayer made the weapons of enemies turne upon themselves . i am sure it hath done as great things . one of the strangest victories that ever was heard of , was that we have recorded numb . 31. 8. they slew five kings of midian , they slew all the males , and all the women that had known man , and burnt all their cities , and took booty six hundred thousand , and seventy and five thousand sheep , and threescore and twelve thousand beeves , and threescore and one thousand asses , and thirty and two thousand women that had not known man , ver . 32 , 33 , 34 , 35. now here was the wonder of this battel , that in all this great victory the children of israel lost not one man , for so saies the text plainly , ver . 49. thy servants have taken the summe of the men of war which are under our charge , and there lacketh not one man of us . and mark what was done when they went forth to this battel , ver . 6. the holy instruments and the trumpets sounded in the hands of eleazar the priest . it was an ordinance of god amongst them , that the priests should sound with the silver trumpets , when they wentforth to battail , numb . 10. 9. which was observed here , and see what a victory was obtained . an army of prayers is as strong as any army of men whatsoever ; yea one man praying may do more then many men fighting . elisha hath his sword to slay , as well as jehu and hazael . 1 king. 19. 15 , 16 , 17. when elijah thought there was no help , yes , saith god , goe and anoint hazael , and jehu , and elisha . as if hee should say , i have armies in the field , he that escapes the sword of hazael , shall jehu slay ; he that escapes the sword of jehu , shall elisha slay . how should elisha slay , but by his prayers ? they will reach and cut down a great way off . that scripture is very observable , psal . 76. 2 , 3. in salem also is his tabernacle , and his dwelling place in sion , there brake he the arrows of the how , the shield and the sword and the battel . where brake he them ? there in salem , in sion , where his tabernacle was , in the congregation of saints praying , there the arrow of the bow , the shield and the speare is broken . it is reported of the king of sweden , that as soone as he set foot in germany , he fell down to prayer to this lord of hosts , and what great things did he in a little time ? in this gods servants have the advantage of their adversaries , they can pray to the lord of hosts , the other cannot : they can blaspheme , but pray they cannot . in this they have alwayes the advantage of the hill , and the winde of their enemies , and this is a great encouragement in battaile . it puts heart mightily into souldiers that know any thing of god , to thinke that they go forth with the blessing of prayers with them , and that they have prayers continually sent up to heaven for them . at that great fight neere banbury , october 23. when many ranaway , those that were left fell on with courage , and gave a mighty shout , now for the fruit of prayer , now for the fruit of prayer , and so their spirits were raised to more then an ordinary height , and they prevailed mightily , slaying neer ten to one . wherefore then let us be encouraged to pray ; let us strive with god in prayer , while our brethren are striving with the enemie in battel . they venture their lives for us , and endure great hardship ; shall not wee pray ? yea let us put on now with more earnestnesse , not content our selves in our ordinary way . great workings there are of god in the world , great things depend upon the successe of these wars . he is an unworthy member of church or common-wealth , who hath not an heart to pray now . now we have need of praying christians indeed . every foole can sin , and provoke gods wrath ; but men and women of choice spirits onely can pray , such as have interest in this lord of hosts . it is observable in solomons prayer , 1 king. 8. three or foure times he prays against enemies , and yet he was in peace ; his time was a time of peace . if then , much more now , when vve have such raging enemies in our own bowels . and as we must pray , so we must trust ; we must relye upon this lord of hosts in all our war-like undertakings . psal . 20. 7. some trust in horses , some in chariots , but we will remember the name of the lord our god ; he is our strength , our fortitude , our shield , our buckler : cursed be the man that makes flesh his arme . our adversaries come out to us with sword and canon ; but ( though means are to be used , yet ) let us goe forth against them in the name of the lord of hosts . 1 chron. 5. 18. we reade of the sonnes of reuben , the gadites , halfe tribe of manasses , that they were valiant men , skilfull in war , and that there went out of them forty foure thousand seven hundred and sixty : here a compleat army of skilfull warriors , yet they rusted not to their strength or skill , but ver . 20. they cryed unto the lord , and he was intreated of them because they trusted in him . there must be depending upon god added to crying unto god ; wee must so cry to god as to make account here is good to be done , here is our strength and helpe when all is done . it was a notable speech that josephus reports herod made to his souldiers , it came from the mouth of a herod , but it well beseeme the mouth of the most godly christian captain , some may say , sayes he , our cause is just , but we are few and weak ; where truth and justice is , there is god , and where god is , there wants neither multitude nor fortitude . it was an observation of origen , that others since have observed , that god in all the victories he gave his people to possesse them of canaan , he never used the help of horses . the adversary had horses and chariots , both the egyptian and the canaanites ; but gods people had none . wel , if our enemies should exceed in horses , ( which yet we hope they shall not ) but of that they boast ; yet let us look higher : we may have canaan , though we should want horses . after all our endeavours , then must all be referred to this lord of hosts . it was a most brave expression of a valiant commander of joab , 2 sam. 10. 12. be of good courage , let us play the men for our people & for the cityes of our god , and the lord do what seemeth him good . from this glorious name of god , we learne how infinitely fit it is that those who have a speciall interest in this god , who have him to be their god , their father , that they should have spirits full of courage , and fortitude ; such a spirit as beseems the servants , much more children of such a god whose they are , whom they serve . god loves to see the impression of his spirit upon these who are his . he is a god of wisdom , he loves to see the shine of his wisdom upon the spirits of his saints ; he is an infinite holy god , he delights to see the lustre of his holinesse glorious upon them . he is the lord of hosts , he loves to see a spirit of valour , a spirit of magnanimity in them . what captain , what souldier of renown , but delights to see his children and alliance , those who challenge any interest in him to be valiant ? it is reported of manlius torquatus his son , that having by a spirit of valour overthrown the enemies of the romans , and killed with his own hands a man of note in single combat , being full of joy , hee seeks out his father who was the general of the army , bearing in his hands the spoiles of his enemies , and saying aloud : father behold the cause why i may be esteemed your son . if we have a spirit of courage sutable to our father , we may with more comfort and better acceptance come to this lord of hosts to be acknowledged for his children ; but otherwise we shall be a dishonour to him . we read of alexander the great , who having a souldier in his army of his name that was a coward , he comes to him & bad him either change his name or be valiant : if alexander thought it a dishonour to him to have one of his name to be a coward , he would have thought the dishonour much more if he had had one of his blood , his own childe a coward . what an unworthy thing were it for the son of such a brave warrior as the k. of sweden was to be of a low , mean poor , cowardly spirit ? hee would be a reproach to his father , and the very mention of his father would be a reproach to him . christians , do not you professe god to be your father ? do you not know your father is the lord of hosts ? where are your spirits of magnanimity and fortitude , of courage and valour , beseeming the children of such a glorious father the lord of hosts ? if you be of the right breed , you must needes be generous ; it is impossible but you should have something of his spirit in you ; if you be of low , unworthy , sensuall , cowardly spirits , you are not begotten of him ; god hath no children but they have some beam of every excellencie of his that such creatures are capable of . now this is the question , what have you of the spirit of this great god ? the spirit of the devil , although it be a proud spirit , yet it is a base cowardly spirit . if you resist the devill he will fly from you . the truth is , all the men in the world have vile spirits , gods children are men of another spirit . god breeds up all his children to bee souldiers , there are none in heaven but were bred souldiers , & as they grew up were brought up in military discipline . many nations bring up their children to be soldiers , from their tēder yeers they discipline them this way : the parthians bring up their children in teaching them the use of the bow , the scythians in the use of the dart , the germans in the use of the speare . all gods children are here members of the church militant , it is fit for them to be skilful , not onely in the use of the spirituall armour , but of bodily also . who so fit to be used in the battels of the lord , as they who have most interest in the lord ? who so fit to venture his body to the sword in time of war , as he that can give his body to the fire in time of peace ? isay 13. 3. souldiers whom god chooseth for his battails are called his sanctified ones , an honourable title given to souldiers , gods sanctified ones , and who so fit to be gods sanctified ones , set apart for such services , as those who are sanctified by his spirit , set apart for himself eternally ? the valour of that people , the gaules , was admired by the romans ; it proceeded from that instruction they had from their druides , of the immortality of the soul . those are fittest to venture their lives in fight , who are able to see beyond life , to see what is on the other side of the shore of this mortality , even eternall life and glory : all the saints , especially in these days , should be ful of spirit , strong in the might of the lord , because jesus christ is about to pul down that great enemy of his , that man of sin , and in his conquest , he is said to come with his garments dipt in blood , apoc. 19. now that true spirit that beseemes one who hath this lord of hosts to be his father , is 1. a spirit that scornes to be base , he wil not be a slave to the devill , or any lust of his own or other mens , he thinks himself too good for sin . if you set one that has the spirit of a soldier in him to drudgery , he scornes it ; he thinks himself above any such imployment ; he has the true spirit of a souldier , that has got the victory over himself . in this every souldier of this lord of hosts , hath a spirit above the great renowned souldiers of the world , alexander , pompey , themistocles , &c. they were all vassals to their lusts . and although he be willing to serve men under god , yet he will never be a slave to their lusts , but will maintain the liberty of a man and a christian to himself and posterity . philo judaeus reports of a heathenish people , who in their wars , used onely this expression to put spirit into their souldiers , estote viri , libertas agitur , be men , your liberty is in question . but what is this bondage , that the spirit of a christian will not , should not beare ? there is a naturall slavery , that as a man , he should not , he wil not be subject to , that is in these 3. things . 1. to give up his own propriety in what he hath , so as whatsoever god and nature hath given him should not be his own , but wholly at the will of another . 2. subjection to that government , that he no way either by himselfe or others hath ever yeelded consent unto , neither is bound to by the law of god in his word , nor by the law of nature . 3. to be in such a condition as that whatsoever service he doth , he shall receive nothing for it by way of justice , but meerly out of favour , this is slavery which an ingenuous spirit cannot beare . and as a christian , he will not subject his conscience to any , but reserves that to doe his homage unto god by it . a spirit of the right breed though it foresees dangers in the cause of god , yet it can and doth resolutely encounter with them . that speech of esther was a speech that came from a brave spirit , though a woman , if i perish , i perish ; but it was a fruit of fasting and prayer . ay , that is the way to get a spirit of courage indeed . the like we have of the three children in daniel , chap. 3. 16. o nebuchadnezar , we are not carefull to answer thee in this matter ; behold , our god whom we serve , is able to deliver us out of thine hand , o king : but if not , be it known unto thee , o king , that we wil not serve thy gods , nor worship thy golden image which thou hast set up . that famous expression of paul hath the like true christian valour sparkling in it , when it was prophesyed that he should be bound at jerusalem , at which many of the saints with him fel on weeping , why do you weep and break my heart ? sayes paul : i am not onely ready to be bound at jerusalem , but to dye for the name of christ . that expression that is recorded of ignatius is famous likewise in this kind ; it is in an epistle of his to the congregation of trallis , let the fire , the gallows , the devouring of wild beasts , the breaking of bones , the pulling asunder of my members , the bruising or pressing of my whole body , and the torments of the devill or hell it self come upon me , so that i may win christ jesus . here was one that had the spirit of the lord of hosts in him . the like had luther , when he said , if all the tyles of the houses of the city of wormes were devils , he would go thither , knowing he was called by god to witnesse to the truth there . this resolutenesse of spirit manifests it self in dangerous times , in a readinesse to joyne with our brethren in difficult services , wherein there is much hazard and trouble . a man of a true raised spirit , that hath true courage in it , will not see his brethren in hot services , and let them alone in them to shift out as well as they can ; for his part he is loth to meddle or stir , he may bring himselfe into trouble when he needs not , no , he will not , you cannot bring him to it : to such men it may well be said as moses to the children of gad , and the children of reuben , numb . 32. 6. shall your brethren goe to war , and shall ye sit here ? why shall they encounter with dangers , and suffer hard things , and you sit still and have your ease ? you may have shifts and pretences for this , but to you i say this day as moses to them , ver . 23. if ye will not joyne with your brethren , behold ye have sinned against the lord , and be sure your sin will find you out . 3. a spirit of valour . such a one as is indeed the spirit of a souldier of this lord of hosts ; when hardnesse , when troubles come , it is able to endure them . 2 tim. 2. 3. as a good souldier of jesus christ , endure hardnes . many seem to be resolute before troubles come , but when they come , they cannot bear them . romanū est fortia pati , a speech of mutius scaevola : more true , christianum est fortia pati ; if part of a romane to suffer great things , much more of a christian . if you be dainty , and cannot suffer , you are not fit to be a christian ; nimis delicatus es , saith tertullian , you are too delicate . the eagle shews the generousnesse of her spirit , that though she suffers hunger , she will not make a noise , as other fowls do when they want meat ; it is not for a souldier to complain of cold , of want of a meale or two , of hard lodging , &c. from this ability of his spirit to endure hardnesse , 1. he doth not repent of his engagements of what he hath undertaken or done , when he meets with troubles , and many sore afflictions in his way , as the base spirit of a coward will do . that scripture exo. 13. 17. is very observable for this ; god sayes there , that he would not lead the people of israel through the land of the philistims , although that was neare ; for god said , lest peradventure the people repent them when they see war , and return into egypt . god saw they were of a low , mean spirit , though they groaned under the bondage of egypt , and cryed for deliverance , & god had delivered them with a mighty hand , yet when they met with any danger , they would begin to repent that ever they came out of egypt , and wish themselves there again . and indeed we find in the history of their being in the wildernesse , that upon every strait they were in , they began to murmur , and often said , oh that we were in egypt again : but what would they have done then if they had presently met with wars , when the spies told them of the children of anak , that they must fight with ? when they were even at the borders of canaan , they were disouraged , & were about making themselves a captain to return to egypt : these were men of a poore vile spirit , hence god sware against them , that none of them should ever come into canaan , onely caleb and joshua , who were men of another spirit , as the holy ghost testifies of them , they should go in & possesse the land . thus it is this day with us , how did we not long agoe groan under our bondage ? our liberties , our religion , our estates were almost gone , we scarce knew what was our own ; our ministers were banished , every man that departed from evill made himself a prey , superstition , oppression , cruelty prevailed throughout the land. the whole kingdome was filled with complaints , and sighs , and groans , by reason of their cruel bondage . vile men were exalted , and men of precious spirits were cast out as filth . now when wee knew no means of help , but lay down under our burdens , and were as a kingdome devoted to misery , then did the lord appeare in a glorious manner , when he saw there was no man that would stand up and help . nay such was the malady , as it seemed even to be past help . the lords owne arme hath brought salvation ; never did god more wonderfully appeare for a nation , then he hath done for us ; strange have the workings of the lord bin , and behold how great a deliverance hath he wrought , and he hath given an opportunity to this kingdom to deliver it self fully : if we have hearts , the thing is soon done . but now because some troubles arise , because we see war in our gates , how vile & unworthy are the spirits of many ? they begin to wish themselves to be as formerly , they would rather return into egypt again , we were better be as we were , we were not wont to hear the beatings of the drum , the noise of the cannon , the ratling of warlike instruments amongst us . 2. this strength of spirit doth so support him under the heaviest , sorest afflictions , that he will never seek to deliver himself out of them , by forsaking the cause of god , or using any shifting indirect means , but as paul told those officers that were sent from the magistrates of philippi to fetch him out of prison , acts 16. 35 , 36 , 37. they have cast us into prison , let them come themselves and fetch us out : in this paul shewed what a spirit he had , he stood upon an honourable way of deliverance ; the same doth every true souldier of christ stand upon , god himself hath brought me into affliction , now temptation shewes some back door to get out of it slily , nay , saies a spirit of courage , certainly i will never go out that way , let the lord come himself and fetch me out . fourthly , a spirit beseeming the childe of this great captain , aims at doing great things for god , and enjoying great things from god , although with hazard of great troubles and afflictions , rather then will sit down with small things that are to be done or enjoyed with ease and safety ; sometimes god hath high things of great consequence to bring to passe , rich glorious mercies for his churches , but great difficulties must be passed through to reach these : men of low and meane spirits look upon them as things above them , and so they mind them not much ; they had rather satisfie themselves in lower , meaner things , so they may have ease , and not hazard present comforts . it is otherwise with a true raised spirit that hath courage and magnanimity in it , such an one rejoyceth in gods highnes , as we have the expression , isay 13. 3. i have commanded my sanctfied ones , i have also called my mighty ones , even them that rejoyce in my highnesse . if god hath high things to accomplish , these sanctified ones , mighty ones , will rejoyce in this highnesse of god , contrary to that spirit of issachar , of whom gen. 49. 14 , 15. issachar is a strong asse couching down betweene two burthens , and he saw that rest was good , and the land that it was pleasant , and bowed his shoulder to beare , and became a servant to tribute : he was loath to hazard his peace , hee had good farms , a fat soile , he had rather live in the countrey , bring up his cattell and be quiet , though he payes great taxes , and be brought to be very servile , yet that he may not be troubled , his spirit can beare that servility ; let who will minde great things , he loves to be quiet : this was a low , poore spirit , and his posterity were for the generall very unworthy and vile : for you shall finde in the division of the land of canaan that issachars lot fell in galile , josh . 19. from the 18. ver . to the 23. the description of their lot there from the cities , as jesreel the first , and the out-goings of their border were at jordan , shews galile was their place . now you know what was said of that place , doth any good come out of galile ? usually it is so , the posterity of men of servile spirits , are vile , and lewd . 5. difficulties are so far from disheartning men of courage , that they raise their spirits ; they love a busines the better when they hear some difficulty is to bee passed through , as alexander said when he met with a great danger , here is periculum par animo alexandri , here is a danger fit for the spirit of an alexander . the example of david in this case is very remarkable in 1 sam. 18. when sauls servants told david that he might be the kings sonne in law , david was troubled at it , and did not seeme to entertain the motion , ver . 22 , 23. but when they after told him of the termes upon which he should have this honour put upon him , that it was to bring an hundred of the foreskins of the philistims , ver . 25. which was a work of difficulty and hazard , for on sauls part it was propounded on purpose to be a snare to him , for so sayes the text , saul thought to make david fall by the hand of the philistims ; now marke , ver . 26. when sauls servants told david these things , it pleased david well to be the kings sonne in law : that which he seemed to be troubled at , when it was propounded absolutely , that he is well pleased with , when it is propounded with such a condition as had some difficulty in it , wherby he had an opportunity to shew forth the excellencie of his spirit : a base low spirit would have beene better pleased with it to have had such a thing without any such condition . it is reported of the lyon , that such is his spirit , as if he meetes with a prey that another hath killed before , he will not meddle with it , but he will seeke for one to kil himselfe ; if it be done to his hand , as wee say , he cares not for it , but he will have one that shall be his own , that he must doe something himselfe for it , or else it pleaseth him not . 6. a spirit of courage and true valour is not onely able to suffer , willing to suffer , raised by sufferings , but can rejoyce , triumph , glory in sufferings , account sufferings in a good cause great riches . when we sit at home by our fire sides , and have our tables furnished with varietie of dishes , and goe to our soft beds , and have the curtains drawne close , we pitty poore souldiers that now lye abroad in the stormes , upon cold earth , who drinke water , and often want bread , yea many that might have fulnesse enough at home : but that warlike spirit of theirs is above these things ; they can rejoyce in their hardships , as much as you in all your abundance . they think their lives more comfortable then yours , because they are in service for the publique ; they have opportunity to doe worthily in their generations ; and you , what do you doe ? you sit at home , and have your ease , and pamper your selves , and doe nothing ; they would not by any meanes live your lives . a true souldier like spirit is in his true element when he is in the midst of all the hardships of warres , he loves to live and dye in such a condition . thus the apostle , a true souldier of christ , rom. 5. 2. we glory in tribulations . moses accounted the reproach of christ greater riches then all the treasures of egypt , heb. 11. 27. ignatius hath this expression , he had rather be a martyr then a monarch : when he heard his bones crash between the wilde beasts teeth , now , sayes he , i begin to be a christian , cruaelitas vestra est gloria nostra , sayes tertullian to the persecutors , your cruelty is our glory . many of the martyrs prepared themselves for their sufferings , as brides use to prepare themselves for their bridegroomes , with joy and gladnesse of heart . the wounds they receive in the cause of christ have more glory issue forth from them then blood ; they are an ornament to them , they put a beauty upon them . they account it far better to lose for god , then to enjoy for themselves ; that part of their estates they part with in a good cause , they account the best part of their estates ; they account themselves more rich in that , then in what they still retaine . heb. 10. 34. they take joyfully the spoiling of their goods . the reason of all is , because their spirits are raised above creature-comforts , their happinesse consists not in them , they are not beholding to them for their peace and joy , they can finde matter of joy in the parting with them , as well as in the having them , through that divine principle of holinesse that god hath put into them . 8. a spirit of true courage hath all its fears swallowed up in the fear of god ; it hath learned to feare nothing but god ; and in order to god , it sets the fear of god against all other fears . one man fears poverty , but i fear the god of heaven ; another fears reproach , but i fear the god of heaven ; another imprisonment , but i fear the god of heaven ; another death , but i the god of heaven : it sanctifies this lord of hosts , and makes him to be the fear and the dread of it onely . cornelius the souldier , the centurion of the italian band , is commended for his feare of god , act. 10. 2. a strange commendation of a souldier to be commended for feare , yes , for the feare of god : this drives out all base fears ; by this he comes to fear nothing else , but to be feared by his enemies . 9. he reserves all his valour for this lord of hosts , he hath no valour at all for sin , there he is very fearfull , his heart shakes at the very temptation to it , and at the first risings of it : there he seems to a worldling to be a very coward . other men have spirit & valour enough for sin , ( if we may call it valour ) but none for god. this mans valour is all for god ; in his owne cause he is very flexible , he manifests little spirit ; but when the cause is gods , then his heart rises , there you may try him ; many people have passionate gunpowder spirits , soon on fire in their own cause : if they be crossed in their wils , oh how resolute are they ! they will , and they will ; they care not , they care not what becomes of them , as if there were no such men and women of resolution like them ; but in gods cause they have no such spirit , they are far enough from resolutenesse and courage there , they are not valiant for the truth , as jer. speaks , chap. 9. 3. but it is our wisdome , if we have any metall in us , any spirit of courage , not to lavish it out in mean and unworthy things , in our own causes , but to reserve it for god , god may call us to such things as we may find need of all the metal and courage we have in our hearts , though it were much more then it is . when soldiers have but a little powder , and feare an enemie , they will not spend that they have vainly , but keep it till they have use of it ; they know not what they may need . be not you so presently on fire ; if you be crossed , keep the activity , the vigour of your spirits for god , for the maintenance of his truth and cause . lastly , hee had rather dye honourable , then live basely . viri fortis est aut pulchrè vivere , aut fortiter mori : it is the part of a valiant man either to live honourably , or to dye valiantly . it was a speech of cyrus , and it was a true one , one of the two he will have , the world cannot hinder him : and as things are now , if we venture our estates and lives to preserve religion , liberties to our selves and our posterity , god may , and we hope he will give us our lives , religion and liberties , and so we may enjoy them with comfort and honour : of if our estates and lives should be lost , suppose the worst , they wil be lost honourably : the losse of them wil be better then that enjoyment we shall have of them ( if i may at all call it an enjoyment ) that wee are like to have of them , if nothing now be ventured ; what will our estates or lives be worth , if our religion be gone , faithful ministers be gone , the saints be fled , imprisoned or massacred ? when our liberties are gone , our lives then wil hardly be worth the account of the lives of men , much lesse of christians . he must needs be very greedy of a life , that desires it upon such terms . wee reade of anchises , aeneas his father , when aeneas would have saved his life in such a way as he judged not to be honourable , he makes this answer to him , absit ut excisa possim supervivere troja , god forbid that i should out-live troy. if it be spoiled , what is my life worth ? wil our lives be worth the taking up in the streets , if we out-live our religion and liberties ? put all these together , and here is a spirit indeed beseeming our relation to this lord of hosts : had wee such spirits , how comfortably may we passe this our pilgrimage ? we might goe through all difficulties and oppositions , conquering and to conquer . the world and devil would have little heart to meddle with us , we should free our selves from many temptations , we should honour our profession , we should do god abundance of service , & at last have an abundant entrance into the everlasting kingdome of our lord and saviour jesus christ . an army of such soldiers would be the most glorioos sight in the world . we reade of the suns standing stil once , and it was to behold the prowesse of joshua , that brave soldier , and to enlighten his conquests : if ever it stand stil againe , it is like it wil be to admire such a glorious sight . let the cosideration of the glory of our god in this his name , teach us to give glory to him , for all the good we enjoy by armies , it is all from him . he hath of late been exceeding gracious to our army ; he shewed himselfe indeed the lord of hosts in that batel at keynton . this was the acknowledgment both of general , captains and souldiers : never lesse of man in such a businesse , never more of god. the lord was seen in the mount ; he shewed us that it should not be by a multitude that hee would helpe us , it was by his spirit comming mightily upon a handful that were left in comparison of the adversaries . when the adversary thought , yea cryed out the day was theirs , god turned it suddenly by a mighty hand . o how free is the grace of the lord to us in this ! that scripture jer. 51. 5. is fully made good to us , israel hath not been forsaken , nor judah of his god , of the lord of hosts ; though their land was filled with sin against the holy one of israel . the fulnesse of sin in us hath not abated the fulnesse of grace in god towards us . the lord is god , the lord is god , he is the lord of hosts , holy and reverent is his nause . there have been times wherein the lord hath dealt in another manner , even with his own people : & that i may set forth unto you the fulnesse and freenesse of gods goodnesse to us in our preservation , from being delivered up to the rage of vile men : i will shew you what the severity of god in this kinde hath been towards his own people who were as worthy of mercy as we . we must not think that every particular is to be applyable to us onely in the generall ; thus far the consideration of the grievous afflictions of the church formerly , sets out gods goodnes to us in preventing such evils amongst us : so that it cannot be said it is with us as it was with them . not long after god had delivered his people out of their captivity , therein fulfilling many gracious promises to them , and they being returned , built the temple and the wals of jerusalem , there was a glorious reformation , the work of the lord went on prosperously , through many and great difficulties . yet after a little time , when antiochus rose up against them , god suffered him to prevaile exceedingly in all his warlike affaires against them . dan. 8. 9. there came a little horn , which waxed exceeding great , not onely towards the south , and towards the east , but towards the pleasant land , that is , towards the land of judea , for indeede it was a pleasant land. the word signifies decus , gloria , ornamentum , towards the glory and ornament of the whole world . so was that countrey especially in regard the worship of god had beene newly set up againe in that countrey : yet antiochus comes against it , and waxeth great for a while , although at first he was but a little horne , for he was a younger brother , and had beene a prisoner not long before in rome , but now having got liberty and some command , he rageth especially against the people of god , ver . 10. he waxed great even to the host of heaven . here the church is called the host of heaven ; howsoever despised by the world , yet this lord of hosts accounts his church the host of heaven , and yet antiochus waxeth great against this . we have many through gods mercy in our host , godly and faithfull , but we presume not to give it this title that god gives his people , the host of heaven , and yet god suffers the enemie to prevaile against that host , and is pleased to magnifie his mercy to ours , to give them so great a deliverance , yea so to prevaile against that , as to cast down some of the host , and of the starres down to the ground , and to stamp upon them . he prevailes as if now he had power over the heavens , to pull down the starres , and to stamp upon them . the more eminent any are , the more is he enraged ; if they be starres in this heaven , if he can get to them , he puls them down and stamps upon them . oh the rage of our adversaries against the most eminent ministers of our kingdome ! they stamp for anger that they have them not , and if they had them , how would they stamp then ? that which one antiochus did there , many atheists and papists would gladly doe amongst us if they had power ; but this lord of hosts delivers us in mercie from them : yea , ver . 11. he magnifies himselfe even to the prince of the host , to this lord of hosts , he sets himselfe against him . oh! what rage even against god himselfe ? what horrid blasphemies are there against this prince of the host of his people ? but although he doth magnifie himselfe and blaspheme , surely he can never prevaile against the prince of this host : yes , he is suffered for the present to take away the daily sacrifice , and to cast down the place of his sanctuary , and ver . 12. an host was given him against the daily sacrifice by reason of transgression , and cast it down the truth to the ground , and it practised , and prospered , upon which the people of god were exceedingly troubled , ver . 13. one saint speakes to another saint asking this question , ( with hearts full of sorrow enough , god knowes ) how long shall the vision be concerning the daily sacrifice , and the transgression of desolation , to give both the sanctuary and the host to be troden under foote ? here you see that for any to set himselfe against gods worship , is to set himselfe against god himselfe , proud malicious adversaries , especially aime at this , and god here suffered the adversary to prevaile even against this ; god proceedes against his people for their transgression , an host comes upon them ; yea , the text sayes , if we observe it , that an host was given him against the daily sacrifice , by reason of transgression : antiochus had never been able to raise such an host , had it not beene for the transgressions of gods people ; yea so far was god provoked with the transgression of his people , as that hee suffered this host raised against them , to cast downe the truth to the ground , to practise and to prosper . we have cause to lay our hands upon our hearts , to acknowledge our transgressions as great as any they were charged with ; and yet although god hath thus far chastised us as to raise an host against us , yea such a one ( so many of them being papists , and such horrid blasphemers ) as we have cause enough to feare they would take away the daily sacrifice , and cast down so much of the sanctuary as is built up already , and even cast down the truth to the ground , but oh the riches of the infinite goodnesse of our gracious god! he hath not suffered them , he hath turned the rage of man to his praise , hee hath wrought gloriously for us , he hath delivered us out of their power , ( although many of our brethren suffer hard things ) we may yet have the daily sacrifice and the sanctuary , that is , the true worship of god amongst us if we will , yet the truth is preached in our congregations , it is held forth in the beauty and excellencie of it , it is not cast down to the ground , they indeed have practised , but through gods mercy to us they have not prospered , this is of the lord of hosts , let this glorious name of his bee magnified by us for ever . yea , yet further , for the setting out mercie to us , that glory may be given to this lord of hosts , consider what the holy ghost sayes , ver . 23 , 24 , 25. of this 8. chap. concerning gods taking advantage against his people for their sins , which hee hath not done against us , as it appeares this day . when the transgressors are come to the full , a king of fierce countenance , one of an extream bold daring spirit , a prince that will venture upon such desperate things , as few princes in the world would dare to venture upon the like ; if any of his nobles or others come before him and speake any thing to him not agreeable to his designes , he lookes with a fierce countenance upon them , his countenance shewing the extreame fiercenesse of his spirit : hence it was that his name was changed from epiphanes to epimanes , for his fierce cruelty : but beside his fiercenesse , he shall carry things subtilly too , he shall be one that understands dark sentences ; by his wit and subtilty , and by the help of those about him he shall make such expositions of darke things , as a man would wonder at it , no man could have thought that such things could have beene pickt out of passages as he shall pick up , and by this he shall bee able to put such a colour upon the foulest things , as they shall appeare very specious to many . and his power likewise shall be mighty , god will suffer him to grow to a great strength , but not by his own power , so sayes the text , although you could not see how he could raise any such power of his own , yet he shall have a great power , he shall have money , ammunition , strength , from forreigne princes , or as some would have it , god himselfe shall give power to him , beyond what he hath of his own . surely if the power against the church be gods rather then the adversaries own , then the power for deliverance of the church must be acknowledged to bee gods rather then our own , but i rather take the former sense to be the intent of the holy ghost in that place . it follows , he shall prosper and practise , he shall not be alwayes consulting , demurring , delaying , but he shall bee doing , and thereby he shall prosper : the word is faciet , he shall doe something , the prosperous successe of war depends much upon action . alexander was asked , how he did so great things in so little a time ? he answered , by neglecting no advantage . i have read of charles , the sonne of charles duke of anjou , who was king of sicily and jerusalem , he was called carolus cunctator , that is , charles the delayer , but not in that sense that fabius , who was the shield of rome in his time , he was called likewise cunctator , but that was because he used to stay till opportunity came , but the other used to stay till opportunity was lost , antiochus was no such cunctator , stayer till opportunity was lost , he practised and so prospered ; and because he prospered , therefore he stil further practised . but when he saw delaying , and gaining time might advantage him , then hee would seek to put off , and spin out time as much as he could . there is a famous story of pompilius , being sent by the senate of rome to this antiochus , to declare to him the pleasure of the senate , that he must not goe to egypt ; antiochus now requires time to deliberate , but pompilius makes a circle about him with the staffe he had in his hand , and told him he must not goe out of that circle , til he had given his absolute answer , i or no : but antiochus would faine have put him off with a complement , but pompilius rejects his complement , and bids him answer speedily , otherwise he knew what to doe . these speedy resolutions are of mighty advantage in many of the great affaires of the world , esecially when we have to deale with cunning adversaries , who lye to catch advantages . the text farther sayes , he shall destroy wonderfully , he shall make such spoile of faire plentifull countries , make such waste where he comes , leave all so poore and miserable , as will be a wonder for any to see it , who knew the countrey in the plenty and riches of it , but a few weeks before he came into it , yea he shall destroy the mighty and the holy people , men of brave spirits , even gracious , godly men , and stout , valiant men , yet they shall fall before him : and ver . 25. through his policie also he shall cause craft to prosper in his hand : if there be any devices , shifts , cunning underminings , any false wayes in the world , he will make use of them , and he shall get advantage by them , and he shall magnifie himselfe in his heart . when he hath got an advantage any way , by falsifying promises , protestations , or by what means soever , it shall please him at the heart , he shall magnifie himself in his very heart , and others about him shall puffe him up , and seek to magnifie him , and by peace he shall destroy many : that is , 1. by promising peace , by treatles of peace , they shall think all is well , now there will be peace , and so being secure , he shall come upon them unawares , and destroy many . or 2. by peace , that is , by his prosperity that he shal enjoy , all shal account him happy , & thereby be ready to joyn with him ; they shal promise to themselves to be delivered from many troubles by comming in to him , surely he will have the better of it , it is best for our safety ( if we would hold our lands and estates ) to come in & joyne with him , and thus by his peace he shall destroy many . or 3. in pace , in peace , calvin interprets thus : in a silent quiet way he shall withdraw himselfe and his forces ; there shall not be much noise of him , but hee shall weary the forces of the other and their party , and gaine time and advantages of them . when he seems to be quiet , and comes not against them in a hostile way , even then shall he destroy many , yea hee shall stand up against the prince of princes . he shall not acknowledge the majesty , the power of god , he shal set himself against those waies of providence that are apparently against him , howsoever he will not see it ; but then sayes the text , he shall be broken without hand . god himself in some wonderfull way that you know not of shall break him , when all means faile , and all people shall be afraid that all will come to ruine and misery , then shall he be broken without hand . vve complaine much of sad things that we suffer , but we suffer not such things as the people of god , so deare unto him , suffered in those times . our sins cry as loud as theirs for the like miseries ; but god is free in his grace . it is from the lord of hosts that we are preserved from such fearful evils as these . it may be some may say , why , are we in any danger of such miseries as the jews suffered under antiochus ? if bloody papists , and cursing and blaspheming cavaliers might have their wils on us , our miseries would soon parallel theirs , if not rise above them , seeing so many of them are got together , and they are growne to such a height in their rage , it is onely from this great lord of hosts that they break not in upon us as a deluge of the most hideous woes , and dreadful miseries that ever befel any christian nation upon the face of the earth : but blessed be the lord , who hath not given us as a prey to their teeth . let the crown of all our mercies , and more especially of that great mercy in the late battel be set upon the head of this glorious lord of hosts . we reade 2 sam. 12. 27 , 28. when joab fought against rabbah , when the work was almost done , he sent to david to come and take the city , that he might have the glory of it , that the kings crowne which was of gold and precious stones might be , set upon davids head . although god hath made use of instruments in this great work , and due honour is to be given to them , yet let the crown of the work be set upon the head of the lord of hosts . i find in a treatise of plutarchs about the evill of taking honour to ones selfe , a notable relation of one pytho , who having slaine a great enemie of the countrey , whose name was cotys , whilst the officers of the people were striving who should doe him most honour , he speaks thus unto them : these things some of the gods have done ; as for us we have but lent our hands to this work . it is true , the general and many of our captains and souldiers have done worthily , but it is as true that they have onely lent their hands to this work . the lord of hosts hath done this great thing both for them and us ; if we would expresse our respects to the general , and honour him as he hath deserved , in this thing especially , we should doe it to speake well of him before this lord of hosts , and to pray much for him . it was a custome among the romans , when a victory was got , to use solemne processions for many dayes together , offering prayers and sacrifices to their gods in behalfe of their generall . the manner was , after the victory to send to the senate letters dight with laurel , wherein was required that they would decernere supplicationes , appoint such solemne supplications for the generall . the conclusion of all is , the glory of this great work must stick no where , but passe through all , to this our strong redeemer the lord of hosts . let that doxologie of the angels , esay 6. 3. be ours this day , holy , holy , holy , lord of hosts . the whole earth is full of thy glory . let our streets , our congregations , our families , our hearts be now full of the glory of this holy , holy , holy , lord of hosts . and thus you have had one part of the glory of this great name of god opened and applyed . if you will give me but a little time more , i will give you some little glimpse of the other part of this glorious name , and wind up all suddenly . god is the lord of hosts in respect of that absolute command he hath over all creatures , he hath all creatures in heaven and earth under him , as a generall hath his souldiers : the angels they are his hosts . psal . 68. 17. the charyots of god are twenty thousand , even thousands of angels , the lord is among them as in sinai . in the hebrew , the word is in the singular number the charet , to note the joynt-service of all the angels , they are but as one charet , although they be many thousands , yea myriads of thousands as we have it here , there never is any mutiny amongst these souldiers , their harmony is most blessed , their union firm , indissoluble . that which your english turns , twenty thousand , even thousands , is myriades thousands , and the word translated angels is not elsewhere found in scripture in that signification , it comes of shanah to second , as being second or next to god , the chiefe princes , the nobles of gods court , as dan. 10. 13. michael one of the chiefe princes : the seventy translates the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chearfull ones , who serve this lord of hosts readily , and freely , and joyfully in his wars , they derive it from the hebrew , shaan , which signifies to bee in tranquility and joy , as in sinai , that is , as god was in sinai with ten thousand of his holy ones when hee gave the law , deut. 33. 2. so he is in sion likewise , the angels gods hosts , makes sion as dreadfull to all her enemies , as those angels as appeared to god on mount sinai , made it dreadfull to the people . thus dan. 10. 20. the angel tels daniel , that he was to returne to fight with the king of persia ; god hath his angels to stand out against the great princes of the earth , they go forth to fight with them ; they often meete with terrible strokes from angels when they little thinke of them . the stars in heaven they are the hosts of god , judges 5. 20. they sought from heaven , the stars in their courses fought against sisera . the waters are gods host , they drowned pharoah in the red sea , and here , ver . 21. the river kishon swept away the mighty host of sisera : the windes are the hosts of god , psal . 148. together with the haile , and snow , there reckoned up with many others , fire , and vapour , beasts , and creeping things . livy reports of the windes in cannensi pugna , raising dust in the eyes of the romans while they went in fight that they could not see : the locusts are gods hosts , joel . 2. 25. what an host did god muster up against pharaoh ? frogs and flies , lice and caterpillers ; they were all the armies of god against him . god gave commission to the fire and it burnt up sodome ; he gave commission to the earth , and it swallowed up corah , dathan and abiram . but the chiefe thing i intend in this is to shew you the glory of god in this title of his , from this consideration . 1. god is glorious in this that he hath an exceeding great army : the greatnesse of an army is the glory of a generall , now gods army onely of his angels that are about him , is very great , dan. 7. 10. thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . his army of locusts is called a great army , joel 2. 25. this then of the angels is much more to be esteemed a great army . 2. his army is exceeding strong and powerfull , and in this likewise the glory of a general consists much ; god did but send one of his captains he hath with him in heaven , and in one night he slew one hundred fourscore and foure thousand of the host of senacherib , 2 kings 19. 35. 3. he hath multitudes of armies , it is the glory of a great prince to have many armies in the field at once , one in one place , another in another place , and so compassing round about his adversaries with his armies : the lord of hosts hath armies in the heavens , armies in the aire , armies in the seas , armies on the earth dispersed in every countrey , all the whole world is filled with the multitudes of the armies of the lord. 4. all these armies of the lord are always in a readinesse , they are prepared armies , it is but giving out the word and they fall on ; they are in battel array , evermore ready armed to doe the pleasure of their generall : no prince , no commander hath thus his armies always in readinesse ; many times when they have use of them , much time is lost in getting companies together , and in getting their arms. 5. gods armies alwaies accomplish what god intends by them , they alwayes prosper in their fight , they are never conquered , but effect what god sends them for . psal . 140. 8. fire , haile , snow , vapour , stormy wind , fulfilling his word : many of you mariners wil not fulfil gods word , but god when he hath you at sea he sends stormie winds , and they fulfill gods word upon you . psal . 103. 21. blesse ye the lord , yee his angels that excell in strength ; that doe his commandements , hearkning unto the voice of his word . how many men , who think themselves great , demeane themselves as if they thought themselves above gods commandments ? but the angels that excel in strength , they doe his commandments , they hearken to the voice of his word : they stand listening to heare what it is that god hath to command them , and are ready to obey . and that which is said of the angels , is true of all gods hosts , for so it followes , ver . 21. blesse ye the lord all ye his hosts , ye ministers of his that do his pleasure : blesse ye the lord all his works , in all places of his dominion . god sayes to one , doe this and hee doth it ; to another , come , and he commeth : yea gods armies are ready to destroy themselves in the service of their lord. the command of a generall in an armie is powerfull ; he may keep his armie from spoile if he please . plutarch in the life of pompey tels of him , that hearing of his soldiers offering violence in an unjust way , he caused all their swords to be sealed up , so as no man dared break open the seale without leave . he did more then bid them , yea more then command them that they should not spoile . 6. yea god forceth his enemies to fight for him , and can turn their weapons against themselves , which is a high power beyond all other captains and generals in the world . sozomen and nicephorus tell us of a great work of god in the defence of that good emperour theodosius , by a mighty wind the arrows of his enemies were turned upon them , which claudian likewise mentions , oh thou beloved so exceeding much of god , for whom the skies and the wind fight , &c. there are no other creatures but devils and men but doe readily and faithfully fight for god , and even these god forces to fight for him whether they will or no , even then when they seeme to fight most against him . as many men who say they defie the devil , yet even then are the slaves of the devil , and doe his will ; so many whose hearts and wayes are opposite to god , yet even then god useth them to fight for him , and to accomplish his own purposes . 7. the glory of gods infinite wisdom appeares in all his armies , in putting of them into most comely order , guiding , keeping them constantly in their severall ranks ; which order and shining wisdom in it were we able to see , it would amaze us with the lustre of it . joel 2. 7. it is said of the locusts , they shall march every one in his wayes , and they shall not breake their ranks , neither shall one thrust another , they shall walk every one in his path . to order and guide in ranks such infinite multitudes of armies , is infinitely beyond the skil of any commander upon the earth . when david psal . 104. was meditating upon the glory of god in his works , ver . 24. in the midst of his meditation he could not hold , but breakes forth with admiring expressions at gods wisdome in them all , o lord how manifold are thy works ! in wisdome hast thou made them all , the earth is full of thy riches . let our hearts be raised in our meditations of the riches of gods wisdome , appearing in marshalling all his armies . certainly if wee did look into this , and cause our thoughts to dwel upon it , it would cure us of our atheistical thoughts . how is it possible but a god must needs be acknowledged , where such admirable art and skil appeares , even in the works of nature , which they know nothing of themselves ? is it possible for any man that should see a mighty army marching along all in comely order , and yet think that all these men fell into this order meerly by accident , as they came running together ? must he not needs be convinced that here surely hath been the military art of some skilfull commanders working ? the same conviction of a god , of his wisdome must there needs be , if we saw in what order all creatures are put . 8. all these armies god maintains every day at his own charge , and so hath done since the beginning of the world . they live wholly upon him , and yet are not at all burdensome unto him . he is yet as rich as ever he was , as able to maintain them all as ever ; yea and many thousands more if he pleased . this surely is a great god. 9. god is able to put as much power as he pleaseth into the least creature , to raise it above the nature of it , so as though it be never so poore and weak in it selfe , he can make it irresistible . hence it is that god by contemptible means hath so often brought down the power , the rage , the pride of the great ones of the earth : how terrible was he to pharaoh in the very flyes ? that is observable ; whereas upon the judgement of the haile , he did but promise that he would let israel goe , exod. 9. 28. but upon gods army of flies he bids them goe , chap. 10. 8. but that place joel 2. is most remarkable for this ; observe what high expressions god hath of a mighty army of his , and the truth is , it was but an army of locusts and caterpillers . ver. 2. he calls the day of their comming , a day of darknesse , of gloominesse , a day of thick darknesse : hee cals them a great people and a strong , there hath not been ever the like , ver . 3. a fire devovreth before them , and behind them a flame burneth ; the land is as the garden of eden before them , and behind them a desolate wildernesse , yea and nothing can escape them : and ver . 4. the appearance of them is as the appearance of horses , and as horsemen , so shall they run . like the noise of chariots on the tops of mountains shall they leape , like the noise of a flame of fire that devoureth the stubble , as a strong people set in battel array . i know some interpret it of the babylonians thus described ; but if the text be looked into , wee shall cleerely see it meant of the locusts and caterpillars , therefore the expressions are metaphorical all along : as horses , as a strong people in battel array : and ver . 6. before their face the people shall be much pained : all faces shall gather blacknesse , even those who had impudent , brazen foreheads in wayes of wickednesse , & would not feare the mighty god , even these stout hearts shall tremble before the locusts . god will put so much terror into these poore creatures , that all faces shall gather blacknesse , they shall look swarte for feare of them . ver. 7. they shall run like mighty men , they shall climbe the wall like men of war : and ver . 8. when they shall fall upon the sword , they shall not be wounded . they shall run to and fro in the city , they shall climb up upon the houses and enter in at the windows . ver. 10. the earth shall quake before them , the heavens shall tremble ; the sun and the moone shall be darke , and the stars shall withdraw their shining . they shall bring so much terror with them , as even to affect the very heavens , it shall be like as if the sun and moone had lost all their light , as if there were earth-quakes in every place where they come . ver. 11. and the lord shall utter his voice before his armie . as commanders speak with a voice of majestie before their armies , so the lord shall utter his voice before this his army , he shall even glory to be the leader of such an armie as this ; for saith the text , his camp is very great , and strong that executeth his word : the day of the lord is great , and very terrible , and who can abide it ? all this still is the army of locusts and worms , for so it is ver . 25. i will restore to you the years that the locusts have eaten , the canker-worm , and the cater-piller , and the palmer-worm , my great army which i sent among you . now if god can raise to this height locusts and worms to be such a dreadful army , how dreadfull then is the lord able to make all his other great hosts ? surely a glorious lord of hosts is this god. 10. this great generall is himselfe the strength of all his armies , and he hath infinite strength in himselfe alone , beyond what all his armies in heaven and earth have , the power of his hosts is but a little of his power given to them ; amongst men it is otherwise , the strength of a captain a generall , is in the strength of the soldiers of the army , not the strength of the army in their captain or generall ; their wisdome and courage indeede helpes much , but their strength lyes in the army ; if the souldiers leave them , if they faile , what can the general doe ? but it is otherwise here , god gives all the strength , he supports it , he draws stout , he blesseth it , it is onely in the power of his might that any of them is able to doe any thing ; and if all their force were united in one , god hath infinitely more in himselfe without them , and can doe infinitely more by his word alone in an instant , then they can doe as long as the world stands . oh how great is this god , this lord of hosts ! to apply it in a few words . 1. who would not feare this god then ? job 13. 11. shall not his excellencie make you afraid ? behold here a great part of the excellencie of his name ; let it strike a reverentiall feare into our hearts . psal . 76. 4. thou art more glorious and excellent then the mountains of prey . the stout-hearted are spoiled : at thy rebuke o god of jacob , the chariot and the horse are cast into a dead sleep . then the inference , ver . 7. thou , even thou art to be feared , and who may stand in thy sight when once thou art angry ? 2. surely then it is good being on gods side , to be of his party , this is the strongest side , this certainly will have the victory . it is safest to joyn with the lord , and it is most honourable . you know what christ said to his disciples to strengthen them against feare , i could pray to my father , and he would send me twelve legions of angels . david , psal . 27. though alone , yet he thinks himselfe safe enough with the lord of hosts , ver . 3. though an host shall encampe against me , my heart should not feare ; though warre should rise against me , in this will i be confident : in what ? ver . 1. that the lord is his light , his salvation , and the strength of his life . if we be with the lord , we may be sure that we shall ever have with us more then against us . 2 chron. 32. 7 , 8. be strong and couragious , be not afraid nor dismayed for the king of assyria , nor for all the multitude that is with him : for there be moe with us then with him . with him is an arme of flesh , but with us is the lord our god , to help us , and to fight our battels . and the people , sayes the text , rested upon the words of hezekiah . here is a full object for our faith to rest upon . if we look upon god onely in this latter consideration of him as the lord of hosts , we need never feare want of souldiers , seeing all creatures in heaven and earth are his armed trained souldiers , and he himselfe is infinite in himself . oh how happy should we be , if we could in all our straits exercise faith in this lord of hosts , looking upon him in this consideration ! you will say , it is true , this lord of hosts is indeed a full object of faith , were it not that we have sorely provoked him to come out against us ; yea we are afraid he is now appearing in wrath against us . i will give you one text of scripture in such a case as this is , when your provocations of him lye heavy upon you , and it is as sweet , and full , and encouraging a scripture as any i know , zach. 1. 17. the lord had professed in the beginning of the chapter , that he had been sore displeased with their fathers , ver . 2. yea and it appeares by the 3. and 4. ver . that they were no better then their fathers , and ver . 12. it is said , the lord of hosts had had indignation against jerusalem these threescore and ten yeeres ; so that even at that present when the prophet spake to them , it seemes god was in such a way towards them , as his indignation appeared against them : but that their hearts might break , and their faith be raised ; marke what a gracious promise comes in to them even now , in this 17. ver . cry yet , saying , thus saith the lord of hosts , my cities through prosperity ( or through good , so the word is in the hebrew ) shall yet be spread abroad , and the lord shall yet comfort sion , and shall yet choose jerusalem . mark , here are foure yets in this ver . and they are very gracious ones , cry yet , shall yet be spread , shall yet comfort , and shall yet choose jerusalem , and all these from the lord of hosts , yea and from the lord of hosts sorely dispeased , yea although he was provoked to indignation . we have sinned , — cry yet . we have provoked wrath , — shall yet be spread . we are miserable wretched creatures , — shall yet comfort . we are unworthy , — shall yet choose . o the free grace of our god to his people ! thou troubled , distressed soule , look up to him , as making himselfe knowne by this glorious name , cry to him by this name , lord thou commandest angels , heavens , earth , seas , now let thy power worke for the good of my soule ; give commandement from heaven to this distemperd heart of mine , to yeeld to submit to thee , to these lusts that rise against thee , that they may be subdued , yea destroyed . lord , in any difficulties we finde our selves brought into , let us not be discouraged , we cannot see how antichrist should be brought downe : but revel . 18. 8. her plagues shall come in one day , he shall utterly be burnt with sire , for strong is the lord god who judgeth her . and further , it is most honourable to joyne with , to be under this generall . souldiers boast much of the power , greatnesse , magnificence of their generall ; they account themselves honoured by it . the people of god have infinite cause to make their boast of this lord of hosts , under whose banners they fight , he is their praise and their glory . psal . 148. god is gloriously set forth with his hosts about him . the conclusion , ver . 14. is this , he is the praise of all his saints : not onely objectively , because the saints are exercised in his praises ; but relatively , he is a praise and honour to his saints ; his saints glory in this , that they serve under such a commander . there are two captains in the world , under whose command all the world serve , this lord of hosts , and the devil , for he also hath his armies fighting for him , the dragon and his angels ; all wicked men are under him , and fight for him : his great lieutenant is antichrist . it is no dishonour to run from these commanders , to get under the banners of the lord of hosts . 3. let us honour this lord of hosts by being willing to be put into what rank he shall please , to be ordered in what place he shall appoint , and there to keep out ranks . if god wil put us in the fore-front , where there is hottest service , let us not murmur ; the hotter the service is , the greater will the reward be . we must not choose our own places . all other creatures , except the angels , are onely passive to the work of their lord in ordering them . we should be active in yeelding our selves freely to his ordering , and be well pleased with it , and keep our ranks . it is an easie matter to keep rank whilst we march along ; but when we come to fight , we shall not find it so . lastly , how dreadfull must this glorious name of god needs be to all ungodly ones , who walk on in wayes of enmity against such a god ? esay 45. 9. woe to him that striveth with his maker : let the potsheard strive with the potsheards of the earth . with what infinite indignation must god needs look upon such vile wormes , who dare resist such a glorious majesty as he is ? god can but speak to any humour of thy body , and it shall make thee lye roaring out in anguish , and grievous torture ; thy life shall be more bitter then death unto thee . this god may give commission to the next crumbe of bread , and it shall choak thee , and send thee down to hell . god himselfe is against thee , he walks contrary to thee in all his attributes . the swords point of his infinite justice is at thine heart . all the creatures of god stand ready armed against thee , and would fly upon thee , if god did but give out the word . the angels stand prepared , lord shall but one of us goe and cut off that wretch who dares presume to blaspheme thy name , to lift up himselfe against thee ? as abishai said to david , 2 sam. 16. 9. why should this dead dog curse my lord the king ? let me goe and take off his head . the ayre cryes , lord shall i conveigh infection into his body , and poyson him ? the water , shall i stop his breath ? the fire , shall i seize on him , and burne him ? the earth , shall i open , and swallow him up ? the beasts of the field , shall we run upon him , and tear him ? thy meat , thy drink , shall we choak him , or be bane to him ? thou art in the midst of gods hosts , compassed about on every side . 1 chron. 13. 14. when judah looked back , behold the battel was before and behind , and they cryed unto the lord. look about thee oh distressed soule , and see the hosts of the lord before thee and behind thee , and cry to the lord. certainly there is no creature neere thee , but thou hast cause to looke upon it with a shaking heart : thou knowest not but that it may be thy ruine , sent of god to cut thee off , that thou mightest go to thine owne place . certainly it cannot be but ere long some creature or other will break in upon thee , and be an executioner of gods wrath upon thee , if not prevented by thy repentance . when god awakens a guilty conscience , every creature is terrible to it , the wrath of god is seene in the face of every creature . cain cryes out , every one that meets me , will kill me . why ? who was there in the world then to kill him ? not many besides his father and mother , and yet every one will kill him : especially if it be some extraordinary work of god in the heavens , or seas , or elsewhere , as in extreame thunder , stormes and tempests , or the like : how terrible is that to such a conscience , as to caligula and others ? the prophet elisha prayed to god to open the eyes of his servant to see gods hosts about him , to deliver him from feare : my prayer is , that god would open thine eyes , that thou mayst see gods hosts about thee , that thou mayst feare : if thy eyes were open , it would be with thee as it was with those who came there against elisha , when their eyes were opened they saw themselves in the midst of samaria , in the midst of their enemies . certainly so long as god is thine enemy , all creatures in heaven & earth are thine enemies . wherefore consider how unable thou art to stand out against this glorious god ; lay down thy weapons of enmity , cry out bitterly of thy desperate folly , make it thy great work above all things in the world , to make up thy peace with him . god yet offers mercy to thee , as alexander did those he warred against , while the lamp burned : if they staid untill it was out , there was nothing but bloud expected . the lamp of thy life is stil burning ; come in that thy soule may live . there is no standing out against this god , he will have glory from thee in spight of thy heart . finis . a briefe answer to doctor fernes booke , tending to resolve conscience , about the subjects taking up of arms. by jer . burroughes . there came to my hand a book of d. fern , tending to resolve conscience in the case of the subjects taking up armes . i find it carryed on without giving any ill termes , but in saw expressions , sutable to a treatise that concernes conscience , and the more likely to prevail with it . onely now and then some bitternes breakes forth ; i shall very briefly , yet faithfully give you the strength of it : where he speakes right , i will acknowledge it ; and where he mistakes , i will fairly discusse and shew you whence the mistakes arise . i confesse he hath great advantage in the subject , because it is for the king : 1. because it is safer to plead for the king , though a man mistakes ; but if there be a mistake in lessening the kings right , a man endangers his utter undoing . 2. truth about this argument , hath alwayes been tenderly handled ; those who have pleaded for the king , have with courage vented themselves to the utmost ; but others have been forced to be silent , or else but even to whisper and speak halfe out , lest they presently meet with ( not arguments , but ) things of another nature to answer them . in which regard the power of kings hath been raised to the height , and men have drunk in such opinions of absolute power in them , as they have heard confidently affirmed , practised , and seen in books , and feeled by many taxations and censures ; but whatsoever might informe them hath layne in the darke , not daring to appeare : therefore well might the d. call what now people begin to heare , and enquire after , a new doctrine ; it is an old truth , but newly discovering it self . the name of king hath taken such impression in the hearts of people , that for a while they will be prejudiced against whatsoever may but sound of limiting his power , or maintaining our right against it . what there is in the epistle that may prejudice any mans conscience , will be answered in what follows . preamble to sect . i. so many good people that are come to a sense of religion and godlinesse , are miserably carryed away by a strange implicite saith , to beleeve whatsoever is said or done in the name of the parliament , &c. to be infallibly true and just . it seems those who have not a sense of religion , do not so easily beleeve the truth and justice of what is done in the name of the parliament . this is most certaine , who are hardest to beleeve what the parliament sayes , but papists , and notorious blasphemers , and prophane livers ? i condemne not all , but compare the generality of the one side , and of the other ; you shall finde an apparent difference in the lives of the one , from the lives of the other : yea , so it is now that if a man as heretofore were not prophane , or loose at least , or zealous for ceremonies , he was accounted a puritan ; so now a round-head , that is , in their ordinary interpretation , one for the parliament . if it be said , this is because religion is pretended on the parliaments side : so it is on the other , with as loud a cry as the parliaments . in such things where i must have regard to humane testimony , to what part i see the most that have the sense of religion to adhere , that side i will be on , except i see better grounds then yet the d. brings to draw me from it . prov. 2. 20. that thou mayst walk in the way of good men , and keepe the paths of the righteous . sect . 1. in this sect. these special things are considerable : 1. what he grants 2. what we grant . 3. what he sayes we grant . he grants we may deny obedience to the king , not onely in things unlawfull by the law of god , but by the established laws of the land. it is well this is granted ; heretofore we know this was the generall tenet , whatsoever was commanded by the king , yea by any men in authority , if but by a prelate , except it were against gods law , we were bound to obey it ; any thing that was not sinne , must be yeelded to and that for conscience sake . the d. in this is ingenuous ; he confesseth that not onely gods law , but mans law limits kings power : this is a great case to many mens consciences to know so much . and further , if this be true , that all those scriptures that urge obedience to kings and men in authority , must be understood with this limitation , that is , if they command according to the laws of god , and according to the laws of the countrey over which they are . 1. he sayes , in point of resistance we grant it must be in such a case where there are omnes ordines regni consentientes , an unanimous consent of the two houses . there is no determination that the greater part present of either house agrees upon , but is as truly valid and legal , as if there were an unanimous consent of them both . it is so in all bodies where things are carried by vote . 2. he sayes , we yeeld it must be a meere defensive resistance . if the king should send any to mischiefe us , to say , we must onely defend ourselves , so as not to offend them , is a contradiction ; as for the kings person , is it not the profession of the parl. to defend it ? therefore we neede not dispute now , about defending our selves against it . 3. he sayes , this likewise is granted that the prince must first be bent to overthrow religion , liberties , and laws , and will not discharge his trust , before there must be resistance . by this he would insinuate that our arms taken up are unlawfull , because the king hath not declared himselfe thus . what need we be put to meddle with any thing but this in the case in hand ? that a kingdom seeing it self in imminent danger of enemies to infringe the liberties of it , may stand-up to defend it selfe ; yea although they come forth against it in the name of the king : this is our case , and if the d. disputes against any thing but this , he sights with his own shadow . if this be case as certainly it is , then a great part of the doctors book is impertinent to the businesse of the parliaments raising forces : for forces may bee raised upon other grounds then the kings being bent to overthrow religion . sect . ii. the strength of this section , and almost all the book , is in that place of rom. 13. and in this place i beleeve the d. will see , or if he doth not , others will , that he is utterly mistaken in the sense of that place . the apostle sayes expresly , whosoever resists , shall receive damnation . but he doth not say expresly , whosoever resists the highest men shall receive damnation , but whosoever shall resist the power : let every one be subject not to the wills of the highest men , but to the higher power : there is a great deale of difference betweene these two : the higher power , that is , that authority that god , & man hath put upon such a man , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that must be subjected to , & not resisted . we professe against resisting power , authority , though abused : if those who have power to make laws , shall make sinfull laws , and so give authority to any to force obedience ; we say here there must either be flying or passive obedience ; but if one that is in authority command out of his own will , and not by law , i resist no power , no authority at all , if i neither actively nor passively obey , no i do not so much as resist abused authority . this may seeme strange at the first ; but if you thinke of it , you will beleeve it . the d. thinkes the answer to this place is onely from the limitation of the person , or the cause of resisting , as if we held that no particular men upon any cause , but states may resist upon such and such causes ; whereas we doe not answer so , but we distinguish betweene the man that hath the power , and the power of that man , and say , although the power must not be resisted according to the letter , and the sense of the text , yet the illegall will and wayes of the man may be resisted , without the least offending against the text. but we shall meete with this scripture again and again , and shall fellow it with answers accordingly . he comes to examples , as first , the peoples rescuing of jonathan from saul . he sayes , the people were in arms already , and did but use a loving violence . this example is onely brought to prove that subjects may withstand illegal commands of kings , and no further , and that it plainly proves ; onely , he sayes , it is a loving violence . well then , it is a violence ; they resolve that the kings command shall not be fulfilled , yea though hee adds an oath to it . it was indeede a loving violence to jonathan ; so is all the violence that the parliament offers , a loving violence to the kingdome , yea and there is true love to the king too in it . the king hath not yet sworn that he will have such things as the parl. will not suffer , so as to come to our cognisince ; but saul swore that he would have such a thing done , and yet the people would not suffer it to be done , and yet you dare not blame them for this , nay you commend them for it . the second example is , david resisting saul , the d. sayes , it was to save his person from cut-throats . and is not our army to save parl & people from cut-throats ? 2. he sayes , david did no act of hostility , but only defended himselfe . david had no authority over any that followed saul , for he was then a private man ; but our parl. hath authority over delinquents that follow the king. 2. david was loath indeede to venture upon a pitcht battail , or to exasperate saul or his subjects , because his strength was weake , 600. to a king , therefore he flies up and downe and takes not every advantage , that if it were possible he might gaine fa●our in the eyes of saul and his subjects : but if they had falne upon him , and his power had beene equall to theirs , who knowes what he would have done ? but we are sure as it is , it is defensive , and that is all it is to prove that subjects may take up arms ●o defend themselves against the injustice of their kings . for that example of david at keilah , all the answer to that is , that it is an uncertain supposition . but examine the place , you shall finde it as certain as a supposition can be ; it appeares plainly that david had some expectation that the men of keilah would have stood to him and kept oft saul comming against him , and if they would , it is apparent by the text , that david would have stood to it though saul had come against him . in the text it is as plain , as this : suppose the king were neere hull going a-against sir j. hotham , and sir j. hotham should seek to make sure of the men of hul , and enquire whether they would deliver him or not if the king came , and he should come to know that certainly they would , and upon that very ground slies away , is this now an uncertaine supposition that sir john hotham would willingly have the town stand to him , and if they would stand to him he would stay there and defend himselfe against the kings forces ? hi , last answer to davids example is , that his example was extraordinary because he was anointed to be king after saul . but yet for the present he was a private man , although god had bestowed somthing extraordinary upon him more then upon other men ; but it follows not therefore that in this case he had an extraordinary power to resist the prince : prince charls hath no more power to resist his father then the parliament hath . for the example of elisha using the kings messenger rough'y , that came to take away his head , he sayes it sayes little to the question in hand . yet he grants as much as it is brought for , that defence is lawful against sudden and illegall assaults of messengers sent by the king ; if against sudden , why not against deliberate and plotted ? for , they are worse : this is one end of the raising of the army , to prevent such assaults : if it be lawful to be done by violence by 2. or 3. when the messenger is but one , then it may be done by 2. or 3000. when the messengers are 1000. for the example of the priests thrusting out the leprous king. that which this is brought to prove , is thus much , that there may be such uncleannesse in a king , that may cause subjects lawfully to resist him , when he would doe a wicked act . the doctor sayes , first gods hand was upon him . so when god shall leave a king to some horrible way of evil , certainly gods hand is upon him then . he answers , but he hasted to goe out himselfe . but the scripture tels us , the priests likewise thrust him out ; they would not suffer him to be in the temple . the next thing in the sect. is , a similitude from the naturall body : though a member may defend it selfe against outward violence , yet no member must be set against the head , for that tends to the dissolution of the whole . if the similitude may be followed , we say , that some members are as necessary to the life of the head , as the head is necessary to the life of those members . 2. a kingdome may sometimes have one head , sometimes another , but so cannot a naturall body . further , he grants , personall defence doth not strike at the order and power that is over us , but generall resistance by arms ( he saith ) doth . no , it may maintain and regulate order , and there may be as little injustice on the one side as the other . but the case is not as elishaes , for the king professeth he will use no violence , and we cannot know his heart . but that example of elisha is brought to prove the lawfulnes of using force against kings in using violence : and what violence hath been already used , the world knows . page 10. he comes to scriptures , denying resistance : let us see what full scriptures these are . the first is , num. 16. 1. &c. the conspiracie of corah and his company against moses and aaron . it is strange that this example must be paralleld with our parl. taking up arms : was it not a most unjust and vile conspiracie , meerly out of the pride of malicious spirits ? can the d. or any man think , that in justifying arms in some case , we justifie all villanous conspiracies and out-rages ? besides , this place condemns rising up against the priest , as well as the king. yea certainly , if they had risen against the meanest officer that god had appointed in church or common-wealth , as here they did against moses & aaron , it would have bin a very hainous offence ; yea if moses himself should have thus risen against any officer appointed by god , it had bin a vile sin in him ; therefore this proves no more against subjects resisting princes , then princes resisting subjects , or one subject resisting another . further , we do not rise against his majesty , as they rose up against moses & aaron ; we desire not that he should have lesse power then god & the laws have given him , but we would preserve this in him , and keep off the stroke of any further power , so that we need not for this thing so much as examine the cause upon which they rose , whether it were supposed or not , for the case is far differing in the end of the rising . but corah and his company supposed the cause sufficient . supposed causes for any thing is not enough ; now we are not examining the truth of the cause of taking up arms , but whether they may not be taken up by the subject against the mind of the king for any cause . wel , our consciences need not be much scrupled from this scripture : let us examine the rest he brings . the second is , 1 sam. 8. 11 , 18. where the oppression of the king is mentioned , and no means of help mentioned but crying to the lord. is the bare relation of the oppression of a king without mention in that place of any means of help , but crying to god , a sufficient proof that though kings oppresse never so much , yet there is no help ? suppose i bring a place of scripture , where there is a relation of subjects rising up in a wicked way against their prince , & in that place there is no other help mentioned , but only the prince committed this to god , & god revenged it , can there be drawn from thence an argument , that when subjects rise against princes that they have no other help against them , but committing the cause to god ? we need not go far for a scripture in this kind , the very place the d. brought before wil do it ; num. 15. when corah and his company rose against moses , we there read of no other help that moses used , but he committed the thing to god , & god revenged it . but you wil say , yet there are other places that shew that princes may make use of other help . so there is for subjects to make use of other helps against the oppression of their princes , many scriptures have been mentioned formerly and cleered . further , besides this , we answer , that the power of all kings is not alike , it is no argument because one king hath such and such power , therefore all must needs have . the power of kings is limited or enlarged by the severall laws of severall countries . let us see what the third scripture sayes , for yet our consciences are not scrupled , it is numb . 10. that the people might not go to war but by order from him that had the power of the trumpet . because there was a positive order there that moses must make trumpets and thus use them ; doth it follow that this must be so every where ? you may by as true a consequence urge the necessity of silver trumpets , and that the priests should blow them , as well as the former : the consequence would be full as good . no king can use trumpets in war but by the blowing of the priests , for it is commanded there , as that no people can go to war till the magistrates use the trumpets , because it is so ordered there ; we know the law is judiciall , and for those judiciall laws the equity binds no further then according to rules of prudence and justice , every countrey shall see behoofefull for their conditions . besides if this did binde , then it were a sinne for an act to passe to put the militia for any time into any other hands , for certainly it might not then be done , no , not with moses and aarons consent . the next scripture is , 1 sam. 26. 9. who can stretch out his hand against the lords anointed and be guiltlesse ? why doth the d. speake of stretching forth the hand against the lords anointed ? who endeavours it ? doth not the parliament professe the defence of the kings persons 2. doctor willet upon this place gives you this answer , that indeed it is not lawfull for a private man to lay hands , no not upon a tyrant ; for it is not lawfull for a private man to kill a thiefe of a murderer , much lesse a magistrate , a prince . but secondly , he tels us of some that have laid hands upon a king , and yet have been guiltlesse , as ehud upon eglon king of moab : therefore from that scripture there cannot be a generall proposition drawn , that no man in any case may stretch forth his hand against a king. yea doctor willet answers in the third place , that yet tyrants and wicked governours may be removed by the whole state. he indeed limits this , and sayes , it must be understood of such kingdomes as goe by election , as in polonia , and gives this reason , from whom kings receive their authority , by them may they be constrained to keep within bounds . this it seems was good divinity in those dayes . this distinction he used , to deliver the opinion from opposition in england ; but if the distinction be examined , there will appeare little strength in it : we doe not find that d. willet was ever reproved , or his writings censured for this thing . concerning that restriction of his to kingdomes by election , we shall , when wee come to shew from whence all kings have their power , see , that if it proves true of them , it will prove true of others ; for the foundation of all power that such and such men have over others , will be found either from election or covenant , which will come to all one . d. ferne proceeds thus , if the king had come into the battel , his person might have been hurt as well as any . this had been but accidentally ; if a father should voluntarily goe into the army of the common enemy , against whom the childe is in service , and the child in discharging upon the enemy should slay his father being there , especially he being desired & beseeched by any meanes not to be there , but to withdraw himselfe ; doth the child contract guilt in such a case ? his next argument from scripture is , that the prophet reprechending the kings of israel and judah for idolatry and oppression , none ever called upon the people for this duty of resistance . first , there is much difference betweene kings now , and those kings : the people then did neither give them their power , nor limit their power ; they doe both now when first they are set up . secondly , if this be a good argument , that because when kings oppressed , the prophet did not cal upon people for resistance , therefore all resistance in any case is unlawful ; then , if when people have resisted , & cast oft the government of their king , & the prophets have not reproved them for it ; then it is lawfull for people in some case to resist . he that will harken to his own reason , must acknowledge there is par ratio . if the prophets exhorted not to resistance , then there may be no resistance , sayes the doctor ? then if when there is resistance , the prophets rebuke not that resistance , then there may with as good reason be resistance , say i. when the ten tribes cast off the government of rehoboam for his oppression , and hearkning to his young cavalliers about him , rather then to his ancient grave counsel ; the prophets did not rebuke the ten tribes for what they did , but rather seemed to take their parts . 1 kings 12. 24. ●eturn every man to his house , for this thing is from mee . now the d. comes to his great place again , rom. 13. which he sayes be will free from all exceptions . nay , bare me an ace of that . the truth is , he vever so much as mentions , nor thinks of the great exception , which duly considered , will clear the text to be nothing to his purpose . first he supposes that the king is the supream , as peter calls him , or the higher power , as here . 1. it is true , peter cals the king supreame , but in the same place he is made an ordinance of man , and therefore to be limited by man. he may be the chiefe man in authority , and yet limited in that authority ; he is supreame , but not absolute ; we grant that the houses of parliament , and we all , are his subjects , but not subjects to his will , but to that power of his that law gives him . 2. he takes for granted the king is the higher power . here observe his mistake . let it be granted that the king hath the highest power , yet what propriety of speech is it to say that he is the highest power ? it is proper to god to say that he is power in the abstract . well , the king hath the highest power , and we must be subject to this power of his , and not resist it . who denies all this ? when all this is granted , the d. hath got nothing at all ; for if we resist not that power which law hath given him , we do not resist the higher power , although we do not do nor suffer what hee would have us to do or suffer . then he reasons from the person , whosoever , every soule . there was then sayes he , the senate , &c. but what power the senate had for the present upon agreement , or how much of their power was now given up to the emperour by agreement , he shews not ; and if he shews not this , he sayes nothing . then he tels us of the cause christians had to resist , because their emperours were enemies to religion , and had over thrown laws and liberties . to the first we acknowledge we must not resist for religion ; if the laws of the land be against it , we must either suffer , or seek to enjoy our religion in the uttermost ●arts of the earth , rather then resist . for the emperors subverting laws and liberties , he must prove that the people & ●enate had not given absolute power to them for the present , for the preventing further wils they feared , or else it reacheth not our case , for we know our people and senate ●ave not given any such absolute power . we must not be put to prove , they had , for it 〈◊〉 his argument ; therefore if he wil make it good , he must prove they had not . and yet ●ppose they had not , if we should gratifie the d. in that thing , yet the argument would ●e but weak : for the apostle requires them not to resist their power , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : hee ●oth not charge them not to resist their tyrannie . certainly they could have no power at that which was given them by some agreement ; if they challenged further , it was no ●uthority at all : such kind of tyrannie as they would assume to themselves , the apostle ●●rbids not the resistance of in that place . as for that he sayes , that some affirm that prohibition was temporary , let them main●●in it that affirm it : i am ful of the d. mind in that , this prohibition is a standing rule . as for that distinction which he sayes , some make that they resist not the power , but ●e abuse of the power . we answer , it is not resisting abused power , for it is resisting no power at all . abused power is the ill use of what is given to men ; but the ill use of what was never given to them more then to any other , is abuse of their wils , but not abuse of their power . by power i do not mean strength , but authority . further , he sayes , these emperours ruled absolutely , therefore upon that ground men might resist , if for any thing . 1. although the emperors might use some force to bring themselves to an absolute power , yet whether the people were not brought to consent to prevent farther danger , that must be disproved , when our case ever fals , so as we shall be brought to consent to an absolute power , although it be out of feare ( which god forbid ) then this argument will concerne us , but not before . 2. what they got and held meerly by force , without any consent and agreement , was no power , no authority at all but might be resisted , no withstanding that prohibition . the last thing in that sect. is , whereas we say that our religion is established by law , theirs was not : he answers 2. things . 1. shall the prohibition be good against christians under emperors persecuting religion , & not against subjects enjoying their religion ? if those who have power to make laws should prove so wicked as to make wicked laws against religion , yet i am rather bound to passive obedience in that case , then if men never so good should command according to their own will , and not according to law ; for there is an authority in the one , though abused , but none at all in the other . his second answer is , this prohibition did not concern christians only , but all people under the emperour . as before , 1. we know not but these people had given up their right . 2. if they had not that prohibition doth not reach them in those things wherein they had not . thus his scriptures are answered , and i professe i have not answered from a humour of seeking to overcome in a dispute , to put glosses upon the one side , or to seek evasions from the strength of the other , but as in the presence of god to find out truth and to satisfie conscience that hath to doe with god in a speciall manner . sect . iii. the first sect. is spent about the original of the power of kings . he first contends that the power is from god , and that he needs not contend for we grant that the power not only of kings , but of all lawfull authority is gods ordinance , but that such and such men should have this power , and how much of this power should be put upon this man , and how much upon that , that is from man. hence it is very observable when the apostle speaks of the power , rom. 13. he sayes , it is of god ; bu● when peter speaks of the men upon whom that power is put , whether kings or tho●● sent by him , he sayes , that is a humnne ordinance , 1 pet. 2. 13. yea , a humane creation , 〈◊〉 the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rea the d. grants this , that though the power be from god , yet the designing the person to bear that power , yea , and the qualification and l●mitation is from men by the laws made with consent . the supreme magistrate is called the minister of god , rom. 13. we acknowledg him so , he is also said in the same place , to minister for thy good . i have said , ye are gods. this is true of inferiour magistrates as well as superiour , and yet none will say , b● inferiors may be resisted . his conclusion is in this sect. that though the power be of god , yet the person d●signed , and the qualification of power in several forms of government , & limitation , this , is by the laws of men : this is as much as we desire . many go no further then th● designation of the person to be from man , but the d. is more fair , he sayes the qualification is from man also . if so , mark what follows , then no man can have any of this ruli●● power , but according as he is designed to it , qualified for it , limited in it by men , whatsover the name be by which you call him , emperor , king , prince , duke , lord , &c. sect . iv. this sect. is about the power of people to re-assume what power they have conferred upon magistrates , although gods power , yet conferred by them . he argues thus , if the power be gods , then people cannot re-assume . if the king gives power to an inferior magistrate , the power that this magistrate hath is likewise from god , for so the scripture sayes , rom. 13. all power is from god : may not this power be re-assumed therefore ? let none put this off , with saying , but people are not above kings , as kings are above inferior magistrates , for that is nothing to the argument . the argument that he makes is this , if the power be of god , it cannot be re-assumed : now the answer is , that the power of inferiour magistrates is of god , and yet it may be re-assumed , therefore his consequence is not good . further , a servant by stipulation makes a man his master , who was not before : now the power of the master is gods , may he therefore never be deprived of that power ? servants must serve christ in serving their masters , as truely as subjects must obey god in obeying their prince . pastors and teachers have a ruling and a ministeriall power , and this power is gods , may it therefore never be taken away from them . his second argument is , we cannot recall what is once given , as in things devoted . 1. that can never be proved , that a thing devoted to a religious use , can never lawfully be imployed to no other . this is a groundlesse conceit , because he brings no proofs for it , eadem facilitate rejicitur , qua asseritur . but this that we speake of is a civill thing . and for kings , that the power they have may not be taken away , he gives that reason , because the lords hand and his oyle is upon them . so the lords hand and oyle is upon captains and other magistrates . ioshua and zerubbabel are called the anointed ones . prophets , priests have gods hand and oyle upon them , and cannot the power for no cause be taken from these ? and yet how confidently doth the man conclude , this will not a true informed conscience dare to doe . certainly notwithstanding all the information in this argument , he may doe it . but he proceeds . how can conscience be satisfied , that this their argument grounded upon election and derivation of power can have place in this kingdome , when as the crown descends by inheritance , and hath often been setled by conquest . 1. there is no body here that yet hath attempted to take any power away from the king that law hath given him . 2. howsoever , the point of inheritance or conquest cannot hinder ; for first , none inherits but that which his progenitors had , & his progenitors had no more originally then by consent was given them : therefore the difference between kings by inheritance , and kings by election , in this case is not much . and for conquest , that onely settles former right , or makes way to some farther agreement , to adde to , what was former . the right comes not from power to conquer , or act of conquering , but from some agreement , precedent , or consequent . he further argues , it is probable indeed that kings were at first by choice here , as elsewhere ; but can conscience rest upon such remote probabilities for resistance , or think that first election will give power against princes that do not claime by it ? 1. is it but a remote probabilitie that kings were here first by election ? i demand , what first invested such a family with regall power , more then another ? it must be either god from heaven designing it , as david , or men appointing it , or taken by force : there is no quartum . it was not the first , and to say the third is the right , is an extream wrong to the king if meer force can give right , then whosoever is most forcible hath right ; it must therefore be something else : what can that be but the consent of people to such a family ? which is in effect all one with elect on . you may give it what name you will , it is not therefore a remote probalilitie , but a neere certainty , that even here kings were at first either by choice , or by that which in effect is all one . the doctor sayes , that kings of england doe not claime their right by election . it may be they use not that word ; but if the doctor shall presume to dispute their claime for them , and think to get a better and surer claime then the agreement of people , that the regall power shall be in such a family , surely he will have no thanks for his labour . let him take heed of this . although he is pleased to call election a slender plea , yet i beleeve he cannot bring a stronger . he is at his place in rom. 13. againe , with the absolute monarchy of romane emperours . this hath been answered againe and againe . the next thing he discusses is the covenant the king enters into , and the oath he takes . and here he tels us our kings are kings before they enter into the covenant , or take this oath . although they be kings before they personally do covenant or sweare , yet their right comes in by their progenitors , who had their right conferred upon them by some agreement or other : so that they have covenanted in them . but this clause in the covenant or oath is not expressed , that in case he will not discharge his trust , it shall be law full to resist . we doe not stand so much upon the oath that every king takes , as upon the originall agreement between people and king , whereby this power was conferred first upon such a family , and for that wee say that no more power was conferred then was done by vertue of that agreement ; and why there should not be the same reason in the covenant between a countrey and a family in matters of so high a nature , as there is in other covenants amongst men , let the doctor shew , or any for him . the doctor confesseth , page 16. line 21. that lawes are for the restraint of the power of princes . but at length after the discussion of the businesse , he tels you that to argue any forfeiture of power by breaking his covenant , is an inconsequent argument . you must beleeve him , because he sayes so : if his bare word will not satisfie you , you are like to have nothing else . yet we would have him and all know , that we do not think that every breach of promise , and not performance of covenant in every thing , makes a forfeiture : this indeed were a dangerous consequent . but the question is , whether no breach of covenant may possibly in any case make a forfeiture ? we confesse our selves not willing to dispute this too farre . he presently seemes to grant that there may be some force in the argument in states elective and pactionall , but not in this kingdome . if the ground of all power that one man hath over another in civill government , be some kinde of election , explicite or implicite , or some kind of agreement at the first , let the doctor shew how this kingdome is freed . but what if the king will not keepe to his agreement , may the subject doe nothing ? the dr. 〈◊〉 , yes , they may use faire means by petitions , and they may ●ery him subsidies and ayds . to what purpose are subsidies and ayds denyed , if the king hath power to take our estates when he pleaseth , and there must be no resistance ? though this he sayes may seeme unreasonable to people , and very impolitique to the states-man , yet plain scripture and reason forbids it . but this scripture and reason lies hid from us as yet , we have examined them as they have come , and we have found plain mistakes in the alledging them . sect . v. this section is spent in the argument of meanes of safety to a kingdome in case the king should tyrannize ; if they might not resist , it seemes god hath left them destitute of all helpe , they must needs perish . to this he first answers , that is the same argument that is used for the popes curbing of , or deposing princes in case of heresie , otherwise the church hath no meanes to preserve it selfe . the good of a church is spirituall , and god hath given it spirituall means enough to preserve its spirituall good , although there be no such power of the pope over princes , and we know the church was preserved and flourished in spirituall beautie when there was neither pope nor prince to preserve it . but the good of a kingdom is civill and naturall , therefore it must have civill and naturall meanes to preserve it selfe by in case of danger . hence then although it be no argument that popes may by power of armes curb kings , and because else the good of the church cannot be preserved , yet it may be a good argument the people may in some case take up arms to defend themselves against violence , although the king gives not his consent , because otherwise the civill and naturall good of men in a kingdome cannot be preserved . the second thing he sayes is , what meanes of safety had the christians in and after the apostles times ? god called them then to suffer ; for they were not the state ; though many particular men that are not a state , may easily be brought into such a condition as they have no meanes for safety , but they must needs suffer ; and so many states , when the externall violence is too strong for them ; but when god and nature gives them meanes of deliverance , there is no necessitie they should perish . when the doctor disproves resistance better , wee will either fly or suffer . as for the christians why they could not resist , the dr. speakes of a reason that he seemes to be satisfied in , because things were so enacted by law , therefore they could not resist : therefore he leaves their example , as invalid in our case , and so it were well that every one else would leave off urging , that we may never heare of the example of the christians in the primitive times applyed to our case more : for though it seems to be something at first view , yet it is nothing when it is examined . but then he sayes , the edicts that concerned others were arbitrary . to this the answer hath been already , either the people then gave up their whole right to their emperours , which we have not done to our kings , or otherwise they were not bound to their arbitrary government , but might have resisted for their own preservations . but if parliaments should degenerate and grow tyrannicall , what meanes of safety could there be for a state ? i confesse the condition of such a state would be very dangerous and like to come to confusion ; particular men could not help themselves , and the whole state ought to suffer much before it should helpe it selfe by any wayes of resisting : but if you can suppose a parliament so far to degenerate , as they should all conspire together with the king to destroy the kingdome , and to possesse the lands and riches of the kingdome themselves , in this case whether a law of nature would not allow of standing up to defend our selves , yea to re-assume the power given to them , to discharge them of that power they had , and set up some other , i leave to the light of nature to judge . you will say , this cannot be , because the higher powers must not be resisted by any . this is not properly to resist the power , but to discharge the power , to set the power elsewhere . the servant doth not resist the power of his master , when he upon just grounds leaves him , and goes to another , if he be such a master , as is his master by his owne choice , for such and such ends and purposes , and had his power limited by agreement . i know this will be cryed out of as of dangerous consequence , wherefore god deliver us ( as i hope he will ) for ever making use of such a principle . it is hard to conceive it possible that a parliament can so degenerate , as to make our condition more grievous by unjust acts , then it would be if the power in a kingdom should returne to the law of nature , from whence at first it rose . divers lines together ofter the objection from want of safety in case of degenerating of parliament he spends in commending the temper of our government in the three estates , with complaints of some distemper for the present . in the one i joyn with him : but for the other , i undertake not to satisfie all his apprehensions of distractions in the parliament . the man i beleeve lives at a distance from parliament , and so looks at it through multitudes of reports which usually ( and especially in these times ) are exceeding false mediums to looke through : straight things will seeme crooked , when the object is seen through water that is too thick a medium : reports doe so gather soile before they come to him , that when they come , they are an exceeding thick medium to see parliament proceedings by . whereas it is said , that many see more then one , and there is more safety in the judgement of many then one : he answers , why should an hundred in the house of commons see more then three hundred ? and twenty in the lords house see more then sixty that are of a contrary judgement ? if there were so many of a contrarie judgement more then the others , why do they not come and out-vote them in what things are amisse ? 2. this addes much validitie in common reason to what they determine , that they are alwaies a competent number , allowable by law to be houses of parliament , and they debate and determine things in such an assembly that is open for so many , which all the countreys and cities in the kingdom have chosen , to come to debate or contradict as they think fit . such determinations , although i do not say they should be accounted infallible , yet they carry with them more likely reason , then those who are carried by a few in some secret way . further , why should such an objection be made against the houses of parliament , that no court of iustice , no societie that carries things by vote , will admit , if it be once set ? that in such assemblies there shall be so many at the least , there may be three times more , yet so many makes up the assembly , so as to enable it to such and such purposes . how can this obiection , without wrangling , be admitted ? oh but many were of another mind , or some belonging to the assembly were not present . after this the doctor proceeds to the commending of monarchy above aristocrasie , and the kings negative voice . this is nothing to our businesse . what though monarchie be the best ? and what though the king should have power of a negative voice in the passing all bils ? this is granted . then he comes again to his 13. to the rom. the argument from this place is worn exceeding bare by this time . if it were lawfull to resist power abused , it would open a way to people to overthrew powers duely administred . 1. we do not say that power abused should be resisted ; but will , where there is no power , may be resisted . 2. true , there is danger in the peoples abusing their liberties , and danger in magistrates abusing their power . he sayes he intends not to lay the least blemish upon the parliament . yet in the page before he sayes , the temper of the parliament is dissolved : and upon that saies , the distractions in the common-wealth , shew the distempers , and the danger of dissolution , and what is the cause of it . it would fill much paper to gather together the blemishes that this man casts upon the parliament , especially in his last page . but that is not my work , i would gladly have consciences resolved . he proceeds to shew the difference between the low-countreys and us , which no question is something , but not so as can make what they have done lawfull , and yet the doctors tents right , nor what we have done unlawfull . he farther enlarges himself in discourse about the evils that accompany resisting of power . still we say power should not be resisted , and where it is resisted sinfully , yea where men in power are resisted , any way , there are like to follow sad consequences of affliction . but what is all this for the satisfaction to conscience about the lawfulnesse or unlawfulnesse of resisting men that have power in any case ? then be comes to the oath of supremacy and the protestation . the answer to this depends upon what hath been said , we swear onely to the legall power , we protest no further then the maintenance of that . he saies , conscience will look at that power he hath as the ordinance of god. true , what power he hath , that is , what the laws give him , we say is an ordinance of god. but his abuse of power is a iudgement of god , that we must cry to god against , and a true informed conscience in that case will rather suffer then resist . he still takes abuse of his power to be the doing whatsoever he please : we denie that to be abuse of his power . we say in that he doth not exercise his authorative power at all , therefore he doth not abuse it . if indeed some uniust law should give him any power to do wrong , the execution of this would be the abuse of his power , and therein it is granted a true informed conscience would rather suffer then resist . but in the other case , when he doth what law inables not to do , all the arguments of the doctor cannot so inform our consciences , as to beleeve the state must rather suffer then resist . now the doctor casts up his reckoning , and thinks he finds it comes to thus much , that he hath found scripture and reason , speak plainly against resisting . he cries victorie to himself , he tels himself what the issue of his own thoughts come to ; but he reckons without his host , his conquest is too hastie , we are not of his mind . i will onely observe one thing more in the conclusion of his section . if any shall be carried away with the name of a parliament , as papists are with the name of the church , &c. if the church could do as much in matters of religion , as the parliament can do in matters of the state , the papists were not so much to be blamed for being taken so much with the name of the church , as we are not for being taken so much with the name of the parliament . for 1. the church cannot make new articles of faith , or nullifie the old ; but the parliament can make new maximes to be accounted law , that were not before , and undo what were before . 2. the church hath not a iudiciall power of interpreting the law of god , but the parliament hath a iudiciall power of interpreting the law of the state , so as that is to be accounted law , which they interpret to be so . i do not say that we are bound to beleeve , that whatsoever interpretation they make was the scope and intention of that law when it was first made : but this i say , that their interpretation must be accounted as much binding to us for obedience , as the scope and intention of that parliament that first made that law. thus i have done with his scriptures , and the rationall part of his book ; and i hope others will have done with it too . if mens consciences be satisfied in the lawfulnesse of the thing it self , subiects taking up arms against the will of the king : his other part , every one who understands how things are with us , that is willing to be satisfied , will be soon able to satisfie himself . the substance of all that follows is , suppose that subiects may take up arms ? yet whether there be sufficient cause for us to do it . toward the conclusion of the book the dr. begins to be hot , and somewhat bitter , but i shall not here follow him in particulars , but in the generall thus what the condition of our kingdom is , whether in danger or not ? what the condition of our houses of parliament , whether they be safe or not ? whether their priviledges be broke or not ? iudge you whether doctor ferne or all the remonstrances and declarations we have had from both houses be able best to certifie us : we have received information enough , and seen and felt enough to make us beleeve that our kingdom is in great danger : but it may be the doctor sits in his study like another archimedis drawing his lines , and the swords must be about his eares before he will see or beleeve any danger to wards us . the doctor puts the case thus , whether the conscience can be so perswaded , that the king is such and so minded , as that there may be sufficient cause to take up arms against him ; in this he is as miserably mistaken , as in all his other grounds from scripture , and his reasons , if he thinks this be the controversie . for 1. we take up no arms against the king , 2. whatsoever the kings mind be , there is sufficient cause to take up arms to defend our selves against others that seek our ruins we know of the plots of bringing the armies in the north upon parliament and city : we know of the great preparations of arms in forreign parts to send over hither , and time hath discovered their further attempts , although it hath indeed withall discovered they could not bring their attempts to their desired issue . we know of many delinquents that are fled from the iustice of the parliament , which cannot be attached without force ; and if they may so scape as they do , to what purpose doth a parliament sit ? it will soon be made ridiculous in the eyes of the world . we know what is done in the execution of the commission of array , and that by force of arms , and all these things by those who are under the authority of the houses of parliament : wherefore if they cannot prevent these evils imminent , nor rectifie these disorders extant , but by power added to their authoritie , although there be no such horrible things as the doctor speaks of , namely , the kings intentions to subvert religion , and our laws and liberties , if the king do but denie to assist in the delivering us from those dangers , not upon groundlesse jealousies feared , but upon certain proofs we know we are in , and in the delivering up of such delinquents as justice must not , our safety cannot suffer to escape , there is cause enough to satisfie our consciences in the lawfulnesse of our taking up arms. yea , our protestation and duty , though we had never so protested , binds us to maintain by all our strength the parliament in this ; and in maintaining them , we do not at all prejudice the king in any lawfull power of his . this generall is enough to satisfie in what is said in the two last sections : as for particulars mentioned there , many of them are answered alreadie in the former discourse ; others being matters of fact , it is more easie for any one to answer that hath a mind to examine what passages have falne out . to go through them particularly i shall leave to some who have more time to spare then i , they are far more easie to answer then what was before , but not so profitable , and yet the answer would exasperate more , they are subjects more suteable for lawyers and statists to treat about then for divines . wherefore where as in the conclusion of all , the doctor defires those who will run the hazard of this resistance ; first to set their consciences before the tribunall of god , and confider whether they will excuse them there when they have shed blood , to say , we supposed our prince would change religion , overthrow liberties . no doctor , we can comfortably , and will freely and really set our conscience before gods tribunall in this case , but we will not make that our plea , but we will stand thus before the lord. lord thou who art the searcher of our hearts , and our iudge , thou knowest we aimed at no hurt to our king , we desired to live in peace , we according to our solemne vow and protestation , have only endeavoured to deliver our kingdom & parliament from the rage of ungodly , and violent bloody men , to bring forth the wicked unto justice , to preserve what thy maiestie , what the law of nature , and the law of the land hath made our own . if thou wilt please to call us to suffer for thy name , we hope we shall be readie ; but because thou tellest us that it is not the part of a christian but of an infidell , not to provide for his family , therefore we have not submitted our selves , wives and children to the rage of these bloody men : for the substance of what we have done , it hath been in thy name , that we may be faithfull to the king , kingdom , parliament , and to posteritie . what failings thou hast seen in the managing of it , lord pardon to us for christ his sake . thus we are willing to meet the doctor at gods tribunall , but he shall not lay our plea for us , we fear he will have enough to do to answer for himself , yea to answer for that book he hath put forth in such a time as this . for a conclusion of all . let none think that though we thus iustifie taking up arms , that therfore we are of those that delight in war ; god forbid . our souls desire after peace , we pray for peace , we would gladly lay down our lives ( if we know our own hearts ) for peace . lately my name was injuriously added to a printed paper , wherein there was a petition against accommodations : it sayes i went along with it , whereas i knew nothing at all of it , untill neere a week after it was delivered to the house : thus are we at the mercy of every malignant spirit , if he can get a printer to assist him , to be rendred to the world as odious as he pleaseth . as great an injury i suffered before , though in another nature , when a few pieces of a sermon i preached to young men were gathered together , and patched up with a deale of non-sense , and additions of their owne as they pleased , and then put out as mine . although we live amongst men set on fire , yet god forbid but we should follow peace : but it must be the peace of jerusalem , not the peace of babylon . and the truth is , had the people knowne their liberties before , it is very probable these warres would have been prevented . this i am confident hath been the great encouraging , fomenting argument for these warres , if we goe in the name of the king , none will dare to stir against us ; what will they take up arms to resist their king ? had they seen the weaknesse of this their argument , as it is applyed to this businesse in hand , that bloud that hath been shed would have been prevented ; and if the people of the land knew the liberty that god , and nature , and law gives them , there would soone be an end of these warres ; but a few such doctors as this is , may helpe to prolong them , by dividing the people , and putting them into a maze , comming in so plausible a way to informe conscience ; whereas in truth he gives no bottome for conscience to rest on , but rather puts it to a stand , or rather into a labyrinth . there is a necessitie that in these times peoples consciences should be further satisfied in their liberties in this case then formerly , because the time is ( we hope ) at hand for the pulling down of antichrist , and we find by scripture this work at first will be by the people : revel . 18. 2. the angel came down from heaven and cried mightily with a strong voice , babylon the great is falne , is falne : and vers . 4. i heard another voice from heaven , saying , come out of her my people : ver . 6. reward you her as she hath rewarded you : and so to the 9. ver . her destruction is threatned . now ver . 9. the text sayes , the kings of the earth who have committed fornication , and lived deliciously with her , shall bewaile her , and lament for her , saying , alas , alas . ver. 11. and the merchants of those things which were made rich by her , shall stand weeping and wailing , ver . 15. all her proctors , and commissaries , and chancellors that grew rich by her , they shall lament . no marvaile then though so many proctors get together to seek for peace upon any terms . here you see babylon must down , and yet the kings lament her fall : who then must pull her down but the people ? not that the people can raise a war meerly for religion , but god will so order things , that the papists shall by their malice be put upon such plots and enterprises , that they shall make themselves lyable to the justice of the law , so that kings shall have no legall power to rescue them from it , but inferiour magistrates , assisted by the people , shall in a just way fall upon them , even then when the kings of the earth and their merchants shall lament them . hence revel . 19. 6. the hallelujah that is begun upon the lord god omnipotents raigning , is begun by the people , i heard the voice as of many waters , saying , hallelujah . now the scripture frequently sets forth the people by waters , as revel . 17. 15. the waters which thou sawest , were peoples . we reade cant. 5. 11. where the glory of christ is set forth , it begins at the head ; but cant. 7. 1. where the glory of the church is set forth , it begins at the feet , how beautifull are thy feet ? surely the right knowledge of these liberties god hath given people , will much help forward the great things god hath to doe in this latter age . this makes me willing to publish what help i can in this thing , although i know full well i run the hazard of suffering much in it . let babylon fall , let the church prosper , it is enough , our lives are not much worth . and now i have shewne the commission of the lord of hosts for warres ; i shall not yet cease to pray for peace ; such a peace as may have as good a commission from the prince of peace , as the present wars of the kingdom have from the lord of hosts . that which i have done is but as the taking of my pen to write a letter to a friend ; but a little strength is enough to oppose a little strength . finis . notes, typically marginal, from the original text notes for div a30577-e500 doct. quest . answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exe●citus , militia . why god is called the lord of hosts . gods providence in the workings of warre . plutarch . vita ejus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god stilleth wars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . ans . hieron . in isa . 19. 14. vindimiabit . quest . answ . why the lord doth work in armies . ob. answ . why the adversary often prevailes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit an honourable imployment to bee a souldier . cowardise branded with infamie . use 3. ob. answ . 1 sam. 23. 13. ob. ans . ob. ans . ob. answ . ob. ans . ob. ans . ob. ans . 1 pet 2. 13 all civill government , even that of kings , is called a humane creation , for so the words are in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ob. answ . ob. ans . ob. ans . ob. ans . ob. ob. ans . can. excom . caus . 23. qu. 6. cited by k. james , in his answer to perror . ob. answ . ob. ans . ob. ans . ob. ans . ob. ans . ans . ob. answ . ob. ans . ob. answ . ob. ans . ob. answ . isay 38. 9. heb. 12. 14. rom. 14. 17. rom. 1. 7. ob. ans . plutarch in the life of pyrrus . ob. ans . plutarch . vita lysandri . 1 reg. 18. 17. amos 7. 10 act. 24. 5. act. 17. 6. object . answ . use 4. use 6. totum se contulit . preces nostrae , bombardae nostra . use 5. in pacedecus , in bello praesidium . quest . ans . act. 21. 13 use ult . calvin upon the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o nimium dilecte deo cui f●ndit ab anti is , aeolus armatas acies , cui militat aether et conjurati veniunt ad classica venti . 2 kings 6. 17 , 19. notes for div a30577-e17910 ans . ans . ans . ans . ans . 1 sam. 14. ans . 1 sam. 26. ans . 1 sam. 23. 12. ans . ans . ans . 1 chro. 26 ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . ans . of the love of god and our neighbour, in several sermons : the third volume by isaac barrow ... barrow, isaac, 1630-1677. 1680 approx. 408 kb of xml-encoded text transcribed from 164 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a31078) transcribed from: (early english books online ; image set 53985) images scanned from microfilm: (early english books, 1641-1700 ; 757:12) of the love of god and our neighbour, in several sermons : the third volume by isaac barrow ... barrow, isaac, 1630-1677. [7], 317 p. : port. printed by miles flesher for brabazon aylmer ..., london : 1680. includes bibliographical references. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. god -love. sermons, english -17th century. 2004-05 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-06 mona logarbo sampled and proofread 2004-06 mona logarbo text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion isaacus barrow s.t.p. reg. mati. a sacris coll. s.s. trini . cantab praefec . nec non acad . eiusdem procanc : 1676. portrait of the love of god and our neighbour , in several sermons . by isaac barrow , d. d. late master of trinity college in cambridge , and one of his majesty's chaplains in ordinary . the third volume . london , printed by miles flesher , for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhill . 1680. to the right honourable heneage lord finch , baron of daventry , lord high chancellour of england , and one of his majesty's most honourable privy council ; thomas barrow , the authour's father , humbly dedicateth these sermons . the contents . sermon i , and ii. s. matthew 22. 37. iesus said unto him , thou shalt love the lord thy god with all thy heart . sermon iii , and iv. s. matthew 22. 39. and the second is like unto it , thou shalt love thy neighbour as thy self . sermon v. ephesians 5. 2. and walk in love . sermon vi. hebrews 10. 24. let us consider one another to provoke unto love , and to good works . sermon vii , and viii . romans 12. 18. if it be possible , as much as lieth in you , live peaceably with all men . the first sermon . matt. 22. 37. jesus said unto him , thou shalt love the lord thy god with all thy heart . this text is produced by our saviour out of moses his law in answer to a question , wherewith a learned pharisee thought to pose , or puzzle him ; the question was , which was the great , and first commandment in the law ; a question which , it seems , had been examined , and determined among the doctours , in the schools of those days , ( for , in saint luke , to the like question intimated by our saviour , another lawyer readily yields the same answer , and is therefore commended by our saviour , with a rectè respondisti , thou hast answered rightly ) so that had our saviour answered otherwise , he had , we may suppose , been taxed of ignorance and unskilfulness , perhaps also of errour and heterodoxie ; to convict him of which seems to have been the design of this jewish trier or tempter ( for he is said to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trying , or tempting him . ) but our saviour defeats his captious intent , by answering , not onely according to truth and the reason of the thing , but agreeably to the doctrine then current , and as the lawyer himself out of his memory and learning would have resolved it : and no wonder since common sense dictates , that the law enjoyning sincere and entire love toward god is necessarily the first , and chief , or the most fundamental law of all religion ; for that whosoever doth believe the being of god ( according to the most common notion that name bears ) must needs discern himself obliged first and chiefly to perform those acts of mind and will toward him , which most true and earnest love do imply : different expressions of love may be prescribed , peculiar grounds of love may be declared in several ways of religion ; but in the general and main substance of the duty all will conspire , all will acknowledge readily , that it is love we chiefly owe to god ; the duty which he may most justly require of us , and which will be most acceptable to him . it was then indeed the great commandment of the old ( or rather of the young and less perfect ) religion of the jews , and it is no less of the more adult and improved religion which the son of god did institute and teach ; the difference onely is , that christianity declares more fully how we should exercise it ; and more highly engages us to observe it ; requires more proper and more substantial expressions thereof ; extends our obligation as to the matter , and intends it , as to the degree thereof : for as it represents almighty god in his nature and in his doings more lovely than any other way of religion ( either natural , or instituted ) hath done , or could doe , so it proportionably raises our obligation to love him : it is , as s. paul speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last drift , or the supreme pitch of the evangelical profession , and institution to love ; to love god first , and then our neighbour out of a pure heart , and good conscience , and faith unfeigned : it is the bond , or knot of that perfection which the gospel injoins us to aspire to : 't is the first and principall of those goodly fruits , which the holy spirit of christ produceth in good christians . it is therefore plainly with us also the great commandment and chief duty : chiefly great in its extent , in its worth , in its efficacy and influence : most great it is , in that it doth ( eminently at least , or virtually ) contain all other laws and duties of piety ; they being all as branches making up its body , or growing out of it as their root . saint paul saith of the love toward our neighbour , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full performance of the laws concerning him ; and that all commandments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are recapitulated , or summ'd up in this one saying , thou shalt love thy neighbour as thy self : and by like , or greater reason are all the duties of piety comprised in the love of god ; which is the chief of those two hinges , upon which ( as our saviour here subjoins ) the whole law and the prophets do hang. so great is this duty in extent : and it is no less in proper worth ; both as it immediately respects the most excellent , and most necessary performances of duty ( employing our highest faculties in their best operations ) and as it imparts vertue and value to all other acts of duty : for no sacrifice is acceptable , which is not kindled by this heavenly fire ; no offering sweet and pure , which is not seasoned by this holy salt ; no action is truly good or commendable , which is not conjoined with , or doth not proceed from the love of god ; that is not performed with a design to please god , or ( at least ) with an opinion that we shall do so thereby . if a man perform any good work not out of love to god , but from any other principle , or for any other design ( to please himself or others , to get honour or gain thereby ) how can it be acceptable to god ; to whom it hath not any due regard ? and what action hath it for its principle , or its ingredient , becomes sanctified thereby , in great measure pleasing and acceptable to god ; such is the worth and value thereof . it is also the great commandment for efficacy and influence , being naturally productive of obedience to all other commandments ; especially of the most genuine and sincere obedience ; no other principle being in force and activity comparable thereto : ( fear may drive to a complyance with some , and hope may draw to an observance of others , but it is love , that with a kind of willing constraint , and kindly violence carries on cheerfully , vigorously and swiftly to the performance of all god's commandments : if any man loves me , saith our saviour , he will keep my word ; to keep his word is a natural and necessary result of love to him ; this is the love of god ( saith saint john ) that we keep his commandments , and his commandments are not grievous ; 't is the nature of that love to beget a free and delightfull obedience ) such then is the subject of our discourse ; even the sum , the soul , the spring of all our religion and duty . and because it is requisite , both for our direction how to doe , and the examination of our selves whether we doe as we ought ; that we should understand what we are thus so far obliged to ; that we may be able to perform it , and that we be effectually disposed thereto , i shall use this method ; i will first endeavour to explain the nature of this love commanded us ; then to shew some means of attaining it ; lastly to propound some inducements to the purchase and practice thereof . i. for the first part ; we may describe love in general ( for it seems not so easy to define it exactly ) to be an affection or inclination of the soul toward an object , proceeding from an apprehension and esteem of some excellency or some conveniency therein ( its beauty , worth , or usefulness ) producing thereupon , if the object be absent or wanting , a proportionable desire , and consequently an endeavour to obtain such a propriety therein , such a possession thereof , such an approximation or union thereto , as the thing is capable of ; also a regret and displeasure in the failing so to obtain it ; or in the want , absence , and loss thereof ; likewise begetting a complacence , satisfaction and delight in its presence , possession or enjoyment ; which is moreover attended with a good-will thereto , sutable to its nature ; that is , with a desire that it should arrive unto , and continue in its best state ; with a delight to perceive it so to thrive and flourish ; with a displeasure to see it suffer or decay in any wise ; with a consequent endeavour to advance it in all good , and preserve it from all evil . which description containing the chief properties of love in common , do in some sort ( not to insist upon abstracted notions , or in examples remote from our purpose ) all of them well agree to that love which we owe to god , according to the tenour of this law , and in the degree therein expressed ; that is , in the best manner , and highest degree ; for even of this divine love the chief properties ( prerequisite thereto , or intimately conjoined therewith , or naturally resulting from it ) i conceive are these . 1. a right apprehension and firm persuasion concerning god , and consequently a high esteem of him as most excellent in himself and most beneficial to us : for such is the frame of our soul , that the perceptive part doth always go before the appetitive , that affection follows opinion , that no object otherwise moves our desire , then as represented by reason , or by fancy , good unto us : what effect will the goodliest beauty , or the sweetest harmony have upon him , who wants sense to discern , or judgment to prize them ? this is our natural way of acting ; and according to it , that we may in due measure love god , he must appear proportionably amiable , and desirable to us ; we must entertain worthy thoughts of him , as full of all perfection in himself ; as the fountain of all good ; as the sole author of all that happiness we can hope for or receive ; as he , in possession of whom we shall possess all things desirable ; in effect and vertue all riches , all honours , all pleasure , all good that we are capable of ; and without whom we can enjoy no real good or true content : which esteem of him how can it otherwise then beget affection toward him ? if the faint resemblances , or the slender participations of such excellencies ( of that incomprehensible wisedom , that uncontrollable power , that unconfined bounty , that unblemished purity , which are united in him , and shine from him with a perfect lustre ; if , i say , the very faint resemblances , and imperfect participations of these excellencies ) discerned in other things are apt to raise our admiration , and allure our affection toward them ; if the glimmering of some small inconsiderable benefit , the shadow of real profit discovered in these inferiour empty things , is able so strongly to attract our eyes , and fix our hearts upon them , why should not from a like , but so much greater cause the like effect proceed ? whence can it be that the apprehension of an object so infinitely lovely , so incomparably beneficial ( if not passing cursorily through our fancy , but deeply impressed upon our mind ) should not proportionably affect and incline us toward him with all that desire , that delight , that good will which are proper to love ? if we think , as the psalmist did , that there is none in heaven or in earth comparable to god ( comparable in essential perfection , comparable in beneficial influence ) why should we not be disposed also to say with him ; whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . such a reverent esteem is the proper foundation upon which true love is built , and which upholds it : whence , as the love of god doth commonly denote all the duties of religion , so doth fear ( or reverence to him ) likewise in scripture style comprehend and express them all ; it being the root from whence love doth sprout and by which it is nourished ; it being the beginning of that true wisedom by which we embrace and fasten our affection upon the sovereign good. hence we may observe , that those devout persons , whose hearts were fullest of this love , their minds were most employed in meditation upon the divine excellencies , and upon the beneficial emanations from them in bounty and mercy upon the creatures ; their tongues being tuned by their thoughts , and their inward esteem breaking forth into praise . every day , all the day long , at all times did they bless god , praise his name , speak of his righteousness , shew forth his salvation , as the psalmist expresses his practice , arising from love enlivened by the esteem of god , and the apprehension of his excellent goodness : from whence also that strong faith , that constant hope , that cheerful confidence they reposed in him ; that hearty approbation of all his counsels and purposes ; that full acquiescence of mind in his proceedings ; that entire submission of their understanding to his discipline , and resignation of their will to his good pleasure ; that yielding up themselves ( their souls and bodies , their lives and goods ) to his disposal , with all the like high effects and pregnant signs of love did flow : but 2. another property of this love is an earnest desire of obtaining a propriety in god ; of possessing him ( in a manner ) and enjoying him ; of approaching him and being , so far as may be , united to him . when we stand upon such terms with any person , that we have a free access unto and a familiar entercourse with him ; that his conversation is profitable and delightfull to us ; that we can upon all occasions have his advice and assistance ; that he is always ready in our needs , and at our desire to employ what is in him of ability for our good and advantage , we may be said to own such a person , to possess and enjoy him ; to be tyed ( as it were ) and joined to him ( as 't is said the soul of ionathan was knit to the soul of david , so that he loved him as his own soul ) and such a propriety in , such a possession of , such an alliance and conjunction to himself god vouchsafes to them , who are duely qualified for so great a good : he was not ashamed ( saith the apostle concerning the faithfull patriarchs ) to be called their god ; to be appropriated in a manner unto them ; and , he that acknowledgeth the son ( saith saint john concerning good christians ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath , ( or possesseth ) the father also : and to seek ; to find ; to draw near to ; to cleave unto ; to abide with , to abide in , and such other phrases frequently do occur in scripture denoting that near relation which good men stand in toward god ; implying that he affords them a continual liberty of access , and coming into his especial presence , that he admits them to a kind of converse and communion with himself , full of spiritual benefit and delight ; that bearing an especial good will and favour toward them , he is disposed to exert his infinite wisedom and power in their behalf ; is ready to impart all needfull and convenient good unto them ( help in their needs , supply in wants , protection in dangers ; the direction , assistance and comfort of his holy spirit ; pardon of sins and peace of conscience ; all the blessings of grace here , and all the felicities of glory hereafter ) such an interest , as it were , in god and a title unto him , such a possession and enjoyment of him we are capable of obtaining : and as that enjoyment is in it self infinitely above all things desirable ; so if we love god , we cannot surely but be earnestly desirous thereof : a cold indifferency about it , a faint wishing for it , a slothfull tendency after it are much on this side love ; it will inflame our heart , it will transport our mind , it will beget a vigorous and lively motion of soul toward it : for love you know is commonly resembled unto , yea even assumes the name of fire ; for that it warms the breast , agitates the spirits , quickens all the powers of soul , and sets them on work in desire and pursuance of the beloved object : you may imagine as well fire without heat or activity , as love without some ardency of desire . longing , and thirsting of soul ; fainting for , and panting after ; crying out , and stretching forth the hands toward god ; such are the expressions signifying the good psalmist's love ; by so apt , and so pathetical resemblances doth he set out the vehemency of his desire to enjoy god. i need not add concerning endeavour ; for that by plain consequence doth necessarily follow desire : the thirsty soul will never be at rest till it have found out its convenient refreshment : if we , as david did , do long after god , we shall also with him earnestly seek god ; nor ever be at rest till we have found him . coherent with this is a 3. third property of this love , that is , a great complacence , satisfaction and delight in the enjoyment of god : in the sense of having such a propriety in him ; in the partaking those emanations of favour and beneficence from him ; and consequently in the instruments conveying , in the means conducing to such enjoyment : for joy and content are the natural fruits of obtaining what we love , what we much value , what we earnestly desire . yea what we chiefly love , if we become possessed thereof , we easily rest satisfied therewith , although all other comforts be wanting to us . the covetous person for instance , who dotes upon his wealth , let him be pinched with the want of conveniencies ; let his body be wearied with toil ; let his mind be distracted with care ; let him be surrounded with obloquy and disgrace — at mihi plaudo ipse domi ; he nevertheless enjoys himself in beholding his beloved pelf : the ambitious man likewise , although his state be full of trouble and disquiet ; though he be the mark of common envy and hatred ; though he be exposed to many crosses and dangers ; yet while he stands in power and dignity , among all those thorns of care and fear , his heart enjoys much rest and pleasure . in like manner we may observe those pious men , whose hearts were endewed with this love , by the present sense , or assured hope of enjoying god supporting themselves under all wants and distresses ; rejoycing , yea boasting and exulting in their afflictions ; and no wonder , while they conceived themselves secure in the possession of their hearts wish ; of that , which they incomparably valued and desired above all things ; which by experience they had found so comfortable and delicious : o taste and see ( exclaims the psalmist , inspired with this passion ) o taste and see , that the lord is good : how excellent is thy loving kindness , o lord ; they , ( they who enjoy it ) shall be abundantly satisfyed with the fatness of thy house , and thou shalt make them drink of the river of thy pleasures : a day in thy courts is better than a thousand : my soul shall be satisfyed as with marrow and fatness ; so did those devout practisers of this duty express the satisfaction they felt in god , and in those things whereby he did impart the enjoyment of himself unto them . so did the light of gods countenance cheer their heart ; so did his loving kindness appear better than life it self unto them . hence do they so frequently enjoin and exhort us to be glad ; to delight our selves ; to glory ; to rejoyce continually in the lord ; in the sense of his goodness , in the hope of his favour ; the doing so being an inseparable property of love ; to which we adjoin another . 4. the feeling much displeasure and regret in being deprived of such enjoyment ; in the absence or distance as it were of god from us ; the loss or lessening of his favour ; the subtraction of his gracious influences from us : for surely answerable to the love we bear unto any thing will be our grief for the want or loss thereof : it was a shrewd argument which the poet used to prove that men loved their moneys better than their friends , because — majore tumultu plorantur nummi , quàm funera — they more lamented the loss of those than the death of these ; indeed , that which a man principally affects , if he is bereaved thereof , be his condition otherwise how prosperous and comfortable soever , he cannot be contented ; all other enjoyments become unsavoury and unsatisfactory to him . and so it is in our case , when god , although onely for trial , ( according to his wisedom and good pleasure ) hides his face , and withdraws his hand ; leaving the soul in a kind of desolation and darkness ; not finding that ready aid in distress , not feeling that cheefull vivacity in obedience , not tasting that sweet relish of devotion , which have been usually afforded thereto ; if love reside in the heart , it will surely dispose it to a sensible grief ; it will inspire such exclamations as those of the psalmist : how long , lord , wilt thou hide thy face ? hide not thy face from thy servant , for i am in trouble ; turn unto me according to the multitude of thy tender mercies ; draw nigh unto my soul and redeem it . even our saviour himself in such a case , when god seemed for a time to withdraw the light of his countenance , and the protection of his helpfull hand from him ( or to frown and lay his heavy hand upon him ) had his soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extreamly grieved and full of a deadly anguish ; neither surely was it any other cause than excess of love , which made that temporary desertion so grievous and bitter to him , extorting from his most meek and patient heart that wofull complaint , my god , my god , why hast thou forsaken me ! but especially , when our iniquities have ( as the prophet expresseth it ) separated between our god and us ; and our sins have hid his face from us ; when that thick cloud hath eclipsed the light of his countenance , and intercepted his gracious influences ; when by wilfully offending we have ( as the israelites are said to have done ) rejected our god , cast him off , and driven him from us ; so depriving our selves of propriety in him , and the possession of his favour ; then if any love be alive in us , it will prompt us with those good men in their penitential agonies , to be grievously sensible of , and sorely to bewail that our wretched condition ; there will not ( if we so heartily love god , and value his favour as they did ) be any soundness in our flesh , or rest in our bones ; our spirit will be overwhelmed within us , and our heart within us desolate . our heart will be smitten and withered like grass , upon the consideration and sense of so inestimable a loss . love will render such a condition very sad and uneasie to us ; will make all other delights insipid and distastfull ; all our life will become bitter and burthen some to us ; neither if it in any measure abides in us , shall we receive content , till by humble deprecation we have regained some glimpse of god's favour , some hope of being reinstated in our possession of him . farther yet , 5. another property of this love is to bear the highest good will toward god ; so as to wish heartily and effectually ( according to our power ) to procure all good to him , and to delight in it ; so as to endeavour to prevent and to remove all evil ( if i may so speak ) that may befall him , and to be heartily displeased therewith . although no such benefit or advantage can accrue to god which may increase his essential and indefectible happiness ; no harm or dammage can arrive that may impaire it ( for he can be neither really more or less rich , or glorious , or joyfull than he is ; neither have our desire or our fear , our delight or our grief , our designs or our endeavours any object , any ground in those respects ) yet hath he declared , that there be certain interests and concernments , which , out of his abundant goodness and condescension , he doth tender and prosecute as his own ; as if he did really receive advantage by the good , and prejudice by the bad success respectively belonging to them ; that he earnestly desires , and is greatly delighted with some things , very much dislikes , and is grievously displeased with other things : for instance , that he bears a fatherly affection toward his creatures , and earnestly desires their welfare ; and delights to see them enjoy the good he designed them ; as also dislikes the contrary events ; doth commiserate and condole their misery ; that he is consequently well pleased , when piety and justice , peace and order ( the chief means conducing to our welfare ) do flourish ; and displeased , when impiety and iniquity , dissension and disorder ( those certain sources of mischief to us ) do prevail ; that he is well satisfied with our rendring to him that obedience , honour and respect which are due to him ; and highly offended with our injurious and disrespectfull behaviour toward him , in commission of sin and violation of his most just and holy commandments : so that there wants not sufficient matter of our exercising good will both in affection and action toward god ; we are capable both of wishing , and ( in a manner , as he will interpret and accept it ) of doing good to him , by our concurrence with him in promoting those things which he approves and delights in , and in removing the contrary . and so surely shall we do if we truly love god : for love , as it would have the object to be its own , as it tends to enjoy it , so it would have it in its best state , and would put it thereinto , and would conserve it therein ; and would thence contribute all it is able to the welfare , to the ornament , to the pleasure and content thereof . what is it ( saith cicero ) to love , but to will or desire , that the person loved should receive the greatest good that can be ? love also doth reconcile , conform , and unite the inclinations and affections of him who loves , to the inclinations and affections of him who is beloved ; eadem velle & eadem nolle , to consent in liking and disliking of things , if it be not the cause , if it be not the formall reason or essence ( as some have made it ) 't is at least a certain effect of love . if then we truly love god , we shall desire that all his designs prosper , that his pleasure be fulfilled , that all duty be performed , all glory rendred to him : we shall be grieved at the wrong , the dishonour , the disappointment he receives : especially we shall endeavour in our own practice , with holy david , to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that god wills , desires , or delights in ; to eschew whatever offends him . our desire , our delight , our endeavour will conspire with and be subordinate to his : for it would be a strange kind of love , that were consistent with the voluntary doing of that , which is hurtfull , injurious , or offensive to that we love ; such actions being the proper effects , the natural signs of hatred and enmity : if any man say , i love god , and hateth his brother , he is a liar , saith saint john ; and , if any man seeth his brother need , and shutteth his bowels toward him , how doth the love of god abide in him ? he that in his affections is so unlike , so contrary unto god ; he that is unwilling to comply with god's will in so reasonable a performance ; he that in a matter , wherein god hath declared himself so much concerned , and so affected therewith , doth not care to cross him , to displease and disappoint him ; how can he with any shew of truth , or with any modesty pretend to love god ? hence it is , that keeping of god's commandments is commonly represented to us as the most proper expression , as the surest argument of our love to god : — shewing mercy to thousands of them that love me , and keep my commandments ; they are joined together as terms equivalent , or as inseparable companions in effect : he that hath my commandments and keepeth them , he it is that loveth me : ye are my friends , ( that is , not onely objects of my affection , but actively friends , bearing affection unto me ) if you doe whatsoever i command you , saith our saviour : and , whoso keepeth his word , in him is the love of god truly perfected ; ( he hath the truth and sincerity ; he hath the integrity and consummation of love ; without it love is wholly false and counterfeit , or very lame and imperfect ; so the loving and beloved disciple teaches us ) . for by doing thus , as we signifie our esteem of god's wisedom which directeth us , our dread of his power and justice that can punish us , our hope in his goodness and fidelity to reward us , our regard to his majesty and authority over us ; so especially thereby ( if our obedience at least be free and cheerfull ) ▪ we express our good will toward him ; shewing thereby , that we are disposed to do him all the good and gratifie him all we can ; that his interests , his honour , his content are dear and precious to us . and were indeed our hearts knit unto god with this bond of perfection , we could not in our wills , and consequently in our practice be so severed from him ; we should also love heartily all vertue and goodness , the nearest resemblances of him , and which he chiefly loves ; we should doe , what david so oft professes himself to doe , love his law , and greatly delight in his commandments . with our saviour , we should delight to perform his will ; it would ( as it was to him ) be our meat and our drink to doe it ; his yoke would be easie indeed , and his burthen light unto us ; his yoke so easie , that we should wear it rather as a jewel about our necks than as a yoke ; his burthen so light , that we should not feel it as a burthen , but esteem it our privilege . we should not be so dull in apprehending , or so slack in performing duty ; for this sharp-sighted affection would presently discern , would readily suggest it to us ; by the least intimation it would perceive what pleaseth god , and would snatch opportunity of doing it : we should not need any arguments to persuade us , nor any force to compell us , love would inspire us with sufficient vigour and alacrity ; it would urge and stimulate us forward not onely to walk in , but even ( as the psalmist expresseth it ) to run the ways of god's commandments . but let thus much serve for explication of the nature of this duty ; in order ( as was before said ) to the direction of our practice , and examination thereof : the particular duties mentioned being comprehended in , or appertaining to the love of god , if we perceive that we practise them , we may , to our satisfaction and comfort , infer , that proportionably we are endewed with this grace ; if not , we have reason ( such as should beget remorse and pious sorrow in us ) to suspect we abide in a state of disaffection or of indifferency toward him . if we find the former good disposition , we should strive to cherish and improve it ; if the second bad one , we should ( as we tender our own welfare and happiness , as we would avoid utter ruine and misery ) endeavour to remove it . ii. to the effecting of which purposes i shall next propound some means conducible ; some in way of removing obstacles , others by immediately promoting the duty . of the first kind are these ensuing : 1. the destroying of all loves opposite to the love of god , extinguishing all affection to things odious and offensive to god ; mortifying all corrupt and perverse , all unrighteous and unholy desires * . it agrees with souls no less than with bodies , that they cannot at once move or tend contrary ways ; upward and downward , backward and forward at one time : it is not possible we should together truly esteem , earnestly desire , bear sincere good will to things in nature and inclination quite repugnant each to other . no man ever took him for his real friend , who maintains correspondency , secret or open ; who joins in acts of hostility with his professed enemies ; at least we cannot , as we ought , love god with our whole heart , if with any part thereof we affect his enemies ; those , which are mortally and irreconcileably so ; as are all iniquity and impurity , all inordinate lusts both of flesh and spirit : the carnal mind ( the minding , or affecting of the flesh ) is , saint paul tells us , enmity toward god ; for 't is not subject to the law of god , nor can be ; 't is an enemy , even the worst of enemies , an incorrigibly obstinate rebell against god , and can we then retaining any love to god , or peace with him , comply and conspire therewith ? and , the friendship of the world ( that is i suppose of those corrupt principles , and those vitious customs which usually prevail in the world ) is also , saint james tells us , enmity with god ; so that ( he adds ) if any man be a friend to the world , he is thereby constituted ( he immediately ipso facto becomes ) an enemy to god. saint john affirms the same : if any man love the world , the love of the father is not in him ; explaining himself , that by the world he means those things , which are most generally embraced and practised therein ; the lust , or desire of the flesh , ( that is , sensuality and intemperance ) the lust of the eyes , ( that is , envy , covetousness , vain curiosity , and the like ) the ostentation , or boasting of life ( that is , pride , ambition , vain-glory , arrogance ) qualities as irreconcileably opposite to the holy nature and will of god , so altogether inconsistent with the love of him ; begetting in us an aversation and antipathy towards him ; rendring his holiness distastfull to our affections , and his justice dreadfull to our consciences ; and himself consequently , his will , his law , his presence hatefull to us : while we take him to be our enemy and to hate us , we shall certainly in like manner stand affected toward him : this indeed is the main obstacle , the removal of which will much facilitate the introduction of divine love ; it being a great step to reconciliation and friendship , to be disengaged from the adverse party : we should then easily discern the beauty of divine goodness and sanctity , when the mists of ignorance , of errour , of corrupt prejudice , arising from those gross carnal affections , were dissipated ; we should better relish the sweet and savoury graces of god , when the palate of our mind were purged from vitious tinctures ; we should be more ready to hope for peace and favour in his eyes , when our consciences were freed from the sense of such provocations and defilements . but 2. if we would obtain this excellent grace , we must restrain our affections toward all other things , however in their nature innocent , and indifferent . the young gentleman in the gospel had , it seems , arrived to the former pitch ; having through the course of his life abstained from grosser iniquities and impurities ; so far , that our saviour in regard to that attaiment of his conceived an affection for him ( he loved him , 't is said ) yet was not he sufficiently disposed to love god ; being in one thing deficient , that he retained an immoderate affection to his wealth and worldly conveniencies ; with which sort of affections the love of god cannot consist : for we much undervalue god , and cannot therefore duly love him , if we deem any thing comparable to him , or considerable in worth or usefulness when he comes in competition : if we deem , that the possession of any other thing beside him , can confer to our happiness , or the want thereof can prejudice it , and make us miserable : no other love should bear any proportion to the love of him ; no other object should appear ( as indeed none really is ) simply good , desirable or amiable to us . what value saint paul had of his legal qualifications and privileges , the same should we have concerning all other things in appearance pleasant or convenient to us ; they ought , in regard to god , to seem dammage and dung ; not onely mean and despicable , but even sordid and loathsome to us ; not onely unworthy of our regard and desire , but deserving our hatred and abhorrency ; we should , i say , even hate the best of them ; so our saviour expresseth it ; if any man doth not hate his father and his mother , his wife and his children , his brothers and sisters , and even his own soul ( or his own life ) he cannot be my disciple ; that is , if any man retain in his heart any affection not infinitely ( as it were ) less than that which he bears to god ; if any thing be in comparison dear and precious to him , he is not disposed to entertain the main point of christ's discipline , the sincere and entire love of god. to love him , as he requires , with all our heart , implies , that our heart be filled with his love , so that no room be left for any other passion to enter or dwell there . and indeed such , if we observe it , is the nature of our soul , we can hardly together harbour earnest or serious affections toward different objects ; one of them will prevail and predominate ; and so doing will not suffer the other to remain , but will extrude or extinguish it : no heart of man can correspond with two rivals , but , ( as our saviour teacheth us ) it will hate and despise one , will love and stick to the other ; whence he infers , that we cannot serve ( that is , affectionately adhere to ) both god and mammon . if we have ( according to the psalmist's phrase ) set our hearts upon wealth , and will be rich ( are resolved to be , as saint paul expresseth it ) if we eagerly aspire to power and honour , with the pharisees , preferring the applause of men before the favour of god ; if any worldly or bodily pleasure , or any curiosity how plausible soever , hath seised upon our spirits and captivated our affections ; if any inferiour object whatever with its apparent splendour , sweetness , goodliness , convenience hath so inveagled our fancy , that we have an exceeding esteem thereof , and a greedy appetite thereto ; that we enjoy it with huge content , and cannot part from it without much regret ; that thing doth at present take up god's place within us ; so that our heart is uncapable , at least in due measure , of divine love : but if we be indifferently affected toward all such things , and are unconcerned in the presence or absence of them ; esteeming them as they are mean and vain ; loving them as they deserve , as inferiour and trivial ; if ( according to saint paul's direction ) we use them as if we used them not ; 't is another good step toward the love of god : the divine light will shine more brightly into so calm and serene a medium : a soul void of other affections , will not be onely more capable to receive , but apt to suck in that heavenly one ; being insensible , in any considerable degree , of all other comforts and complacencies , we shall be apt to search after , and reach out at that , which alone can satisfie our understanding , and satiate our desires ; especially if we add hereto , 3. the freeing of our hearts also from immoderate affection to our selves ( i mean not from a sober desire or an earnest regard to our own true good ; for this as nature enforces to , so all reason allows , and even god's command obligeth us to ; nor can it be excessive ; but a high conceit of our selves as worthy or able , a high confidence in any thing we have within us or about us ) for this is a very strong bar against the entrance , as of all other charity , so especially of this : for as the love of an external object doth thrust , as it were , our soul outwards towards it ; so the love of our selves detains it within , or draws it inwards ; and consequently these inclinations crossing each other cannot both have effect , but one will subdue and destroy the other . if our mind be — ipsa suis contenta bonis — satisfied with her own ( taking them for her own ) endowments , abilities , or fancied perfections ; if we imagine our selves wise enough to perceive , good enough to chuse , resolute enough to undertake , strong enough to atchieve , constant enough to pursue whatever is conducible to our real happiness and best content ; we shall not care to go farther ; we will not be at the trouble to search abroad for that , which in our opinion , we can so readily find , so easily enjoy at home . if we so admire and dote upon our selves , we there by put our selves into god's stead , and usurp the throne due to him in our hearts ; comparing our selves to god ▪ and in effect preferring our selves before him ; thereby consequently shutting our that unparallel'd esteem , that predominant affection we owe to him : while we are busie in dressing and decking , in courting and worshipping this idol o● our fancy , we shall be estranged from the true object of our devotion ; both we shall willingly neglect him , and he in just indignation will desert us . but if as all other things , so even our selves do appear exceedingly vile and contemptible , foul and ugly in comparison to god ; if we take our selves to be ( as truly we are ) meer nothings , or some things worse ; not onely destitute of all considerable perfections , but full of great defects ; blind and fond in our conceits , crooked and perverse in our wills , infirm and unstable in all our powers , unable to discern , unwilling to embrace , backward to set upon , inconstant in prosecuting those things , which are truly good and advantagious to us ; if we have , i say , this right opinion and judgment of our selves , seeing within us nothing lovely or desirable , no proper object there of our esteem or affection , no bottom to rest our mind upon , no ground of solid comfort at home , we shall then be apt to look abroad , to direct our eyes , and settle our affections upon somewhat more excellent in it self , or more beneficial to us , that seems better to deserve our regard , and more able to supply our defects . and if all other things about us appear alike deformed and deficient ( unworthy our affection and unable to satisfie our desires ) then may we be disposed to seek , to find , to fasten and repose our soul upon the onely proper object of our love ; in whom we shall obtain all that we need , infallible wisedom to guide us , omnipotent strength to help us , infinite goodness for us to admire and enjoy . these are the chief obstacles , the removing of which conduce to the begetting and increasing the love of god in us . a soul so cleansed from love to bad and filthy things , so emptied of affection to vain and unprofitable things , so opened and dilated by excluding all conceit of , all confidence in its self , is a vessel proper for the divine love to be infused into ; into so large and pure a vacuity ( as finer substances are apt to flow of themselves into spaces void of grosser matter ) that free and movable spirit of divine grace will be ready to succeed , and therein to disperse it self . as all other things in nature , the cloggs being removed which hinder them , do presently tend with all their force to the place of their rest and well being ; so would , it seems , our souls being loosed from baser affections obstructing them , willingly incline toward god , the natural centre ( as it were ) and bosome of their affection ; would resume ( as origen speaks ) that natural philtre ( that intrinsick spring , or incentive of love ) which all creatures have toward their creatour ; especially , if to these we add those positive instruments , which are more immediately and directly subservient to the production of this love ; they are these : 1. attentive consideration of the divine perfections , with endeavour to obtain a right and clear apprehension of them . 2. the consideration of god's works and actions : his works and actions of nature , of providence , of grace . 3. serious regard and reflection upon the peculiar benefits by the divine goodness vouchsafed to our selves . 4. an earnest resolution and endeavour to perform god's commandments , although upon inferiour considerations of reason ; upon hope , fear , desire to attain the benefits of obedience , to shun the mischiefs from sin. 5. assiduous prayer to almighty god , that he in mercy would please to bestow his love upon us , and by his grace to work it in us . but i must forbear the prosecution of these things , rather than farther trespass upon your patience . let us conclude all with a good collect , sometimes used by our church : o lord , who hast taught us , that all our doings without charity are nothing worth , send thy holy ghost , and pour into our hearts that most excellent gift of charity , the very bond of peace and of all vertues , without which whosoever liveth is counted dead before thee ; grant this for thine onely son jesus christ his sake amen . the second sermon . matt. 22. 37. jesus said unto him , thou shalt love the lord thy god with all thy heart . which is the great commandment ? was the question , in answer whereto our saviour returns this text ; and that with highest reason ( discernible by every man ) for that of necessity the love of god is the principal duty we owe unto him ; the great duty indeed , as being largest in extent , and comprehending in a manner all other duties of piety ; as that which exceeds in proper worth and dignity ( employing the noblest faculties of our souls in their best operations upon the most excellent object ) as that , which communicates vertue unto , and hath a special influence upon all other duties ; in fine , as that , which is the sum , the soul , the spring of all other duties : in discoursing whereupon , i did formerly propound this method ; first , to declare the nature thereof ; then , to shew some means apt to beget and improve that excellent vertue in us ; lastly , to propose some inducements to the practice thereof . the first part i endeavoured to perform , by describing it according to its essential properties ( common to love in general , and more particularly to this ) of duly esteeming god , of desiring ( according as we are capable ) to possess and enjoy him , of receiving delight and satisfaction in the enjoyment of him , of feeling displeasure in being deprived hereof , of bearing good will unto him , expressed by endeavours to please him , by delighting in the advancement of his glory , by grieving when he is disserved or dishonoured . the next part i also entred upon , and offered to consideration those means , which serve chiefly to remove the impediments of our love to god ; which were , 1. the suppressing all affections opposite to this ; all perverse and corrupt , all unrighteous and unholy desires . 2. the restraining or keeping within bounds of moderation our affections toward other things , even in their nature innocent or indifferent . 3. the freeing our hearts from immoderate affection toward our selves ; from all conceit of , and confidence in any qualities or abilities of our own ; the diligent use of which means i did suppose would conduce much to the production and increase of divine love within us . to them i shall now proceed to subjoin other instruments more immediately and directly subservient to the same purpose : whereof the first is , 1. attentive consideration upon the divine perfections , with endeavour to obtain a right and clear apprehension of them : as counterfeit worth and beauty receive advantage by distance and darkness ; so real excellency — si propius stes te capiet magis — the greater light you view it in , the nearer you approach it , the more strictly you examine it , the more you will approve and like it ; so the more we think of god , the better we know him , the fuller and clearer conceptions we have of him , the more we shall be apt to esteem and desire him , the more excellent in himself , the more beneficial to us he will appear . hence is the knowledge of god represented in holy writ not onely as a main instrument of religion , but as an essential character thereof ; as equivalent to the being well affected toward god : o continue ( saith the psalmist ) thy loving kindness unto them that know thee ; that is , to all religious people . and , this ( saith our saviour ) is life eternal , to know thee the onely true god , and jesus christ whom thou hast sent ; knowledge of them implying all good affections toward them : as on the other side , ignorance of god denotes disaffection or want of affection toward god : now the sons of eli ( 't is said ) were sons of belial , they knew not the lord : and , he that loveth not ( saith saint john ) doth not know god ; the want of love to god is an evident sign , a natural effect of ignorance concerning him : indeed considering the nature of our mind , and its ordinary method of operation , it seems impossible , that such perfection discerned should not beget answerable reverence and affection thereto : if beautifull spectacles , harmonious sounds , fragrant odours , delicate savours do necessarily and certainly please the respective senses ; why should not with the like sure efficacy the proper objects of our mind affect it , if duly represented and conveyed thereto ? if the wit of the most ingenious artists , the cunning of the deepest politicians , the wisedom of the sagest philosophers are but meer blindness and stupidity in comparison to the wisedom of god ; the lowest instance or expression of whose wisedom ( his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his folly , as saint paul speaks ) is wiser than men , doth excell the results of man's highest wisedom ; yet them we admire and commend in men , why then do we not much more adore the divine wisedome ? if the abilities of them , who dexterously manage great business , or atchieve prosperously great exploits are indeed meer impotency in regard to god's power ; whose weaknesse ( that is , the smallest effects of whose power ) is ( as saint paul again tells us ) stronger than men , surpasses the utmost results of humane endeavour ; yet those things in men we extol and celebrate , how can we then forbear to reverence the divine power ? if the dispensers of freest and largest bounty among men , the noblest patriots , the most munificent benefactours , the most tenderly affectionate friends be in respect of god unworthy to be counted or called good ( as our saviour tells us ; if ye being bad know to give good things ; and , there is none good , but god ; ) yet such persons are much beloved and applauded ; how then can we abstain from paying the like measure of affection and respect to the divine goodness ? if good qualities so inferiour and defective obtain so much from us , whence comes it that the infinitely superiour and most perfect excellencies of god do not beget in their proportion a sutable regard and veneration in us toward him ? whence , if not either from our not firmly believing them , or not rightly apprehending them , or not attentively considering them ? our belief of them in gross and at large we may suppose , as connected with the belief of god's existence , and included in the very notion of god ; the defect therefore must proceed from the remaining causes , want of a right apprehension , or neglect of attentive consideration about them : as to the first of these ; it is common for men to have confused , imperfect and wrong conceptions about the divine attributes , especially in the recesses of their mind ; which although they spare to utter with their mouths , yet they vent in their practice : if we , for instance , imagine that we can comprehend the extent of god's designs , or fathome the depth of his counsels ; if we measure and model his reasons of proceeding according to our fancy ( as if his thoughts were as our thoughts , and his ways as our ways ; or , as if he did see as man sees ) if we can bless our selves in following our own imaginations , counsels and devices although repugnant to the resolutions of divine wisedom ; taking these not to befit , or not to concern us , as we find many in the scripture reproved for doing ; we greatly mistake and undervalue that glorious attribute of god ( his wisedom ) and no wonder then , if we do not upon accompt thereof duly reverence and love god : likewise if we concerning the divine power conceit , that notwithstanding it , we shall be able to accomplish our unlawfull designs ; that we may ( as it is in * job ) harden our hearts against him and prosper ; that we can any wise either withstand , or evade his power ( as also many are intimated to doe , in scripture ; even generally all those who dare presumptuously to offend god ) we also misconceive of that excellent attribute ; and the contempt of god , rather then love of him will thence arise . if concerning the divine goodness and holiness , we imagine that god is disaffected toward his creatures ( antecedently to all demerits , or bad qualifications in them ) yea indifferent in affection toward them ; inclinable to do them harm , or not propense to do them good ; if we deem him apt to be harsh and rigorous in his proceedings , to exact performances unsutable to the strength he hath given us , to impose burthens intolerable upon us ; will not such thoughts be apt to breed in us toward god ( as they would toward any other person so disposed ) rather a servile dread ( little different from downright hatred ) or an hostile aversation , than a genuine reverence or a kindly affection toward him ? if we fancy him , like to pettish man , apt to be displeased without cause , or beyond measure , for our doing somewhat innocent ( neither bad in it self , nor prejudicial to publick or private good ) or for our omitting that , which no law , no good reason plainly requires of us ; what will such thoughts but sowre our spirits toward him , make us fearfull and suspicious of him ; which sort of dispositions are inconsistent with true love ? if on the other side , we judge him fond and partial in his affections ; or slack and easie ( as it were ) in his proceedings ; apt to favour us , although we neglect him ; to indulge us in our sins , or connive at our miscarriages ; will not such thoughts rather incline us in our hearts to slight him , and in our actions insolently to dally with him , than heartily and humbly to love him ? if we conceit his favour procured , or his anger appeased by petty observances , perhaps without any good rule or reason affected by our selves , when we neglect duties of greater worth and consequence ( the more weighty matters of the law ) ; what is this but in stead of god to reverence an idol of our own fancy ; to yield unto him ( who is onely pleased with holy dispositions of mind , with real effects of goodness ) not duties of humble love , but acts of presumption and flattery ? but if contrariwise , we truly conceive of god's wisedom , that his counsels are always throughly good , and that we are concerned both in duty and interest to follow them , although exceeding the reach of our understanding , or contrary to the suggestions of our fancy ; concerning his power , that it will certainly interpose it self to the hindrance of our bad projects , that it will be in vain to contest therewith , that we must submit unto , or shall be crushed by his hand ; concerning his goodness , that as he is infinitely good and benign , so he is also perfectly holy and pure ; as he wisheth us all good , and is ready to promote it , so he detesteth our sins , nor will suffer us to doe himself , our selves and our neighbour any wrong ; as most bountifull in dispensing his favours , so not prodigal of them , or apt to cast them away on such as little value them , and do not endeavour to answer them ; as a faithfull rewarder of all true vertue and piety , so a severe chastiser of all iniquity and profaneness ; as full of mercy and pity toward them , who are sensible of their unworthiness , and penitent for their faults , so an implacable avenger of obstinate and incorrigible wickedness ; in fine , as a true friend to us , if we be not wilfull enemies to him ; and desirous of our welfare , if we do not perversly render our selves incapable thereof , so withall jealous of his own honour , resolute to maintain and vindicate his just authority ; carefull to uphold the interests of right and truth , and to shew the distinction he makes between good and evil ; if we have , i say , such conceptions of god ( agreeable to what his word and his doings represent him to us ) how can we otherwise than bear a most high respect , a most great affection unto him ? a prince surely endewed with such qualities ; wise and powerfull , good and just together ; tendering the good of his people , yet preserving the force of his laws ; designing always what is best , and constantly pursuing his good intentions ; tempering bounty and clemency with needfull justice and severity ; we should all commend and extol as worthy of most affectionate veneration ; how much more then shall we be so affected toward him , in whom we apprehend all those excellencies to concur without any imperfection or allay ? especially if by attention we impress those conceptions upon our hearts ; for how true and proper soever , if they be onely slight and transient , they may not suffice to this intent ; if they pass away as a slash , they will not be able to kindle in us any strong affection . but if such abstracted consideration of the divine perfections will not alone wholly avail , let us add hereto as a farther help toward the production and encrease of this divine grace in us , 2. the consideration of god's works and actions ; his works of nature , his acts of providence , his works and acts of grace ; the carefull meditating upon these will be apt to breed , to nourish , to improve and augment this affection even the contemplation of the lower works of nature , of this visible frame of things ( upon which indeed many perspicuous characters of divine perfection , of immense power , of admirable wisedom , of abundant goodness are engraven ) hath in many minds excited a very high degree of reverence and good affection toward god : the devoutest persons ( the holy psalmists particularly ) we may observe frequent in this practice ▪ enflaming their hearts with love , and elevating them in reverence toward god by surveying the common works of god by viewing and considering the magnificent vastness and variety , the goodly order and beauty , the constant duration and stability of those things we see ; in remarking the general bounty and munificence with which this great pater-familias hath provided for the necessary sustenance , for the convenience , for the defence , for the relief , for the delight and satisfaction of his creatures : even in the contemplation of these things being ravished with admiration and affection , how often do they thus exclaim : o lord how manifold are thy works , in wisedom hast thou made them all . the earth is full of the goodness of the lord ; the earth o lord is full of thy mercy ! great is our lord , and of great power ; his understanding is infinite ; all thy works shall praise thee , o lord ; with such reflections , i say , upon those common , yet admirable , and excellent works of god ( which we perhaps with a regardless eye unprofitably pass over ) did those good men kindle , and foment pious affections toward god. the same effect may also the considering the very common proceedings of divine providence beget in us ; such as are discernible to every attentive mind both from history and daily experience ; considering god's admirable condescension in regarding and ordering humane affairs both for common benefit and for relief of particular necessities , his supplying the general needs of men , relieving the poor , succouring the weak and helpless , protecting and vindicating the oppressed , his seasonable encouraging and rewarding the good , restraining and chastising the bad : even such observations are productive of love to god in those , who , according to that duty intimated by the prophet , do regard th● works of the lord , and consider the operations of his hands ; they who are wise and will observe these things , they ( a● the psalmist tells ) shall understand th● loving kindness of the lord ; understand it practically , so as to be duly affected thereby ; and so accordingly we find the consideration of these things applied by the great guides and patterns of our devotion . but especially the study and contemplation of those more high and rare proceedings of god , in managing his gracious design of our redemption from sin and misery , wherein a wisedom so unsearchable and a goodness so astonishing declare themselves , are most proper and effectual means of begetting divine love : if the consideration of god's eternal care for our welfare , of his descending to the lowest condition for our sake , of his willingly undertaking and patiently undergoing all kinds of inconvenience , of disgrace , of bitter pain and sorrow for us ; of his freely offering us mercy , and earnestly wooing us to receive it , even when offenders , when enemies , when rebels against him ; of his bearing with exceeding patience all our neglects of him , all our injuries towards him ; of his preparing a treasure of perfect and endless bliss , and using all means possible to bring us unto the possession thereof ; if , i say , considering those wonderfull streins of goodness will not affect us , what can do it ? how miserably cold and damp must our affections be , if all those powerfull rays ( so full of heavenly light and heat ) shining through our minds cannot enflame them ? how desperately hard and tough must our hearts be , if such incentives cannot soften and melt them ? is it not an apathy more than stoical , more than stony , which can stand immovable before so mighty inducements to passion ? is it not a horridly prodigious insensibility to think upon such expressions of kindness without feeling affection reciprocal ? but if the consideration of god's general and publick beneficence will not touch us sufficiently ; let us farther hereto adjoin 3. serious reflections upon the peculiar ( personal or private ) benefits by the divine goodness vouchsafed unto our selves . there is , i suppose , scarce any man , who may not , if he be not very stupid and regardless , have observed ( beside the common effects of god's universal care and bounty wherein he partakes ) even some particular expressions and testimonies of divine favour dispensed unto him by god's hand ( apt to convince him of god's especial providence , care and good-will to him particularly , and thereby to draw him unto god ) both in relation to his temporal and to his spiritual state ; in preventing and preserving him from mischiefs imminent , in opportune relief , when he was pressed with want , or surprised by danger ; in directing him to good and diverting him from evil . every mans experience ( i say and suppose ) will inform him that he hath received many such benefits from a hand , invisible indeed to sense , yet easily discernible , if he do attend to the circumstances wherein , to the seasons when they come : it is natural to every man being in distress ( from which he cannot by any present or visible means extricate himself ) to stretch forth his hand and lift up his voice toward heaven , making his recourse to divine help ; and it is as natural for god to regard the needs , to hearken to the crys , to satisfie the desires of such persons ( for , the lord is nigh to all that call upon him ; he openeth his hand , and satisfieth the desire of every living thing : he will be a refuge to the oppressed , a refuge in times of trouble : he satisfieth the longing soul , and filleth the hungry soul with goodness : they that seek the lord , shall not want any good thing : look at the generations of old and see : did ever any trust in the lord and was forsaken ? or whom did he ever despise that called upon him ? this poor man ( this , and that , any poor man ) cryed , and the lord heard him , and saved him out of all his troubles ) since then , no man in all likelihood hath not some occasion of god's especial favour and assistance , and god is always so ready to afford them , we may reasonably presume that every man doth sometime receive them , and is thereby obliged to return a gratefull affection to him , not onely as to a common benefactour , but as to his particular friend and patron . however there is none of us , who may not perceive himself singularly indebted to god's patience in forbearing to punish him , to his mercy in pardoning and passing over innumerable offences committed against him : the renowned penitent in the gospel did love much , because much was forgiven her ; and who is there of us , that hath not the same reason to love much ? who is there that , at least according to god's inclination and intention , hath not had much forgiven him ? whom have not the riches of divine goodness and long-suffering attended upon in order to his repentance ? who hath not been in so great degree ingratefull , unfruitfull and improfitable , that he hath not abundant reason to acknowledge god's especial grace in bearing with him ; and to confess with jacob , that he is lesse than the least of all god's mercies ? if any such there were , he should have no less cause to be affected with the abundance of that grace , which so preserved him from sins and provocations . for if we stand , it is he that upholdeth us ; if we fall , it is he that raiseth us ; it is his especial favour that either we avoid sin , or sinning escape punishment . now then god having by many real evidences declared such particular affection toward us , can we considering thereon do otherwise than say to our selves , after saint john , nos ergò diligamus deum , quoniam prior dilexit nos , let us therefore love god , because god first loved us ; surely in all ingenuity , according to all equity , we are bound to do so ; the reason and nature of things doth require it of us : all other loves ( even those of the baser sort ) are able to propagate themselves ; ( to continue and enlarge their kind ) are commonly fruitfull , and effectual in producing their like ; how strangely then unnatural and monstrous is it , that this love onely ( this so vigorous and perfect love ) should be barren and impotent as it were ? if you love those that love you ( saith our saviour ) what reward have you ? ( what reward can you pretend to for so common , so necessary a performance ) do not even the publicans doe the same ? ( the publicans , men not usually of the best natures , or tenderest hearts , yet they do thus ) and ( again saith he ) if you love those who love you , what thank is it , for even sinners love those that love them ? ( sinners , men not led by conscience of duty , or regard to reason , but hurried , with a kind of blind and violent force , by instinct of nature , do so much , go so far ) if thus men , both by nature and custom most untractable , the least guided by rules of right , of reason , of ingenuity ; yea not onely the most barbarous men , but even the most savage beasts are sensible of courtesies , return a kind of affection unto them who make much of them and do them good , what temper are we of , if all that bounty we experience cannot move us ; if god's daily loading us with his benefits , if his crowning us with loving-kindness and tender mercies , if all those showres of blessings , which he continually poureth down upon our heads doth not produce some good degree of correspondent affection in us ? it cannot surely proceed altogether from a wretched baseness of disposition , that we are so cold and indifferent in our affection toward god , or are sometimes so averse from loving him ; it must rather in great part come from our not observing carefully , not frequently calling to mind , not earnestly considering what god hath done for us , how exceedingly we stand obliged to his goodness , from our following that untoward generation of men , who were not ( 't is said ) mindfull of the wonders which god did among them ; who remembred not his hand , nor the day that he delivered them ; rather following . i say , such careless and heartless people ( so they are termed ) than imitating that excellent person 's discretion , who constantly did set god's loving-kindness before his eyes , who frequently did thus raise his mind and rouse up his affections ; bless the lord , o my soul , and all that is within me bless his holy name ; bless the lord , o my soul , and forget not all his benefits , who forgiveth all thine iniquities and healeth all thy diseases , &c. it is not for want of the like experience , or the like obligation , but for want of the same wisedom , of the same care , of the same honest consideration and diligence , that we do not the like . to these means i add that , 4. a special help to breed in us this holy disposition of soul will be the setting our selves in good earnest , with a strong and constant resolution , to endeavour the performance of all our duty toward god , and keeping his commandments although upon inferiour considerations of reason , such as we are capable of applying to this purpose ; regards of fear , of hope , of desire to avoid the mischiefs arising from sin , or attaining the benefits ensuing upon vertue . if we cannot immediately raise our hearts to that higher pitch of acting from that nobler principle of love , let us however apply that we can reach unto practice , striving as we are able to perform what god requires of us ; exercising our selves as to material acts , in keeping a conscience void of offence toward god and toward man ; the doing which as it may in time discover the excellency of goodness to our mind , so it will by degrees reconcile our affections thereto ; then by god's blessing ( who graciously regards the meanest endeavours toward good ; who despiseth not the day of small things ; who will not quench the smoaking flax nor break the bruised reed ) from doing good out of a sober regard to our own welfare , we shall come to like it in it self , and consequently to love him , unto whose nature and to whose will it renders us conformable : for as doing ill breeds a dislike to goodness , and an aversion from him , who himself is full thereof , and who rigorously exacts it of us ; as bad conscience removes expectation of good from god , and begets a suspicion of evil from him , consequently stifling all kindness toward him ; so doing well , we shall become acquainted with it , and friends thereto ; a hearty approbation , esteem and good liking thereof will ensue ; finding by experience , that indeed the ways of wisedom , vertue , and piety are pleasantness , and all her paths are peace ; that the fruits of conscientious practice are health to our body , and to our soul , security to our estate , and to our reputation , rest in our mind , and comfort in our conscience ; goodness will become pretious in our eyes , and he who commends it to us , being himself essential goodness , will appear most venerable and most amiable , we shall then become disposed to render him , what we perceive he best deserves , entire reverence and affection . 5. but i commend farther , as a most necessary mean of attaining this disposition , assiduous earnest prayer unto god , that he would in mercy bestow it on us , and by his grace work it in us : which practice is indeed doubly conducible to this purpose ; both in way of impetration , and by real efficacy ; it will not fail to obtain it as a gift from god ; it will help to produce it as an instrument of god's grace . upon the first accompt it is absolutely necessary ; for it is from god's free representation of himself as lovely to our minds , and drawing our hearts unto him ( although ordinarily in the use of the means already mentioned , or some like to them ) that this affection is kindled ; our bare consideration is too cold , our rational discourse too faint ; we cannot sufficiently recollect our wandring thoughts , we cannot strongly enough impress those proper incentives of love upon our hearts ( our hearts so dampt with sensual desires , so clogg'd and pester'd with earthly inclinations ) so as to kindle in our souls this holy flame ; it can onely be effected by a light shining from god , by a fire coming from heaven : as all others , so more especially this queen of graces must proceed from the father of lights , and giver of all good gifts : he alone , who is love , can be the parent of so goodly an off-spring , can beget this lively image of himself within us : it is the principal fruit of god's holy spirit , nor can it grow from any other root than from it ; it is called the love of the spirit , as its most signal and peculiar effect ; in fine , the love of god ( as saint paul expresly teaches us ) is shed abroad in our hearts by the holy spirit given unto us ; given , but that not without asking , without seeking ; a grace so excellent , god , we may be assured , will not dispense , a gift so pretious he will not bestow on them , who do not care to look after it , who will not vouchsafe to beg it : if we are not willing to acknowledge our want thereof ; if we refuse to express our desire of it , if we will not shew that we regard and value it , if , when god freely offers it , and invites us to receive it ( he doth so by offering his holy spirit , the fountain thereof , unto us ) we will not decently apply our selves to him for it , how can we expect to obtain it ? god hath propounded this condition ( and 't is surely no hard , no grievous condition ) if we ask we shall receive ; he hath expresly promised that he will give his spirit ( his spirit of love ) to them who ask it ; we may be therefore sure , performing the condition duly , to obtain it ; and as sure , neglecting that , we deserve to go without it . prayer then is upon this accompt a needfull means ; and it is a very profitable one upon the score of its own immediate energy or vertue : for as by familiar converse ( together with the delights and advantages attending thereon ) other friendships are begot and nourished , so even by that acquaintance , as it were , with god , which devotion begets , by experience therein how sweet and good he is , this affection is produced and strengthened . as want of entercourse weakens and dissolves friendship ; so if we seldom come at god , or little converse with him , it is not onely a sign , but will be a cause of estrangement and disaffection toward him : according to the nature of the thing , prayer hath peculiar advantages above other acts of piety , to this effect : therein not onely as in contemplation the eye of our mind ( our intellectual part ) is directed toward god : but our affections also ( the hand of our soul by which we embrace good , the feet thereof by which we pursue it ) are drawn out and fixed upon him ; we no● onely therein behold his excellencies ▪ but in a manner feel them and enjoy them ; our hearts also being thereby softned and warmed by desire become more susceptive of love . we do in the performance of this duty approach nearer to god , and consequently god draws nearer to us ( as saint james assures ; draw near , saith he , unto god , and he will draw near to you ) and thereby we partake more fully and strongly of his gracious influences ; therein indeed he most freely communicates his grace , therein he makes us most sensible of his love to us , and thereby disposeth us to love him again . i add , that true ( fervent and hearty ) prayer doth include , and suppose ▪ some acts of love , or some near tendencies thereto ; whence , as every habit is corroborated by acts of its kind , so by this practice divine love will be confirmed and increased . these are the means , which my meditation did suggest as conducing to the production and growth of this most excellent grace in our souls . iii. i should lastly propound some inducements apt to stir us up to the endeavour of procuring it , and to the exercise thereof , by representing to your consideration the blessed fruits and benefits ( both by way of natural causality and of reward ) accruing from it ; as also the wofull consequences and mischiefs springing from the want thereof . how being endewed with it perfects and advances our nature , rendring it in a manner and degree divine , by resemblance to god ( who is full thereof , so full that he is called love ) by approximation , adherence and union ( in a sort ) unto him : how it ennobles us with the most glorious alliance possible , rendring us the friends and favourites of the sovereign king and lord of all , brethren of the first-born , whose names are written in heaven ; enriches us with a right and title to the most inestimable treasures ( those which eye hath not seen , nor ear heard , nor have entred into the heart of man to conceive , which god hath prepared for them that love him ) a sure possession of the supreme good , of all that god is able to bestow , all whose wisedom and power , whose counsel and care it eternally engageth for our benefit ; how all security and welfare , all rest and peace , all joy and happiness attend upon it ; for that the lord preserveth all them that love him ( preserveth them in the enjoyment of all good , in safety from all danger and mischief ) and that to those who love god all things co-operate for their good ; how incomparable a sweetness and delight accompany the practice thereof , far surpassing all other pleasures ; perfectly able to content our minds , to sustain and comfort us even in the want of all other satisfactions , yea under the pressure of whatever most grievous afflictions can befall us . how contrariwise the want thereof will depress us into a state of greatest imperfection and baseness , setting us at the greatest distance from god in all respects , both in similitude of nature , and as to all favourable regard , or beneficial communication from him ; casting us into a wretched and disgracefull consortship with the most degenerate creatures , the accursed fiends , who for disaffection and enmity toward god , are banished from all happiness ; how it extreamly impoverisheth and beggereth us , devesting us of all right to any good thing , rendring us incapable of any portion , but that of utter darkness ; how it excludeth us from any safety , any rest , any true comfort or joy , and exposeth us to all mischief and misery imaginable ; all that being deprived of the divine protection , presence and favour , being made objects of the divine anger , hatred and severe justice , being abandoned to the malice of hell , being driven into utter darkness and eternal fire doth import or can produce . i should also have commended this love to you by comparing it with other loves , and shewing how far in its nature , in its causes , in its properties , in its effects it excelleth them ; even so far as the object thereof in excellency doth transcend all other objects of our affection ; how this is grounded upon the highest and surest reason ; others upon accounts very low and mean , commonly upon fond humour and mistake ; this produceth real , certain , immutable goods ; others at best terminate onely in goods apparent , unstable and transitory ; this is most worthy of us , employing all our faculties in their noblest manner of operation upon the best object ; others misbeseem us , so that in pursuing them we disgrace our understanding , misapply our desires , distemper our affections , mispend our endeavours . i should have enlarged upon these considerations ; and should have adjoined some particular advantages of this grace ; as for instance , that the procuring thereof is the most sure , the most easie , the most compendious way of attaining all others ; of sweetning and ingratiating all obedience to us , of making the hardest yoke easie , and the heaviest burthen light unto us . in fine , i should have wished you to consider , that its practice is not onely a mean and way to happiness , but our very formal happiness it self ; the real enjoyment of the best good we are capable of ; that in which alone heaven it self ( the felicity of saints and angels ) doth consist ; which more then comprehends in it self all the benefits of highest dignity , richest plenty and sweetest pleasure . but i shall forbear entring upon so ample and fruitfull subjects of meditation , and conclude with that good collect of our church : o lord , who hast prepared for them that love thee such good things as pass man's understanding ; pour into our hearts such love toward thee , that we , loving thee above all things , may obtain thy promises , which exceed all that we can desire ; through jesus christ our lord. amen . the third sermon . matt. 22. 39. and the second is like unto it , thou shalt love thy neighbour as thy self . the essential goodness of god , and his special benignity toward mankind are to a considering mind divers ways very apparent ; the frame of the world , and the natural course of things do with a thousand voices loudly and clearly proclaim them to us ; every sense doth yield us affidavit to that speech of the holy psalmist , the earth is full of the goodness of the lord : we see it in the glorious brightness of the skies , and in the pleasant verdure of the fields ; we taste it in the various delicacies of food , supplied by land and sea ; we smell it in the fragrancies of herbs and flowers ; we hear it in the natural musick of the woods ; we feel it in the comfortable warmth of heaven , and in the cheering freshness of the air ; we continually do possess and enjoy it in the numberless accommodations of life , presented to us by the bountifull hand of nature . of the same goodness we may be well assured by that common providence which continually doth uphold us in our being , doth opportunely relieve our needs , doth protect us in dangers , and rescue us from imminent mischiefs , doth comport with our infirmities and misdemeanours ; the which ( in the divine psalmists style ) doth hold our soul in life , and suffereth not our feet to be moved ; doth redeem our life from destruction ; doth crown us with loving-kindness , and tender mercies . the dispensations of grace , in the revelation of heavenly truth , in the overtures of mercy , in the succours of our weakness , in the proposal of glorious rewards , in all the methods and means conducing to our salvation , do afford most admirable proofs and pledges of the same immense benignity . but in nothing is the divine goodness toward us more illustriously conspicuous , than in the nature and tendency of those laws which god hath been pleased for the regulation of our lives to prescribe unto us , all which do palpably evidence his serious desire and provident care of our welfare ; so that in imposing them he plainly doth not so much exercise his sovereignty over us , as express his kindness toward us ; neither do they more clearly declare his will , than demonstrate his good-will to us . and among all divine precepts this especially contained in my text , doth argue the wonderfull goodness of our heavenly law-giver , appearing both in the manner of the proposal , and in the substance of it . the second , saith our lord , is like to it , that is to the precept of loving the lord our god with all our heart : and is not this a mighty argument of immense goodness in god , that he doth in such a manner commend this duty to us , coupling it with our main duty toward him , and requiring us with like earnestness to love our neighbour as to love himself ? he is transcendently amiable for the excellency of his nature ; he by innumerable and inestimable benefits graciously conferred on us hath deserved our utmost affection ; so that naturally there can be no obligation bearing any proportion or considerable semblance to that of loving him ; yet hath he in goodness been pleased to create one , and to endew it with that privilege ; making the love of a man ( whom we cannot value but for his gifts , to whom we can owe nothing but what properly we owe to him ) no less obligatory , to declare it near as acceptable as the love of himself , to whom we owe all . to him , as the sole authour and free donour of all our good , by just correspondence all our mind and heart , all our strength and endeavour are due ; and reasonably might he engross them to himself , excluding all other beings from any share in them ; so that we might be obliged onely to fix our thoughts and set our affections on him , onely to act directly for his honour and interest ; saying with the holy psalmist , whom have i in heaven but thee ? and there is none in earth that i desire beside thee : yet doth he freely please to impart a share of these performances on mankind ; yet doth he charge us to place our affection on one another ; to place it there indeed in a measure so large that we can hardly imagine a greater ; according to a rule , than which none can be devised more compleat or certain . o marvellous condescension , o goodness truly divine ; which surpasseth the nature of things , which dispenseth with the highest right , and forgoeth the greatest interest that can be ! doth not god in a sort debase himself , that he might advance us ? doth he not appear to wave his own due , and neglect his own honour for our advantage ? how otherwise could the love of man be capable of any resemblance to the love of god , and not stand at an infinite distance , or in an extream disparity from it ? how otherwise could we be obliged to affect or regard any thing beside the sovereign , the onely goodness ? how otherwise could there be any second or like to that first , that great , that peerless command , thou shalt love the lord thy god with all thy heart ? this indeed is the highest commendation whereof any law is capable ; for as to be like god is the highest praise that can be given to a person ; so to resemble the divinest law of love to god is the fairest character that can be assigned of a law : the which indeed representeth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as saint james calleth it , that is , a royal and sovereign law ; exalted above all others , and bearing a sway on them . saint paul telleth us , that the end of the commandment ( or , the main scope of the evangelical doctrine ) is charity out of a pure heart and a good conscience , and faith unfeigned ; that charity is the summe and substance of all other duties , and that he that loveth another hath fulfilled the whole law ; that charity is the chief of the theological vertues , and the prime fruit of the divine spirit ; and the bond of perfection , which combineth and consummateth all other graces , and the general principle of all our doings . saint peter enjoineth us that to all other vertues we add charity , as the top and crown of them ; and above all things ( saith he ) have fervent charity among your selves . saint john calleth this law , in way of excellence , the commandment of god ; and our lord himself claimeth it as his peculiar precept , this ( saith he ) is my commandment , that ye love one another as i have loved you ; a new commandment i give unto you , that ye love one another ; and maketh the observance of it the special cognizance of his followers , by this shall all men know that ye are my disciples , if ye love one another . these indeed are lofty commendations thereof , yet all of them may worthily veil to this ; all of them seem verified in virtue of this , because god hath vouchsafed to place this command in so near adjacency to the first great law , conjoining the two tables ; making charity contiguous , and as it were commensurate to piety . it is true , that in many respects charity doth resemble piety ; for it is the most genuine daughter of piety , thence in complexion , in features , in humour much favouring its sweet mother ; it doth consist in like dispositions and motions of soul ; it doth grow from the same roots and principles of benignity , ingenuity , equity , gratitude , planted in our original constitution by the breath of god , and improved in our hearts by the divine spirit of love ; it produceth the like fruits of beneficence toward others , and of comfort in our selves ; it in like manner doth assimilate us to god , rendring us conformable to his nature , followers of his practice and partakers of his felicity ; it is of like use and consequence toward the regulation of our practice , and due management of our whole life : in such respects i say this law is like to the other ; but it is however chiefly so for that god hath pleased to lay so great stress thereon , as to make it the other half of our religion and duty ; or because , as saint john saith , this commandment have we from him , that he who loveth god , love his brother also ; which is to his praise a most pregnant demonstration of his immense goodness toward us . but no less in the very substance of this duty will the benignity of him that prescribeth it shine forth , displaying it self in the rare beauty and sweetness of it ; together with the vast benefit and utility , which it , being observed , will yield to mankind ; which will appear by what we may discourse for pressing its observance ; but first let us explain it , as it lyeth before us expressed in the words of the text , wherein we shall consider two particulars observable ; first , the object of the duty ; secondly , the qualification annexed to it ; the object of it , our neighbour , the qualification , as our selves . i. the object of charity is our neighbour ; that is ( it being understood , as the precept now concerneth us , according to our lord's exposition , or according to his intent , and the tenour of his doctrine ) every man , with whom we have to doe , or who is capable of our love , especially every christian. the law as it was given to god's ancient people did openly regard onely those among them , who were linked together in a holy neighbourhood or society , from which all other men being excluded were deemed strangers and foreiners ; ( aliens , as saint paul speaketh , from the commonwealth of israel , and strangers from the covenants of promise . ) for thus the law runneth in leviticus , thou shalt not bear any grudge against the children of thy people , but thou shalt love thy neighbour as thy self ; where plainly jews and neighbours are terms equivalent ; other men being supposed to stand at distance without the fold or politick enclosure , which god by several ordinances had fenced , to keep that nation unmixt , and separate : nor can it be excepted against this notion , that in the same chapter it is enjoined , but the stranger that dwelleth with you shall be unto you as one born among you , and thou shalt love him as thy self ; for by that stranger ( as the jewish masters well interpret it ) is meant a proselyte of righteousness ; or one who although a stranger by birth , was yet a brother in religion , having voluntarily submitted to their law , being engaged in the same covenant , and thence admitted to the same privileges , as an adopted child of that holy family . but now , such distinctions of men being voided , and that wall of partition demolished , all the world is become one people ; subject to the laws of one common lord ; and capable of the mercies purchased by one redeemer . god's love to mankind did move him to send our lord into the world , to assume humane nature , and therein to become a mediatour between god and men. our lord's kindness to all his brethren disposed him to undertake their salvation , and to expiate their sins , and to taste death for every man ; the effect whereof is an universal reconciliation of god to the world , and an union of men together . now the bloud of christ hath cemented mankind ; the favour of god embracing all hath approximated and combined all together ; so that now every man is our brother , not onely by nature , as derived from the same stock , but by grace , as partaker of the common redemption ; now god desiring the salvation of all men , and inviting all men to mercy , our duty must be coextended with god's grace , and our charity must follow that of our saviour . we are therefore now to all men , that which one jew was to another ; yea more than such , our christianity having induced much higher obligations , stricter alliances and stronger endearments , than were those , whereby judaism did engage its followers to mutual amity . the duties of common humanity , ( to which our natural frame and sense do incline us , which philosophy recommendeth and natural religion doth prescribe , being grounded upon our community of nature and cognation of bloud , upon apparent equity , upon general convenience and utility ) our religion doth not onely enforce and confirm , but enhance and improve ; superadding higher instances and faster tyes of spiritual relation , reaching in a sort to all men ( as being in duty , in design , in remote capacity our spiritual brethren ) but in especial manner to all christians , who actually are fellow members of the same holy fraternity , contracted by spiritual regeneration from one heavenly seed , supported by a common faith and hope , strengthened by communion in acts of devotion and charity . hereon therefore are grounded those evangelical commands , explicatory of this law as it now standeth in force ; that as we have opportunity we should do good unto all men , especially unto them who are of the houshold of faith ; that we should abound in love one toward another , and towards all men ; that we should glorifie god in our professed subjection unto the gospel of christ , by liberally distributing to the saints , and to all men ; that we should follow peace with all men , should be patient toward all men , and gentle toward all men , and shew all meekness toward all men ; and ever follow that which is good both among our selves , and to all men ; that we should make supplications , intercessions , and thanksgivings for all men , especially for all saints , or all our fellow-christians , and express moderation , or ingenuity , to all men . such is the object of our charity ; and thus did our lord himself expound it , when by a jewish lawyer being put to resolve this question , and who is my neighbour ? he did propound a case , or history , whereby he did extort from that rabbi this confession , that even a samaritan , discharging a notable office of humanity and mercy to a jew , did thereby most truly approve himself a good neighbour to him ; and consequently that reciprocal performances of such offices were due from a jew to a samaritan ; whence it might appear , that this relation of neighbourhood is universal and unlimited . so much for the object . ii. as for the qualification annexed and couched in those words , as thy self , that , as i conceive , may import both a rule declaring the nature , and a measure determining the quantity of that love which is due from us to our neighbour ; the comparative term as implying both conformity or similitude , and commensuration or equality . 1. loving our neighbour as our selves doth import a rule directing what kind of love we should bear and exercise toward him ; or informing us that our charity doth consist in having the same affections of soul , and in performing the same acts of beneficence toward him , as we are ready by inclination , as we are wont in practice to have or to perform toward our selves , with full approbation of our judgment and conscience , apprehending it just and reasonable so to doe . we cannot indeed better understand the nature of this duty , than by reflecting on the motions of our own heart , and observing the course of our demeanour toward our selves ; for thence infallibly we may be assured how we should stand affected , and how we should behave our selves toward others . this is a peculiar advantage of this rule ( inferring the excellent wisedom and goodness of him who framed it ) that by it very easily and certainly we may discern all the specialties of our duty , without looking abroad or having recourse to external instruction ; so that by it we may be perfect law-givers , and skilfull judges , and faithfull monitours to our selves of what in any case we should do : for every one by internal experience knoweth what it is to love himself , every one is conscious how he useth to treat himself ; each one consequently can prescribe and decide for himself , what he ought to doe toward his neighbour ; so that we are not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of god , as the apostle saith , to love one another , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of our selves how to exercise that duty ; whence our lord otherwhere doth propose the law of charity in these terms , whatsoever ye would that men should doe unto you , doe ye even so unto them , for this is the law and the prophets ; that is , unto this rule all the special precepts of charity proposed in holy scripture , may be reduced . wherefore for information concerning our duty in each case and circumstance , we need onely thus to consult and interrogate our selves , hence forming resolutions concerning our practice . do we not much esteem and set by our selves , do we not strive to maintain in our minds a good opinion of our selves ; can any mischances befalling us , any defects observable in us , any faults committed by us induce us to slight or despise our selves ? this may teach us what regard and value we should ever preserve for our neighbour . do we not sincerely and earnestly desire our own welfare and advantage in every kind ; do we not heartily wish good success to our own designs and undertakings ; are we unconcerned or coldly affected in any case touching our own safety , our estate , our credit , our satisfaction or pleasure ? do we not especially , if we rightly understand our selves , desire the health and happiness of our souls ? this doth inform us , what we should wish and covet for our neighbour . have we not a sensible delight and complacency in our own prosperity ? do we ever repine at any advantages accruing to our person or condition ? are we not extreamly glad to find our selves thriving and flourishing in wealth , in reputation , in any accommodation or ornament of our state ? especially if we be sober and wise , doth not our spiritual proficiency and improvement in vertue yield joyous satisfaction to us ? are we not much comforted in apprehending our selves to proceed in a hopefull way toward everlasting felicity ? this may instruct us what content we should feel in our neighbours prosperity , both temporal and spiritual . do we not seriously grieve at our own disasters and disappointments ; are we not in sad dumps , whenever we incur any dammage or disgrace ; do not our diseases and pains sorely afflict us ; do we not pity and bemoan our selves in any want , calamity , or distress ? can we especially , if we are our selves , without grievous displeasure apprehend our selves enslaved to sin and satan , destitute of god's favour , exposed to endless misery ? hence may we learn how we should condole and commiserate the misfortunes of our neighbour . do we not eagerly prosecute our own concerns ? do we not with huge vigour and industry strive to acquire all conveniencies and comforts to our selves , to rid our selves of all wants and molestations ? is our solicitous care or painfull endeavour ever wanting toward the support and succour of our selves in any of our needs ? are we satisfied in meerly wishing our selves well , are we not also busie and active in procuring what we affect ? especially , if we are well advised , do we not effectually provide for the weal of our soul , and supply of our spiritual necessities ; labouring to rescue our selves from ignorance and errour , from the tyranny of sin , from the torture of a bad conscience , from the danger of hell ? this sheweth how ready we should be really to further our neighbours good , ministring to him all kinds of assistance and relief sutable to his needs , both corporal and spiritual . are we so proud or nice , that we disdain to yield attendance or service needfull for our own sustenance or convenience ; do we not indeed gladly perform the meanest and most sordid offices for our selves ? this declareth how condescensive we should be in helping our neighbour , how ready even to wash his feet , when occasion doth require . do we love to vex our selves , or cross our own humour ? do we not rather seek by all means to please and gratifie our selves ? this may warn us , how innocent and inoffensive , how compliant and complacent we should be in our behaviour toward others ; endeavouring to please them in all things , especially for their good to edification . are we easily angry with our selves , do we retain implacable grudges against our selves , or do we execute upon our selves mischievous revenge ? are we not rather very meek and patient toward our selves , mildly comporting with our own great weaknesses , our troublesome humours , our impertinencies and follies ; readily forgiving our selves the most heinous offences , neglects , affronts , injuries , and outrages committed by us against our own interest , honour , and welfare ? hence may we derive lessons of meekness and patience , to be exercised toward our neighbour , in bearing his infirmities and miscarriages , in remitting any wrongs or discourtesies received from him . are we apt to be rude in our deportment , harsh in our language , or rigorous in our dealing toward our selves ? do we not rather in word and deed treat our selves very softly , very indulgently ? do we use to pry for faults , or to pick quarrels with our selves , to carp at any thing said or done by us , rashly or upon slight grounds to charge blame on our selves , to lay heavy censures on our actions , to make foul constructions of our words , to blazon our defects , or aggravate our failings ? do we not rather connive at , and conceal our blemishes ; do we not excuse and extenuate our own crimes ? can we find in our hearts to frame virulent invectives , or to dart bitter taunts and scoffs against our selves ; to murther our own credit by slander , to blast it by detraction , to maim it by reproach , to prostitute it to be deflowred by jeering and scurrilous abuse ? are we not rather very jealous of our reputation , and studious to preserve it , as a precious ornament , a main fence , an usefull instrument of our welfare ? do we delight to report , or like to hear ill stories of our selves ? do we not rather endeavour all we can to stifle them ; to tie the tongues and stop the ears of men against them ? hence may we be acquainted how civil and courteous in our behaviour , how fair and ingenuous in our dealing , how candid and mild in our judgment or censure we should be toward our neigbour ; how very tender and carefull we should be of any wise wronging or hurting his fame . thus reflecting on our selves , and making our practice toward our selves the pattern of our dealing with others , we shall not fail to discharge what is prescribed to us in this law ; and so we have here a rule of charity . but farther , 2. loving our neighbour as our selves doth also import the measure of our love toward him ; that it should be commensurate and equal in degree to that love , which we bear and exercise toward our selves . saint peter once and again doth exhort us to love one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an outstretched affection ; and how far that affection should be stretched we are here informed ; even that it should reach the farthest that can be , or to a parity with that intense love , which we do bear in heart , and express in performance toward our selves : so that we do either bring down our self-love to such a moderation , or raise up our charity to such a fervency , that both come to be adjusted in the same even level : this is that pitch , at which we should aim and aspire ; this is that perfection of charity , which our lord recommendeth to us in that injunction , be perfect , even as your father in heaven is perfect . that this sense of the words is included , yea chiefly intended , divers reasons will evince : for 1. the most natural signification and common use of the phrase doth import thus much ; and any one at first hearing would so understand the words . 2. it appeareth by comparing this precept with that to which it is annexed , of loving god with all our heart and all our soul , which manifestly designeth the quantity and degree of that love ; consequently the like determination is intended in this precept , which is expressed to resemble that , or designed in like manner to qualifie and bound our duty toward our neighbour . 3. if the law doth not signifie thus much , it doth hardly signifie any thing ; not at least any thing of direction or use to us ; for no man is ignorant that he is obliged to love his neighbour , but how far that love must extend , is the point wherein most of us do need to be resolved , and without satisfaction in which we shall hardly do any thing ; for as he that oweth money will not pay except he can tell how much it is ; so to know the duty will not avail toward effectual observance of it , if its measure be not fixed . 4. indeed , the law otherwise understood will rather be apt to misguide than to direct us ; inducing us to apprehend , that we shall satisfie its intent , and sufficiently discharge our duty , by practising charity in any low degree or mean instance . also , 5. the former sense , which is unquestionable , doth infer and establish this ; because similitude of love , morally speaking , cannot consist with inequality thereof ; for if in considerable degrees we love our selves more than others , assuredly we shall fail both in exerting such internal acts of affection , and in performing such external offices of kindness toward them , as we do exert and perform in regard to our selves ; whence this law , taken meerly as a rule , demanding a confused and imperfect similitude of practice , will have no clear obligation or certain efficacy . 6. but farther to assure this exposition , i shall declare that the duty thus interpreted is agreeable to reason , and may justly be required of us , upon considerations , which together will serve to press the observance of it , according to such measure . 1. it is reasonable that we should thus love our neighbour as our selves , because he is as our selves , or really in all considerable respects the same with us : we concur with him in all that is necessary , substantial , and stable ; we differ from him onely in things contingent , circumstantial , and variable ; in the which , of course or by chance we are liable in a small time as much to differ from our selves : in such respects we are not the same to day that we were yesterday , and shall be to morrow ; for we shift our circumstances as we do our cloaths ; our bodies are in continual flux , and our souls do much conform to their alteration ; our temper and complexion do vary with our air , our diet , our conversation , our fortunes , our age ; our parts grow and decay , our principles and judgments , our affections and desires are never fixed , and seldom rest long in the same place ; all our outward state doth easily change face ; so that if we consider the same person in youth and in age , in health and in sickness , in prosperity and in distress , may we not say quantùm mutatus ab illo , how quite another man is he grown ? yet shall a man for such alterations surcease or abate his love to himself ? why then in regard to the like differences shall we less affect our neighbour , who is endowed with that common nature , which alone through all those vicissitudes sticketh fast in us ; who is the most express image of us , ( or rather a copy , drawn by the same hand , of the same orginal ) another self , attired in a divers garb of circumstances ? do we not so far as we despise or disaffect him , by consequence slight or hate our selves ; seeing ( except bare personality , or i know not what metaphysical identity ) there is nothing in him different from what is , or what may be in us ? 2. it is just that we should love our neighbour equally with our selves , because he really no less deserveth love , or because upon a fair judgment he will appear equally amiable : justice is impartial , and regardeth things as they are in themselves , abstracting from their relation to this or that person ; whence if our neighbour seem worthy of affection no less than we , it demandeth that accordingly we should love him no less . and what ground can there be of loving our selves which may not as well be found in others ? is it endowments of nature , is it accomplishments of knowledge , is it ornaments of vertue , is it accoustrements of fortune ; but is not our neighbour possessed of the same ; is he not at least capable of them , the collation and acquist of them depending on the same arbitrary bounty of god , or upon faculties and means commonly dispensed to all ? may not any man at least be as wise and as good as we ? why then should we not esteem , why not affect him as much ? doth relation to us alter the case ? is self as self lovely or valuable , doth that respect lend any worth or price to things ? likewise , what more can justice find in our neighbour to obstruct or depress our love than it may observe in our selves ? hath he greater infirmities or defects , is he more liable to errours and miscarriages , is he guilty of worse faults than we ? if without arrogance and vinity we cannot affirm this , then are we as unworthy of love as he can be ; an● refusing any degree thereof to him , w● may as reasonably withdraw the sam● from our selves . 3. it is fit that we should be obliged to love our neighbour equally with ou● selves , because all charity beneath self love is defective , and all self-love abov● charity is excessive . it is an imperfect charity which dote not respect our neighbour according to his utmost merit and worth , which dote not heartily desire his good , which dote not earnestly promote his advantage i● every kind , according to our ability an● opportunity : and what beyond this can we do for our selves ? if in kind or degree we transcend this , it is not vertuous love or true friendship to our selves , but a vain fondness or perverse dotage ; proceeding from inordinate dispositions of soul , grounded on foolish conceits , begetting foul qualities and practises ; envy , strife , ambition , avarice , and the like . 4. equity requireth that we should love our neighbour to this degree , because we are apt to claime the same measure of love from others : no mean respect or slight affection will satisfie us ; we cannot brook the least disregard or coldness ; to love us a little is all one to us as not to love us at all : it is therefore equitable that we should be engaged to the same height of charity toward others ; otherwise we should be allowed in our dealings to use double weights and measures , which is plain iniquity : what indeed can be more ridiculously absurd , than that we should pretend to receive that from others , which we are not disposed to yield to them upon the same ground and title ? 5. it is needfull that so great a charity should be prescribed , because none inferiour thereto will reach divers weighty ends designed in this law ; namely , the general convenience and comfort of our lives in mutual society and entercourse : for if in considerable degree we do affect our selves beyond others , we shall be continually bickering and clashing with them about points of interest and credit ; scrambling with them for what may be had , and clambering to get over them in power and dignity ; whence all the passions annoying our souls , and all the mischiefs disturbing our lives must needs ensue . 6. that entire love which we owe to god our creatour , and to christ our redeemer , doth exact from us no less a measure of charity than this : for seeing they have so clearly demonstrated themselves to bear an immense love to men , and have charged us therein to imitate them ; it becometh us in conformity , in duty , in gratitude to them , to bear the highest we can , that is the same as we bear to our selves : for how can we love god enough , or with all our soul , if we do not accord with him in loving his friends and relations , his servants , his children with most entire affection ? if in god's judgment they are equal to us , if in his affection and care they have an equal share , if he in all his dealings is indifferent and impartial toward all , how can our judgment , our affection , our behaviour be right , if they do not conspire with him in the same measures ? 7. indeed the whole tenour and genius of our religion do imply obligation to this pitch of charity , upon various accompts . it representeth all worldly goods and matters of private interest as very inconsiderable and unworthy of our affection , thereby substracting the fuel of immoderate self-love . it enjoineth us for all our particular concerns entirely to rely upon providence , so barring solicitude for our selves , and disposing an equal care for others . it declareth every man so weak , so vile , so wretched , so guilty of sin and subject to misery ( so for all good wholly indebted to the pure grace and mercy of god ) that no man can have reason to dote on himself , or to prefer himself before others : we need not cark , or prog , or scrape for our selves , being assured that god sufficiently careth for us . in its accompt the fruits and recompences of love to others in advantage to our selves do far surpass all present interests and enjoyments ; whence in effect the more or less we love others , answerably the more or less we love our selves , so that charity and self-love become coincident , and both run together evenly in one channel . it recommendeth to us the imitation of god's love and bounty , which are absolutely pure , without any regard , any capacity of benefit redounding to himself . it commandeth us heartily to love even our bitterest enemies and most cruel persecutours ; which cannot be performed without a proportionable abatement of self-love . it chargeth us not onely freely to impart our substance , but willingly to expose our lives for the good of our brethren ; in which case charity doth plainly match self-love ; for what hath a man more dear or precious than his life to lay out for himself . it representeth all men ( considering their divine extraction , and being formed after god's image ; their designation for eternal glory and happiness , their partaking of the common redemption by the undertakings and sufferings of christ , their being objects of god's tender affection and care ) so very considerable , that no regard beneath the highest will befit them . it also declareth us so nearly allied to them , and so greatly concerned in their good , ( we being all one in christ , and members one of another ) that we ought to have a perfect complacency in their welfare , and a sympathy in their adversity , as our own . it condemneth self-love , self-pleasing , self-seeking as great faults , which yet ( even in the highest excess ) do not seem absolutely bad ; or otherwise culpable , than as including partiality , or detracting from that equal measure of charity , which we owe to others : for surely we cannot love our selves too much , if we love others equally with our selves ; we cannot seek our own good excessively , if with the same earnestness we seek the good of others . it exhibiteth supernatural aids of grace , and conferreth that holy spirit of love , which can serve to no meaner purposes , than to quell that sorry principle of niggardly selfishness , to which corrupt nature doth incline ; and to enlarge our hearts to this divine extent of goodness . 8. lastly , many conspicuous examples , proposed for our direction in this kind of practice , do imply this degree of charity to be required of us . it may be objected to our discourse , that the duty , thus understood , is unpracticable , nature violently swaying to those degrees of self-love , which charity can no wise reach . this exception ( would time permit ) i should assoil , by shewing how far , and by what means we may attain to such a practice ; ( how at least by aiming at this top of perfection we may ascend nearer and nearer thereto ) in the mean time experience doth sufficiently evince possibility , and assuredly that may be done , which we see done before us : and so it is , pure charity hath been the root of such affections and such performances ( recorded by indubitable testimony ) toward others , which hardly any man can exceed in regard to himself ; nor indeed hath there scarce ever appeared any heroical vertue , or memorable piety , whereof charity overbearing selfishness , and sacrificing private interest to publick benefit , hath not been a main ingredient . for instance then did not abraham even prefer the good of others before his own , when he gladly did quit his countrey , patrimony , friends , and kindred to pass his days in a wandring pilgrimage , upon no other encouragement than an overture of blessing on his posterity ? did not the charity of moses stretch thus far , when for the sake of his brethren he voluntarily did exchange the splendours and delights of a court for a condition of vagrancy and servility ; chusing rather , as the apostle speaketh , to suffer affliction with the people of god , than to enjoy the pleasures of sin ? did not it overstretch , when ( although having been grievously affronted by them ) he wished that rather his name should be expunged from god's book , than that their sin should abide unpardoned ? did not samuel exercise such a charity , when being ingratefully and injuriously dismounted from his authority , he did yet retain toward that people a zealous desire of their welfare , not ceasing earnestly to pray for them ? did not jonathan love david equally with himself , when for his sake he chose to incur the displeasure of his father and his king ; when for his advantage he was content to forfeit the privilege of his birth , and the inheritance of a crown ; when he could without envy or grudge look on the growing prosperity of his supplanter , could heartily wish his safety , could effectually protect it , could purchase it to him with his own great danger and trouble ? when he , that in gallantry of courage and vertue did yield to none , was yet willing to become inferiour to one born his subject , one raised from the dust , one taken from a sheep-coat ; so that unrepiningly and without disclain he could say , thou shalt be king over israel , and i shall be next unto thee : are not these pregnant evidences , that it was truly said in the story , the soul of jonathan was knit to the soul of david , and he loved him as his own soul ? did not the psalmist competently practise this duty ; when in the sickness of his ingratefull adversaries he cloathed himself with sackcloath , he humbled his soul with fasting ; he bowed down heavily as one that mourneth for his mother ? were not elias , jeremy , and other prophets as much concerned for the good of their country-men as for their own , when they took such pains , when they run such hazards , when they endured such hardships not onely for them , but from them ; being requited with hatred and misusage for endeavouring to reclaim them from sin , and stop them from ruine ? may not the holy apostles seem to have loved mankind beyond themselves , when for its instruction and reformation , for reconciling it to god and procuring its salvation , they gladly did undertake and undergo so many rough difficulties , so many formidable dangers , such irksome pains and troubles , such extream wants and losses , such grievous ignominies and disgraces ; slighting all concerns of their own , and reliquishing whatever was most dear to them ( their safety , their liberty , their ease , their estate , their reputation , their pleasure , their very bloud and breath ) for the welfare of others ; even of those who did spitefully maligne and cruelly abuse them ? survey but the life of one among them ; mark the wearisome travels he underwent over all the earth , the solicitous cares which did possess his mind for all the churches : the continual toils and drudgeries sustained by him in preaching by word and writing : in visiting , in admonishing , in all pastoral employments ; the imprisonments , the stripes , the reproaches , the oppositions and persecutions of every kind , and from all sorts of people , which he suffered ; the pinching wants , the desperate hazards , the lamentable distresses with the which he did ever conflict ; peruse those black catalogues of his afflictions registred by himself ; then tell me how much his charity was inferiour to his self-love ? did not at least the one vie with the other , when he for the benefit of his disciples was content to be absent from the lord , or suspended from a certain fruition of glorious beatitude ; resting in this uncomfortable state , in this fleshly tabernacle wherein he groaned , being burthened , and longing for enlargement ? did he not somewhat beyond himself love those men , for whose salvation he wished himself accursed from christ , or debarred from the assured enjoyment of eternal felicity ; those very men by whom he had been stoned , had been scourged , had been often beaten to extremity , from whom he had received manifold indignities and outrages ? did not they love their neighbours as themselves , who sold their possessions , and distributed the prices of them for relief of their indigent brethren ? did not most of the ancient saints and fathers mount near the top of this duty , of whom it is by unquestionable records testified , that they did freely bestow all their private estate and substance on the poor , devoting themselves to the service of god and edification of his people ? finally , did not our lord himself in our nature exemplifie this duty , yea by his practice far out-doe his precept ? for , he who from the brightest glories , from the immense riches , from the ineffable joys and felicities of his celestial kingdom , did willingly stoop down to assume the garb of a servant , to be cloathed with the infirmities of flesh , to become a man of sorrow , and acquainted with grief ; he who for our sake vouchsafed to live in extream penury and disgrace , to feel hard want , sore travel , bitter persecution , most grievous shame and anguish ; he who not onely did contentedly bear , but purposely did chuse to be accused , to be slandered , to be reviled , to be mocked , to be tortured , to pour forth his heart-bloud upon a cross , for the sake of an unprofitable , an unworthy , an impious , an ingratefull generation ; for the salvation of his open enemies , of base apostates , of perverse rebels , of villainous traitours ; he , who in the height of his mortal agonies did sue for the pardon of his cruel murtherers ; who did send his apostles to them , did cause so many wonders to be done before them , did furnish all means requisite to convert and save them ; he that acted and suffered all this , and more than can be expressed , with perfect frankness and good will ; did he not signally love his neighbour as himself , to the utmost measure ? did not in him vertue conquer nature , and charity triumph over self-love ? this he did to seal and impress his doctrine ; to shew us what we should doe , and what we can doe by his grace ; to oblige us and to encourage us unto a conformity with him in this respect : for , walk in love , saith the apostle , as christ hath also loved us , and hath given himself for us ; and , this ( saith he himself ) is my commandment , that ye love one another as i have loved you : and how can i better conclude than in the recommendation of such an example ? now , our lord jesus christ himself , and god even our father , who hath loved us , and hath given us everlasting consolation , and good hope through grace , comfort your hearts , and stablish you in every good word and work . the fourth sermon . matt. 22. 39. thou shalt love thy neighbour as thy self . i have formerly discoursed on these words , and then shewed how they do import two observable particulars ; first a rule of our charity , or that it should be like in nature ; then a measure of it , or that it should be equal in degree to the love which we do bear to our selves . of this latter interpretation i did assign divers reasons , urging the observance of the precept according to that notion : but one material point scantness of time would not allow me to consider ; which is the removal of an exception , to which that interpretation is very liable , and which is apt to discourage from a serious application to the practice of this duty so expounded . if , it may be said , the precept be thus understood , as to oblige us to love our neighbours equally with our selves , it will prove unpracticable , such a charity being meerly romantick and imaginary ; for who doth , who can love his neighbour in this degree ? nature powerfully doth resist , common sense plainly doth forbid that we should doe so : a natural instinct doth prompt us to love our selves , and we are forcibly driven there to by an unavoidable sense of pleasure and pain , resulting from the constitution of our body and soul , so that our own least good or evil are very sensible to us ; whereas we have no such potent inclination to love others ; we have no sense or a very faint one of what another doth enjoy or endure : doth not therefore nature plainly suggest , that our neighbours good cannot be so considerable to us as our own ? especially when charity doth clash with self-love , or when there is a competition between our neighbours interest and our own , is it possible that we should not be partial to our own side ? is not therefore this precept such as if we should be commanded to fly , or to doe that which natural propension will certainly hinder ? in answer to this exception i say , first , 1. be it so , that we can never attain to love our neighbour altogether so much as our selves , yet may it be reasonable that we should be enjoined to doe so ; for laws must not be depressed to our imperfection , nor rules bent to our obliquity ; but we must ascend toward the perfection of them , and strive to conform our practice to their exactness : if what is prescribed be according to the reason of things just and fit , it is enough although our practice will not reach it ; for what remaineth may be supplied by repentance and humility in him that should obey , by mercy and pardon in him that doth command . in the prescription of duty it is just , that what may be required ( even in rigour ) should be precisely determined , though in execution of justice or dispensation of recompence consideration may be had of our weakness ; whereby both the authority of our governour may be maintained , and his clemency glorified . it is of great use , that by comparing the law with our practice , and in the perfection of the one discerning the defect of the other , we may be humbled , may be sensible of our impotency , may thence be forced to seek the helps of grace and the benefit of mercy . were the rule never so low , our practice would come beneath it ; it is therefore expedient that it should be high , that at least we may rise higher in performance than otherwise we should doe ; for the higher we aim , the nearer we shall go to the due pitch ; as he that aimeth at heaven , although he cannot reach it , will yet shoot higher than he that aimeth onely at the house top . the height of duty doth prevent sloth and decay in vertue , keeping us in wholsome exercise and in continual improvement , while we be always climbing toward the top , and straining unto farther attainment : the sincere prosecution of which course , as it will be more profitable unto us , so it will be no less acceptable to god , than if we could thoroughly fulfill the law : for in judgment god will onely reckon upon the sincerity and earnestness of our endeavour ; so that if we have done our best , it will be taken as if we had done all . our labour will not be lost in the lord ; for the degrees of performance will be considered , and he that hath done his duty in part shall be proportionably recompensed ; according to that of saint paul ; every man shall receive his own reward according to his own work . hence sometimes we are enjoined to be perfect as our heavenly father is perfect ; and to be holy as god is holy ; otherwhile to go on to perfection , and to press toward the mark ; which precepts in effect do import the same thing ; but the latter implyeth the former , although in attainment impossible , yet in attempt very profitable : and surely he is likely to write best , who proposeth to himself the fairest copy for his imitation . in fine , if we do act what is possible , or as we can , do conform to the rule of duty , we may be sure that no impossibility of this , or of any other sublime law can prejudice us . i say of any other law ; for it is not onely this law , to which this exception may be made ; but many others , perhaps every one evangelical law , are alike repugnant to corrupt nature , and seem to surmount our ability . but neither is the performance of this task so impossible , or so desperately hard ( if we take the right course and use proper means toward it ) as is supposed ; as may somewhat appear , if we will weigh the following considerations . 1. be it considered , that we may be mistaken in our accompt , when we do look on the impossibility or difficulty of such a practice , as it appeareth at present , before we have seriously attempted , and in a good method , by due means , earnestly laboured to atchieve it : for many things cannot be done at first , or with a small practice , which by degrees and a continued endeavour may be effected ; divers things are placed at a distance , so that without passing through the interjacent way we cannot arrive at them ; divers things seem hard before trial , which afterward prove very easie : it is impossible to fly up to the top of a steeple , but we may ascend thither by steps ; we cannot get to rome without crossing the seas , and travelling through france or germany ; it is hard to comprehend a subtle theoreme in geometry if we pitch on it first , but if we begin at the simple principles , and go forward through the intermediate propositions we may easily attain a demonstration of it ; it is hard to swim , to dance , to play on an instrument , but a little trial , or a competent exercise will render those things easie to us : so may the practice of this duty seem impossible , or insuperably difficult , before we have employed divers means , and voided divers impediments ; before we have inured our minds and affections to it , before we have tried our forces in some instances thereof , previous to others of a higher strein , and nearer the perfection of it . if we would set our selves to exercise charity in those instances , whereof we are at first capable without much reluctancy , and thence proceed toward others of a higher nature , we may find such improvement , and taste such content therein , that we may soon arise to incredible degrees thereof ; and at length perhaps we may attain to such a pitch , that it will seem to us base and vain to consider our own good before that of others , in any sensible measure ; and that nature which now so mightily doth contest in favour of our selves , may in time give way to a better nature , born of custome , affecting the good of others . let not therefore a present sense or experience raise in our minds a prejudice against the possibility or practicableness of this duty . 2. let us consider , that in some respects , and in divers instances it is very feasible to love our neighbour no less than our selves . we may love our neighbour truly and sincerely , out of a pure heart and a good conscience , and faith unfeigned , as saint paul doth prescribe ; or according to saint peter's injunction , from a pure heart love one another fervently ; and in this respect we can do no more toward our selves ; for truth admitteth no degrees , sincerity is a pure and compleat thing , exclusive of all mixture or alloy . and as to external acts at least it is plain that charity toward others may reach self-love ; for we may be as serious , as vigorous , as industrious in acting for our neighbours good , as we can be in pursuing our own designs and interests : for reason easily can manage and govern external practice ; and common experience sheweth the matter to this extent practicable , seeing that often men do employ as much diligence on the concerns of others , as they can do on their own ( being able to doe no more than their best in either case ) wherefore in this respect charity may vie with selfishness ; and practising thus far may be a step to mount higher . also rational consideration will enable us to perform some interiour acts of charity in the highest degree ; for if we do but , ( as without much difficulty we may do ) apply our mind to weigh the qualities and the actions of our neighbour , we may thence obtain a true opinion and just esteem of him ; and ( secluding gross folly or flattery of our selves ) how can we in that respect or instance be more kind or benign to our selves ? is it not also within the compass of our ability to repress those passions of soul , the eruption whereof tendeth to the wrong , dammage , and offence of our neighbour ; in regard to which practice saint paul affirmeth , that the law may be fulfilled , love , saith he , worketh no evil to his neighbour ; therefore love is the fulfilling of the law ? and what more in this respect can we perform for our selves ? 3. we may consider , that commonly we see men inclined by other principles to act as much or more for the sake of others , as they would for themselves . moral honesty hath inclined some , ambition and popularity have excited others to encounter the greatest dangers , to attaque the greatest difficulties , to expose their safety , to sacrifice their lives for the welfare of their countrey . common friendship hath often done as much , and brutish love ( that mad friendship , as seneca calleth it ) commonly doth far more : for what will not a fond lover undertake and atchieve for his minion , although she really be the worst enemy he can have ? yet for such a snake will he not lavish his estate , prostitute his honour , abandon his ease , hazard his safety , shipwreck his conscience , forfeit his salvation ? what may not a delilah obtain of her sampson , a cleopatra of her anthony , how prejudicial soever it be to his own interest and welfare ? why then may not a principle of charity ( grounded on so much better reason , and backed by so much stronger motives ) be conceived able to engage men to the like practice ? why may not a man be disposed to doe that out of hearty good-will , which he can doe out of vain conceit , or vicious appetite ? why shall other forces overbear nature , and the power of charity be unable to match it ? 4. let us consider , that those dispositions of soul which usually with so much violence do thwart the observance of this precept , are not ingredients of true self-love , by the which we are directed to regulate our charity , but a spurious brood of our folly and pravity , which imply not a sober love of our selves , but a corrupt fondness toward an idol of our fancy mistaken for our selves . a high conceit of our worth or ability , of our fortune or worldly state , of our works and atchievements ; a great complacence or confidence in some endowment or advantage belonging to us , a stiff adherence to our own will or humour , a greedy appetite to some particular interest or base pleasure ; these are those , not attendants of natural self-love , but issues of unnatural depravedness in judgment and affections , which render our practice so exorbitant in this regard , making us seem to love our selves so immoderately , so infinitely ; so contracting our souls and drawing them inwards , that we appear indisposed to love our neighbour in any considerable degree : if these ( as by serious consideration they may be ) were voided , or much abated , it would not be found so grievous a matter to love our neighbour as our selves ; for that sober love remaining behind , to which nature inclineth , and which reason approveth , would rather help to promote than yield any obstacle to our charity ; if such perverse selfishness were checked and depressed , but natural kindness cherished and advanced , then true self-love and charity would compose themselves into near a just poise . 5. indeed ( which we may further consider ) our nature is not so absolutely averse or indisposed to the practice of such charity , as to those may seem , who view it slightly , either in some particular instances , or in ordinary practice ; nature hath furnished us with strong instincts for the defence and sustenance of our life ; and common practice is depraved by ill education and custom ; these some men poring on do imagin no room left for charity in the constitution of men ; but they consider not , that one of these may be so moderated , and the other so corrected , that charity may have a fair scope in mens heart and practice ; and they slip over divers pregnant marks of our natural inclination thereto . man having received his soul from the breath of god , and being framed after the image of his most benign parent , there do yet abide in him some features resembling god , and reliques of the divine original ; there are in us seeds of ingenuity , of equity , of pity , of benignity , which being cultivated by sober consideration and good use ( under the conduct , and aid of heavenly grace ) will produce noble fruits of charity . the frame of our nature so far disposeth us thereto , that our bowels are touched with sensible pain upon the view of any calamitous object ; our fancy is disturbed at the report of any disaster befalling any person ; we can hardly see or reade a tragedy without motions of compassion . the practice of benignity , of courtesy , of clemency at first sight , without any discursive reflexion , doth obtain approbation and applause from us ; being no less gratefull and amiable to the mind than beauty to our eyes , harmony to our ears , fragrancy to our smell , and sweetness to our palate ; and to the same mental sense malignity , cruelty , harshness , all kinds of uncharitable dealing are very disgustfull and loathsome . there wanteth not any commendation to procure a respect for charity ; nor any invective to breed abhorrence of uncharitableness , nature sufficiently prompting to favour the one and to detest the other . the practice of the former in common language hath ever been styled humanity , and the disposition from whence it floweth is called good-nature ; the practice of the latter is likewise termed inhumanity , and its source ill-nature ; as thwarting the common notions and inclinations of mankind , devesting us of our manhood , and rendring us a sort of monsters among men . no quality hath a clearer repute , or is commonly more admired than generosity , which is a kind of natural charity , or hath a great spice thereof ; no disposition is more despised among men than niggardly selfishness ; whence commonly men are ashamed to avow self-interest as a principle of their actions , ( rather fathering them on some other cause ) as being conscious to themselves that it is the basest of all principles . whatever the censurers and detractours of humane nature do pretend , yet even themselves do admire pure beneficence , and contemn selfishness ; for ( if we look to the bottom of their intent ) it is hence , they are bent to slander mankind as void of good nature , because out of malignity they would not allow it a quality so excellent and divine . wherefore according to the general judgment and conscience of men ( to omit other considerations ) our nature is not so averse from charity , or destitute of propensions thereto ; and therefore cherishing the natural seeds of it , we may improve it to higher degrees . 6. but supposing the inclinations of nature , as it now standeth in its depraved and crazy state , do so mightily obstruct the practice of this duty in the degree specified , so that however we cannot by any force of reason or philosophy attain to desire so much or relish so well the good of others as our own , yet we must remember , that a subsidiary power is by the divine mercy dispensed , able to controll and subdue nature to a compliance , to raise our practice above our natural forces . we have a like averseness to other spiritual duties ( to the loving god with all our hearts , to the mortifying our flesh and carnal desires , to the contempt of wordly things , and placing our happiness in spiritual goods ) yet we are able to perform them by the succour of grace , and in virtue of that omnipotency which saint paul assumed to himself when he said , i can doe all things by christ enabling me . if we can get the spirit of love ( and assuredly we may get it , if we carefully will seek it , with constant fervency imploring it from him , who hath promised to bestow it on those that ask it ) it will infuse into our minds that light , whereby we shall discern the excellency of this duty , together with the folly and baseness of that selfishness which crosseth it ; it will kindle in our hearts charitable affections , disposing us to wish all good to our neighbour , and to feel pleasure therein ; it will render us partakers of that divine nature , which so will guide and urge us in due measure to affect the benefit of others , as now corrupt nature doth move us unmeasurably to covet our own ; being supported and elevated by its virtue we may , ( surmounting the clogs of fleshly sense and conceit ) soar up to the due pitch of charity ; being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of god to love one another ; and endowed with the fruits of the spirit , which are love , gentleness , goodness , meekness , and created according to god in christ jesus to the practice of answerable good works . 7. there are divers means conducible to the abatement of difficulty in this practice , which i shall propose , referring the matter to issue upon due trial of them . 1. let us carefully weigh the value of those things which immoderate self-love doth affect in prejudice to charity , together with the worth of those which charity doth set in balance to them . aristotle himself doth observe , that the ground of culpable self-love , scraping , scrambling , scuffling for particular interest , is mens high esteem , and passion for , and greedy appetite of wealth , of honours , of corporeal pleasures ; whereas vertuous persons not admiring those things will constanly act for honesty sake , and out of love to their friends or countrey ; wherein although they most really benefit and truly gratifie them selves , yet are they not blamed for selfishness . and so indeed it is ; if we rightly did apprehend the infinite vanity of all wordly goods , the meanness of private concerns , the true despicableness of all those honours , those profits , those delights on which commonly men do so dote , we should not be so fond or jealous of them , as to scrape or scuffle for them , envying or grutching them to others ; if we did conceive the transcendent worth of future rewards allotted to this and other vertues , the great considerableness of publick good at which charity aimeth , the many advantages which may accrue to us from our neighbours welfare , ( entertained with complacence , and wisely accommodated to our use ) we should not be so averse from tendring his good as our own . 2. let us consider our real state in the world , in dependance upon the pleasure and providence of almighty god. if we look upon our selves as subsisting onely by our own care and endeavour , without any other patronage or help , it may thence prove hard to regard the interests of others as comparable to our own ; seeing then in order to our living with any convenience , it is necessary that we should be solicitous for our own preservation and sustenance , that will engage us to contend with others as competitours for the things we need , and uncapable otherwise to attain : but if ( as we ought to doe , and the true state of things requireth ) we consider our selves as subsisting under the protection , and by the providence of god , who no less careth for us than for others , and no less for others than for us ( for , as the wise-man saith , he careth for all alike ) who recommendeth to us a being mutually concerned each for other , and is engaged to keep us from suffering thereby ; who commandeth us to disburthen our cares upon himself ; who assuredly will the better provide for us , as we do more further the good of others : if we do consider thus , it will deliver us from solicitude concerning our subsistence and personal accommodations , whence we may be free to regard the concerns of others , with no less application than we do regard our own . as living under the same government and laws ( being members of one commonwealth , one corporation , one family ) disposeth men not onely willingly but earnestly to serve the publick interest , beyond any hopes of receiving thence any particular advantage answerable to their pain and care ; so considering our selves as members of the world , and of the church , under the governance and patronage of god , may disengage us from immoderate respect of private good , and incline us to promote the common welfare . 3. there is one plain way of rendring this duty possible , or of perfectly reconciling charity to self-love ; which is , a making the welfare of our neighbour to be our own , which if we can doe , then easily may we desire it most seriously , then may we promote it with the greatest zeal and vigour ; for then it will be an instance of self-love to exercise charity , then both these inclinations conspiring will march evenly together , one will not extrude nor depress the other . it may be hard , while our concerns appear divided , not to prefer our own , but when they are coincident , or conspire together , the ground of that partiality is removed . nor is this an imaginary course , but grounded in reason , and thereby reducible to practice : for considering the manifold bands of relation ( natural , civil , or spiritual ) between men , as naturally of the same kind and bloud , as civilly members of the same society , as spiritually linked in one brotherhood ; considering the mutual advantages derivable from the wealth and welfare of each other , ( in way of needfull succour , advice and comfort , of profitable commerce , of pleasant conversation ) ; considering the mischiefs , which from our neighbours indigency and affliction we may incur , they rendring him as a wild beast , unsociable , troublesome and formidable to us ; considering that we cannot be happy without good nature , and good humour , and that good nature cannot behold any sad object without pity and dolorous resentment , good humour cannot subsist in prospect of such objects ; considering that charity is an instrument , whereby we may apply all our neighbours good to our selves , it being ours , if we can find complacence therein ; it may appear reasonable to reckon all our neighbours concerns to our accompt . that this is practicable , experience may confirm ; for we may observe , that men commonly do thus appropriate the concerns of others , resenting the disasters of a friend , or of a relation with as sensible displeasure as they could their own ; and answerably finding as high a satisfaction in their good fortune . yea many persons do feel more pain by compassion for others , than they could do in sustaining the same evils ; divers can with a stout heart undergo their own afflictions , who are melted with those of a friend or brother . seeing then in true judgment humanity doth match any other relation , and christianity far doth exceed all other alliances , why may we not on them ground the like affections and practices , if reason hath any force , or consideration can any wise sway in our practice ? 4. it will greatly conduce to the perfect observance of this rule , to the depression of self-love , and advancement of charity to the highest pitch , if we do studiously contemplate our selves , strictly examining our conscience , and seriously reflecting on our unworthiness and vileness ; the infirmities and defects of nature , the corruptions and defilements of our soul , the sins and miscarriages of our lives ; which doing , we shall certainly be far from admiring or doting on our selves ; but rather , as job did , we shall condemn and abhor our selves ; when we see our selves so deformed and ugly , how can we be amiable in our own eyes ? how can we more esteem or affect our selves than others , of whose unworthiness we can hardly be so conscious or sure ? what place can there be for that vanity and folly , for that pride and arrogance , for that partiality and injustice , which are the sources of immoderate self-love ? 5. and lastly , we may from many conspicuous experiments and examples be assur'd that such a practice of this duty is not impossible ; but these i have already produced and urged in the precedent discourse , and shall not repeat them again . the fifth sermon . ephesians 5. 2. and walk in love . saint paul telleth us , that the end of the commandment ( or the main scope of the evangelical doctrine ) is charity , out of a pure heart and a good conscience , and faith unfeigned ; that charity is a general principle of all good practice , ( let all your things be done in charity ) ; that it is the sum and abridgment of all other duties , so that he that loveth another , hath fulfilled the whole law ; that it is the chief of the theological vertues ; the prime fruit of the divine spirit , and the band of perfection , which combineth and consummateth all other graces . saint peter enjoineth us that to all other vertues we should add charity , as the top and crown of them ; and , above all things , saith he , have fervent charity among your selves . saint james styleth the law of charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the royal , or sovereign law. saint john calleth it , in way of excellence , the commandment of god ( this is his commandement that we should love one another . ) our lord claimeth it for his peculiar law , this is my commandment ; and a new commandment i give unto you , that ye love one another . and he maketh the observance of it the special badge and cognizance of his followers ; by this shall all men know that ye are my disciples , if ye love one another . it being therefore a duty of so grand importance , it is most requisite that we should well understand it , and faithfully observe it ; to which purposes i shall by god's assistance endeavour to confer somewhat , first by explaining its nature , then by pressing the observance of it by several inducements . the nature of it will , as i conceive , be best understood by representing the several chief acts , which it comprizeth or implyeth as necessary prerequisites , or essential ingredients , or inseparable adherents to it ; some internally resident in the soul , others discharged in external performance ; together with some special properties of it . and such are those which follow . i. loving our neighbour doth imply , that we should value and esteem him : this is necessary , for affection doth follow opinion ; so that we cannot like any thing which we do not esteem , or wherein we do not apprehend some considerable good , attractive of affection ; that is not amiable which is wholly contemptible ; or so far as it is such . but in right judgment no man is such ; for the wise man telleth us , that he that despiseth his neighbour , sinneth ; and , he is void of understanding that despiseth his neighbour ; but no man is guilty of sin or folly for despising that which is wholly despicable . it is indeed true , that every man is subject to defects , and to mischances , apt to breed contempt , especially in the minds of vulgar and weak people ; but no man is really despicable . for every man living hath stamped on him the venerable image of his glorious maker , which nothing incident to him can utterly deface . every man is of a divine extraction , and allied to heaven by nature and by grace ; as the son of god , and the brother of god incarnate . if i did despise the cause of my man-servant or of my maid-servant when they contended with me ; what then shall i do when god riseth up , and when he visiteth what shall i answer him ? did not he that made me in the womb , make him ? and did not one fashion us in the womb ? every man is endewed with that celestial faculty of reason , inspired by the almighty , ( for there is a spirit in man , and the inspiration of the almighty giveth them understanding ) and hath an immortal spirit residing in him ; or rather is himself an angelical spirit dwelling in a visible tabernacle . every man was originally designed and framed for a fruition of eternal happiness . every man hath an interest in the common redemption , purchased by the bloud of the son of god , who tasted death for every one . every man is capable of sovereign bliss , and hath a crown of endless glory offered to him . in fine , every man , and all men alike , antecedently to their own will and choice , are the objects of his love , of his care , of his mercy ; who is loving unto every man ; and whose mercy is over all his works ; who hath made the small and the great , and careth for all alike ; who is rich , in bounty and mercy , toward all that call upon him . how then can any man be deemed contemptible , having so noble relations , capacities , and privileges ? how a man standeth in esteem with god elihu telleth us , god ( saith he ) is mighty and despiseth not any ; although he be so mighty , so excellent in perfection , so infinitely in state exalted above all , yet doth not he slight any ; and how can we contemn those , whom the certain voucher and infallible judge of worth deigneth to value ? indeed god so valued every man as to take great care , to be at great cost and trouble , to stoop down from heaven , to assume mortal flesh , to endure pinching wants and sore distresses , to taste death for every one . we may ask with saint paul , why dost thou set at nought thy brother ? is it for the lowness of his condition , or for any misfortune that hath befallen him ? but are not the best men , are not all men , art not thou thy self obnoxious to the like ? hath not god declared that he hath a special regard to such ? and are not such things commonly disposed by his hand with a gracious intent ? is it for meanness of parts , or abilities , or endowments ? but are not these the gifts of god , absolutely at his disposal , and arbitrarily distributed , or preserved ; so that thou who art so wise in thy own conceit to day , mayest by a disease , or from a judgment ( deserved by thy pride ) become an idiot to morrow ? have not many good and therefore many happy men wanted those things ? is it for moral imperfections or blemishes ; for vicious habits , or actual misdemeanours ? these indeed are the onely debasements and disparagements of a man ; yet do they not expunge the characters of divinity impressed on his nature ; and he may be god's mercy recover from them : and are not we our selves , if grace do not uphold us , liable to the same ? yea may we not , if without partiality or flattery we examin our selves , discern the same within us , or other defects equivalent ? and however is not pity rather due to them than contempt ? whose character was it , that they trusted they were righteous and despised others ? that the most palpable offender should not be quite despised god had a special care in his law , for that end moderating punishment , and restraining the number of stripes ; if ( saith the law ) the wicked man be worthy to be beaten , the judge shall cause him to lye down , and to be beaten before his face , according to his fault , by a certain number ; forty stripes he may give him and not exceed ; lest if he should exceed , and beat him above these with many stripes , then thy brother should seem vile unto thee . we may consider , that the common things ( both good and bad ) wherein men agree , are far more considerable than the peculiar things wherein they differ ; to be a man is much beyond being a lord , or a wit , or a philosopher ; to be a christian doth infinitely surpass being an emperour , or a learned clerk ; to be a sinner is much worse than to be begger or an idiot : the agreement of men is in the substance and body of things ; the difference is in a circumstance , a fringe , or a shadow about them ; so that we cannot despise another man , without reflecting contempt on our selves , who are so very like him , and not considerably better than he , or hardly can without arrogance pretend to be so . we may therefore , and reason doth require that we should value our neighbour ; and it is no impossible or unreasonable precept which saint peter giveth us , to honour all men ; and with it a charitable mind will easily comply ; it ever will descry something valuable , something honourable , something amiable in our neighbour ; it will find somewhat of dignity in the meanest , somewhat of worth in the basest , somewhat hopefull in the most degenerate of men ; it therefore will not absolutely slight or scorn any man whatever , looking on him as an abject or forlorn wretch , unworthy of consideration . it is indeed a point of charity to see more things estimable in others than in our selves ; or to be apprehensive of more defects meriting disesteem in our selves than in others ; and consequently in our opinion to prefer others before us , according to those apostolical precepts , be kindly affected one toward another with brotherly love , in honour preferring one another . in lowliness of mind let each esteem other better than themselves . be subject one to another . ii. loving our neighbour doth imply a sincere and earnest desire of his welfare , and good of all kinds , in due proportion : for it is a property of love , that it would have its object most worthy of it self , and consequently that it should attain the best state whereof it is capable , and persist firm therein ; to be fair and plump , to flourish and thrive without diminution or decay ; this is plain to experience in respect to any other thing ( a horse , a flower , a building , or any such thing ) which we pretend to love ; wherefore charity should dispose us to be thus affected to our neighbour ; so that we do not look upon his condition or affairs with an indifferent eye , or cold heart , but are much concerned for him , and put forth hearty wishes for his interests : we should wish him adorned with all vertue , and accomplished with all worthy endowments of soul ; we should wish him prosperous success in all his designs , and a comfortable satisfaction of his desires ; we should wish him with alacrity of mind to reap the fruits of his industry , and to enjoy the best accommodations of his life . not formally and in complement , as the mode is , but really and with a cordial sense , upon his undertaking any enterprize , we should wish him good speed ; upon any prosperous success of his endeavours , we should bid him joy ; wherever he is going , whatever he is doing , we should wish him peace and the presence of god with him : we should tender his health , his safety , his quiet , his reputation , his wealth , his prosperity in all respects ; but especially with peculiar ardency we should desire his final welfare , and the happiness of his soul , that being incomparably his chief concern . hence readily should we pour forth our prayers , which are the truest expressions of good desire , for the welfare of our neighbour , to him who is able to work and bestow it . such was the charity of saint paul for his country-men , signified in those words , brethren , my hearts desire ▪ and prayer to god for israel is , that they may be saved ; such was his love to the philippians , god is my record how greatly i long after you all , in the bowels of iesus christ ; and this i pray , that your love may abound more and more in knowledge , and in all judgment — such was saint john ' s charity to his friend gaius , to whom he said , beloved , i wish above all things , that thou maist prosper and be in health even as thy soul prospereth . such is the charity , which we are enjoined to express toward all men , by praying for all men , in conformity to the charity of god , who will have all men to be saved , and to come to the knowledge of the truth . such is the charity we are commanded to use toward our enemies , blessing those who curse us , and praying for those who despitefully use us , and persecute us ; the which was exemplified by our lord , by saint stephen , by all the holy apostles . iii. charity doth imply a complacence or delightfull satisfaction in the good of our neighbour ; this is consequent on the former property , for that joy naturally doth result from events agreeable to our desire : charity hath a good eye , which is not offended or dazled with the lustre of its neighbour's vertue , or with the splendour of his fortune , but vieweth either of them steadily with pleasure , as a very delightfull spectacle ; it beholdeth him to prosper and flourish , to grow in wealth and repute not onely without envious repining , but with gladsome content : its property is to rejoice with them that rejoice ; to partake of their enjoyments , to feast in their pleasures , to triumph in their success . as one member doth feel the health , and the delight which another immediately doth enjoy ; so hath a charitable man a sensible complacence in the welfare and joy of his neighbour . his prosperity of any kind , in proportion to its importance , doth please him ; but especially his spiritual proficiency and improvement in vertue doth yield matter of content ; and his good deeds he beholdeth with abundant satisfaction . this is that instance of charity which s. paul so frequently doth express in his epistles , declaring the extream joy he did feel in the faith , in the vertue , in the orderly conversation of those brethren to whom he writeth . this charity possessed saint john , when he said , i have no greater joy than to hear that my children walk in truth . this is the charity of heaven , which doth even cheer the angels , and doth enhance the bliss of the blessed spirits there ; of whom it is said , there is joy in heaven over every sinner that repenteth . hence , this is the disposition of charitable persons sincerely to congratulate any good occurrence to their neighbour ; they are ready to conspire in rendring thanks and praise to the authour of their welfare ; taking the good conferred on their neighbour as a blessing and obligation on themselves ; so that they upon such occasions are apt to say with saint paul ; what thanks can we render to god for you , for all the joy wherewith we joy for your sakes before god ? and , we are bound to thank god always for you , brethren , because that your faith groweth exceedingly , and that the charity of every one of you all toward each other aboundeth : and , i thank my god always on your behalf for the grace of god , which is given you by jesus christ , that in every thing ye are enriched by him . it is a precept of saint paul , give thanks always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is translated for all things , but it might as well be rendred for all persons , according to that injunction , i exhort , that first of all supplications , prayers , intercessions , and giving of thanks be made for all men ; not onely prayers are to be made , but thanksgivings are to be offered for all men , out of general charity . iv. correspondently , love of our neighbour doth imply condolency and commiseration of the evils befalling him : for what we love , we cannot without displeasure behold lying in a bad condition , sinking into decay , or in danger to perish ; so to a charitable mind the bad state of any man is a most unpleasant and painfull sight . it is the property of charity to mourn with those that mourn ; not coldly , but passionately , ( for 't is , to weep with those that weep ) resenting every mans case with an affection sutable thereto , and as he doth himself resent it . is any man fallen into disgrace ? charity doth hold down its head , is abashed and out of countenance , partaking of his shame : is any man disappointed of his hopes or endeavours ? charity crieth out alas , as if it were it self defeated : is any man afflicted with pain or sickness ? charity looketh sadly , it sigheth and groaneth , it fainteth and languisheth with him : is any man pinched with hard want ? charity if it cannot succour , it will condole : doth ill news arrive ? charity doth hear it with an unwilling ear , and a sad heart , although not particularly concerned in it : the sight of a wreck at sea , of a field spread with carcases , of a country desolated , of houses burnt , and cities ruined , and of the like calamities incident to mankind , would touch the bowels of any man ; but the very report of them would affect the heart of charity : it doth not suffer a man with comfort or ease to enjoy the accommodations of his own state , while others before him are in distress : it cannot be merry while any man in presence is sorrowfull ; it cannot seem happy while its neighbour doth appear miserable : it hath a share in all the afflictions which it doth behold or hear of ; according to that instance in saint paul of the philippians , ye have done well , that ye did communicate with ( or partake in ) my afflictions ; and according to that precept , remember those which are in bonds , as bound with them . such was the charity of job : did not i weep for him that was in trouble ? was not my soul grieved for the poor ? such was the charity of the psalmist , even toward his ingratefull enemies , they ( saith he ) rewarded me evil for good to the spoiling of my soul ; but as for me , when they were sick , my cloathing was sackcloath , i humbled my soul with fasting — i behaved my self , as though it had been my friend or my brother , i bowed down heavily as one that mourneth for his mother . such was the charity of saint paul ; who is weak , said he , and i am not weak ▪ who is offended , and i burn not ? with fervent compassion . such was the charity of our saviour ; which so reigned in his heart , that no passion is so often attributed to him as this of pity ; it being expressed to be the motive of his great works . jesus ( saith saint matthew ) went forth , and saw a great multitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was moved ( in his bowels ) with compassion toward them , and he healed their sick ; and , i have compassion on the multitude , because they have nothing to eat , and i will not send them away fasting , lest they faint in the way ; and , iesus had compassion on them , and touched their eyes ; and , jesus moved with compassion put forth his hand and touched him ( the leper ) and saith unto him , i will , be thou clean ; and , when the lord saw her ( the widow of naim , whose son was carried out ) he had compassion on her ; and , he beheld the city and wept over it , considering the miseries impendent on it , as a just punishment of their outragious injuries against himself ; and when the two good sisters did bewail their brother lazarus , he groaned in spirit and was troubled ; and wept with them ; whence the jews did collect , behold how he loved him . thus any calamity or misfortune befalling his neighbour doth raise distastefull regret and commiseration in a charitable soul ; but especially moral evils ( which indeed are the great evils , in comparison whereto nothing else is evil ) do work that effect : to see men dishonour and wrong their maker , to provoke his anger , and incur his disfavour ; to see men abuse their reason , and disgrace their nature ; to see men endammage their spiritual estate , to endanger the loss of their souls , to discost from their happiness , and run into eternal ruine , by distemper of mind , and an inordinate conversation ; this is most afflictive to a man endewed with any good degree of charity . could one see a man sprawling on the ground , weltring in his bloud , with gaping wounds , gasping for breath , without compassion ? and seeing the condition of him that lieth groveling in sin , weltring in guilt , wounded with bitter remorse and pangs of conscience , nearly obnoxious to eternal death , is far worse and more deplorable , how can it but touch the heart of a charitable man , and stir his bowels with compassionate anguish ? such was the excellent charity of the holy psalmist , signified in those ejaculations , i beheld the transgressours and was grieved , because they kept not thy word ; and , rivers of waters run down mine eyes , because men keep not thy law . such was the charity of saint paul toward his incredulous and obdurate country-men ( notwithstanding their hatred and ill treatment of himself ) the which he so earnestly did aver in those words , i say the truth , i lie not , my conscience also bearing me witness in the holy ghost , that i have great heaviness and continual sorrow in my heart for them . such was the charity of our lord , which disposed him as to a continual sense of mens evils , so upon particular occasions to grieve at their sins and spiritual wants ; as when the pharisees maligned him for his doing good , he ( 't is said ) did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grieve ( or condole ) for the hardness of their heart ; and when he saw the multitudes , he was moved with compassion on them , because they fainted , and were scattered abroad , as sheep having no shepheard ; and , when he wept over jerusalem , because it did not know in its day the things which belonged to its peace ( either temporal , or eternal . ) this is that charity , which god himself in a wonderfull and incomprehensible manner doth exemplifie to us ; for he is the father of pities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of bowels ; his bowels are troubled , and do sound , when he is ( for upholding justice , or reclaiming sinners ) constrained to inflict punishment ; of him 't is said , that his soul was grieved for the misery of israel ; and , that he was afflicted in all the afflictions of his people : so incredible miracles doth infinite charity work in god , that the impassible god in a manner should suffer with us , that happiness it self should partake take in our misery , that grief should spring up in the fountain of joy : how this can be , we thoroughly cannot well apprehend , but surely those expresses are used in condescension to signifie the greatly charitable benignity of god , and to shew us our duty , that we should be mercifull as our heavenly father is mercifull , sympathizing with the miseries and sorrows of our brethren . this is that duty , which is so frequently inculcated ; when we are charged to put on bowels of pity , to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) tender-hearted , to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) compassionate one toward another . hence it is , that good men in this world cannot live in any briskness of mirth or height of jollity , their own enjoyments being tempered by the discontents of others ; the continual obvious spectacles of sorrow , and of sin damping their pleasures , and quashing excessive transports of joy : for who could much enjoy himself in an hospital , in a prison , in a charnel ? v. it is generally a property of love to appropriate its object ; in apprehension and affection embracing it , possessing it , enjoying it as its own : so charity doth make our neighbour to be ours , engaging us to tender his case , and his concerns as our own ; so that we shall exercise about them the same affections of soul ( the same desires , the same hopes and fears , the same joys and sorrows ) as about our own nearest and most peculiar interest ; so that his danger will affright us , and in his security we shall find repose ; his profit is gain , and his losses are dammages to us ; we do rise by his preserment , and sink down by his fall ; his good speed is a satisfaction , and his disappointment a cross to us ; his enjoyments afford pleasure , and his sufferings bring pain to us . so charity doth enlarge our minds beyond private considerations , conferring on them an universal interest , and reducing all the world within the verge of their affectionate care ; so that a mans self is a very small and inconsiderable portion of his regard ; whence charity is said not to seek its own things , and we are commanded not to look on our own things ; for that the regard which charity beareth to its own interest in comparison to that , which it beareth toward the concerns of others , hath the same proportion as one man hath to all men , being therefore exceedingly small , and as it were none at all . this ( saith saint chrysostome ) is the canon of most perfect christianisme , this is an exact boundary , this is the highest top of it , to seek things profitable to the publick : and according to this rule charity doth walk , it prescribeth that compass to it self , it aspireth to that pitch ; it disposeth to act as saint paul did , i please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved . vi. it is a property of love to affect union , or the greatest approximation that can be to its object : as hatred doth set things at distance , making them to shun or chase away one another ; so love doth attract things , doth combine them , doth hold them fast together ; every one would be embracing and enjoying what he loveth in the manner whereof it is capable : so doth charity dispose a man to conjunction with others ; it soon will breed acquaintance , kind conversation , and amicable correspondence with our neighbour . it would be a stranger to no man to whom by its entercourse it may yield any benefit or comfort . its arms are always open , and its bosome free to receive all , who do not reject or decline its amity . it is most frankly accessible , most affable , most tractable , most sociable , most apt to interchange good offices ; most ready to oblige others , and willing to be obliged by them . it voideth that unreasonable suspiciousness and diffidence , that timorous shieness , that crafty reservedness , that supercilious morosity , that fastidious sullenness , and the like untoward dispositions , which keep men in estrangement , stifling good inclinations to familiarity and friendship . vii . it is a property of love to desire a reciprocal affection ; for that is the surest possession and firmest union , which is grounded upon voluntary conspiring in affection ; and if we do value any person , we cannot but prize his good will and esteem . charity is the mother of friendship , not onely as inclining us to love others , but as attracting others to love us ; disposing us to affect their amity , and by obliging means to procure it . hence is that evangelical precept so often enjoined to us , of pursuing peace with all men , importing that we should desire and seek by all fair means the good will of men , without which peace from them cannot subsist ; for if they do not love us , they will be infesting us with unkind words or deeds . viii . hence also charity disposeth to please our neighbour , not onely by inoffensive but by obliging demeanour ; by a ready complaisance and compliance with his fashion , with his humour , with his desire in matters lawfull , or in a way consistent with duty and discretion . such charity saint paul did prescribe , let every one please his neighbour for his good to edification : such he practised himself , even as i please all men in all things , not seeking mine own profit ; and , i have made my self a servant to all , that i might gain the more . such was the charity of our lord , for even christ pleased not himself : he indeed did stoop to converse with sorry men in their way , he came when he was invited , he accepted their entertainment , he from the frankness of his conversation with all sorts of persons did undergo the reproach of being a wine-bibber , a friend of publicans and sinners : it is the genius and complexion of charity to affect nothing uncouth or singular in matters of indifferent nature ; to be candid , not rigid in opinion ; to be pliable ; not stiff in humour ; to be smooth and gentle , not rugged and peevish in behaviour . it doth indeed not flatter , not sooth , not humour any man in bad things , or in things very absurd and foolish ; it would rather chuse to displease and cross him , than to abuse , to delude , to wrong , or hurt him ; but excepting such cases , it gladly pleaseth all men , denying its own will and conceit to satisfie the pleasure and fancy of others ; practising that which saint peter injoined in that precept , be of one mind , be compassionate , love as brethren , be pitifull , be courteous ; or as saint paul might intend , when he bid us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gratifie , to indulge one another . ix . love of our neighbour doth imply readiness upon all occasions to do him good , to promote and advance his benefit in all kinds . it doth not rest in good opinions of mind , and good affections of heart , but from those roots doth put forth abundant fruits of real beneficence ; it will not be satisfied with faint desires , or sluggish wishes , but will be up and doing what it can for its neighbour . love is a busie and active , a vigorous and sprightfull , a couragious and industrious disposition of soul ; which will prompt a man , and push him forward to undertake or undergo any thing , to endure pains , to encounter dangers , to surmount difficulties for the good of its object . such is true charity ; it will dispose us to love , as saint john prescribeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in work and in truth ; not onely in mental desire , but in effectual performance ; not onely in verbal pretence , but in real effect . hence charity will render a man a general benefactour , in all matters , upon all occasions ; affording to his neighbour all kinds of assistance and relief , according to his neighbours need , and his own ability : it will make him a bountifull dispenser of his goods to the poor , a comforter of the afflicted , a visiter of the sick , an instructour of the ignorant , an adviser of the doubtfull , a protectour of the oppressed , a hospitable entertainer of strangers , a reconciler of differences , an intercessour for offenders , an advocate of those who need defence , a succourer of all that want help . the practice of job describeth its nature ; i ( saith he ) delivered the poor that cried , and the fatherless , and him that had none to help him : the blessing of him that was ready to perish came upon me , and i caused the widows heart to sing for joy . i was eyes to the blind , and feet was i to the lame ; i was a father to the poor , and the cause which i knew not i searched out ; and i brake the jaws of the wicked , and plucked the spoil out of his teeth . if i have held the poor from their desire , or have caused the eyes of the widow to fail ; or have eaten my morsel my self alone ; and the fatherless hath not eaten thereof ; if i have seen any perish for want of cloathing , or any poor without covering . the stranger did not lodge in the street ; but i opened my doors to the traveller . such is a charitable man ; the sun is not more liberal of his light and warmth , than he is of beneficial influence . he doth not spare his substance , being rich in good works , ready to distribute , willing to communicate ; and where his estate faileth , yet the contribution of his endeavour will not be wanting ; he will be ready to draw and press others to beneficence ; so doing good not onely according to his power , but in a manner beyond it , making the ability of others to supply his own weakness , and being liberal with their wealth . the description of cimon is a good character of a charitable man , nulli fides ejus , nulli opera , nulli res familiaris defuit . thus may the poorest men be great benefactours ; so the poor apostles who had nothing , yet did enrich many ; not onely in spiritual treasure , but taking care for supply of the poor , by their precepts and moving exhortations ; and he that had not where to lay his head , was the most bountifull person that ever was ; for our sake he became poor , that we by his poverty might be made rich . in all kinds charity disposeth to further our neighbours good , but especially in the concerns of his soul ; the which as incomparably they do surpass all others , so it is the truest and noblest charity to promote them . it will incline us to draw forth our soul to the hungry , and to satisfie the afflicted soul ; to bring the poor that are cast out to our house ; to cover the naked , to loose the bands of wickedness , to undoe the heavy burthens , to let the oppressed go free , to break every yoke ; to supply any corporal indigency , to relieve any temporal distress ; but especially it will induce to make provision for the soul , to relieve the spiritual needs of our neighbour ; by affording him good instruction , and taking care that he be informed in his duty , or conducted in his way to happiness ; by admonition and exhortation quickning , encouraging , provoking , spurring him to good works ; by resolving him in his doubts , and comforting him in his troubles of conscience ; ( lifting up the hands which hang down and the feeble knees ) by seasonable and prudent reproof ; by all ways serving to convert him from the errour of his way ; and so saving a soul from death , and hiding a multitude of sins ; which is the proper work of charity ; for charity ( saith saint peter ) covereth a multitude of sins . this was the charity of our saviour , he went about doing good , healing the bodily infirmities , ( every sickness and every disease among the people ) satisfying their bodily necessities , comforting them in their worldly distresses , so far as to perform great miracles for those purposes ( curing inveterate maladies , restoring limbs and senses , raising the dead , multiplying loaves and fishes ) but his charity was chiefly exercised in spiritual beneficence ; in pourveying sustenance and comfort for their souls , in feeding their minds by wholsome instruction , in curing their spiritual distempers , in correcting their ignorances and errours , in exciting them to duty by powerfull advices and exhortations , in supporting them by heavenly consolations against temptations and troubles . thus also did the charity of the holy apostles principally exert it self : they did not neglect affording relief to the outward needs of men ; they did take care by earnest intercession and exhortation for support of the poor ; but especally they did labour to promote the spiritual benefit of men ; for this they did undertake so many cares , and toils , and travels ; for this they did undergo so many hardships , so many hazards , so many difficulties and trouble ; therefore ( said saint paul ) i endure all things for the elects sake , that they may also obtain the salvation which is in christ jesus , with eternal glory . x. this indeed is a property of charity to make a man deny himself , to neglect his own interest , yea to despise all selfish regards for the benefit of his neighbour : to him that is inspired with charity his own good is not good , when it standeth in competition with the more considerable good of another ; nothing is so dear to him , which he gladly will not part with upon such considerations . liberty is a precious thing , which every man gladly would enjoy , yet how little did saint paul's charity regard it ? how absolutely did he abandon it for his neighbours good ? though ( said he ) i am free from all men , yet i have made my self servant ( or have enslaved my self ) unto all , that i might gain the more : and he did express much satisfaction in the bonds which he bare for the good of his brethren . i paul ( saith he ) the prisoner of jesus christ for you gentiles ; — i suffer trouble as an evil doer , even unto bonds ; — endure all things for the elects sake . every man loveth his own humour and would please himself ; but the charity of saint paul did rather chuse to please all men ; making him all things to all men , that by all means he might save some ; and the rule he commended to others , and imposed on himself was this , we that are strong ought to bear the infirmities of the weak , and not to please our selves . profit is the common mark of mens designs and endeavours ; but charity often doth not aim thereat , but waveth it for its neighbours advantage ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aim not every man at his own things , but every man also at the things of others , is saint paul ' s rule ; and , not to seek his own profit , but the profit of many , that they might be saved , was his practice . to suffer is grievous to humane nature , and every man would shun it ; but charity not onely doth support it , but joyeth in it , when it conduceth to its neighbours advantage ; i rejoice , said that charitable apostle , in my sufferings for you . ease is a thing generally desirable and acceptable ; but charity doth part with it , embracing labour , watchings , travels , and troubles for the neighbours good : upon this account did the holy apostles undertake abundant labours ( as saint paul telleth us ) and to this end ( saith he ) do i labour striving according to his working , which worketh in me mightily ; to what end ? that we may present every man perfect in christ jesus : this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that labour of love , which they did commend in others , and so notably themselves exercise . life of all things is held most precious and dear ; yet this charity upon urgent occasions will expose , will sacrifice for its neighbours good ; this ( our lord telleth us ) is the greatest love that any man can express to his friend ; and the highest instance that ever was of charity was herein shewed ; the imitation whereof saint john doth not doubt to recommend to us ; in this ( saith he ) have we known the love of god , because he hath laid down his life for us ; and we ought to lay down our life for the brethren ; and saint paul , walk in love , even as christ loved us , and gave himself for us an offering and sacrifice to god ; the which precept he backed with his own example , i ( saith he ) very gladly will spend and be spent for your souls ; and , if i be offered upon the sacrifice and service of your faith , i joy and rejoice with you all ; and , being affectionately desirous of you , we were willing to have imparted unto you , not the gospel of god onely , but also our own souls , because ye were dear unto us . reputation to some is more dear than life , and 't is worse than death to be held a malefactour , to be loaded with odious reproaches , to have an infamous character ; yet charity will engage men hereto , willingly to sustain the most grievous obloquy and disgrace ; for this the same heroical apostles did pass through honour and dishonour , through evil report and good report , as deceivers and yet true — for this they were made a spectacle to the world , as fools , as weak , as despicable ; — were reviled , defamed , made as the filth of the world , and off-scouring of all things . for this saint paul was content to suffer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a malefactour . so there was nothing which charity will not deny it self , and lose for the good of its neighbour . xi . it is a property of love not to stand upon distinctions and nice respects , but to be condescensive , and willing to perform the meanest offices , needfull , or usefull for the good of its friend . he that truly loveth is a voluntary servant , and gladly will stoop to any imployment , for which the need , or considerable benefit , of him whom he loveth doth call . so the greatest souls , and the most glorious beings , the which are most endewed with charity , by it are disposed with greatest readiness to serve their inferiours . this made saint paul constitute himself a servant ( we might render it a slave ) of all men , absolutely devoted to the promoting their interests with his utmost labour and diligence ; undertaking toilsome drudgeries , running about upon errands for them . this maketh the blessed and glorious angels ( the principalities and powers above ) vouchsafe to wait on men , to be the guards of all good men , to be ministring spirits , sent out to minister for them , who shall inherit salvation ; not onely obedience to god enforceth them , but charity disposeth them gladly to serve us , who are so much their inferiours ; the same charity , which produceth joy in them at the conversion of a sinner . this made the son of god to descend from heaven ; and lay aside that glory which he had with god before the world was ; this made him , who was so rich , to become poor , that we by his poverty might be enriched ; this made him converse and demean himself among his servants , as he that ministred ; this made him to wash his disciples feet ; thereby designing instructively to exemplifie the duty and nature of charity , for if ( said he ) i your lord and master have washed your feet , then ye also ought to wash one anothers feet ; for i have given you an example , that ye should do as i have done to you . this maketh god himself ( the high and lofty one that inhabiteth eternity . ) to condescend so far , as to be continually employed in carefully watching over , in providing for , in protecting , and assisting us vile and wretched worms ; for though he dwelleth on high , yet humbleth he himself to behold the things that are in heaven and earth . this maketh him with so much pain and patience to support our infirmities , to bear with our offences , to wait for our conversion ; according to that protestation in the prophet , thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities . in conformity to this wonderfull practice , whose actions are the best rules and patterns of our deportment , charity should dispose us , according to saint paul's practice , by love to serve one another . indeed it will not suffer any man to look down on another with supercilious contempt or neglect ; as if he were unworthy or beneath our regard . it will incline superiours to look on their inferiours ( their subjects , their servants , their meanest and poorest neighbours ) not as beasts or as slaves ; but as men , as brethren ; as descending from the same stock , as partakers of the common nature and reason ; as those who have obtained the like precious faith ; as heirs of the same precious promises and glorious hopes ; as their equals in the best things , and in all considerable advantages ; equals * in god's sight , and according to our lord's intent , when he said , one is your master , even christ , and all ye are brethren ; according to saint paul's exhortation to philemon , that he would receive onesimus , not now as a servant , but above a servant , a brother beloved in the lord. accordingly charity will dispose men of rank in their behaviour to be condescensive , lowly , meek , courteous , obliging and helpfull to those , who in humane eye or in worldly state are most below them ; remembring that ordinance of our lord , charged on all his disciples , and enforced by his own pattern , he that is greatest among you let him be your servant . love indeed is the great leveller , which in a manner setteth all things on even ground , and reduceth to a just poise ; which bringeth down heaven to earth , and raiseth up earth to heaven ; which inclineth the highest to wait upon the lowest , which ingageth the strength of the mightiest to help the weakest , and the wealth of the richest to supply the poorest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there may be an equality ; that no where there may be an useless abundance , or a helpless indigence . xii . charity doth regulate our dealing , our deportment , our conversation toward our neighbour , implying good usage , and fair treatment of him on all occasions ; for no man doth handle that which he loveth rudely or roughly , so as to endanger the loss , the detriment , the hurt or offence thereof . wherefore the language of charity is soft and sweet , not wounding the heart , not grating on the ear of any with whom a man converseth ; like the language of which the wise man saith , the words of the pure are pleasant words — ; such as are sweet to the soul , and health to the bones ; and , the words of a wise mans mouth are gracious ; such as our lords were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of grace ; such as the apostle speaketh of , let your speech be always , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with grace — such as may give grace to the hearers ; being entertained , not with aversation , but with favourable acceptance . it s carriage is gentle , courteous , benign ; bearing in it marks of affection , and kind respect . its dealing is equal , moderate , fair , yielding no occasion of disgust , or complaint ; not catching at , or taking advantages , not meting hard measure . it doth not foster any bad passion or humour , which may embitter or sour conversation , so that it rendreth a man continually good company . if a man be harsh or surly in his discourse , rugged or rude in his demeanour , hard and rigorous in his dealing , it is a certain argument of his defect in charity ; for that calmeth and sweetneth the mind , it quasheth keen , fierce , and boisterous passions ; it discardeth those conceits , and those humours , from whence such practice doth issue . charity ( saith saint paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behaveth not it self unhandsomely ; is not untoward , unseemly , uncivil , or clownish in word , or in carriage , or in deed ; it is in truth the most civilizing , and most polishing disposition that can be : nothing doth render a man so compleatly gentile ; ( not in an affected , or artificial way , consisting in certain postures or motions of body ; ( dopping , cringing , &c. ) in forms of expression , or modish addresses , which men learn like parrots , and vent by rote , usually not meaning any thing by them , often with them disguising fraud and rancour ) but in a real and natural manner , suggested by good judgment and hearty affection . a charitable man may perhaps not be guilty of courtship , or may be unpractised in the modes of address ; but he will not be deficient in the substance of paying every man proper and due respect : this indeed is true courtesie , grounded on reason , and proceeding from the heart , which therefore is far more genuine , more solid , more steady , than that which is built on fashion and issueth from affectation ; the which indeed onely doth ape , or counterfeit the deportment of charity ; for what a charitable man truly is , that a gallant would seem to be . such are the properties of charity . there be also further many particular acts , which have a very close alliance to it ; being ever coherent with it , or springing from it ; which are recommended to us by precepts in the holy scripture ; the which it will be convenient to mention . 1. it is a proper act of charity to forbear anger upon provocation , or to repress its motions , to resent injuries and discourtesies either not at all , or very calmly and mildly : for charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not easily provoked . charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suffereth long and is kind . charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth endure all things . anger is a violent insurrection of the mind against a person ; but love is not apt to rise up in opposition against any ; anger is an intemperate heat , love hath a pure warmth quite of another nature ; as natural heat is from a feaver ; or as the heat of the sun from that of a culinary fire ; which putteth that out , as the sun-beams do extinguish a culinary fire ; anger hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an appetite of revenge , or doing mischief to the object of it ; but love is innocent and worketh no evil . love disposeth , if our neighbour doth misbehave himself toward us ( by wrongfull usage , or unkind carriage ) to be sorry for him , and to pity him ; which are passions contrary to anger , and slaking the violences of it . it is said in the canticles , many waters cannot quench love , neither can the flouds drown it ; charity would hold out against many neglects , many provocations . hence the precepts , walk with all lowliness , and meekness , with long-suffering , forbearing one another in love : let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice : put off anger , wrath , malice , &c. be slow to wrath . 2. it is a proper act of charity to remit offences , suppressing all designs of revenge , and not retaining any grudge : for , charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth cover all things ; and in this sense doth hide a multitude of sins : all dispositions , all intents to do harm are inconsistent with it , are quite repugnant to it . hence those precepts , put on , as the elect of god , holy and beloved , bowels of mercies , kindnesse , humblenesse of mind , meeknesse , long suffering , forbearing one another , and forgiving one another , if any man hath a quarrel against any , even as christ forgave you , so also do ye : be ye kind one to another , tender-hearted , forgiving one another ; even as god for christ's sake hath forgiven you : see that none render evil for evil , but ever follow that which is good both among your selves and to all men : and many the like precepts occur in the gospels , the apostolical writings ; yea even in the old testament , wherein charity did not run in so high a strain . 3. it is a duty coherent with charity , to maintain concord and peace ; to abstain from contention and strife ; together with the sources of them , pride , envy , emulation , malice . we are commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one soul , of one mind ( like the multitude of believers in the acts , who had one heart and one soul ) that we should keep the unity of spirit in the bond of peace ; that we should be of one accord , of one mind , standing fast in one spirit , with one mind : that we should all speak the same thing , and that there be no divisions among us , but that we be perfectly joined together in the same mind , and in the same judgment : that there be no factions , or schismes in the body : that all dissensions , all clamours , all murmurings , all emulations should be abandoned and put away from us ; that we should pursue and maintain peace with all men : obedience to which commands can onely be the result of charity , esteeming the person and judgment of our neighbour ; desiring his good-will , tendring his good ; curbing those fleshly lusts , and those fierce passions , from the predominancy whereof discords and strifes do spring . 4. another charitable practice is being candid in opinion , and mild in censure about our neighbour , and his actions ; having a good conceit of his person and representing him to our selves under the best character we can ; making the most favourable construction of his words , and the fairest interpretation of his designs . charity disposeth us to entertain a good opinion of our neighbour , for desiring his good we shall be concerned for him , and prejudiced ( as it were ) on his side ; being unwilling to discover any blemish in him to our own disappointment and regret . love cannot subsist without esteem ; and it would not willingly by destroying that lose its own subsistence . love would preserve any good of its friend , and therefore his reputation , which is a good in it self precious , and ever very dear to him . love would bestow any good , and therefore its esteem ; which is a considerable good . harsh censure is a very rude kind of treatment , grievously vexing a man , and really hurting him ; charity therefore will not be guilty of it . it disposeth rather to oversee , and connive at faults , than to find them , or to pore on them , rather to hide and smother , than to disclose or divulge them ; rather to extenuate and excuse , than to exaggerate or aggravate them . are words capable of a good sense ? charity will expound them thereto : may an action be imputed to any good intent ? charity will ever refer it thither : doth a fault admit any plea , apology , or diminution ? charity will be sure to allege it : may a quality admit a good name ? charity will call it thereby . it doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not impute evil , or put it to any man's accompt , beyond absolute necessity . it hopeth all things , and believeth all things ; hopeth and believeth all things for the best in favour to its neighbour , concerning his intentions , and actions , liable to doubt . it banisheth all evil surmises ; it rejecteth all ill stories , malicious insinuations , perverse glosses and descants . 5. another charitable practice is to comport with the infirmities of our neighbour ; according to that rule of saint paul , we that are strong ought to bear the infirmities of the weak , and not to please our selves ; and that precept , bear one anothers burthens , and so fulfill the law of christ. is a man wiser than his neighbour , ( or in any case freer of defects ) charity will dispose to use that advantage so as not to contemn him , or insult over him ; but to instruct him , to help him , to comfort him . as we deal with children , allowing to the infirmities of their age , bearing their ignorance , frowardness , untoward humours , without distasting them ; so should we with our brethren who labour under any weakness of mind or humour . 6. 't is an act of charity to abstain from offending , or scandalizing our brethren ; by doing any thing , which either may occasion him to commit sin , or disaffect him to religion , or discourage him in the practice of duty , ( that which saint paul calleth to * defile and smite his weak conscience ) or which any-wise may discompose , vex , and grieve him : for , if thy brother be grieved with thy meat , now walkest thou not charitably . the sixth sermon . hebrews 10. 24. let us consider one another to provoke unto love , and to good works . that which is here recommended by the apostle , as the common duty of christians toward each other , upon emergent occasions , with zeal and care to provoke one another to the practice of charity and beneficence , may well be conceived the special duty of those , whose office it is to instruct and guide others , when opportunity is afforded : with that obligation i shall now comply , by representing divers considerations serving to excite and encourage us to that practice : this ( without premising any description or explication of the duty ; the nature , special acts and properties whereof i have already declared ) i shall immediately undertake , i. first then , i desire you to remember and consider that you are men , and as such obliged to this duty ; as being very agreeable to humane nature ; the which ( not being corrupted , or distempered by ill use ) doth incline to it , doth call for it , doth like and approve it , doth find satisfaction and delight therein . saint paul chargeth us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or to have a natural affection one toward another ; that supposeth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inbred to men , which should be rowsed up , improved , and exercised : such an one indeed there is , which although often raked up and smothered in the common attendances on the providing for our needs , and prosecuting our affairs , will upon occasion , more or less break forth and discover it self . that the constitution and frame of our nature disposeth to it , we cannot but feel , when our bowels are touched with a sensible pain at the view of any calamitous object , when our fancies are disturbed at the report of any disaster befalling a man ; when the sight of a tragedy wringeth compassion and tears from us ; which affections we can hardly quash by any reflection , that such events ( true or feigned ) do not concern our selves . hence doth nature so strongly affect society , and abhor solitude ; so that a man cannot enjoy himself alone , or find satisfaction in any good without a companion ; not onely for that he then cannot receive , but also because he cannot impart assistance , consolation and delight in converse ; for men do not affect society onely that they may obtain benefits thereby ; but as much or more , that they may be enabled to communicate them ; nothing being more distastefull than to be always on the taking hand : neither indeed hath any thing a more pleasant and savoury relish than to do good ; as even epicurus , the great patron of pleasure did confess . the practice of benignity , of courtesy , of clemency do at first sight , without aid of any discursive reflection , obtain approbation and applause from men ; being acceptable and amiable to their mind , as beauty to their sight , harmony to their hearing , fragrancy to their smell and sweetness to their taste ; and correspondently uncharitable dispositions and practices ( malignity , harshness , cruelty ) do offend the mind● with a disgustfull resentment of them . we may appeal to the conscience of each man if he doth not feel dissatisfaction in that fierceness or frowardness of temper , which produceth uncharitableness ; if we have not a complacence in that sweet and calm disposition of soul , whence charity doth issue ; if he do not condemn himself for the one , and approve himself in the other practice . this is the common judgment of men ; and therefore in common language this practice is styled humanity , as best sorting with our nature , and becoming it ; and the principle whence it springeth is called good nature ; and the contrary practice is styled inhumanity , as thwarting our natural inclinations , or devesting us of manhood ; and its source likewise is termed ill-nature , or a corruption of our nature . it is therefore a monstrous paradox , crossing the common sense of men , which in this loose and vain world hath lately got such vogue , that all men naturally are enemies one to another : it pretendeth to be grounded on common observation and experience ; but it is onely an observing the worst actions of the worst men ; of dissolute ruffians , of villainous cheats , of ravenous oppressours , of malicious politicians , of such degenerate apostates from humanity ; by whose practice ( debauched by vain conceits and naughty customs ) an ill measure is taken of mankind : aristotle himself , who had observed things as well as any of these men and with as sharp a judgment , affirmeth the contrary , that all men are friends , and disposed to entertain friendly correspondence with one another : indeed to say the contrary is a blasphemy against the authour of our nature ; and is spoken no less out of profane enmity against him , than out of venomous malignity against men : out of hatred to god and goodness they would disparage and vilifie the noblest work of god's creation ; yet do they ( if we sound the bottom of their mind ) imply themselves to admire this quality , and by their decrying it do commend it ; for it is easie to discern that therefore onely they slander mankind as uncapable of goodness , because out of malignity they would not allow it so excellent a quality . ii. let us consider what our neighbour is , how near in bloud , how like in nature , how much in all considerable respects the same with us he is . should any one wrong or defame our brother , we should be displeased ; should we do it our selves , or should we omit any office of kindness toward him , we should blame our selves ; every man is such , of one stock , of one bloud with us ; and as such may challenge and call for real affection from us . should any one mar , tear , or deface our picture , or shew any kind of disrespect thereto , we should be offended , taking it for an indignity put on our selves ; and as for our selves we should never in such a manner affront or despight our selves ; every man is such , our most lively image , representing us most exactly in all the main figures and features of body , of soul , of state ; we thence do owe respect to every one . every man is another self , partaker of the same nature , endewed with the same faculties , subject to the same laws , liable to the same fortunes ; distinguished from us onely in accidental , and variable circumstances ; whence if we be amiable or estimable , so is he upon the same grounds ; and acting impartially ( according to right judgment ) we should yield love and esteem to him : by slighting , hating , injuring , hurting him we do consequentially abuse our selves , or acknowledge our selves deservedly liable to the same usage . every man as a christian , is in a higher and nobler way allied , assimilated , and identified to us ; to him therefore upon the like grounds improved charity is more due ; and we wrong our heavenly relations , our better nature , our more considerable selves , in withholding it from him . iii. equity doth plainly require charity from us ; for every one is ready not onely to wish and seek , but to demand and claim love from others ; so as to be much offended , and grievously to complain if he do not find it . we do all conceive love and respect due to us from all men ; we take all men bound to wish and tender our welfare , we suppose our need to require commiseration and succour from every man ; if it be refused , we think it a hard case , and that we are ill used ; we cry out of wrong , of discourtesie , of inhumanity , of baseness practised toward us . a moderate respect and affection will hardly satisfie us , we pretend to them in the highest degree , disgusting the least appearance of disregard or disaffection ; we can scarce better digest indifference than hatred . this evidenceth our opinion and conscience to be , that we ought to pay the greatest respect and kindness to our neighbour ; for it is plainly unjust and ridiculously vain , to require that from others , which we refuse to others , who may demand it upon the same title ; nor can we without self-condemnation practice that which we detest in others . in all reason and equity , if i would have another my friend , i must be a friend to him ; if i pretend to charity from all men , i must render it to all in the same kind and measure . hence is the law of charity well expressed in those terms , of doing to others whatever we would have them do to us ; whereby the palpable equity of this practice is demonstrated . iv. let us consider , that charity is a right noble and worthy thing ; greatly perfective of our nature , much dignifying and beautifying our soul. it rendreth a man truly great , enlarging his mind unto a vast circumference , and to a capacity near infinite ; so that it by a general care doth reach all things ; by an universal affection doth embrace and grasp the world . by it our reason obtaineth a field , or scope of employment worthy of it , not confined to the slender interests of one person or one place , but extending to the concerns of all men . charity is the imitation and copy of that immense love , which is the fountain of all being and all good ; which made all things , which preserveth the world , which sustaineth every creature ; nothing advanceth us so near to a resemblance of him , who is essential love and goodness ; who freely and purely , without any regard to his own advantage , or capacity of finding any beneficial return , doth bear and express the highest good-will , with a liberal hand pouring down showers of bounty and mercy on all his creatures : who daily putteth up numberless indignities and injuries ; upholding and maintaining those who offend and provoke him . charity rendereth us as angels , or peers to those glorious and blessed creatures , who without receiving or expecting any requital from us , do heartily desire and delight in our good , are ready to promote it , do willingly serve and labour for it . nothing is more amiable , more admirable , more venerable even in the common eye and opinion of men ; it hath in it a beauty and a majesty apt to ravish every heart : even a spark of it in generosity of dealing breedeth admiration , a glimpse of it in formal courtesie of behaviour procureth much esteem , being deemed to accomplish and adorn a man ; how lovely therefore and truly gallant is an entire , sincere , constant , and uniform practice thereof , issuing from pure good-will and affection ! love indeed or goodness ( for true love is nothing else but goodness exerting it self , in direction toward objects capable of its influence ) is the onely amiable , and onely honourable thing : power and wit may be admired by some , or have some fond idolaters ; but being severed from goodness , or abstracted from their subserviency to it , they cannot obtain real love , they deserve not any esteem ; for the worst , the most unhappy , the most odious and contemptible of beings do partake of them in a high measure : the prince of darkness hath more power ; and reigneth with absolute sovereignty over more subjects by many than the great turk ; one devil may have more wit than all the politick achitophels , and all the profane hectors in the world ; yet with all his power and all his wit he is most wretched , most detestable , and most despicable : and such in proportion is every one , who partaketh in his accursed dispositions of malice and uncharitableness . for , on the other side uncharitableness is a very mean and base thing : it contracteth a mans soul into a narrow compass , or streightneth it as it were into one point ; drawing all his thoughts , his desires , his affections into himself , as to their centre ; so that his reason , his will , his activity have but one pitifull object to exercise themselves about : to scrape together a little pelf , to catch a vapour of fame , to progg for a frivolous semblance of power or dignity , to sooth the humour , or pamper the sensuality of one poor worm , is the ignoble subject of his busie care and endeavour . by it we debase our selves into an affinity with the meanest things ; becoming either like beasts or fiends ; like beasts , affecting onely our own present sensible good ; or like fiends , designing mischief and trouble to others . it is indeed hard for a man without charity , not to be worse than an innocent beast ; not at least to be as a fox , or a wolf ; either cunningly lurching , or violently ravening for prey : love onely can restrain a man from flying at all , and seising on whatever he meeteth ; from biting , from worrying , from devouring every one that is weaker than himself , or who cannot defend himself from his paws and teeth . v. the practice of charity is productive of many great benefits and advantages to us ; so that to love our neighbour doth involve the truest love to our selves ; and we are not onely obliged in duty , but may be encouraged by our interest thereto : beatitude is often pronounced to it , or to some particular instances of it ; and well may it be so , for it indeed will constitute a man happy , producing to him manifold comforts and conveniencies of life : some whereof we shall touch . vi. ( 1. ) charity doth free our souls of all those bad dispositions and passions which vex and disquiet them ; from those gloomy passions , which cloud our mind , from those keen passions , which fret our heart , from those tumultuous passions , which ruffle us and discompose the frame of our soul. it stifleth anger , ( that swoon of reason , transporting a man out of himself ) for a man hardly can be incensed against those whom he tenderly loveth : a petty neglect , a hard word , a small discourtesie will not fire a charitable soul ; the greatest affront or wrong can hardly kindle rage therein . it banisheth envy ( that severely just vice , which never faileth to punish it self ) for no man will repine at his wealth or prosperity , no man will malign his worth or vertue , whose good he charitably desireth and wisheth . it excludeth rancour and spite , those dispositions which create a hell in our soul ; which are directly repugnant to charity , and thereby dispelled as darkness by light , cold by heat . it suffereth not revenge ( that canker of the heart ) to harbour in our breast ; for who can intend mischief to him , in whose good he delighteth , in whose evil he feeleth displeasure ? it voideth fear , suspicion , jealousie of mischief designed against us ; the which passions have torment , or do punish us ( as saint john saith ) racking us with anxious expectation of evil ; wherefore there is , saith he , no fear in love , but perfect love casteth out fear : no man indeed is apt to fear him whom he loveth , or is able much to love him whom he feareth ; for love esteemeth its object as innocent , fear apprehendeth it as hurtfull ; love disposeth to follow and embrace , fear inclineth to decline and shun : to suspect a friend therefore is to disavow him for such ; and upon slender grounds to conceit ill of him , is to deem him unworthy of our love : the innocence and inoffensiveness of charity , which provoketh no man to do us harm , doth also breed great security and confidence ; any man will think he may walk unarmed and unguarded among those to whom he beareth good-will , to whom he neither meaneth , nor doeth any harm ; being guarded by a good conscience and shielded with innocence . it removeth discontent or dissatisfaction in our state ; the which usually doth spring from ill conceits and surmises about our neighbour , or from wrathfull and spitefull affections toward him ; for while men have good respect and kindness for their neighbours , they seldom are dissatisfied in their own condition ; they can never want comfort or despair of succour . it curbeth ambition and avarice ; those impetuous , those insatiable , those troublesome dispositions ; for a man will not affect to climb above those , in whose honour he findeth satisfaction ; nor to scramble with them for the goods , which he gladly would have them to enjoy : a competency will satisfie him who taketh himself but for one among the rest , and who can as little endure to see others want as himself : who would trouble himself to get power over those , to o're-top them in dignity and fame , to surpass them in wealth , whom he is ready to serve in the meanest offices of kindness , whom he would in honour prefer to himself , unto whom he will liberally communicate what he hath , for his comfort and relief ? in the prevalence of such bad passions and dispositions of soul our misery doth most consist ; thence the chief troubles and inconveniencies of our life do proceed ; wherefore charity doth highly deserve of us in freeing us from them . vii . ( 2. ) it consequently doth settle our mind in a serene , calm , sweet , and cheerfull state ; in an even temper and good humour , and harmonious order of soul , which ever will result from the evacuation of bad passions , from the composure of such as are indifferent , from the excitement of those which are good and pleasant : the fruits of the spirit , saith saint paul , are love , joy , peace , long-suffering , gentleness , goodness ( or benignity ) : love precedeth , joy and peace follow as its * constant attendants , gentleness and benignity come after as its certain effects . love indeed is the sweetest of all passions , ever accompanied with a secret delectation and pleasant sense ; whenever it is placed upon a good object , when it acteth in a rational way , when it is vigorous , it must needs yield much joy . it therefore greatly conduceth to our happiness , or rather alone doth suffice to constitute us happy . viii . ( 3. ) charity will preserve us from divers external mischiefs and inconveniencies , to which our life is exposed , and which otherwise we shall incur . if we have not charity toward men , we shall have enmity with them ; and upon that do wait troops of mischief ; we shall enjoy nothing quietly or safely , we shall do nothing without opposition or contention ; no conversation , no commerce will be pleasant ; clamour , obloquy , tumult , and trouble will surround us ; we shall live in perpetual danger ; the enmity of the meanest and weakest creature being formidable . but all such mischiefs charity will prevent or remove ; damming up the fountains , or extirpating the roots of them : for who will hate a person that apparently loveth him ; who can be so barbarous or base as to hurt that man , whom he findeth ever ready to do himself good ? what brute , what devil can find in his heart to be a foe to him , who is a sure friend to all ? no publican can be so wretchedly vile , no sinner so destitute of goodness ; for , if ( saith our lord , upon common experience ) you love them which love you , what reward have you , do not even the publicans the same ? and , if you do good to them which do good to you , what thank have you ? for sinners also do even the same : it seemeth beyond the greatest degeneracy and corruption whereof humane nature is capable , to requite charity with enmity , yea not to return some kindness for it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who ( saith saint peter ) is he that will do you hurt , if you be followers of that which is good ; or imitatours of him that is good ; ( of the sovereign goodness ) ? none surely can be so unjust , or so unworthy . as charity restraineth us from doing any wrong , or yielding any offence to others in thought , in word , in deed ; from entertaining any bad conceits without ground , from hatching any mischievous designs against our neighbour ; from using any harsh , virulent , biting language ; from any rugged , discourteous , disobliging behaviour ; from any wrongfull , rigorous , severe dealing toward him ; from any contemptuous pride , or supercilious arrogance ; so it consequently will defend us from the like treatment ; for scarce any man is so malicious as without any provocation to do mischief ; no man is so incorrigibly savage , as to persist in committing outrage upon perfect innocence , joined with patience , with meekness , with courtesie : charity surely will melt the hardest heart , and charm the fiercest spirit ; it will bind the most violent hand , it will still the most obstreperous tongue ; it will reconcile the most offended , most prejudiced heart : it is the best guard that can be of our safety from assaults , of our interest from dammage , of our reputation from slander , detraction , and reproach . if you would have examples of this , experience will afford many ; and some we have in the sacred records commended to our observation ; esau was a rough man , and one who had been exceedingly provoked by his brother jacob ; yet how did meek and respectfull demeanour overcome him ! so that esau ( it is said in the history ) ran to meet him ( iacob ) , and fell on his neck , and kissed him , and they wept . saul was a man possessed with a furious envy and spite against david ; yet into what expressions did the sense of his kind dealing force him ! is this thy voice , my son david ? — thou art more righteous than i ; for thou hast rewarded me good , whereas i have rewarded thee evil ; — behold i have played the fool , and have erred exceedingly . so doth charity subdue and triumph over the most inveterate prejudices , and the most violent passions of men . if peace and quiet be desirable things , as certainly they are , and that form implyeth , when by wishing peace with men , we are understood to wish all good to them , it is charity onely that preserveth them ; which more surely than any power or policy doth quash all war and strife ; for war must have parties , and strife implieth resistance ; be it the first or second blow which maketh the fray , charity will avoid it ; for it neither will strike the first in offence , nor the second in revenge . charity therefore may well be styled the band of peace , it being that onely which can knit mens souls together , and keep them from breaking out into dissensions . it alone is that , which will prevent bickering and clashing about points of credit or interest ; if we love not our neighbour , or tender not his good as our own , we shall be ever in competition and debate with him about those things , not suffering him to enjoy any thing quietly ; struggling to get above him , scrambling with him for what is to be had . ix . ( 4. ) as charity preserveth from mischiefs , so it procureth many sweet comforts and fair accommodations of life . friendship is a most usefull and pleasant thing ; and charity will conciliate good store thereof ; it is apt to make all men friends : for love is the onely general philtre , and effectual charm of souls ; the fire which kindleth all it toucheth , and propagateth it self in every capable subject ; and such a subject is every man in whom humanity is not quite extinct , and hardly can any such man be , seeing every man hath some good humour in him , some bloud , some kindly juice flowing in his veins ; no man wholly doth consist of dusky melancholy , or fiery choler ; whence all men may be presumed liable to the powerfull impressions of charity ; its mild and serene countenance , its sweet and gentle speech , its courteous and obliging gesture , its fair dealing , its benign conversation , its readiness to do any good or service to any man , will insinuate good-will and respect into all hearts . it thence will encompass a man with friends , with many guards of his safety , with many supports of his fortune , with many patrons of his reputation , with many succourers of his necessity , with many comforters of his affliction : for is a charitable man in danger , who will not defend him ? is he falling , who will not uphold him ? is he falsly accused or aspersed , who will not vindicate him ? is he in distress , who will not pity him , who will not endeavour to relieve and restore him ? who will insult over his calamity ? will it not in such cases appear a common duty , a common interest to assist and countenance a common friend , a common benefactour to mankind ? whereas most of our life is spent in society and discourse , charity is that which doth season and sweeten these , rendring them gratefull to others , and commodious to ones self ; for a charitable heart is a sweet spring , from whence do issue streams of wholsome and pleasant discourse ; it not being troubled with any bad passion or design , which may sour or foul conversation , doth ever make him good company to others , and rendreth them such to himself ; which is a mighty convenience . in short , a charitable man , or , true lover of men will ( saith s. chrysostome ) inhabit earth as a heaven , every-where carrying a serenity with him , and plaiting ten thousand crowns for himself . again , x. ( 5. ) charity doth in every estate yield advantages sutable thereto ; bettering it , and improving it to our benefit . it rendreth prosperity not onely innocent and safe , but usefull and fruitfull to us ; we then indeed enjoy it , if we feel the comfort of doing good by it : it solaceth adversity , considering that it doth not arise as a punishment or fruit of ill-doing to others ; that it is not attended with the deserved ill-will of men ; that no man hath reason to delight for it , or insult over us therein ; that we may probably expect commiseration and relief , having been ready to shew the like to others . it tempereth both states ; for in prosperity a man cannot be transported with immoderate joy , when so many objects of pity and grief do present themselves before him , which he is apt deeply to resent ; in prosperity he cannot be dejected with extream sorrow , being refreshed by so many good successes befalling those whom he loveth : one condition will not puff him up , being sensible of his neighbours misery ; the other will not sink him down , having complacence in his neighbours welfare . uncharitableness ( proceeding from contrary causes , and producing contrary effects ) doth spoil all conditions , rendring prosperity fruitless , and adversity comfortless . xi . ( 6. ) we may consider , that secluding the exercise of charity , all the goods and advantages we have ( our best faculties of nature , our best endowments of soul , the gifts of providence , and the fruits of our industry ) will become vain and fruitless , or noxious and banefull to us : for what is our reason worth , what doth it signifie , if it serveth onely for contriving sorry designs , or transacting petty affairs about our selves ? what is wit good for , if it must be spent onely in making sport , or hatching mischief ? to what purpose is knowledge , if it be not applied to the instruction , direction , admonition , or consolation of others ? what mattereth abundance of wealth , if it be to be uselesly hoarded up , or vainly flung away , in wicked or wanton profuseness ; if it be not employed in affording succour to our neighbours indigency and distress ? what is our credit but a meer noise or a puff of air , if we do not give a solidity and substance to it , by making it an engine of doing good ? what is our vertue it self , if it be buried in obscurity or choaked with idleness , yielding no benefit to others by the lustre of its example , or by its real influence ? what is any talent if it be wrapped up in a napkin , any light if it be hid under a bushel ; any thing private if it be not by good use spread out and improved to publick benefit ? if these gifts do minister onely to our own particular advantage , to our personal convenience , glory , or pleasure , how slimme things are they , how inconsiderable is their worth ? but they being managed by charity become precious and excellent things ; they are great in proportion to the greatness of their use , or the extent of their beneficial influence : as they carry forth good to the world , so they bring back various benefits to our selves ; they return into our bosome laden with respect and reward from god and from man ; they yield thanks and commendation from without , they work comfort and satisfaction within : yea which is infinitely more considerable , and enhanceth the price of our gifts to a vast rate , they procure glory and blessing to god ; for hereby is god glorified , if we bring forth much fruit ; and no good fruit can grow from any other stock than that of charity . uncharitableness therefore should be loathed and shunned by us , as that which robbeth us of all our ornaments and advantages ; which indeed marreth and corrupteth all our good things , which turneth blessings into curses , and rendreth the means of our welfare to be causes of mischief to us ; for without charity a man can have no goods , but goods worldly and temporal ; and such goods thence do prove impertinent baubles , burthensome encumbrances , dangerous snares , banefull poisons to him . xii . ( 7. ) charity doth hugely advance and amplifie a mans state , putting him into the possession or fruition of all good things : it will endow , enrich , ennoble , embelish us with all the world hath of precious , of glorious , of fair ; by appropriation thereof to our selves , and acquiring of a real interest therein ▪ what men commonly out of fond self-love do vainly affect , that infallibly by being charitable they may compass , the engrossing to themselves all kinds of good : most easily , most innocently , in a compendious and sure way , without any sin or blame , without any care or pain , without any danger or trouble , they may come to attain and to enjoy whatever in common esteem is desirable or valuable ; they may without greedy avarice , or the carkings , the drudgeries , the disgraces going with it procure to themselves abundant wealth ; without fond ambition , or the difficulties , the hazards , the emulations , the strugglings to which it is liable , they may arrive to great honour ; without sordid voluptuousness , or the satieties , the maladies , the regrets consequent thereon , they may enjoy all pleasure ; without any wildness or wantonness , pride , luxury , sloth , any of its temptations and snares , they may have all prosperity ; they may get all learning and wisedom without laborious study , all vertue and goodness without the fatigues of continual exercise : for are not all these things yours , if you do esteem them so , if you do make them so , by finding much delight and satisfaction in them ? doth not your neighbours wealth enrich you , if you feel content in his possessing and using it ? doth not his preferment advance you , if your spirit riseth with it in a gladsome complacence ? doth not his pleasure delight you , if you relish his enjoyment of it ? doth not his prosperity bless you , if your heart doth exult and triumph in it ? do not his endowments adorn you , if you like them , if you commend them , if the use of them doth minister comfort and joy to you ? this is the divine magick of charity , which conveyeth all things into our hands , and enstateth us in a dominion of them , whereof nothing can disseise us ; by virtue whereof being ( as saint paul speaketh of himself ) sorrowfull we yet always rejoice , having nothing we yet possess all things . neither is this property in things meerly imaginary or phantastick ( like that of lunaticks , who fancy themselves mighty princes , or rich aldermen ) but very substantial and real ; yea far more real to the charitable person , than it is commonly to those , who in legal or popular accompt are masters of them ; for how is propriety in things otherwise considerable , than for the content and pleasure which they yield to the presumed owner ? the which if a charitable person abundantly draweth from them , why are they not truly his ? why is not the tree his , if he can pull and tast its fruits without injury or blame ? yea doth not the propriety more really belong to him , as to the gross possessour , if he doth equally enjoy the benefit , without partaking the inconveniencies and impurities adherent to them ; if he taste them innocently and purely , without being cloyed , without being distracted , without being puffed , without being encumbred , ensnared , or corrupted by them ? a charitable man therefore can never ( in a moral accompt ) be poor , or vile , or any-wise miserable ; except all the world should be cast into penury and distress ; for while his neighbour hath any thing , he will enjoy it ; rejoicing with those that rejoice , as the apostle doth enjoin . xiii . ( 8. ) if therefore we love our selves , we must love others , and do others good ; charitable beneficence carrying with it so many advantages to our selves . we by charitable complacence do partake in their welfare , reaping pleasure from all the fruits of their industry and fortune . we by charitable assistance do enable and dispose them to make gratefull returns of succour in our need . we thence assuredly shall obtain their good-will , their esteem , their commendation : we shall maintain peaceable and comfortable entercourse with them , in safety , in quiet , in good humour and cheer . besides all other benefits we shall get that of their prayers ; the which of all prayers have a most favourable audience and assured efficacy : for if the complaints and curses of those who are oppressed or neglected by uncharitable dealing , do certainly reach god's ears , and pull down vengeance from above ; how much more will the intercessions and blessings of the poor pierce the heavens , and thence draw recompence ; seeing god is more ready to perform his proper and pleasant works of bounty and mercy , than to execute his strange and unpleasing work of punishment ; especially the blessings of the poor being always accompanied with praises and glorifications of him , who enableth and disposeth men to do good ; the which praises will ever be reckoned on the accompt of him , who drew them forth by his beneficence ; it will be ( as the apostle saith ) fruit redounding to his accompt ; while it aboundeth by many thanksgivings to god. so in virtue of charity the poorest man amply may requite the wealthiest ; and a peasant may out-doe the greatest prince in beneficence . xiv . we may consider , that charity is a practice specially gratefull to god , and a most excellent part of our duty ; not onely because he hath commanded it as such with greatest earnestness ; nor onely because it doth constitute us in nearest resemblance of him ; but as a peculiar expression of love and good-will toward him ; for if we love him , we must for his sake have a kindness for his friends , we must tender his interests , we must favour his reputation , we must desire his content and pleasure , we must contribute our endeavours toward the furtherance of these his concerns : seeing then god is an assured friend to all men , seeing he hath a property in all men ( for he is god and lord of all ) seeing he much concerneth himself for all mens welfare ; seeing from the prosperity , from the vertue , from the happiness of every man he gaineth honour and praise ; seeing he is greatly satisfied and delighted in the good of men , we also must love them : otherwise we greatly shall disoblige and disgust him . is it not indeed a practice guilty of notorious enmity toward him , inconsistent with the maintenance of any friendship or peace with him , to discord in affection from him , maligning or disaffecting those whom he dearly loveth and favoureth , who are so nearly allied to him by manifold relations , as his creatures , his subjects , his servants , his children , whom he designeth and desireth to crown with eternal glory and bliss ? xv. seeing god vouchsafeth to esteem whatever is done in charity to our neighbour ( if done with an honest and pious mind , as to his friends ) to be done unto himself ; that in feeding our indigent neighbour , we refresh him , in cloathing our neighbour we comfort him ; we do by charitable beneficence oblige god , and become in a manner benefactours to him ; and as such assuredly shall be requited by him ; and is not this a high privilege , a great honour , a mighty advantage to us ? if a man had opportunity to do that , which his prince would acknowledge a courtesie and obligation to him , what a happiness would he accompt it ? and how far more considerable is it , that we can so easily do that which the lord of all , in whose disposal all things are , will take so kindly at our hands ? xvi . we may consider , that charity is a very feasible and very easie duty : it requireth no sore pain , no grievous trouble , no great cost ; for it consisteth onely in good-will , and that which naturally springeth thence ; willingness and cheerfulness are necessary ingredients or adjuncts of it ; the which imply facility : whence the weakest and poorest man is no less able to perform it than the greatest potentate ; his heart may be as charitable , though his hand cannot be so liberal ; one of the most noble and most famous charities that ever was , was the giving two mites ; and the giving a cup of cold water is the instance of that beneficence , which shall not fail of being rewarded . xvii . we may consider , that charity is the best , the most assured , the most easie and expedite way , or instrument of performing all other duty toward our neighbour : if we would dispatch , love and all is done ; if we would be perfect in obedience , love and we shall not fail in any point ; for love is the fulfilling of the law ; love is the bond of perfectedness : would we be secure in the practice of justice , of meekness , of humility toward all men , of constant fidelity toward our friends , of gentle moderation toward our enemies , of loyalty toward our superiours , of benignity toward our inferiours ; if we would be sure to purifie our minds from ill thoughts , to restrain our tongues from ill speaking , to abstain from all bad demeanour and dealing ? it is but having charity , and infallibly you will do all this ; for love worketh no ill to its neighbour ; love thinketh no evil ; love behaveth not it self unseemly . would we discharge all our duties without any reluctancy or regret , with much satisfaction , and pleasure ? love will certainly dispose us thereto ; for it always acteth freely and cheerfully , without any compulsion or straining ; it is ever accompanied with delectation : if we would know its way and virtue of acting , we may see it represented in the proceeding of jacob , who being inspired by love did contentedly and without regret endure so long and hard toil , such disappointments and such affronts ; and jacob , saith the text , served seven years for rachel , and they seemed to him but a few days for the love he had to her . this is the root , from whence voluntary obedience doth naturally grow ; if it be planted in our heart , we need not fear but that all kind of good fruit will sprout forth into conversation and practice . but without it we shall not ever perform any good work perfectly , steadily , in a kindly manner ; no other principle will serve , if we are onely moved by whip and spur , driven on by fear , or incited by hope , we shall go forward unwillingly and dully , often halting , ever flagging ; those principles , which do put slaves and mercenaries on action , as they are not so noble and worthy , so neither are they so effectual and sure ; as ambition , vain-glory , self-interest , design of security , of profit , of compliance with the expectation of men , &c. xviii . charity giveth worth , form , and life to all vertue , so that without it no action is valuable in it self , or acceptable to god. sever it from courage ; and what is that , but the boldness or fierceness of a beast ? from meekness ; and what is that , but the softness of a woman , or weakness of a child ? from courtesie ; and what is that , but affectation or artifice ? from justice ; what is that , but humour or policy ? from wisedom ; what is that , but craft and subtilty ? what meaneth faith without it , but dry opinion ; what hope , but blind presumption ; what alms-doing , but ambitious ostentation ; what undergoing martyrdom , but stiffness or sturdiness of resolution ; what is devotion , but glozing or mocking with god ? what is any practice ( how specious soever in appearance , or materially good ) but an issue of self-conceit , or self-will , of servile fear , or mercenary design ? though i have faith , so that i could remove mountains , and have not charity , i am nothing ; though i bestow all my goods to feed the poor ; and though i give my body to be burned , and have not charity , it profiteth me nothing . but charity doth sanctifie every action , and impregnate all our practice with a savour of goodness , turning all we do into vertue ; it is true fortitude , and gallantry indeed , when a man out of charity and hearty design to promote his neighbours good doth encounter dangers and difficulties ; it is genuine meekness , when a man out of charity and unwillingness to hurt his neighbour , doth patiently comport with injuries and discourtesies ; it is vertuous courtesie , when cordial affection venteth it self in civil language , in respectfull deportment , in obliging performances ; it is excellent justice , when a man regarding his neighbours case as his own , doth unto him , as he would have it done to himself ; it is admirable wisedom , which sagaciously contriveth and dexterously manageth things with the best advantage towards its neighbours good : it is a worthy faith , which being spirited and actuated by charity , doth produce goodly fruits of beneficence ; it is a sound and solid hope , which is grounded on that everlasting foundation of charity , which never doth fail , or fall away ; it is sincere alms , which not onely the hand , but the heart doth reach forth ; it is an acceptable sacrifice , which is kindled by the holy fire of fervent affection ; it is a pure devotion , which is offered up with a calm and benign mind , resembling the disposition of that goodness which it adoreth . if therefore we would do any thing well , if we would not lose all the vertue , and forfeit all the benefit of what we perform , we must follow the rule of saint paul , to do all our works in charity . xix . so great benefits doth charity yield ; yet if it did not yield any of them , it would deserve and claime our observance ; without regard to its sweet fruits , and beneficial consequences , it were to be embraced and cherished ; for it carrieth a reward , and a heaven in it self ; the very same which constituteth god himself infinitely happy , and which beatifieth every blessed spirit , in proportion to its capacity and exercise thereof : a man doth abundantly enjoy himself in that steady composedness , and savoury complacence of mind which ever doth attend it ; and as the present sense , so is the memory of it , or the good conscience of having done good , very delicious and satisfactory . as it is a raskally delight ( tempered with regret , and vanishing into bitterness ) which men feel in wreaking spite , or doing mischief ; such as they cannot reflect upon without disgust and condemning their base impotency of soul ; so is the pleasure which charity doth breed altogether pure , gratefull to the mind , and encreasing by reflexion ; never perishing or decaying ; a man eternally enjoying the good he hath done , by remembring and ruminating thereon . in fine , xx. whereas the great obstacle to charity is self-love , or an extravagant fondness of our own interests , yet uncharitableness destroyeth that : for how can we love our selves , if we do want charity , how can we appear lovely to our selves if we are destitute of so worthy an endowment , or if we can discern those unworthy dispositions , which accompany the defect of it ? can we esteem so mean , so vile , so ugly things as we then are ? aristotle saith , that bad men cannot be friends to themselves , because having in themselves nothing amiable , they can feel no affection toward themselves ; and certainly , if we are not stark blind , or can but see wrath , spite , envy , revenge in their own black and ugly hue , we must needs ( if they do possess our souls ) grow odious and despicable to our selves . and being they do rob us of so many great benefits , and bring so many grievous mischiefs on us , we cannot be otherwise than enemies to our selves by cherishing them , or suffering them to lodge in us . these are some very considerable inducements to the practice of this great vertue ; there are divers others , of a higher nature , derivable from the inmost bowels of our religion , grounded on its peculiar constitution and obligations , which i shall now forbear to mention , reserving them for a particular discourse by themselves . o lord , who hast taught us , that all our doings without charity are nothing worth ; send thy holy ghost , and pour into our hearts that most excellent gift of charity , the very bond of peace and of all vertues , without which whosoever liveth is counted dead before thee . grant this for thine onely son jesus christ's sake . the seventh sermon . romans 12. 18. if it be possible , as much as lieth in you , live peaceably with all men . this chapter containeth many excellent precepts , and wholsome advices ( scarce any portion of holy scripture so many in so little compass . ) from among them i have selected one , alas , but too seasonable and pertinent to the unhappy condition of our distracted age , wherein to observe this , and such like injunctions , is by many esteemed an impossibility , by others a wonder , by some a crime . it hath an apt coherence with , yet no necessary dependance upon the parts adjoining ; whence i may presume to treat upon it distinctly by it self ; and without farther preface or circumstance we may consider several particulars therein . i. and first , concerning the advice it self , or the substance of the duty charged on us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( to be in peace , or live peaceably ) we may take notice , that , whether according to the more usual acception it be applied to the publick estate of things , or as here doth relate onely to private conversation , it doth import , 1. not barely a negation of doing , or suffering harm ; or an abstinence from strise and violence ( for a meer strangeness this may be , a want of occasion , or a truce , rather than a peace ) but a positive amity , and disposition to perform such kind offices , without which good correspondence among men cannot subsist . for they who by reason of distance of place , non-acquaintance , or defect of opportunity maintain no entercourse , cannot properly be said to be in peace with one another : but those who have frequent occasion of commerce , whose conditions require enterchanges of courtesie and relief , who are some way obliged and disposed to afford needfull succour , and safe retreat to each other ; these may be said to live in peace together ; and these onely ; it being in a manner impossible , that they who are not disposed to do good to others ( if they have power and opportunity ) should long abstain from doing harm . 2. living peaceably implies not some few transitory performances , proceeding from casual humour or the like ; but a constant , stable , and well-settled condition of being ; a continual cessation from injury , and promptitude to do good offices . for as one blow doth not make a battel , nor one skirmish a war ; so cannot single forbearances from doing mischief , or some few particular acts of kindness ( such as meer strangers may afford each other ) be worthily styled a being in peace : but an habitual inclination to these , a firm and durable estate of innocence and beneficence . 3. living in peace supposes a reciprocal condition of being : not onely a performing good , and forbearing to do bad offices , but a receiving the like treatment from others . for he , that being assaulted is constrained to stand upon his defence , may not be said to be in peace , though his not being so ( involuntarily ) is not to be imputed to him . 4. being in peace imports not onely an outward cessation of violence and seeming demonstration of amity , but an inward will and resolution to continue therein . for he that intends , when occasion is presented , to do mischief to another , is nevertheless an enemy , because more secret and dangerous : an ambuscado is no less a piece of war , than confronting the enemy in open field . proclaiming and denouncing signifie , but good and ill intention constitute , and are the souls of peace and war. from these considerations we may infer a description of being in peace , viz , that it is , to bear mutual good-will , to continue in amity , to maintain good correspondence , to be upon terms of mutual courtesie and benevolence ; to be disposed to perform reciprocally all offices of humanity ; assistance in need , comfort in sorrow , relief in distress ; to please and satisfie one another , by advancing the innocent delight , and promoting the just advantage of each other ; to converse with confidence and security , without suspicion on either hand of any fraudulent , malicious , or hurtfull practices against either : or , negatively ; not to be in a state of enmity , personal hatred , pertinacious anger , jealousie , envy , or ill-will ; not to be apt to provoke , to reproach , to harm , or hinder another , nor to have reasonable grounds of expecting the same bad usage from others : to be removed from danger of vexatious quarrels , entercourse of odious language , offending others , or being disquieted ones self . this i take to be the meaning of living , or being in peace , differing onely in degree of obligation , and latitude of object , from the state of friendship properly so called , and opposed to a condition of enmity , defiance , contention , hatred , suspicion , animosity . ii. in the next place we may consider the object of this duty , signified in those words , with all men . we often meet in scripture with exhortations directed peculiarly to christians , to be at peace among themselves ; as ( mark 9. 5. ) our saviour layes this injunction upon his disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have peace one with another ; inculcated by saint paul upon the thessalonians in the same words : and the like we have in the second epistle to timothy chap. 2. ver. 22. follow righteousness , faith , charity , peace with them that call upon the lord out of a pure heart ; and to the romans ( 14. 17. ) let us therefore follow after the things that make for peace , and things wherewith one may edifie another . but here the duty hath a more large and comprehensive object : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all men : as likewise it hath in the epistle to the hebrews , chap. 12. ver. 14. pursue peace with all men ; with all men without any exception , with men of all nations , jews and gentiles , greeks and barbarians ; of all sects and religions ; persecuting jews and idolatrous heathens ; ( for of such consisted the generality of men at that time ) and so saint paul expresly in a like advice , ( 1 cor. 10. 32. give no offence neither to the jews , nor to the gentiles , nor to the church of god ; even as i please all men . ) and i may add by evident parity of reason , with men of all degrees and estates , high and low , noble and base , rich and poor ; of all tempers and dispositions , meek and angry , gentle and froward , pliable and perverse ; of all endowments , wise and foolish , vertuous and vicious ; of all judgments and persuasions , orthodox and heretical , peaceable and schismatical persons : this universally vast and boundless term , all men , contains them all . neither is there any evading our obligation to this duty , by pretending about others , that they differ from us in humour and complexion of soul , that they entertain opinions irreconcileably contrary to ours ; that they adhere to sects and parties which we dislike and disavow ; that they are not so vertuous , so religious , so holy as they should be , or at least not in such a manner as we would have them ; for be this allegation true or false , it will not excuse us ; while they are not devested of humane nature , and can truly lay claim to the name and title of men , we are by vertue of this precept obliged to live peaceably with them . iii. we may consider the qualification of the duty here expressed , and what those words mean ; if it be possible , as much as lieth in you . to which purpose we may advert , from our description of living peaceably , that it consists mainly of two parts : one active , or proceeding from us , and terminated on others , to bear good will , to do good offices , to procure the profit , delight and welfare , to abstain from the displeasure , dammage and disturbance of others : the other passive , issuing from others , and terminated on our selves ; that they be well affected toward us , inclinable to do us good , and no wise disposed to wish , design , or bring any harm , trouble , or vexation upon us . whereof the former is altogether in our power , consisting of acts or omissions depending upon our free choice and counsel ; and we are directly obliged to it , by virtue of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as much as lieth in you : the latter is not fully so , yet commonly there be probable means of effecting it , which we are hence bound to use , though sometimes they may fail of success . for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be possible , as they signifie the utmost endeavour is to be employed ; and that no difficulty ( beneath the degree of impossibility ) can discharge us from it , so they intimate plainly , that sometime our labour may be lost , and our purpose defeated ; and that by the default of others it may be impossible we should arrive to a peaceable condition of life with all men . however , by this rule we are directed not onely our selves not to infringe the terms of peace toward others , but to endeavour earnestly by all honest and prudent means to obtain the good-will , favour and respect of others , by which they may be disposed to all friendly correspondence with us , and not to disturb the quiet and tranquillity of our lives . having thus by way of explication superficially glanced upon the words , we will proceed to a more large and punctual review of them ; and shall consider more distinctly the particulars grossly mentioned ; and i. what those especial duties are , included in this more comprehensive one of living peaceably with all men ; both those which are directly required of us , as the necessary causes , or immediate results of a peaceable disposition in us toward others ; and also those which are to be performed by us , as just and reasonable means conducible to beget or preserve in others a peaceable inclination toward us : these i shall consider promiscuously : and 1. we are by this precept directly obliged heartily to love , that is to be bear good-will to , to wish well to , to rejoice in the welfare , and commiserate the adversities of all men : at least not to hate , or bear ill-will to , to desire , or design the harm , to repine at the happy success , or delight in the misfortunes of any : for as it is very hard to maintain peace and amicable correspondence with those we do not truly love ; so it is absolutely impossible to do it long with those we hate ; this satanick passion ( or disposition of soul ) always prompting the mind possessed therewith to the contrivance and execution of mischief ; whence he that hates his brother , is said to be a murtherer , as having in him that bitter root , from whence , if power and occasion conspire , will probably spring that most extream of outrages , and capital breach of peace . love is the onely sure cement , that knits and combines men in friendly society ; and hatred the certain fountain of that violence which rends and dissolves it . we cannot easily hurt , or strive with those we love and wish well to : we cannot possibly long agree with those we hate and malign . peace without love can be esteemed little more than politick dissimulation ; and peace with hatred is really nothing less than an artificial disguise , or an insidious covert of enmity . 2. we are hence obliged to perform all kind offices of humanity , which the condition of any man can require , and may by us be performed without considerable inconvenience or detriment to our selves or others . when for the preservation , or comfortable accommodation of life , they need our help or our advice , we are readily to afford them ; when they are in want or distress , we are to minister to them what comfort and relief we can . we are ( upon this very score ) to obey that injunction of saint paul to the galatians ; as we have opportunity , let us do good to all men . for without this beneficence a mans carriage ( though otherwise harmless and inoffensive ) appears rather a suspicious strangeness , than a peaceable demeanour , and naturally produces an enmity in those that are concerned in it . for he to whom , being pressed with necessity , requisite assistance is denied , will infallibly be apt to think himself not onely neglected and disesteemed , but affronted also and injured ; ( need in the general conceit of men , and especially of those that feel it , begetteth a kind of title to some competent relief ) and consequently will heinously resent , and complain bitterly of such supposed wrong , and if ever he become able , repay it with advantage . and much more are we upon the same accompt not to perform ill offices toward any man ; not to disturb him in the enjoyment of his innocent pleasure , nor to hinder him in the advancing his lawfull profit , nor to interrupt him in the prosecution of his reasonable designs ; nor any wise to vex and grieve him needlesly ; and ( above all ) not to detain him in , nor to aggravate his affliction . for these are actual violations of peace , and impediments of good correspondence among men . farther , 3. in this duty of living peaceably is included an obligation to all kind of just and honest dealing with all men : punctually to observe contracts , impartially to decide controversies , equally to distribute rewards ; to injure no man either in his estate , by violent or fraudulent encroachments upon his just possessions ; or in his reputation , by raising or dispersing slanderous reports concerning him : for these courses of all others are most destructive to peace , and upon the pretence of them most quarrels , that ever were , have been commenced . justice in its own nature is , and by the common agreement of men hath been designed the guardian of peace , and sovereign remedy of contention : but not to insist long upon such obvious subjects . 4. it much conduceth to the preservation of peace , and upholding amicable correspondence , in our dealings and transactions with men , liable to doubt and debate , not to insist upon nice and rigorous points of right , not to take all advantage offered us , not to deal hard measure , nor to use extremities to the dammage or hindrance of others , especially when no comparable benefit will thence accrue to our selves . for such proceedings , as they discover in us little kindness to , or tenderness of our neighbours good , so they exceedingly exasperate them , and persuade them we are their enemies , and render them ours , and so utterly destroy peace between us . when as abating something from the height and strictness of our pretences , and a favourable recession in such cases will greatly engage men to have an honourable opinion , and a peaceable affection toward us . 5. if we would attain to this peaceable estate of life , we must use toward all men such demonstrations of respect and courtesie , which according to their degree and station custom doth entitle them to , or which upon the common score of humanity they may be reasonably deemed to expect from us : respective gestures , civil salutations , free access , affable demeanour , cheerfull looks , and courteous discourse . these as they betoken good-will in them that use them , so they beget , cherish , and encrease it in those , whom they refer to : and the necessary fruit of mutual good-will is peace . but the contrary carriages ; contemptuous or disregardfull behaviour , difficulty of admission to converse , a tetrical or sullen aspect , rough and fastidious language , as they discover a mind averse from friendly commerce , so they beget a more potent disdain in others : men generally ( especially those of generous and hearty temper ) valuing their due respect beyond all other interests , and more contentedly brooking injury than neglect . whence this skill and dexterity of deportment ( though immediately , and in its own nature of no great worth , and regulating actions of small importance , gestures , looks , and forms of speech ) yet because it is a nurse of peace , and greatly contributes to the delightfulness of society , hath been always much commended , and hath obtained a conspicuous place in the honourable rank of vertues , under the titles of courtesie , comity , and affability ; and the opposites thereto , rudeness and rusticity , have been deservedly counted and called vices in morality . 6. this precept directly prohibits the use of all reproachfull , scornfull , and provoking language ; these being the immediate results of enmity , and actual breaches of peace . whence saint paul conjoins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. 3. 2. to speak evil of no man , to be no quarrellers ( or fighters ) but gentle , shewing all meekness unto all men . for war is managed ( and that with more deadly animosity ) with the tongue , as well as with the hand ( there is that speaketh like the piercings of a sword , saith solomon ; and whose teeth are spears and arrows , and their tongue a sharp sword , saith david . ) words are with more anguish felt than blows ; their wounds are more incurable , and they leave a deeper scarr . men usually dread more the loss of their honour than their lives , and take more grievously the ravishing of their credit than the depredation of their estate . living peaceably therefore implies as much abstaining from opprobrious words as injurious actions ; yea more : for reviling is not onely a violation of peace , but a dishonourable waging of war ; like shooting arrows dipt in poison , and discharging sluggs against our neighbours reputation ; practices condemned by all as base and inhumane , and contrary to the laws of a noble warfare ; being arguments , we affect rather our adversaries utter ruine , than a gallant victory over him . there be fair ways of disputing our cause without contumelious reflections upon persons ; and the errours of men may be sufficiently refuted without satyrical virulency . one good reason modestly propounded hath in it naturally more power and efficacy to convince him that is in a mistake , or to confound him with shame that is guilty of a fault , than ten thousand scoffs and ignominious taunts . when we are to express those deeds of nature ( the performance of which is concealed , as containing in it something of supposed turpitude ) we are wont to veil them in such modest circumlocutions , that by the hearers without offence to their bashfulness may sufficiently be understood . so when it is needfull or expedient to confute the opinions , or reprove the actions of men , if we either charitably design their amendment , or desire to maintain peaceable correspondence with them , it behoves that we do not by using the most broad and distastfull language immoderately trespass upon their modesty and patience ; that ( to use seneca's phrase ) we do agere cardm non tantùm salutis , sed & honestae cicatricis , de clem. lib. 1. c. 17. have a care not only to cure the wound , but to leave a comely scar , and not to deform him , whom we endeavour to reform ; for no sore is the easilier cured for being roughly handled , and least of all those in manners and opinion . a soft hand and a tender heart , and a gentle tongue are most convenient qualities of a spiritual chirurgeon . but farther to this purpose ▪ 7. if we desire to live peaceably with all men we are to be equal in censuring mens actions , candid in interpreting their meanings , mild in reprehending , and sparing to relate their miscarriages , to derive their actions from the best principles ( from which in the judgment of charity they may be supposed to proceed , as from casual mistake rather than from wilfull prejudice ; from humane infirmity rather than from malicious design ) to construe ambiguous expressions to the most favourable sense they may admit ; not to condemn mens practices without distinct knowledge of the case , and examining the reasons , which possibly may absolve or excuse them : to extenuate their acknowledged faults by such circumstances as aptly serve that purpose , and not to exaggerate them by streined consequences , or uncertain conjectures . to rebuke them ( if need be ) so as they may perceive we sincerely pity their errours , and tender their good ; and wish nothing more then their recovery , and do not design to upbraid , deride , or insult over them being fallen ; and finally not to recount their misdeeds over-frequently , unseasonably , and with complacence . he that thus demeaneth himself , manifestly sheweth himself to prize his neighbours good-will , and to be desirous to continue in amity with him ; and assuredly obliges him to be in the same manner affected toward him . but he that is rigidly severe and censorious in his judgments , blaming in them things indifferent , condemning actions allowable , detracting from qualities commendable , deducing mens doings from the worst causes , and imputing them to the worst ends , and representing them under the most odious appellations , ( that calls all impositions of superiours , which he dislikes , tyranny , and all manners of divine worship , that sute not to his fancy , superstition , and all pretences to conscience in those that dissent from him , hypocrisy ; and all opinions different from his , heresy : that is suspicious of ill intention without sufficient ground , and prejudicates mens meanings before he well apprehends them , and captiously perverts sayings capable of good construction ; that is curiously inquisitive into his neighbours life , and gladly observes failings therein , and upon all occasions recites stories to his disgrace and disadvantage : that is immoderately bitter , fierce and vehement in accusing and inveighing against others , painting such , as he assumes to impugn , with the blackest colours , in the most horrid shape and ugly dress , converting all matter of discourse ( though never so unseasonably and impertinently ) into declamation , and therein copiously expatiating , in fine employing his utmost might of wit and eloquence and confidence in rendring that to others as hatefull , as he signifies they are to himself , such men , what do they else but loudly proclaim that they despise their neighbours good-will , purposely provoke his anger , and defie his utmost enmity ? for 't is impossible such dealing should not by them , who are therein concerned , be accompted extreamly unjust , and to proceed from desperate hatred . 8. he that would effectually observe this apostolick rule , must be disposed to overlook such lesser faults committed against him , as make no great breach upon his interest or credit , yea , to forget or forgive the greatest and most grievous injuries : to excuse the mistakes , and connive at the neglects , and bear patiently the hasty passions of his neighbour , and to embrace readily any seāsonable overture , and accept any tolerable conditions of reconcilement . for even in common life that observation of our saviour most exactly holds , it is impossible that offences should not come . the air may sooner become wholly fixed , and the sea continue in a perfect rest without waves , or undulations , than humane conversation be altogether free from occasions of distast , which he that cannot either prudently dissemble , or patiently digest , must renounce all hopes of living peaceably here . he that like tinder is inflammable by the least spark , and is inraged by every angry word , and resents deeply every petty affront , and cannot endure the memory of a past unkindness should upon any terms be defaced ; resolves surely to live in eternal tumult and combustion ; to multiply daily upon himself fresh quarrels , and to perpetuate all enmity already begun . when as by total passing by those little causes of disgust , the present contention is altogether avoided , or instantly appeased , our neighbours passion suddenly evaporates , and consumes it self ; no remarkable footsteps of dissension remain ; our neighbour reflecting upon what is past sees himself obliged by our discreet forbearance , however all possible means are used to prevent trouble and preserve peace . to this purpose ( the discretion of a man deferreth his anger , and it is his glory to pass over a transgression ) saith solomon : and he that covereth a transgression seeketh love , saith the same wise prince . but farther 9. if we would live peaceably with all men , we must not over highly value our selves , nor over eagerly pursue our own things . we must not admire our own endowments , nor insist upon our deserts , for this will make us apt to depreciate others , and them to loath us . we must not be over tender of our credit , and covetous of respect ; for this will render us apt to take exceptions , and engage us in troublesome competitions for superiority of place , and preeminence in the vain opinions of men . ( he that is of a proud heart stirreth up strife : and only ( i. e. chiefly ) from pride cometh contention , saith solomon . ) we must not be much addicted to our own interests , for this will dispose us to encroach upon the concernments of others , and them to resist our attempts , whence conflict and enmity will necessarily arise . we must not prefer our own judgments , and imperiously obtrude them upon others ; nor be pertinacious in perswading them to embrace our private opinions , nor violently urgent to a compliance with our humour . for these things are intolerably fastidious in conversation , and obnoxious to be charged with usurpation and iniquity ; all men naturally challenging to themselves an equal , or at least a proportionable share of reason , together with the free conduct of their lives uncontrollable by private dictates . if therefore we desire to live quietly , and not needlesly to disoblige , or displease others , we should be modest in esteeming our own abilities , and moderate in pursuing our own advantages , and in our converse not less complacent to others then we desire they should be to us ; and as liberal in allowing leave to dissent from us , as we are bold in taking freedom to abound in our own sense . and if in debate a modest declaration of our opinion , and the reasons inducing us thereto , will not prevail , it behoves us to give over such a succesless combat , and to retire into the silent enjoyment of our own thoughts . from not observing which rule discourse grows into contention , and contention improves into feud and enmity . 10. if we would live peaceably , it concerns us to abstain from needless contests about matters of opinion , and questions either meerly vain and frivolous , of little use or concernment , or over nice and subtle , and thence indeterminable by reason ; or that are agitated with extraordinary eagerness and heat of passion ; or such as are already defined by general consent , or such upon the decision of which the publick peace and safety do depend . there are some controversies prickly like brambles , and apt to scratch those that handle them , but yielding no savoury or wholsom fruit : such as concern the consequences of imaginary suppositions , the state and circumstances of beings to us unknown , the right application of artificial terms , and the like impertinent matters ; which serve to no other purpose but the exercise of curious wits , and exciting emulation among them . others there be concerning matters of more weighty moment , yet having their resolution depending upon secrets unsearchable , or the interpretation of ambiguous words , and obscure phrases , or upon some other uncertain conjectures ; and are yet rendred more difficult by being intangled with inextricable folds of subtilty , nice distinctions , and crafty evasions , devised by the parties engaged in them for the maintenance of their causes respectively , whence it hath happened , though with immense care and diligence of both parts they have been long canvased ; that yet they do , and in all probability will for ever remain undecided . so that now to engage in contest about them , may be reasonably deemed nothing more than a wilfull mispense of our time , labour and good humour ; by vainly reciprocating the saw of endless contention . other questions there be in themselves of more easy resolution , and of considerable importance , which yet by extreme opposition of parties are so clouded and overgrown with insuperable prejudices , that the disputing them is seldom attended with other success , than an inflaming our selves and others with passion . others are by small and obscure parties managed against the common consent , and against the positive decrees of the most venerable authoities among men , by ventilating which as truth is like to gain little , so peace is sure to suffer much . for as it is no wise a safe or advised course ( except in case of necessary defence ) to subject received opinions to the hazardous trial of a tumultuary conflict , their credit being better upheld by a stately reservedness , than by a popular forwardness of discourse ; as buildings stand fastest that are never shaken , and those possessions remain most secure that are never called in question : so on the other hand to countenance new and uncouth paradoxes , as it argues too much arrogance and presumption in confronting our single apprehensions against the deliberate sense and suffrage of so many men , yea so many ages of men ; and is likely to prove a succesless attempt , like swimming against the current , accompanied with much toil and little progress , so it serves no good end , but only foments divisions , and disturbs both our private and the publik peace . but most of all we are to be cautelous of medling with controversies of dangerous consequence , wherein the publick weal and quiet are concerned , which bare the roots of sacred authority , and prostitute the mysteries of government to vulgar inspection . such points ought to be subjects of law , not of syllogism , and the errours in them to be corrected by punishment , rather then confuted by argument : neither can it be thought reasonable that the interest of publick peace should depend upon the event of private disputation . it concerns us therefore , if we would live peaceably in such disputable matters , reserving all due reverence to the judgments of the most , the best and wisest persons , to be content in a modest privacy , to enjoy the results of a serious and impartial disquisition , patiently enduring others to dissent from us , and not attempting by needless , fruitless , and endless contentions to gain others to our persuasions ; especially since the truth contended for may not be worth the passion employed upon it , and the benefits of the victory not countervail the prejudices sustained in the combat . for goodness and vertue may often consist with ignorance and errour , seldom with strife and discord . and this consideration i shall conclude with those exhortations of saint paul , tit. 3. 9. but foolish questions , and genealogies , and contentions , and law-contests decline , for they are unprofitable and vain . and in 2 ep. to tim. cap. 2. v. 23. but foolish and unlearned questions avoid , knowing that they gender strifes ; and the servant of the lord ( that is a minister of religion ) must not strive , but be gentle to all men , apt to teach , patient , in meekness instructing those that are * contrarily disposed . and in the same chapter , v. 14. of these things put them in remembrance , charging them before the lord , that they strive not about words to no profit , to the subverting of the hearers : of so pernicious consequence did saint paul esteem unnecessary wrangling and disputing to be . but farther 11. if we desire to live peaceably we must restrain our pragmatical curiosity within the bounds of our proper business and concernment , not [ being curiosi in aliena republ. ] invading other mens provinces , and without leave or commission intermeddling with their affairs ; not rushing into their closets , prying into their concealed designs , or dictating counsel to them without due invitation thereto ; not controlling their actions , nor subjecting their proceedings to our censure without competent authority . for these courses men usually look upon as rash intrusions , both injurious and reproachfull to them , usurping upon that freedom of choice ( which all men passionately affect to preserve entire to themselves ) and arguing them of weakness and incapacity to manage their own business : neither do men more naturally drive away flies that buzze about their ears and molest them in their employments , than they with disdain repell such immodest and unseasonable medlers in their affairs . let no man suffer ( saith saint peter ) as a busy body in other mens matters : intimating that those who are impertinently inquisitive into other mens matters , make themselves liable to suffer ( and that deservedly ) for their fond curiosity , and bold presumption . and he that passeth by , and medleth with strife belonging not to him , is like one that taketh a dog by the ears , ( saith solomon ; ) that is , he catcheth at that which he cannot hold , and vainly aims at that which he cannot effect , and rashly irritates those which will turn upon him and bite him . if therefore we would neither molest others , nor be disquieted our selves , we must be like natural agents , never working ought beyond our proper sphere of activity . but especially , if we desire to live peaceably , we must beware of assuming to our selves a liberty to censure the designs , decrees , or transactions of publick authority , and of saying to our superiours , what dost thou ? and much more , by querulous murmurings , or clamorous declamations , of bringing envy and odium upon them . few private men are capable of judging aright concerning those things , as being placed beneath in a valley , and wanting a due prospect upon the ground and causes of their proceedings , who by reason of their eminent station can see more and farther then they ; and therefore are incompetent judges , and unjustly presume to interpose their sentence in such cases . but suppose the actions of superiours notoriously blameable and scandalous , and that by infallible arguments we are persuaded thereof ; yet seeing neither the taxing of , nor complaint against them doth in any wise regularly belong to us , nor the discovery of our mind therein can probably be an efficacious means of procuring redress , and immediately tends to diminish the reputation , and weaken the affection due to government , and consequently to impair the peaceable estate of things , which by them is sustained , we are wholly to abstain from such unwarrantable , unprofitable and turbulent practices ; and with a submiss and discreet silence , passing over the miscarriages of our superiours , to wait patiently upon the providence , and implore the assistence of him , who is the only competent judge of such , and sovereign disposer of all things , who hath their hearts in his hands , and fashioneth them as he thinks good . farther , 12. if we would live peaceably with all men , it behoves us not to engage our selves so deeply in any singular friendship , or in devotion to any one party of men , as to be entirely partial to their interests , and prejudiced in their behalf , without distinct consideration of the truth and equity of their pretences in the particular matters of difference ; not to approve , favour or applaud that which is bad in some , to dislike , discountenance or disparage that which is good in others : not out of excessive kindness to some , to give just cause of distast to others : not for the sake of a fortuitous agreement in disposition , opinion , interest or relation to violate the duties of justice or humanity . for he that upon such terms is a friend to any one man , or party of men , as to be resolved ( with an implicit faith , or blind obedience ) to maintain what-ever he or they shall affirm to be true , and what-ever they shall doe to be good , doth in a manner undertake enmity against all men beside , and as it may happen doth oblige himself to contradict plain truth , to deviate from the rules of vertue , and to offend almighty god himself . this unlimited partiality we owe only to truth and goodness , and to god ( the fountain of them ) in no case to swerve from their dictates and prescriptions . he that followed tiberius gracchus in his seditious practices , upon the bare accompt of friendship , and alledged in his excuse , that if his friend had required it of him , he should as readily have put fire to the capitol , was much more abominable for his disloyalty to his country , and horrible impiety against god , than commendable for his constant fidelity to his friend . and that souldier , which is said to have told caesar ( in his first expedition against rome ) that in obedience to his commands he would not refuse to sheath his sword in the breast of his brother , or in the throat of his aged father , or in the bowels of his pregnant mother , was for his unnatural barbarity rather to be abhorred , than to be esteemed for his loyal affection to his general . and in like manner he that to please or gratify the humour of his friend , can be either injurious , or treacherous , or notably discourteous to any man else , is very blameable , and renders himself deservedly odious to all others . laelius , who incomparably well both understood and practised the rules of friendship , is by cicero reported to have made this the first and chief law thereof . vt neque rogemus res turpes , nec faciamus rogati , that we neither require of our friends the performance of base and naughty things ; nor being requested of them , perform such our selves . and in the heraldry , or comparison of duties , as all others must give place to those of piety , verity and vertue , so after them the duties of humanity justly challenge the next place of respect , even above those which belong to the highest degree of friendship ( due to our nearest relations , yea to our country it self ) precisely taken , abstracted , and distinguished from those of humanity . for the world is in nature the first , the most comprehensive and dearest country of us all ; and our general obligations to mankind are more ancient , more fundamental , and more indispensable , than those particular ones superadded to or superstructed on them . the peace therefore of the world , and the general welfare of men its citizens , ought to be more dear to us , and the means conducing thereto more carefully regarded by us in our actions , than either the love , favour or satisfaction of any particular persons is to be valued or pursued . and the not observing this rule may reasonably be esteemed to have a great influence upon the continuance of those implacable feuds and dissensions wherewith the world is so miserably torn and shattered . mens being peremptorily resolved to extoll , countenance , or excuse promiscuously all the principles and proceedings of the party to which they have addicted themselves , and to see no errour , fault or abuse in them ; but by all means to depress , vilify and condemn ( if not to reproach , calumniate and persecute ) the opinions and practices of others , and not to acknowledge in them any thing considerably good or commendable ; whence commonly all apprehend their adversaries extremely unjust and disingenuous towards them , and are alienated from all thoughts , ( or however discouraged from all hopes ) of friendly accommodation and reconcilement . but he that would live peaceably with all men , must be free in his judgment , impartial in his dealing , and ingenuous in his carriage toward all : not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admiring , or wondring at some men ( as if they were impeccable , or infallible ) nor having the truth in respect of persons , abetting in his friends onely what is just and true , and allowing the same in others , but in neither by signal approbation countenancing any thing false or evil ; for so demeaning himself , he giveth no man just occasion of displeasure or enmity against him . 13. if we would live peaceably our selves , we should endeavour to preserve peace , and prevent differences , and reconcile dissensions among others , by doing good offices , and making fair representations of intercurrent passages between them ; by concealing causes of future disgust , and removing present misunderstandings , and excusing past mistakes ; by allaying their passions , and rightly informing their minds , by friendly intercessions , and pacifick advices . for the fire that devoureth our neighbours house threatneth and endangereth ours , and it is hard to approach contention without being engaged therein . 't is not easie to keep our selves indifferent or neutral , and doing so we shall in likelihood be maligned and persecuted by both the contending parties . blessed are the peace-makers , saith our saviour ; for they shall be called the sons of god ; that is , they shall be highly esteemed and reverenced for this divine quality , wherein they so nearly resemble the god of peace , and his blessed son the great mediatour : but farther , without respect to other recompence , and from the nature of their employment , such are immediately happy , and in this their vertuous practice rewards it self , that by appeasing others quarrels , they save themselves from trouble , and enjoy themselves that tranquillity which they procure to others * . but those informing sycophants , those internuncio's of pestilent tales , and incendiaries of discord , that ( from bad nature , or upon base design ) by the still breath of clandestine whispers , or by the more violent blasts of impudent calumnies kindle the flames of dissension , or foment them among others ; that , by disseminating infamous rumours , and by malicious suggestions , instill jealousies into , and nourish malevolent surmises in the minds of men , separating ( as it is in the proverbs ) between chief friends , and widening the distance between others ; these ( i say ) from the seeds of variance they scatter among others , reap in the end mischief and disturbance to themselves ; nor can expect to enjoy the benefit of that quiet , which they labour to deprive others of . the beginning of strife ( saith solomon ) is as when one letteth out water ; and he that to the intent his neighbours lands should be overflown with a torrent of dissension , doth unloose the damms , and cut the banks of former friendship , may ( if he be wise ) expect the merciless floud should at length reach himself , and that his own habitation should be at last surrounded therewith . for when men at length begin to be weary , and to repent of their needless quarrels , and the mischievous consequences attending them , and to be inquisitive into the causes and instruments of their vexation , they will certainly find out , detest and invert the edge of their displeasure upon these wretched makebates ; and so the poison they mingled for others they themselves drink up ; the catastrophe of the tragedy ( begun by them ) is acted upon themselves ; they sink down into the pit they made for others , and in the net which they hid is their own foot taken : et delator habet quod dedit exitium . lastly , if we would effectually observe this precept , we must readily comply with the innocent customs , and obey the established laws of the places where we live . i say first comply with the customs ; which also are in effect inferiour laws enacted by the tacit agreement of the generality of men ; the non-observation of which is upon many accompts very prejudicial to peaceable life . for to those concerned in it , it will always seem to intimate a squeamish niceness a froward perverseness , an arrogant self-conceitedness , a manifest despising other mens judgments , and a virtual condemning their practices of fault or folly , and consequently a monopolizing all goodness , and appropriating all wisedom to himself ; qualities intolerably odious to men and productive of enmity . it incenses the people ( hugely susceptive of provocation ) with a sense of notable injury done , and contempt cast upon it . for the onely authority , which the commonalty can lay claim to , consists in prescribing rules of decency in language , habit , gesture , ceremony , and other circumstances of action , declared and ratified by ordinary practice ; non-conformity to which is by them adjudged a marvellous irregularity , contumacy , and rebellion against the majesty of the people , and is infallibly revenged and punished by them . there 's no preserving peace , nor preventing broils and stirs , but by punctually observing that ordinary rule of equity , that in cases of doubtfull debate , and points of controverted practice , the fewest should yield to the most , the weakest bend to the strongest , and that to the greatest number should be allowed at least the greates appearance of reason . to which purpose we may observe , that the best and wisest men , ( not to displease those with whom they conversed , as far as their duty to god , and their conscience would permit ) have commonly in their manners of life followed not what in their retired judgment they most approved , but what suted to the customs of their times and places , avoiding a morose singularity as offensive to others , and productive of disquiet to themselves . you know how cicero censured cato for endeavouring against the grain , and predominant genius of those times to reduce things to a strict agreement with his private notions : ille optimo animo utens , & summâ fide nocet interdum reipublicae . dicit enim tanquam in platonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non tanquam in romuli foece sententiam . but a more clear and pertinent instance we have in saint paul ; who thus represents his own practice : i have made my self a servant to all : vnto the jews i became as a jew ; to them that are without law as without law : to the weak became i as weak : i am made all things to all men , that i might by all means save some . saint paul wisely knew , that by a prudent compliance with mens customs , and condescension to their capacities , he engaged to him , or at least did not alienate from him their affections ; and thereby became more capable of infusing good doctrine into their minds , and promoting their spiritual good . and the same course was generally taken by the primitive christians , who in all things ( not inconsistent with the rules and principles of their religion ) did industriously conform their conversation to the usual practices of men ; thereby shunning those scandalous imputations of pride and perversness , which then rendred the jews so odious to the world , as appears by divers passages in the ancient apologists for christian religion : particularly justin martyr ( in his epistle to diognetus ) hath these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the christians neither in dwelling , language , or customs differ from the rest of men ; they neither inhabit towns proper to themselves , nor use any peculiar dialect , nor exercise an uncouth manner of living , but as by chance it is allotted to them , inhabiting cities belonging both to greeks and barbarians , comply with the customs of the country . and much more hath he there ; and much tertullian likewise in his apologetick , to the same purpose . neither do we find in the life of our saviour , that exact pattern of all wisedom and goodness , that in any thing he did affect to differ from the received customs of his time and country , except such as were grounded upon vain conceits , extreamly prejudicial to piety , or directly repugnant thereto . and i cannot except from this rule the compliance with religious customs used in the worship and service of god : since a wilfull discrepancy from them doth much more destroy peace , and kindle the flame of contention , in as much as men are apt to apprehend themselves much more slighted and more condemned by a disagreement in those , than in matters of lesser concernment . and it cannot reasonably be imagined , that the god of love and peace , who questionless delights to see men converse in peace and amity , and who therefore in general terms enjoyns us , to pursue the things that make for peace ( whereof certainly in reason and to experience , following indifferent and harmless customs , not expresly repugnant to his law , nor to the dictates of natural reason , is one thing , and not the least ) in our addresses to himself ( partly designed and mainly serving more strictly to unite , not to dissociate men in affection ) should dislike , or disapprove the use of this course so expedient and conducible to peace : especially since he infinitely more regards the substance of the duty , and the devotion of the heart therein , than the manner or any circumstantial appendages thereof : 't is certain however , that saint paul intimates a wilfull departure from ordinary practice in such cases , to proceed from a contentious disposition : but if any man ( saith he ) have a mind to be contentious ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports ) we have no such custom , nor the churches of god. but yet much more is peaceable conversation impeached by disobedience to established laws , those great bulwarks of society , fences of order , and supports of peace ; which he that refuses to obey , is so far from living peaceably with all men , that he may reasonably be presumed unwilling to have peace with any man ; since in a manner he defies all mankind , vilifies its most solemn judgments , endeavours to dissolve those sacred bands , by which its union is conteined , and to subvert the onely foundations of publick tranquillity . he declares himself either to affect an universal tyranny over , or an abhorrency from society with other men , to be unwilling to live with them upon equal terms , or to submit to any fair arbitration , to desire that strifes should be endless and controversies never decided , who declines the verdict of law , the most solemn issue of deliberate advice , proceeding from the most honourable , most wise , most worthy , and select persons , and involving in it the consent of the whole commonwealth . saint paul directing that prayers should be made for princes , and those in authority , assigns the reason , that we may lead a quiet and a peaceable life in all godliness and honesty : and certainly if we are to pray for , we are also obliged to obey them in order to the same end , which to do is absolutely in our power , and more immediately requisite to that purpose . for as no peace can be preserved without the influence of authority ; so no authority can subsist without obedience to its sanctions . he that is desirous to enjoy the privileges of this happy estate of peace , must in reason be content to perform the duties injoined , and bear the common burthens imposed by those who are the protectours of it . thus as plainly as i could have i described what it is to live peaceably , and what the means are that principally conduce thereto : i should now proceed to consider the object of the duty , and the reasons why it respects all men : as also whence it comes , that sometimes we may fail in our endeavour of attaining this desirable condition : and lastly to propound some inducements persuasive of its practice . but i must not farther encroach on your patience , and shall therefore reserve these things to the next opportunity . now : the peace of god , which passeth all understanding , keep your hearts and minds in the knowledge and love of god , and of his son jesus christ our lord ; and the blessing of god almighty , the father , son and holy ghost be among you , and remain with you always . amen . the eighth sermon . romans 12. 18. if it be possible , as much as lieth in you , live peaceably with all men . i have very lately considered what it is to live peaceably , and what are the duties included therein ; and what means conduce thereto . ii. i proceed now to consider the object thereof , and why the duty of living peaceably extends to all men , that is , why we are bound to bear good-will , and doe good offices , and shew civil respects to all men : and to endeavour , that all men reciprocally be well affected toward us . for it might with some colour of reason be objected , and said : why should i be obliged heartily to love those , that desperately hate me , to treat them kindly , that use me despitefully ; to help them , that would hinder me ; to relieve them , that would plunge me into utter distress ; to comfort them , that delight in my affliction ; to be respective to , and tender of their reputation , who despise , defame , and reproach me : to be indulgent , and favourable to them , who are harsh , and rigorous in their dealings with me ; to spare and pardon them , who with implacable malice persecute me ? why should i seek their friendship , who disdainfully reject mine ; why prize their favour , who scorn mine ; why strive to please them , who purposely offend me ? or why should i have any regard to men void of all faith , goodness , or desert ? and most of all , why should i be bound to maintain amicable correspondence with those , who are professed enemies to piety , and vertue , who oppugn truth , and disturb peace , and countenance vice , errour , and faction ? how can any love , consent of mind , or communion of good offices intercede between persons so contrarily disposed ? i answer , they may and ought , and that because the obligation to these ordinary performances is not grounded upon any peculiar respects , special qualifications , or singular actions of men , ( which are contingent and variable ) but upon the indefectible score of common humanity . we owe them , ( as the philosopher alledged , when he dispensed his alms to an unworthy person ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not to the men , but to humane nature , resident in them . there be indeed divers other sorts of love , in nature and object more restrained , built upon narrower foundations , and requiring more extraordinary acts of duty , and respect ( not competent to all men ; ) as a love of friendship , founded upon long acquaintance , sutableness of disposition , and frequent exchanges of mutual kindness ; a love of gratitude due to the reception of valuable benefits ; a love of esteem belonging to persons endued with worth and vertue ; a love of relation resulting from kindred , affinity , neighbourhood , and other common engagements . but the love of benevolence ( which is precedent to these , and more deeply rooted in nature , more ancient , more unconfined , and more immutable ) and the duties mentioned consequent on it , are grounded upon the natural constitution , necessary properties , and unalterable condition of humanity , and are upon several accompts due thereto . 1. upon account of universal cognation , agreement , and similitude of nature . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all men naturally are of kinn , and friends to each other , saith aristotle . et fratres etiam vestri sumus jure naturae matris unius ; we are also your brethren in the right of nature our common mother , said tertullian of old , in the name of the christians , to the heathens . we are but several streams issuing from one primitive source ; several branches sprouting from the same stock , several stones hewed out of the same quarry . one substance , by miraculous efficacy of the divine benediction diffused , and multiplied . one element affords us matter , and one fire actuates it , kindled at first by the breath of god. one bloud flows in all our veines ; one nourishment repairs our decayed bodies , and one common aire refreshes our languishing spirits . we are cohabitants of the same earth , and fellow-citizens of the same great common-wealth ; vnam remp. omnium agnoscimus mundum , said the forementioned apologist for christianity . we were all fashioned according to the same original idea ( resembling god our common father ) all endowed with the same faculties , inclinations , and affections ; all conspire in the essential , and more notable ingredients of our constitution ; and are onely distinguished by some accidental inconsiderable circumstances , of age , place , colour , stature , fortune , and the like ; in which we differ as much from our selves in successions of time . so that what aristotle said of a friend , is applicable to every man : every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another our-self ; and he that hates another , detests his own most lively picture ; he that harms another , injures his own nature ; he that denies relief to another , starves a member of his own body , and withers a branch of his own tree . the mercifull man doeth good to his own soul ; but he that is cruel troubleth his own flesh . neither can any personal demerit of vicious habit , erroneous opinion , enormous practice , or signal discourtesy towards us , dissolve these bands : for as no unkindness of a brother can wholly rescind that relation , or disoblige us from the duties annexed thereto : so neither upon the faults , or injuries of any man can we ground a total dispensation from the offices of humanity , especially if the injuries be not irreparable , nor the faults incurable . 2. we are indispensably obliged to these duties , because the best of our natural inclinations prompt us to the performance of them ; especially those of pity and benignity , which are manifestly discernible in all , but most powerfull and vigorous in the best natures ; and which questionless by the most wise , and good author of our beings were implanted therein both as monitors to direct , and as spurrs to incite us to the performance of our duty . for the same bowels , that in our want of necessary sustenance , do by a lively sense of pain informe us thereof , and instigate us to provide against it ; do in like manner grievously resent the distresses of another , and thereby admonish us of our duty , and provoke us to relieve them . even the stories of calamities , that in ages long since past have happened to persons , no-wise related to us , yea the fabulous reports of tragical events , do ( even against the bent of our wills , and all resistance of reason ) melt our hearts with compassion , and draw tears from our eyes : and thereby evidently signify that general sympathy , which naturally interceeds between all men ●●fince we can neither see , nor hear or , nor imagine anothers grief without being afflicted our selves . antipathies may be natural to wild beasts ; but to rational creatures they are wholly unnatural and on the other side , as nature to eating and drinking , and such acts requisite to the preservation of our life , hath adjoyned a sensible pleasure and satisfaction , enticing us to and encouraging us in the performance of them ; so , and doubtless to the same end , hath she made relieving the necessities of others , and doing good offices to them , to be accompanied with a very contentfull and delicious relish to the mind of the doer . epicurus , that great master of pleasure , did himself confess ; that to bestow benefits was not onely more brave , but more pleasant , then to receive them ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith * plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and certainly no kind of actions , a man can performe , are attended with a more pure , more perfect , more savoury delight , then those of beneficence are . since nature therefore hath made our neighbours misery our pain , and his content our pleasure ; since with indissoluble bands of mutuall sympathy she hath concatenated our fortunes , and affections together ; since by the discipline of our sense she instructs us , and by the importunity thereof solicits us to the observance of our duty , let us follow her wise directions , and conspire with her kindly motions ; let us not stifle , or weaken by disuse , or contrary practice , but by conformable action cherish and confirm the good inclinations of nature . 3. we are obliged to these duties upon account of common equity . we have all ( the most sowre and stoical of us all ) implanted in us a naturall ambition , and a desire ( which we can by no means eradicate ) of being beloved , and respected by all ; and are disposed in our need to demand assistance , commiseration of our misfortunes , and relief in our distress of all that are in capacity to afford them ; and are apt to be vehemently displeased , to think our selves hardly dealt with , and to complain of cruelty and inhumanity in those that refuse them to us : and therefore in all reason and equity we should readily pay the same love , respect , aid , and comfort to others , which we expect from others ; for beneficium qui dare nescit , injustè petit : nothing is more unreasonable , or unequal , then to require from others those good turns , which upon like occasion we are unwilling to render to others . 4. we are obliged to these duties of humanity , upon accompt of common interest , benefit , and advantage . the welfare , and safety , the honour , and reputation , the pleasure , and quiet of our lives are concerned in our maintaining a loving correspondence with all men . for so uncertain is our condition , so obnoxious are we to manifold necessities , that there is no man , whose good-will we may not need , whose good word may not stand us in stead , whose helpfull indeavour may not sometime oblige us . the great pompey , the glorious triumpher over nations , and admired darling of fortune , was beholden at last to a slave for the composing his ashes , and celebrating his funeral obsequies . the honour of the greatest men depends on the estimation of the least , and the good-will of the meanest peasant is a brighter ornament to the fortune , a greater accession to the grandeur of a prince , than the most radiant gemme in his royall diadem . however the spite and enmity of one ( and him the most weak otherwise and contemptible ) person , may happen to spoil the content of our whole life , and deprive us of the most comfortable enjoyments thereof ; may divert our thoughts from our delightfull imployments to a solicitous care of self-preservation , and defence ; may discompose our minds with vexatious passions ; may by false reports , odious suggestions , and slanderous defamations blast our credit , raise a storm of general hatred , and conjure up thousands of enemies against us ; may by insidious practices supplant , and undermine us , prejudice our welfare , endanger our estate , and involve us in a bottomless gulf of trouble : it is but reasonable therefore , if we desire to live securely , comfortably , and quietly , that by all honest means we should endeavour to purchase the good-will of all men , and provoke no mans enmity needlesly ; since any mans love may be usefull , and every mans hatred is dangerous . 5. we are obliged to these duties by a tacit compact , and fundamental constitution of mankind , in pursuance of those principal designes , for which men were incorporated , and are still contained in civil society . for to this purpose do men congregate , cohabite , and combine themselves in sociable communion , that thereby they may enjoy a delightfull conversation , void of fear , free from suspicion , and free from danger ; promote mutual advantage , and satisfaction ; be helpfull , and beneficial each to other : abstracting from which commodities the retirements of a cloyster , or the solitudes of a desert ; the life of a recluse , or of a wild beast , would perhaps be more desirable , then these of gregarious converse : for as men being pleased and well affected to each other , are the most obliging friends , and pleasant companions ; so being enraged , they are the most mischievous , and dangerous neighbours , the most fierce and savage enemies . by neglecting therefore , or contravening these duties of humanity , we frustrate the main ends of society , disappoint the expectations of each other , subvert the grounds of ordinary civility , and in the commonwealth deal as unpolitickly , as the members in the body should act unnaturally , in subtracting mutual assistance , or harming each other ; as if the eye should deny to the hands the direction of sight , and the hands in revenge should pluck out the eyes . 6. we are by observing these rules to oblige , and render men well affected to us , because being upon such terms with men conduceth to our living ( not only delightfully and quietly , but ) honestly and religiously in this world . how peace , and edification , spiritual comfort , and temporal quiet do concurr , and cooperate , we see intimated act. 9. 31. then had the churches peace throughout all judea , and galilee , and samaria , and were edifyed , and walking in the fear of the lord , and in the comfort of the holy ghost were multiplied . st. paul advised the christians of his times , liable to persecution , to make prayers for all men ( and especially for those in eminent power , ) that they might lead * a quiet and peaceable life in all godliness , and honesty ; to pray for them , that is , to pray that they might be so disposed , as not to molest , interrupt , or discourage them in the exercise of vertue , and practice of piety . for these by a tranquillity of mind , a sedateness of affections , a competency of rest and leisure and retirement , a freedom from amazing fear , distracting care , and painfull sense are greatly advanced ; of which advantages by contentious broiles and enmities we are deprived , and encumbred with the contrary impediments . they breed thorny anxieties , and by them choak the seeds of good intention : they raise dusky fumes of melancholy , by them intercepting the beams of spiritual light , and stifling the flames of devout affection . by them our thoughts are affixed upon the basest , and taken off from the most excellent objects ; our fancies are disordered by turbulent animosities ; our time is spent , and our endeavour taken up in the most ungratefull , and unprofitable imployments , of defeating the attempts , resisting the assaults , disproving the calumnies , countermining the plots of adversaries ; they bring us upon the stage against our will , and make us act parts in tragedies , neither becoming , nor delighting us . they disturbe often our natural rest , and hinder us in the dispatch of our ordinary business ; and much more impeach the steadiness of our devotion , and obstruct the course of religious practice . they tempt us also to omissions of our duty , to unseemingly behaviour , and to the commissions of grievous sin ; to harsh censure , envious detraction , unwarrantable , revenge , repining at the good successes , and delighting in the misfortunes of others . many examples occurr in history , like those of hanno the carthaginian , and quint. metellus ( pompeys antagonist ) who in pursuance of some private grudges , have not only betrayed their own interests , and sullyed their own reputations ; but notably disserved , and damnifyed the publick weale of their country : and so will our being engaged in enmity with men cause us to neglect , if not to contradict our dearest concernments : whence we should carefully avoid the occasions thereof , and by an innocent and beneficent conversation oblige men to a friendly correspondence with us . 7. we are obliged to perform these duties of humanity , because by so doing we become more capable of promoting goodness in others , and so of fulfilling the highest duties of christian charity ; of successfully advising and admonishing others ; of instructing their ignorance , and convincing their mistakes ; of removing their prejudices , and satisfying their scruples ; of reclaiming them from vice , errour , faction ; and reconciling them to vertue , truth , and peace . for by no force of reason , or stratagem of wit are men so easily subdued , by no bait so thoroughly allured and caught , as by reall courtesy , gentleness and affability ; as on the other side , by a sowre and peevish humour , supercilious looks , bitter language , and harsh dealing men are rendred indocile , and intractable , averse from better instruction , obstinate in their ways , and pertinacious in their conceits . easily do men swallow the pill gilded with fair carriage , and sweetned by kind speech ; readily do they afford a favourable ear to the advice seeming to proceed from good-will , and a tender care of their good ; but the physick of wholesome admonition being steeped in the vinegar of reproach , and tempered with the gall of passion , becomes distastfull and loathsome to the patient ; neither will men willingly listen to the reasonings of those , whom they apprehend disaffected to their persons , and more desirous to wound their reputations , than to cure their distempers . the slightest argument , the most simple and unpolished oration issuing from the mouth of a freind , is wonderfully more prevalent , than the strongest demonstration , than the most powerfull eloquence of an enemy . for obliging usage , and courteous speech unlock the affections , and by them insinuate into the reason of men ; but surly deportment , and froward expressions damme up the attention with prejudice , and interclude all avenues to the understanding . an illustration of which discourse we have from comparing the different practice of the jews , and the ancient christians , with the contrary successes thereof . the jews by their seditious , and turbulent practices , by their insolent contempt , and implacable hatred of others ( for you know what tacitus saith of them : apud ipsos fides obstinata , misericordia in promptu , sed adversus omnes alios hostile odium ) by their perverse and unsociable humours , declining all entercourse , and refusing ordinary offices of humanity ( so much as to shew the way , or to direct the thirsty traveller to the fountain ) to any not of their own sect , did procure an odium , scorn , and infamy upon their religion , rendred all men averse from inquiring into , or entertaining any good opinion thereof , and so very little inlarged its bounds , and gained few proselytes thereto . but the christians by a mild , patient , and peaceable behaviour ; by obedience to laws , and complyance with harmless customs ; by perfect innocence , and abstinence from doing injury ; by paying due respects , and performing civill offices , and demonstrations of benevolence ; by loving conversation , and friendly commerce with all , commended their doctrine to the regard of men : and by this only piece of rhetorick ( without terrour of arms , or countenance of power , or plausibility of discourse , or promise of temporal reward ) subdued the faith of men , and persuaded a great part of the world to embrace their excellent profession . we converse with you like men , we use the same diet , habit , and necessary furniture : we have recourse to your tribunals ; we frequent your markets , your fairs , your shops , your stalls , your shambles , your baths : we cohabit , we saile , we warr , we till , we trade , we maintaine all manner of commerce with you saith the christian apologist , to the pagans , in behalf of the ancient christians . which kind of practice they derived not only from the sweet temper and noble genius of their religion , but from the express institution of the first teachers thereof , and from their exemplary practice therein . for both by doctrine did the apostles exhort , and by their example incite them to adorne the gospel , and render the discipline of christ amiable by their meek , gentle , compliant and inoffensive conversation ; and thereby to allure others to a willing entertainment thereof . to this purpose are those exhortations . phil. 4. 5. let your moderation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your equity , or gentleness ) be known to all men : and 1 thess. 5. 14. — comfort the * afflicted , support the weak , be long-suffering toward all . be ye all carefull not to render evill for evill ; but always pursue goodness toward each other , and toward all : and gal. 6. 10. as we have opportunity , let us doe good to all men : and tit. 3. 1. put them in mind to be subject to principalities , and powers , to be ready to every good work ; to reproach no man , not to be contentious , but gentle , shewing all meekness to all men : and 1 tim. 2. 24. the minister of the lord must not strive , but be gentle unto all men , apt to teach , patient : in meekness instructing those that oppose themselves : ( or those that are otherwise disposed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) if peradventure god will give them repentance to the acknowledgment of the truth : where gentleness toward all , and meekness toward adversaries are oppositely conjoyned , with aptness to teach , and instruct ; the one qualification so effectually predisposing to the other : and it is beside intimated that gentle and meek treatment are sutable instruments ordinarily imployed by god to convert men from errour to truth . 8. we are bound hereto in complyance and conformity to the best patterns : god , christ , the apostles , the primitive saints : this illustrious doctor of christian religion st. paul did not fail to second this his doctrine with his own example . for give none offence ( saith he ) neither to the jews nor to the gentiles , nor to the church of god ; even as i please all men in all things , not seeking mine own profit , but the profit of many , that they may be saved : please all men in all things ; what could st. paul say , or what do more ? and again . for though ( saith he ) i be free from all men , yet have i made my self a servant unto all , that i might gain the more : to the weak became i as weak , that i might gain the weak : i am made all things to all men , that by all means i might save some . see how far this charitable design of doing good to others transported him : he parted with his own freedome , that he might redeem them from the slavery of a wicked life ; he denyed his own present satisfaction that he might procure them a lasting content : he despised his own profit , that he might promote their spiritual advantage ; he prostituted his own reputation , that he might advance them to a condition of true glory . he underwent grievous afflictions for their comfort ; sustained restless pains for their ease , and hazarded his own safety for their salvation . he condescended to their infirmities , suted his demeanour to their tempers , complyed with their various humours , and contrary customs : he differed from himself , that he might agree with them , and transformed himself into all shapes , that he might convert them into what they should be , reform their manners , and translate them into a happy estate . but above all is the practice of our lord himself most remarkable to this purpose : and discovers plainly to him that observes an universally large , and unrestrained philanthropie . for having from a wonderfull conspiracy of kindness and good-will ( between him and his eternal father ) toward the world of men , descended willingly from the throne of his celestial majesty , and inveloped his divine glory in a cloud of mortal frailty , and that ( as the apostle saith ) he might reconcile all things in heaven and earth , conjoine god and man by a nearer alliance , and unite men together by the more sacred bands of common relation to himself : having assumed not only the outward shape and corporeal resemblance of man , but the inward frame , and real passions of humane souls ; he disdained not accordingly to obey the laws , to follow the inclinations , to observe the duties of the best and most perfect humanity ; with an equall and impartiall bounty imparting free admittance , familiar converse , friendly aid and succour unto all , even the worst of men in all appearance ( and that so far , that some rigorous censurers thence presumed to taxe him as a glutton ; and a good fellow , a friend to publicans , and sinners ) distributing liberally to all the incomparable benefits of his heavenly doctrine , of his holy example , of his miraculous power ; instructing the ignorances , detecting the errours , dispossessing the devils ; sustaining the weaknesses , overlooking the injuries , comforting the afflictions , supplying the necessities , healing the diseases , and remedying all the miseries of all , that did not wilfully reject their own welfare : he went about ( saith st. peter in the acts ) doing good , and healing all that were oppressed of the devil : and * he went about all the cities and villages teaching in their synagogues , and preaching the gospell of the kingdom , and healing every sickness , and every disease among the people ( saith st. matthew's gospel . ) he despised not the meanest , either in outward estate , or spiritual improvement . he invited all unto him , repelled , or discouraged none ; nor refused to any that came unto him , his counsell , or his help . he was averse from no mans society ( and if in any degree from any , chiefly from those , who confidently pretended to extraordinary sanctity , and proudly contemned others . ) meek and gentle he was , mild and patient ; courteous and benigne ; lowly and condescensive ; tender and compassionate in his conversation unto all . and for a compliment of his transcendent charity , and for an enforcement unto ours , he laid down his life for us all , as a common price to purchase remission of sins ; a general ransome to redeem the humane creation from the captivity of hell , and slavery of corruption into the glorious liberty of the sons of god ; demolishing by his pacifick death all partition walls , and laying open all enclosures of the divine favour ; reconciling god to man , and combining man to himself by the fresh cement of his pretious bloud : so that now not only as fellow-creatures ; but ( which is exceedingly more ) as partakers of the same common redemption , as objects of the same mercy , as obliged in the same common debt , and as capable of the same eternal happiness , by new and firmer engagements we are bound to all mutual kindness , and benevolence toward all . for destroy not ( saith st. paul , and by like reason i may say , harm not , vex not , be not unkind to ) him , for whom christ dyed . nay , farther we have the example of almighty god himself directing , and by our saviours express admonition obliging us to this universal beneficence , compassion , and patience towards all . who by express testimony of sacred writ , and by palpable sings of continual experience declareth himself to be a * lover of mankind ; to be good to all , and tenderly mercifull over all his works : not to afflict willingly , nor grieve the children of men : to compassionate the miseries , and supply the needs , and relieve the distresses ; to desire the salvation , and to delight in the happiness of men . who with an indifferent , unlimited munificence dispenseth his blessings , extends his watchfull providence , and imparts his loving care unto all : causing his sun with comfortable beams to shine , and the refreshing showres to descend upon , the earth to yield her pleasant fruits ; the temperate seasons to recurr , and all the elements to minister succour , joy , and satisfaction even to the most impious , and ingratefull toward him . who with immense clemency and long-sufferance overlooks the sacrilegious affronts offered daily to his majesty ; the outragious violations of his laws , and the contemptuous neglects of his unexpressible goodness : who patiently waits for the repentance , and incessantly solicits the reconcilement , courts the amity , and in a manner begs the good-will of his most deadly enemies : whom he hath always in his hand , and can crush to nothing at his pleasure . for , we are ambassadours for christ , as if god by us did entreat you : we beseech you in christ's behalf ; be reconciled to god ( saith saint paul. ) since therefore upon accompt of natural consanguinity , of our best inclinations , of common equity , and general advantage , and an implicite compact between men ; of securing our , and promoting other 's vertue and piety ; from the exhortations of scripture mentioned , and many more tending to the same purpose , from the example of the ancient christians , the leaders , and champions of our religion , of the apostles , the masters and patriarchs thereof , of our blessed redeemer , and of almighty god himself , we are obliged to this universal benevolence , and beneficence toward all ; no misapprehensions of judgment , no miscarriages in practice , no ill-dispositions of soul , no demerits in himself , no discourtesies toward us ought wholly to alienate our affections from , or to avert us from doing good , or to incline us to render evil for evil unto any person ; especially considering , that the omissions of others , cannot excuse us from the performance of our duty ; that no man is to be presumed incorrigible , nor ( like the lapsed angels ) concluded in desperate impenitence ; and that our loving and gentle demeanour toward them may be instrumental to their amendment , and the contrary may contribute to their progress and continuance in offences ; that god hath promised to us a reward of our patience , and hath reserved to them a reason of judgment and punishment , if they persist obstinate in their disorderly courses ; that to avenge their trespasses belongs not to us , but to almighty god , who is more nearly concerned in , and more injured by them , and is yet content to endure them , to prolong their lives , to continue his benefits to them , and to expect their conversion : that our differing from them is not to be attributed to our selves , but wholly , or chiefly to the goodness of god ; that we always were , are , and shall be liable to the same errours , vices , and misdemeanours : that ( lastly ) the faults and follies of others , like the maims of body , distempers of soul , or crosses of fortune ( being their own greatest unhappinesses ) require rather our pity then our hatred , to be eased by our help , then aggravated by our unkindness . t is too scant therefore and narrow a charity that is limited by correspondence of courtesy , or by the personal merits of others : we are bound to live peaceably with , that is , to be innocent , beneficial , respective to all , and to seek the reciprocal good-will , love and amity of all . but i have insisted too long upon this particular , concerning the object of this duty , and its extension . iii. i proceed briefly to consider whence it comes , that ( as i before observed was intimated in these words , if it be possible , as much as lieth in you ) though we doe our parts , and perform carefully the duties incumbent on us , though we bear good-will , and doe good offices , and yield due respects , and abstain from all not onely injurious , but rigorous dealings toward all ; though we revile none , nor censure harshly , nor presumptuosly intermeddle with others affairs ; though we obey laws , and comply with received customs , and avoid all occasions of contention , though our tempers be meek , our principles peaceable , and our conversations inoffensive , we may yet prove successless in our endeavours to live peaceably , and may be hated , harmed , and disquieted in our course of life . that it so happens , we find by plain experience , and manifold example . for moses , the meekest man upon earth , and commended beside by all circumstances of divine favour , and humane worth , was yet often envied , impugned , and molested by those , whom by all manner of benefits he had most highly obliged . and we find david frequently complaining , that by those , whose good-will by performing all offices of friendly kindness , and brotherly affection , he had studiously laboured to deserve , whose maladies and calamities he had not onely tenderly commiserated , but had prayed and humbled his soul with fasting for their recovery and deliverance from them , was yet recompensed by their treacherous devices against his safety , by grievous reproaches , and scornfull insultings over him in his affliction ; as we see at large in psalms the 35. and 69. and in psalm 120. he thus lamentably bemoans his condition : woe is me that i sojourn in mesech , that i dwell in the tents of kedar : my soul hath long dwelt with him that hateth peace : i am for peace but when i speak , they are for war : and our blessed saviour himself , though in the whole tenour of his life he demonstrated an incomparable meekness and sweetness of disposition , and exercised continually all manner of kindness and beneficence toward all men , was notwithstanding loaded with all kinds of injuries and contumelies , was bitterly hated , ignominiously disgraced , and maliciously persecuted unto death : and the same lot befell his faithfull disciples , that although their design was benign and charitable , their carriage blameless and obliging toward all , they were yet pursued constantly both by the outragious clamours of the people , and cruel usages from those in eminent power . now though it seem strange and almost incredible , that they who are truly friends to all , and are ready to doe to all what good they can ; who willingly displease none , but industriously strive to acquire ( not with glozing shews of popularity , but by real expressions of kindness ) the good-will and favour of all , should yet be maligned , or molested by any ; yet seeing it so happens , if we inquire into the reason , we shall find this miracle in morality , to proceed ( to omit the neglect of the duties mentioned in our former discourse ) chiefly from the exceeding variety , difference and contrariety of mens dispositions , joyned with the morosity , aptness to mistake , envy , or unreasonable perverseness of some ; which necessarily render the means of attaining all mens good-will insufficient , and the endeavours unsuccessfull . for men seeing by several lights , relishing with diversly disposed palates , and measuring things by different standards , we can hardly doe or say any thing , which if approved and applauded by some , will not be disliked and blamed by others ; if it advance us in the opinion of some , will not as much depress us in the judgment of others ; so that in this irreconcileable diversity and inconsistency of mens apprehensions , it is impossible not to displease many : especially since some men either by their natural temper , or from the influence of some sowre principles they have imbibed , are so morose , rigid , and self-willed ; so impatient of all contradiction to , or discrepancy from their sentiments , that they cannot endure any to dissent in judgment , or vary in practice from them , without incurring their heavy disdain and censure . and which makes the matter more desperate and remediless , such men commonly being least able either to manage their reason , or to command their passion , as guided wholly by certain blind impulses of fancy , or groundless prejudices of conceit , or by a partial admiration of some mens persons , examples , and authorities , are usually most resolute and peremptory in their courses , and thence hardly capable of any change , mitigation , or amendment . of which sort there being divers engaged in several ways , it is impossible to please some without disgusting the other ; and difficult altogether to approach any of these wasps , without being stung , or vexed by them . some also are so apt to misunderstand mens meanings , to misconstrue their words , and to make ill descants upon , or draw bad consequences from their actions , that 't is not possible to prevent their entertaining ill-favoured prejudices against even those that are heartily their friends , and wish them the best . to others the good and prosperous estate of their neighbour , that he flourishes in wealth , power or reputation , is ground sufficient of hatred and enmity against him : for so we see that cain hated his innocent brother abel , because his brothers works were more righteous , and his sacrifices better accepted then his own : that josephs brethren were mortally offended at him , because his father especially loved , and delighted in him : that saul was enraged against david , because his gallant deeds were celebrated with due praises , and joyfull acclamations of the people : and that the babylonian princes , upon no other score , maligned daniel , but because he enjoyed the favour of the king , and a dignity answerable to his deserts : and who that loves his own welfare , can possibly avoid such enmities as these ? but the fatal rock , upon which peaceable designs are most inevitably split , and which by no prudent steering our course can sometimes be evaded , is the unreasonable perverseness of mens pretences , who sometimes will upon no terms be friends with us , or allow us their good-will , but upon condition of concurring with them in dishonest , and unwarrantable practices : of omitting some duties to which by the express command of god , or evident dictates of right reason we are obliged , or performing some action repugnant to those indispensable rules . but though peace with men is highly valuable , and possessing their good-will in worth not inferiour to any other indifferent accommodation of life , yet are these nothing comparable to the favour of god , or the internall satisfaction of conscience ; nor though we were assured thereby to gain the entire love and favour of all men living , are we to purchase them at so dear a rate as with the loss of these . we must not to please or gratify men , commit any thing prohibited , or omit any thing enjoyned by god , the least glimpse of whose favourable aspect is infinitely more to be prized , then the most intimate friendship of the mightiest monarchs upon earth : and the least spark of whose indignation is more to be dreaded , then the extreamest displeasure of the whole world . in case of such competition , we must resolve with saint paul , gal. 1. 10. do i yet * conciliate god , or do i endeavour to sooth men ? for if i yet soothed ( or flattered ) men ( so you know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) i were not the servant of christ. nor are we , that we may satisfy any mans pleasure , to contravene the dictates of reason ( that subordinate guide of our actions ) to doe any dishonourable or uncomely action , unworthy of a man , misbeseemour education , or incongruous to our station in humane society , so as to make our selves worthily despicable to the most by contenting some : nor are we bound always to desert our own considerable interest , or betray our just liberty , that we may avoid the enmity of such as would violently , or fraudulently encroach upon them . nor are we in the administration of justice , distribution of rewards , or arbitration of controversies to respect the particular favour of any , but the merits onely of the cause , or the worth of the persons concerned . nor are we by feeding mens distempered humours , or gratifying their abused fancies to prejudice or neglect their real good ; to encourage them in bad practices , to foment their irregular passions , to applaud their unjust or uncharitable censures , or to puff up their minds with vain conceit , by servile flattery : but rather , like faithfull physicians , to administer wholsome , though unsavoury , advice ; to reveal to them their mistakes , to check their intended progress in bad courses , to reprove their faults seasonably , and when it may probably doe them good , though possibly thereby we may provoke their anger and procure their ill-will , and ( as s. paul saith ) become their enemies , for telling them the truth . nor are we ever explicitely to assent to falsehoods ( so apprehended by us , ) to bely our consciences , or contradict our real judgments ( though we may sometimes for peace-sake prudently conceale them ; ) nor to deny the truth our defence and patronage , when in order to some good purpose it needs and requires them , though thereby we may incurre the dislike , and forfeit the good-will of some men . nor are we by entertaining any extraordinary friendship , intimate familiarity , or frequent converse with persons notoriously dissolute in their manners , disorderly in their behaviour , or erroneous in weighty points of opinion , to countenance their misdemeanours , dishonour our profession , render our selves justly suspected , run the hazard of contagion , or hinder their reformation . and especially we are warily to decline the particular acquaintance of men of contentious dispositions , mischievous principles , and factious designs ; a bare keeping company with whom looks like a conspiracy , an approving , or abetting their proceedings ; the refusing any encouragement , signification of esteem , or vouchsafing any peculiar respect to such , we owe to the honour of vertue , which they disgrace , to the love of truth which they oppugn , to the peace of the world which they disturb , and to the general good of mankind , which they impeach . and so s. paul warns us not to mingle or consort , not to diet , or common ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with men of a dissolute and disorderly conversation : and to mark them which cause seditions , and scandals , contrary to christian doctrine , and to shun , or decline them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and to repudiate , deprecate the familiarity of hereticks ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and s. john forbids us to wish joy , or to allow the ordinary respects of civil salutation to apostates , and impostours : lest ( by such demonstration of favour ) we communicate with them in their wicked works . none of which precepts are intended to interdict to us , or to disoblige us from bearing real good-will , or dispensing needfull benefits to any , but to deter us from yielding any signal countenance to vice and impiety ; and to excite us to declare such dislike and detestation of those heinous enormities as may confer to the reclaiming of these , and prevent the seduction of others . so saint paul expresly , 2 thess. 3. 14. but if any man obeyeth not our injunction by epistle , do not consort with him , that he may by shame be reclaimed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and account him not an enemy , but admonish him as a brother . nor ought lastly the love of peace , and desire of friendly correspondence with any men , avert us from an honest zeal , ( proportionable to our abilities and opportunities ) of promoting the concernments of truth and goodness , though against powerfull and dangerous opposition : i say an honest zeal , meaning thereby not that blind heady passion , or inflammation of spirit , transporting men beyond the bounds of reason and discretion , upon some superficially plausible pretences , to violent and irregular practices ; but a considerate and steady resolution of mind , effectually animating a man by warrantable and decent means vigorously to prosecute commendable designs ; like that s. jude mentions , of striving earnestly for the faith once delivered to the saints . for this zeal may be very consistent with , yea greatly conducible to the designs of peace . and 't is not a drousiness , a slack remissness , a heartless diffidence , or a cowardly flinching from the face of danger and opposition , we discourse about , or plead for , but a wise and wary declining the occasions of needless and unprofitable disturbance to our selves and others . to conclude this point ( which if time would have permitted , i should have handled more fully and distinctly ) though to preserve peace , and purchase the good-will of men , we may and ought to quit much of our private interest and satisfaction , yet ought we not to sacrifice to them what is not our own , nor committed absolutely to our disposal , and which in value incomparably transcends them , the maintenance of truth , the advancement of justice , the practice of vertue , the quiet of our conscience , the favour of almighty god. and if for being dutifull to god , and faithfull to our selves in these particulars , any men will hate , vex and despite us ; frustrate our desires , and defeat our purposes of living peaceably with all men in this world : we may comfort our selves in the enjoyment of eternal peace and satisfaction of mind , in the assurance of the divine favour , in the hopes of eternal rest and tranquillity in the world to come . now briefly to induce us to the practice of this duty of living peaceably , we may consider , 1. how good and pleasant a thing it is ( as david saith ) for brethren ( and so we are all at least by nature ) to live together in unity . how , that ( as solomon saith ) better is a dry morsel , and quietness therewith , then a house full of sacrifices with strife . how delicious that conversation is , which is accompanied with a mutual confidence , freedom , courtesy , and complacence : how calm the mind , how composed and affections , how serene the countenance , how melodious the voice , how sweet the sleep , how contentfull the whole life is of him that neither deviseth mischief against others , nor suspects any to be contrived against himself : and contrariwise , how ingratefull and loathsom a thing it is to abide in a state of enmity , wrath , dissension : having the thoughts distracted with solicitous care , anxious suspicion , envious regret ; the heart boiling with choler , the face overclouded with discontent , the tongue jarring and out of tune , the ears filled with discordant noises of contradiction , clamour and reproach ; the whole frame of body and soul distempered , and disturbed with the worst of passions . how much more comfortable it is to walk in smooth and even paths , then to wander in rugged ways , overgrown with briars , obstructed with rubs , and beset with snares ; to sail steadily in a quiet , then to be tost in a tempestuous sea ; to behold the lovely face of heaven smiling with a chearfull serenity , then to see it frowning with clouds , or raging with storms ; to hear harmonious consents , then dissonant janglings ; to see objects correspondent in gracefull symmetry , then lying disorderly in confused heaps ; to be in health , and have the natural humours consent in moderate temper , then ( as it happens in diseases ) agitated with tumultuous commotions : how all senses and faculties of man unanimously rejoyce in those emblems of peace , order , harmony , and proportion . yea how nature universally delights in a quiet stability , or undisturbed progress of motion ; the beauty , strength and vigour of every thing requires a concurrence of force , cooperation , and contribution of help ; all things thrive and flourish by communicating reciprocal aid , and the world subsists by a friendly conspiracy of its parts ; and especially that political society of men chiefly aims at peace as its end , depends on it as its cause , relies on it as its support . how much a peacefull state resembles heaven , into which neither complaint , pain , nor clamour ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in the apocalypse ) do ever enter ; but blessed souls converse together in perfect love , and in perpetual concord ; and how a condition of enmity represents the state of hell , that black and dismal region of dark hatred , fiery wrath , and horrible tumult . how like a paradise the world would be , flourishing in joy and rest , if men would chearfully conspire in affection , and helpfully contribute to each others content : and how like a savage wilderness now it is , when like wild beasts ; they vex and persecute , worry and devour each other . how not only philosophy hath placed the supreme pitch of happiness in a calmness of mind , and tranquillity of life , void of care and trouble , of irregular passions and perturbations ; but that holy scripture it self in that one term of peace most usually comprehends all joy and content , all felicity and prosperity : so that the heavenly consort of angels , when they agree most highly to bless , and to wish the greatest happiness to mankind , could not better express their sense , then by saying be on earth peace , and good-will among men . 2. that as nothing is more sweet and delightfull , so nothing more comely and agreeable to humane nature then peaceable living , it being ( as solomon saith ) an honour to a man to cease from strife ; and consequently also a disgrace to him to continue therein : that rage and fury may be the excellencies of beasts , and the exerting their natural animosity in strife and combat may become them ; but reason and discretion are the singular eminencies of men , and the use of these the most natural and commendable method of deciding controversies among them : and that it extreamly misbecomes them that are endowed with those excellent faculties so to abuse them , as not to apprehend each others meanings , but to ground vexatious quarrels upon the mistake of them : not to be able by reasonable expedients to compound differences , but with mutual dammage and inconvenience to prorogue and encrease them : not to discern how exceedingly better it is to be helpfull and beneficial , than to be mischievous and troublesome to one another , how foolishly and unskilfully they judg , that think by unkind speech and harsh dealing to allay mens distempers , alter their opinions , or remove their prejudices ; as if they should attempt to kill by ministring nourishment , or to extinguish a flame by pouring oyl upon it . how childish a thing it is eagerly to contend about trifles , for the superiority in some impertinent contest , for the satisfaction of some petty humour , for the possession of some inconsiderable toy : yea how barbarous and brutish a thing it is to be fierce and impetuous in the pursuit of things that please us , snarling at , biting and tearing all competitors of our game , or opposers of our undertaking . but how divine and amiable , how worthy of humane nature , of civil breeding , of prudent consideration it is , to restrain partial desires , to condescend to equal terms , to abate from rigorous pretences , to appease discords , and vanquish enmities by courtesy and discretion ; like the best and wisest commanders , who by skilfull conduct , and patient attendance upon opportunity , without striking of stroke of shedding of bloud , subdue their enemy . 3. how that peace with its near alliance and concomitants , its causes and effects , love , meekness , gentleness and patience , are in sacred writ reputed the genuine fruits of the holy spirit , issues of divine grace , and off-springs of heavenly wisedom ; producing like themselves a goodly progeny of righteous deeds . but that emulation , hatred , wrath , variance and strife derive their extraction from fleshly lust , hellish craft , or beastly folly ; propagating themselves also into a like ugly brood of wicked works . for so saith saint james , if you have bitter zeal and strife in your hearts , glory not , * nor be deceived untruly : this wisedom descendeth not from above , but is earthly , sensual , and devilish : for where emulation and strife are , there is † tumult , and every * naughty thing : but the wisedom that is from above is first pure , then peaceable , gentle , * obsequious , full of mercy ( or beneficence ) and of good fruits , without partiality and dissimulation ; and the fruit of righteousness is sowed in peace to those that make peace : and from whence are wars , and quarrels among you ? are they not hence , even from your lusts , that war in your members ? likewise , he loveth transgression that loveth strife : and a fools lips enter into contention , and his mouth calleth for strokes , saith solomon . that the most wicked and miserable of creatures is described by titles denoting enmity and discord : the hater ( satan ) the enemy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the accuser ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the slanderer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the destroyer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) * the furious dragon , and mischievously treacherous snake : and how sad it is to imitate him in his practices , to resemble him in his qualities : but that the best , most excellent , and most happy of beings delights to be styled , and accordingly to express himself , the god of love , mercy and peace ; and his blessed son to be called , and to be , the prince of peace , the great mediatour , reconciler , and peace-maker , who is also said from on high to have visited us , to give light to them that sit in darkness , and in the shadow of death , and to guide our feet in the ways of peace . that lastly no devotion is pleasing , no oblation acceptable to god , conjoined with hatred , or proceeding from an unreconciled mind : for , if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee ; leave there thy gift before the altar , and go thy way ; first be reconciled to thy brother , and then come and offer thy gift , saith our saviour . i close up all with this corollary : that if we must live lovingly , and peaceably with all men , then much more are we obliged to doe so with all christians : to whom by nearer and firmer bands of holy alliance we are related ; by more precious communions in faith and devotion we are endeared ; by more peculiar and powerfull obligations of divine commands , sacramental vows , and formal professions we are engaged : our spiritual brethren , members of the same mystical body , temples of the same holy spirit , servants of the same lord , subjects of the same prince , professors of the same truth , partakers of the same hope , heirs of the same promise , and candidates of the same everlasting happiness . now almighty god , the most good and beneficent maker , gracious lord , and mercifull preserver of all things , infuse into our hearts those heavenly graces of meekness , patience , and benignity , grant us and his whole church , and all his creation to serve him quietly here , and in a blissfull rest to praise and magnify him for ever : to whom with his blessed son , the great mediatour and prince of peace , and with his holy spirit , the ever-flowing spring of all love , joy , comfort and peace , be all honour , glory and praise . and the peace of god which passeth all understanding keep your hearts and minds in the knowledge and love of god , and of his son jsesus christ our lord : and the blessing of god almighty , the father , son , and holy ghost be among you , and remain with you for ever . amen . finis . books writ by the learned dr. isaac barrow , and printed for brabazon aylmer , at the three pigeons , over against the royal exchange in cornhill . twelve sermons preached upon several occasions : in octavo , being the first volume . ten sermons against evil speaking . in octavo , being the second volume . eight sermons of the love of god and our neighbour : in octavo , being the third volume . the duty and reward of bounty to the poor : in a sermon , much enlarged , preached at the spittal upon wednesday in easter week , anno dom. 1671. in octavo . a sermon upon the passion of our blessed saviour : preached at guild-hall chapel , on good-friday the 13th day of april 1677. in octavo . a learned treatise of the pope's supremacy . to which is added a disourse concerning the unity of the church . in quarto . the said discourse concerning the unity of the church , is also printed alone ; in octavo . all the said books of the learned dr. isaac barrow , ( except the sermon of bounty to the poor ) are since the authours death published by dr. tillotson dean of canterbury . the true and lively effigies of dr. isaac barrow , in a large print ; ingraved ( from the life , ) by the excellent artist d. loggan ; price without frame six pence . notes, typically marginal, from the original text notes for div a31078-e500 deut. 6. 9. 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 10. 27. 1 tim. 1. 3 ▪ coloss. 3. 14. matt. 5. 48. galat. 5. 2● . rom. 13. 9 , 10. gal. 5. 14. vers. 40. levit. 2. 13. 9. 24. 20. 1. 2 cor. 5. 14. 1 joh. 2. 5. joh. 14. 23. 1 joh. 5. 3. psal. 89. 6. psal. 73. 25. 〈…〉 18. 〈…〉 23. 〈…〉 145. psal. 146. 7. 104. 33. 34. 1. 71. 15. 145. 2. 35. 28. 71. 8. 1 sam. 18. 1. heb. 11. 16. 1 joh. 2. 23. psal. 119. 2. isa. 65. 1. deut. 11. 22. josh. 23. 8. 1 cor. 6. 17. act. 11. 23. joh. 15. 4. 17. 21. 1 joh. 2. 24. psal. 84. 2. 42. 1. 63. 1. 143. 6. luk. 6. 23. 1 pet. 4. 13. rom. 5. 3. col. 1. 24. psal. 34. 8. 36. 7. psal. 84. 1 , 10. 63. 5. neh. 9. 25. psal. 4. 6. 63. 3. psal. 33. 1. 32. 11. 105. 3. 107. 12. 37. 4. psal. 89. 46. 69. 16. 30. 7. 42. 3. matt. 26. 38. 27. 46. isa. 59. 2. jer. 5. 25. isa. 44. 26. 1 sam. 8. 7 10. 9. psal. 6. 35. 38. 51. 102. 130. 143. psal. 38. 3. 143. 4. 102. 4. psal. 6. 4. 38. 21. 51. 11. 102. 2. 143. psal. 16. 2. job 22. 3. jer. 9. 24. quid est amare , nisi velle bonis aliquem affici quàm maximis ? cic. de fin. 2. act. 13. 22. 1 joh. 4. 20. 3. 17. exod. 20. 6. joh. 14. 21. 23. joh. 15. 14. 1 joh. 4. 12. psal. 86. 11. col. 3. 14. psal. 11. 7. psal. 119. 163 , 165 , 113 , 16 , 35 , 70 , 47 , 24 , 77. psal. 1. 2. 112. 1. 40. 8. heb. 10. 7. joh. 4. 34. 5. 30. prov. 3. 22. psal. 119. 32. * psal. 97. 10. ye that love the lord , hate evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. 8. 7. jam. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 joh. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matt. 19. 20. mark 10. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 18. 22. phil. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 14. 26. matt. 6. 24. psal. 62. 10. 1 tim. 6 , 9 , 17. joh. 12. 43. 2 tim. 4. 10. 1 cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. 1. 9. gal. 6. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. in cels. p. 135. notes for div a31078-e3560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bas. de jud. dei. tom. 2. p. 261. 2 pet. 2. 20. psal. 36. 10. 9. 10. isa. 5. 13. 11. 9. hos. 2. 10. joh. 17. 3. jer. 22. 16. 24. 7. 31. 34. 2 cor. 10. 5. isa. 1. 3. jer. 19. 3 , 6. 10. 25. 1 thess. 4. 5. 1 sam. 2. 12. 1 joh. 4. 8. 1 cor. 1. 25. matt. 7. 11. luk. 11. 13. matt. 19. 17. isa. 55. 8. 1 sam. 16. 7. deut. 29. 19. psal. 81. 12. 107. 11. isa. 65. 2. 53. 6. jer. 18. 12. hos. 10. 12. 8. 12. psal. 73. 11. 10. 11. 94. 7. * job 9. 4. isa. 45. 9. 10. 15. 54. 17. 1 cor. 10. 22. deut. 33. 8. dan. 5. 23. amos 9. 2. isa. 2. 19. jer. 16. 16. deut. 28. 29. numb . 14. 41. 2 chr. 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. de leg. 10. isa. 5. 4. hab. 1. 13. psal. 5. 4. 11. 5. &c. psal. 8. 19. 145. 104. 147. psal. 33. 5. 119. 64. 145. 10. 147. 4. &c. isa. 5. 12. psal. 28. 5. 107. 43. 64. 9. 111. 2. 77. 11. 143. 5. psal. 145. 16 , 18. 107. 8. 34. 6 , 10. 9. 9. ecclus. 2. 10. luk. 7. 47. rom. 2. 4. luk. 17. 10. psal. 130. 3. gen. 32. 10. psal. 37. 23. 246. 8. 1 joh. 4. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . soph. matt. 5. 46. luk. 6. 32. psal. 68. 19. 103. 14. ezek. 34. 26. neh. 9. 17. psal. 78. 10 , 42. deut. 5. 29. 29. 4. psal. 26. 3. psal. 103. isa. 42. 1. zech. 4. 10. gal. 5. 22. rom. 15. 30. luk. 11. 9 , 13. matt. 21. 22. 7. 7. 1 chron. 28. 9. 2 chron. 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jam. 4. 8. 1 cor. 2. 9. psal. 145. 20. rom. 8. 28. notes for div a31078-e5350 psal. 33. 5. 119. 64. psal. 66. 9. 56. 13. psal. 103. 4. 145. 16. luk. 10. 27. psal. 73. 25. matt. 19. 17. matt. 22. 38. jam. 2. 8. 1 tim. 1. 6. rom. 13. 8 , 9. gal. 5. 14. 1 cor. 13. 13. gal. 5. 22. col. 3. 14. 1 cor. 16. 14. 2 pet. 1. 7. 1 pet. 4. 8. 1 joh. 3. 23 , 11. 4. 21. joh. 15. 12. joh. 13. 34. joh. 13. 35. 1 joh. 4. 7 , 11. matt. 5. 45. eph. 5. 1 , 2. matt. 22. 40. 1 joh. 4. 21. eph. 2. 12. lev. 19. 18. lev. 20. 26 , 24. exod. 33. 16. deut. 7. 6. 14. 2. levit. 19. 34. eph. 2. 14. gal. 3. 28. act. 10. 36. tit. 3. 4. joh. 3. 16. 1 tim. 2. 5. 1 joh. 2. 2. heb. 2. 9. 2 cor. 5. 19. col. 1. 20. eph. 1. 10. eph. 2. 13. 1 tim. 2. 4. tit. 2. 11. col. 1. 23. 1 pet. 1. 23. 2. 17. gal. 6. 10. 1 thess. 3. 12. 2 cor. 9. 12 , 13. heb. 12. 24. 1 thess. 5. 14. tit. 3. 2. 1 thess. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 tim. 2. 24. 1 tim. 2. 1. eph. 6. 18. phil. 4. 5. luk. 10. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. m. c. tryph. ( p. 320. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eph. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 thess. 4. 9. matt. 7. 12. luk. 6. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tob. 4. 15. const. apost . 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. just. m. c. tryph. ( p. 321. ) rom. 15. 2. 1 pet. 1. 22. 4. 8. matt. 5. 48. 1 cor. 4. 6 , 5. prov. 22. ●● matt. 5. 45. 1 joh. 3. 16. gal. 3. 28. joh. 17. 21. rom. 12. 5. 1 cor. 12. 26. joh. 13. 35. 2 tim. 3. 2. 2 pet. 2. 10. rom. 15. 1. phil. 2. 4. 1 cor. 10. 34. 13. 5. chrys. in 1 cor. or. 25. in eph. or. 7. heb. 11. 24. exod. 32. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — chrys. in eph. or. 7. 1 sam. 12. 23. 1 sam. 20. 30. psal. 78. 70. 1 sam. 23. 17. 1 sam. 18. 1. 20. 17. psal. 35. 12. 2 cor. 11. 23. 4. 8. 1 cor. 4. 11. phil. 1. 24. 2 cor. 5. 1 , &c. rom. 9. 3. 2 cor. 11. 24 , 25. 1 thess. 2. 15. act. 4. 34. rom. 5. 6 , 8 , 10. 1 pet. 3. 18. eph. 2. 1. col. 2. 13. chrys. in eph. or. 7. in 1 cor. or. 32. heb. 12. 2. eph. 5. 1. 1 joh. 3. 16. joh. 15. 12. 13. 34. 2 thess. 2. 16. notes for div a31078-e8910 phil. 3. 12. 1 cor. 5. 28. 1 thess. 1. 13. heb. 6. 10. 1 cor. 3. 8. matt. 5. 48. 19. 21. 1 pet. 1. 16. col. 4. 12. heb. 6. 1. phil. 3. 1 tim. 1. 6. 1 pet. 1. 22. ( rom. 12. 9. ) rom. 13. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — arist. eth. 9. 8. insana amicitia . sen. ep. 9. chrys. in eph. p. 797. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — arist. eth. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. 9. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. phil. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 2 tim. 1. 7. 1 thess. 4. 9. gal. 5. 22. eph. 5. 9. col. 3. 12. eph. 4. 24. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — arist. eth. 9. 8. vid. tot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sap. 6. 7. job 9. 20. job 42. 6. notes for div a31078-e10250 1 tim. 1. 5. 1 cor. 16. 14. gal. 5. 14. rom. 13. 8 , 9. 1 cor. 13. 13. gal. 5. 22. 2 pet. 1. 7. 1 pet. 4. 8. jam. 2. 8. 1 joh. 3. 23 , 11. 4. 21. joh. 15. 12. 13. 34. joh. 13. 35. prov. 14. 21. prov. 11. 12. job 31. 13 , 14 , 15. job 32. 8. psal. 145. 9. job 34. 19. sap. 6. 8. rom. 10. 12. 3. 22. job 36. 5. psal. 69. 33. rom. 14. 10. jam. 2. 5. psal. 38. 36. 146. 9. 1 cor. 1. 26. luk. 18. 9. 16. 15. deut. 25. 2 1 pet. 2. 17. 1 cor. 13. 7. rom. 12. 10. phil. 2. 3. 1 pet. 5. 5. rom. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. 1. 8 — 2 cor. 13. 9. 3 joh. 2. 1 tim. 2. 3. matt. 5. 44. luk. 23. 34. act. 7. 60. 1 cor. 4. 12. rom. 12. 15. 1 cor. 12. 26. 2 cor. 13. 9. phil. 2. 2. 4. 1. 1 thess. 3. 9. 2. 19. 3 joh. 4. luk. 15. 7 , 〈◊〉 1 thess. 3. 9. 2 thess. 3. ● . 1 cor. 1. 4 , 5. ( phil. 1. 3. rom. 1. 8. eph. 1. 16. col. 1. 3. 1 thess. 1. 2. ) eph. 5. 2● . 1 tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 12. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 13. 3. job 30. 25. psal. 35. 12 , 13 , 14. 2 cor. 11. 29. matt. 14. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matt. 15. 32. matt. 20. 34. mark. 1. 41. luk. 7. 13. luk. 19. 41. joh. 11. 33 , 35. psal. 119. 158. psal. 119. 136. rom. 9. 1 , 2. mark 3. 5. matt. 9. 36. luk. 19. 41. jam. 5. 11. luk. 1. 78. jer. 31. 20. isa. 63. 15. jud. 10. 16. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lxx . ) isa. 63. 9. ( hos. 11. 8. ) luk. 6. 36. eph. 5. 1. ( luk. 16. 20. ) col. 3. 12. phil. 2. 1. eph. 4. 32. 1 pet. 3. 8. 1 cor. 13. 5. 10. 24. phil. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. orat. 25. phil. 4. 16. 1 cor. 10. 33. spes mutuae charitatis . sen. ep. 9. heb. 12. 14. 2 tim. 2. 22. rom. 12. 18. rom. 15. 2. 1 cor. 10. 33. 1 cor. 9. 19. rom. 15. 3. joh. 2. 2. matt. 11. 19. luk. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 3. 8. eph. 4. 32. col. 3. 13. love is strong as death . cant. 8. 6. 1 joh. 3. 8. jam. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 thess. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 thess. 5. 14. job 29. 17. job 31. 32. job 29. 12. job . 32. 16. job 32. 32. corn. nep. ( in cimone . ) ( 1 cor. 4. 11. ) 2 cor. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 cor. 8. 9. isa. 58. 7. — , 10. ezek. 18. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 10. 24. heb. 12. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 thess. 5. 14. jam. 5. 20. 1 pet. 4. 8. prov. 10. 12. act. 10. 38. matt. 4. 23. 9. 35. joh. 14. 1. 15. 11. — 16. 33. matt. 5. 10. — act. 3. 6. 5. 15 , 16. 8. 7. 28. 8 , 9. act. 20. 35. — rom. 15. 26. 1 cor. 16. 1. gal. 2. 10. 2 cor. 8. 7. — 2 cor. 9. 1. — 1 tim. 6. 18. heb. 13. 16. 2 tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 cor. 9. 19. phil. 1. 12. — eph. 3. 1 , — 13. 2 tim. 2. 9 , 10. 1 cor. 9. 33. 1 cor. 10. 22. rom. 15. 1. phil. 2. 8. 1 cor. 10. 24. col. 1. 24. 2 cor. 1. 4 , 6. 7. 4. 1 thess. 2. 9. 2 thess. 3. 8. 2 cor. 11. 23. 6. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — col. 1. 29. act. 21. 31 , 35. heb. 6. 7. 1. thess. 1. 3. joh. 15. 13. 1 joh. 3. 16. joh. 15. 12. eph. 5. 2. 2 cor. 12. 15. phil. 2. 17. 1 thess. 2. 8. 2 cor. 6. 8. 1 cor. 4. 9 , 10. 13. 2 tim. 2. 9. 1 cor. 9. 19. psal. 91. 11. 34. 7. heb. 1. 7 , 14. luk. 15. 7 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. 17. 5. 2 cor. 8. 9. luk. 22. 27. matt. 20. 28. joh. 13. 14. isa. 57. 15. psal. 113. 6. ( psal. 8. 4. 144. 3. job . 7. 17. ) isa. 43. 24. gal. 5. 13. job 31. 13 , 14 , 15. 2 pet. 1. 1. * eph. 6. 9. col. 4. 1. matt. 23. 9. philem. 16. matt. 23. 11. luk. 22. 27. amicitia pares invenit , aut facit . ● cor. 8. 14. prov. 15. 26. prov. 16. 24. eccles. 10. 12. luk. 4. 22. col. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 4. 9. 1 cor. 13. 5. 1 cor. 13. 5. v. 4. v. 7. rom. 13. 10. cant. 8. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 4. 1 , 2. eph. 4. 31. 1 thess. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. 3. 8. jam. 1. 19. 1 cor. 13. 7 ▪ prov. 10. 12. 1 pet. 4. 8. jam. 5. 20. col. 3. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. 4. 32. 1 thess. 5. 15. 1 pet. 3. ● . rom. 12. 17. matt. 6. 14. 5. 44. prov. 20. 22. 25. 21. phil. 2. 2. 1 pet. 3. 8. act. 4. 32. eph. 4. 3. phil. 2. 2. 1. 27. 1 cor. 1. 10. 2 cor. 13. 11. rom. 15. 5 , 6. 12. 16. phil. 3. 16. 1 cor. 12. 25. 11. 18. 1. 11. 3. 3. 2 cor. 12. 20. phil. 2. 14. heb. 12. 14. rom. 12. 18. 2 tim. 2. 22. jam. 4. 1. 1 cor. 3. 3. gal. 5. 20. 1 tim. 6. 4. 1 cor. 13. 5. 1 cor. 13. 7. 1 tim. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 20. 35. 1 thess. 5. 14. rom. 15. 1. gal. 6. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 10. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 8. 12. rom. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 10. 32. 8. 13. rom. 14. 21. notes for div a31078-e17860 rom. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. 9. 9. hominem homini natura conciliat . sen. ep. 9. nullius boni sine socio jucunda possessio est . sen. ep. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. or. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . flavian . cp . ep. in syn. chalc. act. 1. ( p. iii. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. 8. 1. rhet. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in eph. orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . proclus constantinopl . syn. chalc. act. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato symp. matt. 7. chrys. in eph. or. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . naz. or. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sen. de tranq . 3. ezek. 22. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. orat. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr. naz. orat. 27. 1 joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . oderunt quem metuunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. or. 32. gal. 5. 22. eph. 5. 12. col. 3. 12. * eldest daughter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. str. 7. ( p. 532. ) chrys. in 1 thess. or. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in gen. or. 32. matt. 5. 46. 1 pet. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vincit malos pertinax bonitas . sen. carbones ignis congregabis super caput ejus ; non in maledictum & condemnationem , ut plerique existimant , sed in correctionem & poenitudinem ; ut superatus beneficiis , excoctus fervore charitatis , inimicus esse desistat . hier. in pelag. 1. cap. 9. gen. 32. 20. gen. 33. 4. 1 sam. 24. 16 , 17. 26. 17 , 21. cadit statim simultas ab altera parte deserta . — sen. de ir. 2. 34. eph. 4. 3. ego tibi monstrabo amatorium sine medicamento , sine herba , sine ullius veneficae carmine , si vis amari , ama . sen. ep. 9. prov. 15. 26. 16. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. in 1 cor. or. 32. paulùm sepultae distat inertiae celata virtus . hor. ca●m . 4. 9. luk. 6. 38. joh. 15. 8. phil. 1. 11. matt. 5. 16. prov. 4. 31. 2 cor. 9. 11. 1 cor. 13. 2 cor. 6. 10. jam. 5. 4. deut. 24. 15. ecclus. 4. 6. psal. 62. 12. mic. 7. 18. isa. 28. 21. phil. 4. 17. 2 cor. 9. 11. 8. 19. ezek. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. anthol . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys in 1 cor. or. 32. rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — chrys. in 1 cor. or. 32. 2 cor. 9. 7. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. 21. 2. matt. 10. 42. at nunc cùm omnia quae difficiliora sunt vel modica ex parte faciamus , hoc solum non facimus quod & factu facilius est , & absque quo casa sunt universa quae facimus : jejunii corpus sentit injuriam , vigiliae carnem macerant — haec omnia sunt qui faciant , sola charitas sine labore est . hier. in gal. 5. 13. rom. 13. 10. gal. 5. 14. rom. 12. 1 cor. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. in 1 cor. or. 32. it is winged . it is fire . amor obsequitur sponte , gratìs optempenat , liberè reveretur . bern. ad eug. prol. vid. bern. ep. 11. p. 1404. — gen. 29. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrys. in 1 cor. or. 32. chrys. in 1 cor. or. 25. 1 cor. 13. 2 , 3. gal. 5. 6. jam. 2. 26. 1 cor. 3. 8. 1 tim. 2. 8. matt. 5. 23. 1 cor. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. 9. 4. quinquag . sund. notes for div a31078-e21150 1 thess. 5. 13. vid. eph. 4. 3. 1 joh. 3. 15. gal. 6. 10. vid. tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jul. 2. orat. prov. 12. 18. psal. 57. 4. and 64. 3. prov. 18. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. tom. 5. pag. 32. vid. egregium antonini locum , lib. 11. § 18. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. 15. 1. prov. 17. 9. that flies like a vulture to carrion only . plut. de util . cap. ex inim . prov. 17. 9. prov. 24. 17. sen. ben. 7. 31. vincit malos pertinax bonitas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 12. 21. irascitur aliquis ? tu contra beneficiis provoca : cadit statim simultas ab altera parte deserta ; nisi par non pugnat : si utrinque certabitur , ille est melior , qui prior pedem retulit ; victus est qui vicit . sen. de ira. 2. 34. prov. 19. 11. prov. 17. 9. prov. 28. 25. prov. 13. 10. non amplius inveniri licet quàm quod à deo discitur . tertull. de anim. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. top. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . according to st. paul ' s advice ( 1 thess. 4. 11. ) strive ( or be ambitious ) to be quiet , and to mind your own business . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) 1 pet. 4. 15. prov. 26. ●7 . prov. 21. 1. prov. 33. 15. cic. in laelio . luc. lib. 1. prov. 24. 24. he that saith to the wicked thou art righteous , him shall the people curse , nations shall abhor him . cic. in laelio . jud. 16. jam. 2. 1. matt. 5. 9. * to the counsellours of peace is joy . prov. 12. 20. prov. 16. 28. prov. 17. 14. prov. 25. 8. vid. prov. 11. 27. he that diligently seeketh good procureth favour ; but he that seeketh mischief it shall come upon him . id agamus , ut meliorem vitam sequamur quàm vulgus non ut contrariam , alioqui quos emendari volumus fugamus & à nobis avertimus . temperetur vita inter bonos more 's & publicos , &c. sen. epist. 5. epist. ad att. lib. 2. ep. 1. 1 cor. 9. 22. 10. 33. vid. act. 21. rom. 14. 19. 1 cor. 11. 16. 1 tim. 2. 2. notes for div a31078-e23380 8 eth. cap. 1. in apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. epict. 1. 13. act. 17. 26. nemo est in genere humano , cui non dilectio , etsi non pro mutua charitate , pro ipsa tamen communis naturae societate debeatur . aug. epist. 121. ad probam . cic. nihil est enim unum uni tam simile , tam par , quàm omnes inter nosmetipsos sumùs , &c. de legib. 1. pag. 161. prov. 11. 17. see deut. 25. 3. — lest thy brother seem vile unto thee . — haec nostri pars optima sensûs , — mutuus ut nos affectus petere auxilium , & praestare juberet . juven . sat. 15. * de philos . convictu cum princip . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m. ant. 1 tim. 2. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a retired and quiet life ) hist. lib. 5. thus the ancient christians ; but when religion declined , dissension and ill-will did grow ; so that the heathen historian ( am. marc. lib. 22. ) could say of julian : nullas infest as hominibus bestias , ut sunt sibi ferales plerique christianorum , expertus . tertul. apol. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 10. ult . 1 cor. 19 ▪ &c. coloss. 1. 20. matt. 11. 19. acts 10. 38. * matt. 9. 35. luc. 18. 9. rom. 8. 21. rom. 14. * tit. 3. 4. &c. ps. 145. 9. vid. clement . epist. ad cor. pag. 27. vid. ps. 55. 10. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. 4. 16. 1 cor. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 16. 17. tit. 3. 10. 2 joh. 10. jude 3. psal. 133. 1. prov. 17. 1. vide clem. ad cor. pag. 27 , &c. apoc. 21. better is a dinner of herbs where love is , then a stalled oxe and hatred therewith . prov. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luc. 2. 14. prov. 20. 3. gal. 5. jam. 3. 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confusion . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . prov. 17. 19. prov. 18. 6. qui posuit in coelo bellum , in paradiso fraudem , odium inter primos fratres . aug. mat. 13. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 pet. 5. 8. a murderer , joh. 8. 44. * 1 cor. 7. 15. 14. 39. 2 cor. 13. 11. philip. 4. 9. 1 thess. 5. 23. 2 thess. 3. 16. heb. 7. luc. 1. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. c. cels. 8. ( p. 424. ) mat. 5. 23 , 24. the remaining discourses, on the attributes of god viz. his goodness. his mercy. his patience. his long-suffering. his power. his spirituality. his immensity. his eternity. his incomprehensibleness. god the first cause, and last end. by the most reverend dr. john tillotson, late lord arch-bishop of canterbury. being the seventh volume; published from the originals, by ralph barker, d.d. chaplain to his grace. tillotson, john, 1630-1694. 1700 approx. 478 kb of xml-encoded text transcribed from 221 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a62579 wing t1216 estc r222200 99833415 99833415 37891 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a62579) transcribed from: (early english books online ; image set 37891) images scanned from microfilm: (early english books, 1641-1700 ; 2200:04) the remaining discourses, on the attributes of god viz. his goodness. his mercy. his patience. his long-suffering. his power. his spirituality. his immensity. his eternity. his incomprehensibleness. god the first cause, and last end. by the most reverend dr. john tillotson, late lord arch-bishop of canterbury. being the seventh volume; published from the originals, by ralph barker, d.d. chaplain to his grace. tillotson, john, 1630-1694. barker, ralph, 1648-1708, publisher. [8], 430, [2] p. : port. printed for ri. chiswell, at the rose and crown in st. paul's churchyard, london : 1700. with portrait of tillotson on a1v. copy stained. with a final advertisement leaf. reproduction of the original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. god -attributes -early works to 1800. 2005-09 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-10 ali jakobson sampled and proofread 2006-10 ali jakobson text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the most reverend d r. iohn tillotson late arch-bishop of canterbury . portrait of john tillotson the remaining discourses , on the attributes of god. viz. his goodness . his mercy . his patience . his long-suffering . his power . his spirituality . his immensity . his eternity . his incomprehensibleness . god the first cause , and last end. by the most reverend dr. john tillotson , late lord arch-bishop of canterbury . being the seventh volume ; published from the originals , by ralph barker , d. d. chaplain to his grace . london , printed for ri. chiswell , at the rose and crown in st. paul's churchyard , 1700. the contents . sermon i , ii , iii , iv. the goodness of god. psal. cxlv . 9 . the lord is good to all , and his tender mercies are over all his works . page 1 , 25 , 51 , 81. sermon v. the mercy of god. numb. xiv . 18 . the lord is long-suffering and of great mercy . p. 145. sermon vi , vii . the patience of god. 2 pet. iii. 9 . the lord is not slack concerning his promise , as some men count slackness ; but is long suffering , not willing that any should perish , but that all should come to repentance . p. 143 , 179. sermon viii , ix . the long-suffering of god. eccles . viii . 11 . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . p. 193 , 239. sermon x. the power of god. psal. lxii . 11 . god hath spoken once ; twice have i heard this , that power belongeth unto god. p. 265. sermon xi . the spirituality of the divine nature . john iv. 2 . god is a spirit , and they that worship him , must worship him in spirit and in truth . p. 299. sermon xii . the immensity of the divine nature . psal. cxxxix . 7 , 8 , 9 , 10. whither shall i go from thy spirit ? or whither shall i flee from thy presence ? if i ascend up into heaven thou art there ; if i make my bed in hell , behold , thou art there . if i take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me . p. 331 sermon xiii . the eternity of god. psalm xc . 2 . before the mountains were brought forth , or ever thou hadst formed the earth and the world , even from everlasting , to everlasting thou art god. p. 355 sermon xiv . the incomprehensibleness of god. job xi . 7 . canst thou by searching find out god ? canst thou find out the almighty unto perfection ? p. 377 sermon xv. god the first cause , and last end. rom . xi . 36 . for of him , and through him , and to him are all things , to whom be glory for ever . amen . p. 403 sermon i. the goodness of god. psal. cxlv . 9 . the lord is good to all , and his tender mercies are over all his works . the subject which i have now proposed to treat of , is certainly one of the greatest and noblest arguments in the world , the goodness of god , the highest and most glorious perfection , of the best and most excellent of beings , than which nothing deserves more to be considered by us , nor ought in reason to affect us more . the goodness of god is the cause , and the continuance of our beings , the foundation of our hopes , and the fountain of our happiness ; our greatest comfort , and our fairest example , the chief object of our love and praise and admiration , the joy and rejoycing of our hearts ; and therefore the meditation and discourse of it must needs be pleasant and delightful to us ; the great difficulty will be , to confine our selves upon so copious an argument , and to set bounds to that which is of so vast an extent , the lord is good to all , and his tender mercies are over all his works . which words are an argument , which the divine plalmist useth , to stir up himself and others to the praise of god : at the 3. v. he tells us , that the lord is great , and greatly to be praised ; and he gives the reason of this , v. 8. and 9. from those properties and perfections of the divine nature , which declare his goodness , the lord is gracious , and full of compassion , slow to anger , and of great mercy ; the lord is good to all , and his tender mercies are over all his works ; where you have the goodness of god declared , together with the amplitude and extent of it , in respect of the objects of it ; the lord is good to all . in the handling of this argument , i shall do these four things . first , consider what is the proper notion of goodness , as it is attributed to god. secondly , shew that this perfection belongs to god. thirdly , consider the effects and the extent of it . fourthly , answer some objections , which may seem to contradict and bring in question the goodness of god. first , what is the proper notion of goodness , as it is attributed to god. there is a dry metaphysical notion of goodness , which only signifies the being and essential properties of a thing ; but this is a good word ill bestowed ; for in this sense , every thing that hath being , even the devil himself , is good . and there is a moral notion of goodness ; and that is twofold . 1. more general , in opposition to all moral evil and imperfection , which we call sin and vice ; and so the justice , and truth , and holiness of god , are in this sense his goodness . but there is , 2. another notion of moral goodness , which is more particular and restrained ; and then it denotes a particular virtue in opposition to a particular vice ; and this is the proper and usual acceptation of the word goodness ; and the best description i can give of it is this ; that it is a certain propension and disposition of mind , whereby a person is enclined to desire and procure the happiness of others ; and it is best understood by its contrary , which is an envious disposition , a contracted and narrow spirit , which would confine happiness to it self , and grudgeth that others should partake of it , or share in it ; or a malicious and mischievous temper , which delights in the harms of others , and to procure trouble and mischief to them . to communicate and lay out our selves for the good of others , is goodness ; and and so the apostle explains doing good , by communicating to others , who are in misery , or want , heb. 13.16 . but to do good and to communicate forget not . the jews made a distinction between a righteous and a good man ; to which the apostle alludes , rom. 5.7 . scarcely for a righteous man , will one die ; yet peradventure for a good man , one would even dare to die . the righteous man was he , that did no wrong to others ; and the good man he , who was not only not injurious to others , but kind and beneficial to them . so that goodness is a readiness and disposition to communicate the good and happiness which we enjoy , and to be willing others should partake of it . this is the notion of goodness among men ; and 't is the same in god , only with this difference , that god is originally and transcendently good ; but the creatures are , the best of them , but imperfectly good , and by derivation from god , who is the fountain and original of goodness ; which is the meaning of our saviour , luke 18.19 . when he says , there is none good save one , that is god. but tho' the degrees of goodness in god , and the creatures , be infinitely unequal , and that goodness which is in us , be so small and inconsiderable , that compared with the goodness of god , it does not deserve that name ; yet the essential notion of goodness in both , must be the same ; else when the scripture speaks of the goodness of god , we could not know the meaning of it , and if we do not at all understand what it is for god to be good , it is all one to us ( for ought we know ) whether he be good or not ; for he may be so , and we never the better for it , if we do not know what goodness in god is , and consequently when he is so , and when not . besides that the goodness of god is very frequently in scripture propounded to our imitation ; but it is impossible for us to imitate that , which we do not understand what it is ; from whence it is certain , that the goodness which we are to endeavour after , is the same that is in god , because in this we are commanded to imitate the perfection of god , that is , to be good and merciful as he is , according to the rate and condition of creatures , and so far as we , whose natures are imperfect , are capable of resembling the divine goodness . thus much for the notion of goodness in god , it is a propension and disposition in the divine nature , to communicate being and happiness to his creatures . secondly , i shall endeavour to shew , in the next place , that this perfection of goodness belongs to god ; and that from these three heads . i. from the acknowledgments of natural light. ii. from the testimony of scripture , and divine revelation . and , iii. from the perfection of the divine nature . i. from the acknowledgments of natural light. the generality of the heathen agree in it , and there is hardly any perfection of god more universally acknowledged by them . i always except the sect of the epicureans , who attribute nothing but eternity and happiness to the divine nature ; and yet if they would have considered it , happiness without goodness is impossible . i do not find that they do expresly deny this perfection to god , or that they ascribe to him the contrary ; but they clearly take away all the evidence and arguments of the divine goodness ; for they supposed god to be an immortal and happy being , that enjoyed himself , and had no regard to any thing without himself , that neither gave being to other things , nor concerned himself in the happiness or misery of any of them ; so that their notion of a deity , was in truth the proper notion of an idle being , that is called god , and neither does good nor evil . but setting aside this atheistical sect , the rest of the heathen did unanimously affirm and believe the goodness of god ; and this was the great foundation of their religion ; and all their prayers to god , and praises of him , did necessarily suppose a perswasion of the divine goodness . whosoever prays to god , must have a perswasion , or good hopes of his readiness to do him good ; and to praise god , is to acknowledge that he hath received good from him . seneca hath an excellent passage to this purpose , he ( says he ) that denies the goodness of god , does not surely consider the infinite number of prayers , that with hands lifted up to heaven are put up to god , both in private and publick ; which certainly would not be , nor is it credible , that all mankind should conspire in this madness of putting up their supplications to deaf and impotent deities , if they did not believe , that the gods were so good , as to confer benefits upon those who prayed to them . but we need not to infer their belief of god's goodness , from the acts of their devotion , nothing being more common among them , than expresly to attribute this perfection of goodness to him , and among the divine titles , this always had the preeminence , both among the greeks and romans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deus optimus maximus , was their constant stile ; and in our language , the name of god seems to have been given him from his goodness . i might produce innumerable passages out of the heathen authers to this purpose ; but i shall only mention that remarkable one out of seneca , primus deorum cultus est deos credere ; deinde reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas , the first act of worship is to believe the being of god ; and the next , to ascribe majesty or greatness to him ; and to ascribe goodness , without which there can be no greatness . ii. from the testimony of scripture and divine revelation . i shall mention but a few of those many texts of scripture , which declare to us the goodness of god , exod. 34.6 . where god makes his name known to moses , the lord , the lord god gracious and merciful , long suffering , abundant in goodness and truth . psal . 86.5 . thou lord art good , and ready to forgive . psal . 119.68 . thou art good , and dost good . and that which is so often repeated in the book of psalms , o give thanks unto the lord , for he is good , and his mercy endureth for ever . our blessed saviour attributes this perfection to god , in so peculiar and transcendent a manner , as if it were incommunicable , luke 18.19 . there is none good save one , that is god. the meaning is , that no creature is capable of it , in that excellent and transcendent degree , in which the divine nature is possest of it . to the same purpose are those innumerable testimonies of scripture , which declare god to be gracious , and merciful , and long suffering ; for these are but several branches of his goodness ; his grace is the freeness of his goodness , to those who have not deserved it ; his mercy is his goodness to those who are in misery ; his patience is his goodness to those who are guilty , in deferring the punishment due to them . iii. the goodness of god may likewise be argued from the perfection of the divine nature , these two ways . 1. goodness is the chief of all perfections , and therefore it belongs to god. 2. there are some footsteps of it in the creatures , and therefore it is much more eminently in god. 1. goodness is the highest perfection , and therefore it must needs belong to god , who is the most perfect of beings . knowledge and power are great perfections , but separated from goodness , they would be great imperfections , nothing but craft and violence . an angel may have knowledge and power in a great degree , but yet for all that be a devil . goodness is so great and necessary a perfection , that without it there can be no other , it gives perfection to all other excellencies ; take away this , and the greatest excellencies in any other kind , would be but the greatest imperfections . and therefore our saviour speaks of the goodness and mercy of god , as the sum of his perfections ; what one evangelist hath , be ye merciful , as your father which is in heaven is merciful , is rendred in another , be ye therefore perfect , as your father which is in heaven is perfect . goodness is so essential to a perfect being , that if we once strip god of this property , we rob him of the glory of all his other perfections ; and therefore when moses desired to see god's glory , he said , he would make all his goodness to pass before him . exod. 33.19 . this is the most amiable perfection , and as it were the beauty of the divine nature , zach. 9.17 . how great is thy goodness , how great is thy beauty ? sine bonitate nulla majestas , without goodness there can be no majesty . other excellencies may cause fear and amazement in us : but nothing but goodness , can command sincere love and veneration . 2. there are some footsteps of this perfection in the creatures , and therefore it must be much more eminently in god. there is in every creature some representation of some divine perfection or other , but god doth not own any creature to be after his image , that is destitute of goodness . the creatures , that want reason and understanding , are incapable of this moral goodness we are speaking of ; man is the first in the rank of creatures , that is endowed with it , and he is said to be made after the image of god , and to have dominion given him over the creatures below him , to signifie to us , that if man had not been made after god's image , in respect of goodness , he had been unfit to rule over other creatures ; because without goodness , dominion would be tyranny and oppression . and the more any creature partakers of this perfection of goodness , the more it resembles god ; as the blessed angels , who behold the face of god continually , and are thereby transformed into his image from glory to glory , their whole business and imployment is , to do good ; and the devil , tho' he resemble god in other perfections of knowledge and power , yet because he is evil , and envious , and mischievous , and so contrary to god in this perfection , he is the most opposite and and hateful to him of all creatures whatsoever . and if this perfection be in some degree in the creature , it is much more in god ; if it be derived from him , he is much more eminently possest of it himself . all that goodness which is in the best natured of the sons of men , or in the most glorious angels of heaven , is but an imperfect and weak representation of the divine goodness . the third thing i proposed to consider , was the effects of the divine goodness , together with the large extent of it , in respect of the objects of it , the lord is good to all , and his tender mercies are over all his works ; thou art good and dost good , says david , psal . 119.68 . the great evidence and demonstration of god's goodness , is from the effects of it . to the same purpose st. paul speaks , acts 14.17 . he hath not left himself without witness , in that he doth good , and sends us rain from heaven , and fruitful seasons . i shall consider the effects of the divine goodness , under these two heads . i. the universal extent of god's goodness to all his creatures . ii. i shall consider more particularly the goodness of god to men , which we are more especially concern'd to take notice of . i. the universal extent of his goodness to the whole creation , the lord is good to all . the whole creation furnisheth us with clear evidences and demonstrations of the divine goodness ; which way soever we cast our eyes , we are encountered with undeniable instances of the goodness of god ; and every thing that we behold , is a sensible demonstration of it ; the heavens declare the glory of god , and the firmament sheweth his handy work , says the psalmist , psal . 19.1 . and again , psal . 33.5 . the earth is full of the goodness of the lord. the whole frame of this world , and every creature in it , and all the several degrees of being and perfection , which are in the creatures , and the providence of god towards them all , in the preservation of them , and providing for the happiness of all of them , in such degrees as they are capable of it , are a plentiful demonstration of the divine goodness , which i shall endeavour to illustrate in these four particulars . 1. the universal goodness of god appears in giving being to so many creatures . 2. in making them all so very good , considering the variety , and order , and end of them . 3. in his continual preservation of them . 4. in providing so abundantly for the welfare and happiness of all of them , so far as they are capable and sensible of it . 1. the extent of god's goodness appears in giving being to so many creatures . and this is a pure effect of goodness , to impart and communicate being to any thing . had not god been good , but of an envious , and narrow , and contracted nature , he would have confined all being to himself , and been unwilling , that any thing besides himself should have been : but his goodness prompted him to spread and diffuse himself , and set his power and wisdom on work , to give being to all that variety of creatures , which we see and know to be in the world , and probably to infinite more than we have the knowledge of . now it is not imaginable , that god could have any other motive to do this , but purely the goodness of his nature . all the motives imaginable besides this , must either be indigency and want , or constraint and necessity ; but neither of these can have any place in god , and therefore it was meer goodness , that moved him to give being to other things ; and therefore all creatures have reason , with the four and twenty elders in the revelations , to cast their crowns before the throne of god , saying , thou art worthy , o lord , to receive glory , and honour , and power , for thou hast created all things , and for thy pleasure ( that is of thy meer goodness ) they are and were created . ( 1. ) indigency and want can have no place in god ; because he that hath all possible perfection , hath all plenty in himself ; from whence results all-sufficiency and compleat happiness . so that the divine nature need not look out of it self for happiness , being incapable of any addition to the happiness and perfection it is already possest of , ipsa suis pollens opibus nihil indiga nostri . we make things for our use , houses to shelter us , and cloaths to keep us warm ; and we propagate our kind , to perpetuate our selves in our posterity : but all this supposeth imperfection , and want , and mortality , to none of which the divine nature is liable and obnoxious . nay it was not want of glory , which made god to make the world. 't is true indeed , the glory of god's goodness doth herein appear , and creatures endowed with understanding have reason to take notice of it , with thankfulness , praise , and admiration : but there is no happiness redounds to god from it , nor does he feed himself with any imaginary content and satisfaction , such as vain-glorious persons have , from the fluttering applause of their creatures and beneficiaries . god is really above all blessing and praise . it is great condescention and goodness in him , to accept of our acknowledgments of his benefits , of our imperfect praises , and ignorant admiration of him ; and were he not as wonderfully good , as he is great and glorious , he would not suffer us to sully his great and glorious name , by taking it into our mouths ; and were it not for our advantage and happiness , to own and acknowledge his benefits , for any real happiness and glory that comes to him by it , he could well enough be without it , and dispense with us for ever entertaining one thought of him ; and were it not for his goodness , might despise the praises of his creatures , with infinitely more reason than wise men do the applause of fools . there is indeed one text of scripture , which seems to intimate that god made all creatures for himself , as if he had some need of them , prov. 16.4 . the lord hath made all things for himself ; yea even the wicked for the day of evil . now if by god's making all things for himself , be meant , that he aimed at and intended the manifestation of his wisdom , and power , and goodness in the creation of the world , 't is most true , that in this sense , he made all things for himself : but if we understand it so , as if the goodness of his nature did not move him thereto , but he had some design to serve ends and necessities of his own upon his creatures , this is far from him . but it is very probable , that neither of these are the meaning of this text , which may be rendered with much better sense , and nearer to the hebrew , thus , god hath ordained every thing , to that which is fit for it , and he wicked hath he ordained for the day of evil ; that is , the wisdom of god hath fitted one thing to another , punishment to sin , the evil day to the evil doers . ( 2. ) nor can necessity and constraint have any place in god. when there was no creature yet made , nothing in being but god himself , there could be nothing to compel him to make any thing , and to extort from him the effects of his bounty : neither are the creatures necessary effects and emanations from the being of god , flowing from the divine essence , as water doth from a spring and as light streams from the sun ▪ if so , this indeed would have been an argument of the fullness of the divine nature , but not of the bounty and goodness of it ; and it would have been matter of joy to us tha● we are , but not a true ground o● thankfulness from us to god ; a● we rejoyce and are glad that th● sunshines , but we do not give it any thanks for shining , because it shine● without any intention or design t● do us good ; it doth not know tha● we are the better for its light , nor di● intend we should be , and therefore we have no reason to acknowledge its goodness to us . but god , who is a spirit endowed with knowledge and understanding , does not act as natural and material causes do , which act necessarily and ignorantly , whereas he acts knowingly and voluntarily , with particular intention and design , knowing that he does good , and intending to do so freely and out of choice , and when he hath no other constraint upon him but this , that his goodness enclines his will to communicate himself , and to do good : so that the divine nature is under no necessity , but such as is consistent with the most perfect liberty and freest choice . not but that goodness is essential to god , and a necessary perfection of his nature , and he cannot possibly be otherwise than good : but when he communicates his goodness , he knows what he does , and wills and chuseth to do so . and this kind of necessity is so far from being any impeachment of the divine goodness , that it is the great perfection and praise of it . the stoick philosophers mistaking this , do blasphemously advance their wise and virtuous man above god himself ; for they reason thus , a wiseman is good out of choice , when he may be otherwise ; but god out of necessity of nature , and when he cannot possibly be otherwise than good . but if they had considered things aright , they might have known , that this is an imperfection in their wise man , that he can be otherwise than good ; for a power to be evil is impotency and weakness . the highest character that ever was given of a man , is that which velleius paterculus gives of cato , that he was vir bonus , quia aliter esse non potuit , a good man , because he could not be otherwise ; this applyed to a mortal man , is a very extravagant and undue commendation ; but yet it signifies thus much , that it is the highest perfection , not to be able to be otherwise than good : and this is the perfection of the divine nature , that goodness is essential to it , but the expressions and communications of his goodness are spontaneous and free , designed and directed by infinite knowledge and wisdom . this is the first : the second particular is , that god hath made all creatures very good , considering the variety , and order , and end of them . but this i shall reserve to another opportunity . sermon ii. the goodness of god. psal. cxlv . 9 . the lord is good to all , and his tender mercies are over all his works . in the handling of this argument , i proposed to do these four things . first , to consider what is the proper notion of goodness , as it is attributed to god. secondly , to shew that this perfection belongs to god. thirdly , to consider the effects of the divine goodness , together with the large extent of it , in respect of its objects . and , fourthly , to answer some objections which may seem to contradict , and bring in question the goodness of god. i have considered the two first ; and in speaking to the third , i proposed the considering these two things . i. the universal extent of god's goodness , to all his creatures . ii. more especially the goodness of god to man , which we are more especially concerned to take notice of , and be affected with . the first of these appears in these four particulars . 1. in his giving being to so many creatures . 2. in making them all so very good , considering the number and variety , the rank and order , the end and design of all of them . 3. in his continual preservation of them . 4. in his providing so abundantly for the welfare and happiness of all of them , so far as they are capable and sensible of it . the first of these i spoke largely to ; i proceed to shew in the , 2. place , that the universal goodness of god appears , in making all these creatures so very good , considering the number and variety , the rank and order , the end and design of all of them . his goodness excited and set a work his power to make this world , and all the creatures in it ; and that they might be made in the best manner that could be , his wisdom directed his power , he hath made all things in number , weight , and measure ; so that they are admirably fitted and proportioned to one another : and that there is an excellent contrivance in all sorts of beings , and a wonderful beauty and harmony in the whole frame of things , is i think sufficiently visible to every discerning and unprejudiced mind . the lowest form of creatures , i mean those which are destitute of sense , do all of them contribute some way or other , to the use , and conveniency , and comfort of the creatures above them , which being endowed with sense are capable of enjoying the benefit and delight of them , which being so palpable in the greatest part of them , may resonably be presumed , tho'it be not so discernable concerning all the rest ; so that when we survey the whole creation of god , and the several parts , we may well cry out with david , psal . 104.24 . o lord how manifold are thy works , in wisdom hath thou made them all ! 't is true indeed , there are degrees of perfection in the creatures , and god is not equally good to all of them . those creatures which are of more noble and excellent natures , and to which he hath communicated more degrees of perfection , they partake more of his goodness , and are more glorious instances of it : but every creature partakes of the divine goodness in a certain degree , and according to the nature and capacity of it . god , if he pleased , could have made nothing but immortal spirits ; and he could have made as many of these as there are individual creatures of all sorts in the world : but it seemed good to the wise architect , to make several ranks and orders of beings , and to display his power , and goodness , and wisdom , in all imaginable variety of creatures ; all which should be good in their kind , tho' far short of the perfection of angels and immortal spirits . he that will build a house for all the uses and purposes of which a house is capable , cannot make it all foundation , and great beams and pillars ; must not so contrive it , as to make it all rooms of state and entertainment : but there must of necessity be in it meaner materials , rooms and offices for several uses and purposes , which however inferiour to the rest in dignity and degree , do yet contribute to the beauty and advantage of the whole . so in this great frame of the world , it was fit there should be variety and different degrees of perfection in the several parts of it ; and this is so far from being an impeachment of the wisdom or goodness of him that made it , that it is an evidence of both . for the meanest of all gods creatures is good , considering the nature and rank of it , and the end to which it was designed ; and we cannot imagine how it could have been ordered and framed better , tho' we can easily tell how it might have been worse , and that if this or that had been wanting , or had been otherwise , it had not been so good ; and those who have been most conversant in the contemplation of nature , and of the works of god , have been most ready to make this acknowledgment . but then if we consider the creatures of god , with relation to one another , and with regard to the whole frame of things , they will all appear to be very good ; and notwithstanding this or that kind of creatures , be much less perfect than another , and there be a very great distance between the perfection of a worm , and of an angel ; yet considering every thing in the rank and order which it hath in the creation , it is as good as could be , considering its nature and use , and the place allotted to it among the creatures . and this difference in the works of god , between the goodness of the several parts of the creation , and the excellent and perfect goodness of the whole , the scripture is very careful to express to us in the history of the creation , where you find god represented , as first looking upon , and considering every days work by it self , and approving it , and pronouncing it to be good , gen. 1.4 , 10 , 12 , 18 , 21 , 24. at the end of every days work , it is said that god saw it , and it was good : but then when all was finisht , and he surveyed the whole together , it is said , v. 31. that god saw every thing that he had made , and behold it was very good ; very good , that is the best , the hebrews having no other superlative . every creature of god by it self is good : but take the whole together , and they are very good , the best that could be . 3. the universal goodness of god further appears , in the careful and continual preservation of the things which he hath made ; his upholding and maintaining the several creatures in being , in their natural state and order ; those which have life , in life , to the period which he hath determined and appointed for them ; in his preserving the whole world , his managing and governing this vast frame of things , in such sort , as to keep it from running into confusion and disorder . this is a clear demonstration , no less of the goodness than of the wisdom and power of god , that for so many ages all the parts of it have kept their places , and performed the offices and work for which nature designed them ; that the world is not , in the course of so many thousand years , grown old and weak , and out of repair , and that the frame of things doth not dissolve and fall in pieces . and the goodness of god doth not only take care of the main , and support the whole frame of things , and preserve the more noble and considerable creatures ; but even the least and meanest of them . the providence of god doth not overlook any thing that he hath made , nor despise any of the works of his hands , so as to let them relapse , and fall back into nothing , through neglect and inadvertency ; as many as there are , he takes care of them all , psal . 104.27 , 28. where the psalmist speaking of the innumerable multitude of creatures upon the earth , and in the sea , these all ( saith he ) wait upon thee , that thou mayst give them their meat in due season ; that thou givest them they gather , thou openest thine hand , and they are filled with good . and to the same purpose , psal . 145.15 16. the eyes of all wait upon thee , and thou givest them their meat in due season ; thou openest thine hand , and satisfiest the desire of every living thing . the inanimate creatures , which are without sense ; and the brute creatures , which tho' they have sense , are without understanding , and so can have no end and design of self-preservation , god preserves them , no less than men who are endowed with reason , and foresight to provide for themselves ; psal . 36.7 . thou preservest man and beast . and psal . 147.9 . he giveth to the beast his food , and to the young ravens when they cry . and so our saviour declares to us the particular providence of god towards those creatures , matth. 6.26 . behold the fowls of the air , for they sow not , neither do they reap , nor gather into barns ; yet your heavenly father feedeth them . v. 28.29 . consider the lillies of the field , how they grow ; they toyl not , neither do they spin : and yet i say unto you , that solomon in all his glory , was not arrayed like one of these . and tho' all the creatures below man , being without understanding , can take no notice of this bounty of god to them , nor make any acknowledgments to him for it , yet man , who is the priest of the visible creation , and placed here in this great temple of the world , to offer up sacrifices of praise and thanksgiving to god , for his universal goodness to all his creatures , ought to bless god in their behalf , and to sing praises to him , in the name of all the inferiour creatures , which are subjected to his dominion and use ; because they are all as it were his family , his servants and utensils , and if god should neglect any of them , and suffer them to perish and miscarry , 't is we that should find the inconvenience and want of them ; and therefore we should on their behalf celebrate the praises of god ; as we find david often does in the psalms , calling upon the inanimate and the brute creatures to praise the lord. 4. the universal goodness of god doth yet further appear ; in providing so abundantly for the welfare and happiness of all his creatures , so far as they are capable and sensible of it . he doth not only support and preserve his creatures in being , but takes care that they should all enjoy that happiness and pleasure , which their natures are capable of . the creatures endowed with sense and reason , which only are capable of pleasure and happiness , god hath taken care to satisfie the several appetites and inclinations which he hath planted in them ; and according as nature hath enlarged their desires and capacities , so he enlargeth his bounty towards them ; he openeth his hand , and satisfieth the desire of every living thing . god doth not immediately bring meat to the creatures , when they are hungry ; but it is near to them , commonly in the elements wherein they are bred , or within their reach , and he hath planted inclinations in them to hunt after it , and to lead and direct them to it ; and to encourage self-preservation , and to oblige and instigate them to it , and that they might not be melancholy and weary of life , he hath so ordered the nature of living creatures , that hunger and thirst are most implacable desires , exceeding painful , and even intolerable ; and likewise that the satisfaction of these appetites , should be a mighty pleasure to them . and for those creatures that are young , and not able to provide for themselves , god hath planted in all creatures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a natural affection towards their young ones , which will effectually put them upon seeking provisions for them , and cherishing them , with that care and tenderness which their weak and helpless condition doth require ; and reason is not more powerful and effectual in mankind to this purpose , than this natural instinct is in brute creatures ; which shews what care god hath taken , and what provision he hath made in the natural frame of all his creatures , for the satisfaction of the inclinations and appetites which he hath planted in them ; the satisfaction whereof is their pleasure and happiness . and thus i have done with the first head i proposed , the universal extent of god's goodness to his creatures , let us now proceed , in the ii. place , to consider more particularly the goodness of god to men ; which we are more especially concerned to take notice of , and to be affected with it . and we need go no further than our own observation and experience , to prove the goodness of god ; every day of our lives , we see and taste that the lord is good , all that we are , and all the good that we enjoy , and all that we expect and hope for , is from the divine goodness , every good and perfect gift descends from above , from the father of lights , jam. 1.17 . and the best and most perfect of his gifts he bestows on the sons of men . what is said of the wisdom of god , prov. 8. may be applyed to his goodness ; the goodness of god shines forth in all the works of creation , in the heavens and clouds above , and in the fountains of the great deep , in the earth and the fields , but its delight is with the sons of men . such is the goodness of god to man , that it is represented to us in scripture , under the notion of love . god is good to all his creatures , but he is only said to love the sons of men . more particularly the goodness of god to man appears , 1. that he hath given us such noble and excellent beings , and placed us in so high a rank and order of his creatures . we owe to him that we are , and what we are ; we do not only partake of that effect of his goodness , which is common to us with all other creatures , that we have received our being from him ; but we are peculiarly obliged to him , for his more especial goodness , that he hath made us reasonable creatures , of that kind which we should have chosen to have been of , if we could suppose , that before we were , it had been referr'd to us , and put to our choice , what part we would be of this visible world. but we did not contrive and chuse this condition for our selves , we are no ways accessary to the dignity and excellency of our beings ; but god chose this condition for us , and made us what we are ; so that we may say , with david , psal . 100.3 , 4 , 5. 't is he that hath made us , and not we our selves . o enter then into his gates with thanksgiving , and into his courts with praise ; be thankful unto him , and speak good of his name , for the lord is good . the goodness of god is the spring and fountain of our beings , but for that we had been nothing ; and but for his farther goodness , we might have been any thing , of the lowest and meanest rank of his creatures . but the goodness of god hath been pleased to advance us to be the top and perfection of the visible creation , he hath been pleased to endow us with mind and understanding , and made us capable of happiness , in the knowledge , and love , and enjoyment of himself . he hath curiously and wonderfully wrought the frame of our bodies , so as to make them fit habitations for reasonable souls , and immortal spirits ; he hath made our very bodies vessels of honour , when of the very same clay he hath made innumerable other creatures , of a much lower rank and condition ; so that tho' man in respect of his body be a-kin to the earth , yet in regard of his soul , he is allied to heaven , of a divine original , and descended from above . of all the creatures in this visible world , man is the chief ; and what is said of behemoth , or the elephant , job 42. in respect of his great strength , and the vast bigness of his body , is only true absolutely of man , that he is , divini opificii caput , the chief of the ways of god , and upon earth there is none like him . the psalmist takes particular notice of the goodness of god to man , in this respect of the excellency and dignity of his being . psal . 8.5 . thou hast made him little lower than the angels , and hast crowned him with glory and honour . and this advantage of our nature above other creatures , we ought thankfully to acknowledge ; tho' most men are so stupid , as to overlook it , as elihu complains , job 35.10 , 11. none saith , where is god my maker ? who teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven . 2. the goodness of god to man appears , in that he hath made and ordained so many things chiefly for our use . the beauty and usefulness of the creatures below us , their plain subserviency to our necessity , and benefit , and delight , are so many clear evidences of the divine goodness to us , not only discernable to our reason , but even palpable to our senses , so that we may see and taste that the lord is gracious . this david particularly insists upon as a special ground of praise and thanksgiving to god , that he hath subjected so great a part of the creation to our dominion and use ; psal . 8.6 , 7 , 8. speaking of man , thou hast made him to have dominion over the works of thy hands ; thou hast put all things under his feet ; all sheep and oxen , yea , and the beasts of the field ; the fowl of the air , and the fish of the sea , and whatsoever passeth through the paths of the seas . what an ininnumerable variety of creatures are there in this inferiour world , which were either solely or principally made for the use and service , pleasure and delight of man ! how many things are there , which serve for the necessity and support , for the contentment and comfort of our lives ! how many things for the refreshment and delight of our senses , and the excercise and employment of our understandings ! that god hath not made man for the service of other creatures , but other creatures for the service of man , epictetus doth very ingeniously argue from this observation ; that the creatures below man , the brute beasts , have all things in a readiness , nature having provided for them meat , and drink , and lodging , so that they have no absolute need that any should build houses , or make cloaths , or store up provisions , or prepare and dress meat for them ; for , says he , being made for the service of another , they ought to be furnisht with these things , that they may be always in a readiness , to serve their lord and master ; a plain evidence that they were made to serve man , and not man to serve them . and to raise our thoughts of god's goodness to us the sons of men yet higher , as he hath given us the creatures below us for our use and convenience , so hath he appointed the creatures above us for our guard and protection , not to say for our service . psal . 34.7 . the angel of the lord encampeth round about them that fear him , and he delivereth them ; and then it follows , o taste and see that the lord is good . and , psal . 91.11 , 12. he shall give his angels charge over thee , to keep thee in all thy ways . they shall bear thee up in their hands . nay the apostle speaks , as if their whole business and imployment were to attend upon and be serviceable to good men , heb. 1.14 . are they not all ministring spirits , sent forth to minister for them , who shall be heirs of salvation ? 3. the goodness of god to men appears , in his tender love and peculiar care of us , above the rest of the creatures , being ready to impart and dispense to us the good that is suitable to our capacity and condition ; and concerned to exempt us from those manifold evils of want and pain , to which we are obnoxious . i do not mean an absolute exemption from all sorts and all degrees of evil , and a perpetual tenor of temporal happiness , and enjoyment of all good things ; this is not suitable to our present state , and the rank and order which we are in among the creatures ; nor would it be best for us , all things considered . but the goodness of god to us above other creatures , is proportionable to the dignity and excellency of our natures above them ; for as the apostle reasons in another case , doth god take care for oxen , and shall he not much more extend his care to man ? to this purpose our saviour reasons , mat. 6. behold the fowls of the air , they sow not , neither do they reap , and yet your heavenly father takes care of them ; are not ye much better than they ? and , v. 30. wherefore if god so cloath the grass of the field , shall he not much more cloath you ? and , chap. 10.29 . are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your father . but the very hairs of your head are all numbred . fear ye not therefore , ye are of more value than many sparrows . 't is true , god hath a special care of his people and servants , above the rest of mankind ; but our saviour useth these arguments to his disciples , to convince them of the providence of god towards them , as men , and of a more excellent nature than other creatures . and indeed we are born into the world more destitute and helpless , than other creatures ; as if it were on purpose to shew , that god had reserved us for his more peculiar care and providence ; which is so great , that the scripture , by way of condescention , expresseth it to us by the name of love ; so that what effects of care the greatest and tenderest affection in men is apt to produce towards one another , that , and much more , is the effect of god's goodness to us ; and this affection of god is common to all men ( tho' of all creatures we have least deserved it ) and is ready to diffuse and shed abroad it self , where-ever men are qualified for it by duty and obedience , and do not obstruct and stop the emanations of it , by their sins and provocations . and tho' the greatest part of mankind be evil , yet this doth not wholly put a stop to his goodness , tho' it cause many abatements of it , and hinder many good things from us ; but such is the goodness of god , notwithstanding the evil and undutifulness of men , that he is pleased still to concern himself in the government of the world , and to preserve the societies of men from running into utter confusion and disorder ; notwithstanding the violence and irregularities of mens wills and passions , the communities of men subsist upon tolerable terms ; and notwithstanding the rage and craft of evil men , poor and unarmed innocence and virtue is usually protected , and sometimes rewarded in this world ; and domineering and outragious wickedness is very often remarkably checkt and chastised . all which instances of god's providence , as they are greatly for the advantage and comfort of mankind , so are they an effectual declaration of that goodness which governs all things , and of god's kind care of the affairs and concernments of men ; so that if we look no farther than this world , we may say with david , verily there is a reward for the righteous , verily there is a god that judgeth the earth . i know this argument hath been perverted to a quite contrary purpose ; that if goodness govern'd the world , and administred the affairs of it , good and evil would not be so carelesly and promiscously dispensed ; good men would not be so great sufferers , nor wicked men so prosperous as many times they are . but this also , if rightly considered , is an effect of god's goodness , and infinite patience to mankind ; that he causeth his sun to rise , and his rain to fall upon the just and unjust . that upon the provocations of men , he does not give over his care of them , and throw all things into confusion and ruin ; this plainly shews , that he designs this life for the tryal of men's virtue and obedience , in order to the greater reward of it ; and therefore he suffers men to walk in their own ways , without any great check and controle , and reserves the main bulk of rewards and punishments for another world : so that all this is so far from being any objection against the goodness of god , that on the contrary , it is an argument of god's immense goodness , and infinite patience , that the world subsists and continues , and that he permits men to take their course , for the fuller tryal of them , and the clearer and most effectual declaration of his justice , in the rewards and punishments of another life . fourthly , and lastly , the goodness of god to mankind most gloriously appears , in the provision he hath made for our eternal happiness . what the happiness of man should have been , had he continued in innocency , is not particularly revealed to us ; but this is certain , that by willful transgression , we have forfeited all that happiness which our natures are capable of . in this lapsed and ruinous condition of mankind , the goodness and mercy of god was pleased to employ his wisdom for our recovery , and to restore us , not only to a new , but a greater capacity of glory and happiness . and in order to this , the son of god assumes our nature , for the recovery and redemption of man ; and the pardon of sin is purchased for us by his blood ; eternal life , and the way to it , are clearly discover'd to us . god is pleased to enter into a new and better covenant with us , and to afford us inward grace and assistance , to enable us to perform the conditions of it ; and graciously to accept of our faith and repentance , of our sincere resolutions and endeavours of holiness and obedience , for perfect and compleat righteousness , for his sake who fullfilled all righteousness . this is the great and amazing goodness of god to mankind , that when we were in open rebellion against him , he should entertain thoughts of peace and reconciliation ; and when he past by the fall'n angels , he should set his affection and love upon the sinful and miserable sons of men. and herein is the love of god to men perfected , that as he hath made all creatures , both above us , and below us , subservient and instrumental to our subsistence and preservation , so , for the ransom of our souls from eternal ruin and misery , he hath not spared his own son , but hath given him up to death for us ; him , whom he hath commanded all the angels of god to worship , and to whom he hath made subject all creatures in heaven and earth ; him , who made the world , and who upholds all things by the word of his power , who is the brightness of his glory , and the express image of his person . and after such a stupendious instance as this , what may we not reasonably hope for , and promise our selves from the divine goodness ! so the apostle hath taught us to reason , rom. 8.32 . he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? sermon iii. the goodness of god. psal. cxlv . 9 . the lord is good to all , and his tender mercies are over all his works . in handling this argument , i proceeded in this method . first , to consider what is the proper notion of goodness . secondly , to shew that this perfection of goodness belongs to god. thirdly , i considered the effects of the divine goodness under these heads . i. the universal extent of it , in the number , variety , order , end , and design of the things created by him , and his preservation and providing for the welfare and happiness of them . ii. i considered more particularly the goodness of god to mankind , of which i gave these four instances . 1. that he hath given us such noble beings , and placed us in so high a rank and order of his creatures . 2. in that he hath made and ordained so many things chiefly for us . 3. in that he exerciseth so peculiar a providence over us above the rest , that tho he is said to be good to all , he is only said to love the sons of men. 4. in that he hath provided for us eternal life and happiness . there only now remains the fourth and last particular to be spoken to , which was to answer some objections which may seem to contradict and bring in question the goodness of god ; and they are many , and have ( some of them especially ) great difficulty in them , and therefore it will require great consideration and care , to give a clear and satisfactory answer to them , which undoubtedly they are capable of ; the goodness of god being one of the most certain and unquestionable truths in the world. i shall mention those which are most considerable and obvious , and do almost of themselves spring up in every man's mind , and they are these four , the first of them more general , the other three more particular . first , if god be so exceeding good , whence comes it to pass , that there is so much evil in the world , of several kinds ; evil of imperfection , evil of affliction or suffering , and ( which is the greatest of all others , and indeed the cause of them ) evil of sin ? secondly , the doctrine of absolute reprobation ; by which is meant , the decreeing of the greatest part of mankind to eternal misery and torment , without any consideration or respect to their sin or fault ; this seems notoriously to contradict , not only the notion of infinite goodness , but any competent measure and degree of goodness . thirdly , the eternal misery and punishment of men for temporal faults , seems hard to be reconciled with that excess of goodness , which we suppose to be in god. fourthly , the instances of god's great severity to mankind upon occasion , in those great calamities , which by the providence of god have in several ages either befaln mankind in general , or particular nations ; and here i shall confine my self to scripture instances , as being the most certain and remarkable , or at least equal to any that are to be met with in history ; as the early and universal degeneracy of mankind , by the sin and transgression of our first parents ; the destruction of the world by a general deluge ; the sudden and terrible destruction of sodom and gomorrah , and the cities about them , by fire and brimstone from heaven ; the cruel extirpation of the canaanites , by the express command of god ; and lastly , the great calamities which befel the jewish nation , and the final ruin and perdition of them at the destruction of jerusalem . these are the objections against the goodness of god , which i shall severally consider , and with all the brevity and clearness i can , endeavour to return a particular answer to them . the first objection , which i told you is more general , is this , if god be so exceeding good , whence then comes it to pass , that there is so much evil in the world of several kinds ? 't is evident beyond denyal , that evil abounds in the world. the whole world lies in evil , says st. john , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lies in wickedness , ( so our translation renders it ) is involved in sin ; but by the article and opposition st. john seems to intend the devil . we know , says he , that we are of god , and the whole world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is subject to the evil one , and under his power and dominion . which way so ever we render it , it signifies , that evil of one kind or other reigns in the world. now can evil come from a good god ? out of the same mouth proceedeth blessing and cursing . doth a fountain send forth at the same place sweet water and bitter ? this cannot be , as st. james speaks in another case . but all evils that are in the world , must either be directly procured by the divine providence , or permitted to happen ; and next to the causing and procuring of evil , it seems to be contrary to the goodness of god , to permit that there should be any such thing , when it is in his power to help and hinder it . answer . to give an account of this , it was an ancient doctrine of some of the most ancient nations , that there were two first causes or principles of all things , the one of good things , the other of bad ; which among the persians were called oromasdes and arimanius ; among the egyptians osiris and typhon ; among the chaldeans good or bad planets ; among the greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and plutarch expresly says , that the good principle was called god , and the bad , demon , or the devil ; in conformity to which ancient traditions , the manichees ( a sad sect of christians ) set up two principles , the one infinitely good , which they supposed to be the original cause of all good that is in the world ; the other infinitely evil , to which they ascribed all the evils that are in the world. but besides that the notion of an infinite evil is a contradiction , it would be to no purpose to suppose two opposite principles of equal power and force . that the very notion of an infinite evil is a contradiction , will be very clear , if we consider , that what is infinitely evil , must be infinitely imperfect , and consequently infinitely weak ; and for that reason , tho never so mischievous and malicious , yet being infinitely weak , and ignorant , and foolish , would neither be in a capacity to contrive mischief , nor to execute it . but admit , that a being infinitely mischievous , were infinitely cunning , and infinitely powerful , yet it could do no evil ; because the opposite principle of infinite goodness , being also infinitely wise and powerful , they would tie up one anothers hands ; so that upon this supposition , the notion of a deity , would signifie just nothing , and by virtue of the eternal opposition and equality of these two principles , they would keep one another at a perpetual bay , and being an equal match for one another , instead of being two deities , they would be two idols , able to do neither good nor evil . but to return a more distinct and satisfactory answer to this objection ; there are three sorts of evil in the world ; the evil of imperfection ; the evil of affliction and suffering ; and the evil of sin. and 1 st , for the evil of imperfection , i mean natural imperfections , these are not simply and absolutely , but only comparatively evil ; now comparative evil is but a less degree of goodness ; and it is not at all inconsistent with the goodness of god , that some creatures should be less good than others , that is , imperfect in comparison of them ; nay , it is very agreeable both to the goodness and wisdom of god , that there should be this variety in the creatures , and that they should be of several degrees of perfection , being made for several uses and purposes , and to be subservient to one another , provided they all contribute to the harmony and beauty of the whole . some imperfection is necessarily involved in the very nature and condition of a creature , as that it derives its being from another , and necessarily depends upon it , and is beholding to it , and is likewise of necessity finite and limited in its nature and perfections ; and as for those creatures which are less perfect than others , this also , that there should be degrees of perfection , is necessary , upon supposition , that the wisdom of god thinks fit to display it self in variety of creatures of several kinds and ranks . for tho comparing the creatures with one another , the angelical nature is best , and most perfect ; yet it is absolutely best , that there should be other creatures besides angels . there are many parts of the creation , which are rashly and inconsiderately by us concluded to be evil and imperfect , as some noxious and hurtful creatures ; which yet in other respects , and to some purposes , may be very useful , and against the harm and mischief whereof , we are sufficiently armed , by such means of defence , and such antidotes as reason and experience are able to find and furnish us withal ; and those parts of the world , which we think of little or no use , as rocks and deserts , and that vast wilderness of the sea , if we consider things well , are of great use to several very considerable purposes ; or if we can discern no other use of them , they serve at least to help our dulness , and to make us more attentively to consider , and to admire the perfection and usefulness of the rest ; at the worst , they may serve for foils to set off the wise order and contrivance of other things , and ( as one expresseth it very well ) they may be like a blackmoor's head in a picture , which gives the greater beauty to the whole piece . 2 dly , for the evils of affliction and suffering ; and these either befal brute creatures , or men endow'd with reason and consideration . 1 st , for those which befal the brute creatures ; those sufferings which nature inflicts upon them , are very few ; the greatest they meet withal are from men , or upon their account , for whose sake they were chiefly made , and to whose reasonable use and gentle dominion they are consigned . it is necessary from the very nature of these creatures , that they should be passive and liable to pain : and yet it doth in no wise contradict either the wisdom or goodness of god to make such creatures , because all these pains are for the most part fully recompensed , by the pleasure these creatures find in life ; and that they have such a pleasure and happiness in life , is evident , in that all creatures , notwithstanding the miseries they endure , are still fond of life , and unwilling to part with it : no creature but man ( who only hath perverted his nature ) ever seeks the destruction of it self ; and since all brute creatures are so loth to go out of being , we may probably conclude , that if they could deliberate , whether they would be or not , they would chuse to come into being , even upon these hard conditions . but however that be , this we are sure of , that they suffer chiefly from us , and upon our account ; we who are their natural lords , having depraved our selves first , are become cruel and tyrannical to them ; nay , the scripture tells us , that they suffer for our sakes , and that the whole creation groaneth , and is in bondage for the sin of man : and this is not unreasonable , that being made principally for man , they should suffer upon his account , as a part of his goods and estate ; not as a punishment to them ( which under the notion of punishment , they are not capable of ) but as a punishment to him , who is the lord and owner of them , they being by this means become more weak and frail , and less useful and serviceable to him for whom they were made ; so that the sufferings of the creatures below us , are in a great measure to be charged up-us , under whose dominion god hath put them . 2 dly , as for the afflictions and sufferings which befal men , these are not natural and of god's making , but the result and fruit of our own doings , the effects and consequences of the ill use of our own liberty and free choice ; and god does not willingly send them upon us , but we wilfully pull them down upon our selves ; for he doth not afflict willingly , nor grieve the children of men , as the prophet tells us , lam. 3.33 . or as it is in the wisdom of solomon , chap. 1.12 , 13. god made not death , neither hath he pleasure in the destruction of the living ; but men pull destruction upon themselves , with the works of their own hands . all the evils that are in the world , are either the effects of our own sin , as poverty , and disgrace , pains , diseases , and death , which are sometimes more immediately inflicted upon men , by a visible providence and hand of god , but are usually brought upon us by our selves , in the natural course and order of things ; or they are the effects of other mens sins , brought upon us by the ambition and covetousness , by the malice and cruelty of others ; and these evils , tho they are procured and caused by others , yet they are deserved by our selves ; and tho they are immediately from the hand of men , yet we ought to look farther , and consider them , as directed and disposed by the providence of god ; as david did when shimei cursed him ; god ( saith he ) hath bid him curse david , tho it immediately proceeded from shimei's insolence and ill nature . now upon the supposition of sin , the evils of affliction and suffering are good , because they are of great use to us , and serve to very good ends and purposes . i. as they are the proper punishments of sin. evil is good to them that do evil , that is , it is fit and proper , just and due . psal . 107.17 . fools , because of their transgression , and because of their iniquities , are afflicted . and it is fit they should be so , crooked to crooked is streight and right . a rod for the back of fools , saith solomon ; and elsewhere , god hath made every thing for that which is fit for it , and the evil day for the wicked man. 2 dly , as they are the preventions and remedies of greater evils . evils of affliction and suffering are good for wicked men , to bring them to a sense of their sin , and to reclaim them from it , and thereby to prevent greater temporal evils , and preserve them from eternal misery ; and not only good to the person that suffers , but likewise to others , to deter and affright them from the like sins ; to prevent the contagion of sin , and to stop the progress of iniquity , upon which greater guilt and worse mischiefs might ensue ; and they are good to good men , to awaken and rouse them out of their security , to make them know god and themselves better ; they are almost a necessary discipline for the best of men , much more for evil and depraved dispositions ; and we might as reasonably expect , that there should be no rod in a school , as that there should be no suffering and afflictions in the world. 3 dly , as they are the occasions and matter of many virtues . god teacheth men temperance by want , and patience by reproach and sufferings , charity by persecution , and pity and compassion to others by grievous pains upon our selves . the benefit of afflictions to them that make a wise use of them is unspeakable ; they are grievous in themselves , nevertheless ( saith the apostle to the hebrews ) they bring forth the peaceable fruits of righteousness , to them that are exercised therewith . david gives a great testimony of the mighty benefit and advantage of them , from his own experience , psal . 119.76 . before i was afflicted i went astray , but now have i kept thy word . and , v. 71. it is good for me that i have been afflicted , that i might learn thy statutes . 4 thly , the evils of suffering , patiently submitted to , and decently born , do greatly contribute to the increase of our happiness . all the persecutions and sufferings of good men in this life , do work for us a far more exceeding and eternal weight of glory . and if they contribute to our greater good and happiness at last , they are good . the glorious reward of the sufferings which we have met with , in this life , will in the next clear up the goodness and justice of the divine providence , from all those mists and clouds which are now upon it , and fully acquit it from all those objections which are now raised against it , upon account of the afflictions and sufferings of good men in this life , which are not worthy to be compared with the glory which shall be revealed in them . iii. as for the evil of sin , which is the great difficulty of all . how is it consistent with the goodness of god , to permit so great an evil as this to come into the world ? for answer to this , i desire these two things may be considered . 1. that it doth not at all contradict the wisdom or goodness of god , to make a creature of such a frame , as to be capable of having its obedience tryed in order to the reward of it , which could not be , unless such a creature were made mutable , and by the good or bad use of its liberty , capable of obeying or disobeying the laws of his creator ; for where there is no possibility of sinning , there can be no tryal of our virtue and obedience , and nothing but virtue and obedience are capable of reward . the goodness of god towards us is sufficiently vindicated , in that he made us capable of happiness , and gave us sufficient direction and power for the attaining of that end ; and it does in no wise contradict his goodness , that he does not by his omnipotency interpose to prevent our sin ; for this had been to alter the nature of things , and not to let man be the creature he made him , capable of reward or punishment , according to the good or bad use of his own free choice . it is sufficient that god made man good at first , tho mutable , and that he had a power to have continued so , tho he wilfully determined himself to evil ; this acquits the goodness of god , that he made man upright , but he found out to himself many inventions . 2. if there had not been such an order and rank of creatures , as had been in their nature mutable , there had been no place for the manifestation of god's goodness in a way of mercy and patience ; so that tho god be not the author of the sins of men , yet in case of their willful transgression and disobedience , the goodness of god hath a fair opportunity of discovering it self , in his patience and long-suffering to sinners , and in his merciful care and provision for their recovery out of that miserable state . and this may suffice for answer to the first objection , if god be so good , whence then comes evil ? the second objection against the goodness of god , is from the doctrine of absolute reprobation ; by which i mean the decreeing the greatest part of mankind to eternal misery and torment , without any consideration or respect to their sin and fault . this seems not only notoriously to contradict the notion of infinite goodness , but to be utterly inconsistent with the least measure and degree of goodness . indeed , if by reprobation were only meant , that god in his own infinite knowledge foresees the sins and wickedness of men , and hath from all eternity determined in himself , what in his word he hath so plainly declared , that he will punish impenitent sinners with everlasting destruction ; or if by reprobation be meant , that god hath not elected all mankind , that is , absolutely decreed to bring them infallibly to salvation ; neither of these notions of reprobation , is any ways inconsistent with the goodness of god ; for he may foresee the wickedness of men , and determine to punish it , without any impeachment of his goodness : he may be very good to all , and yet not equally and in the same degree ; if god please to bring any infallibly to salvation , this is transcendent goodness ; but if he put all others into a capacity of it , and use all necessary and fitting means to make them happy , and after all this , any fall short of happiness , through their own wilful fault and obstinacy , these men are evil and cruel to themselves , but god hath been very good and merciful to them . but if by reprobation be meant , either that god hath decreed , without respect to the sins of men , their absolute ruin and misery ; or that he hath decreed that they shall inevitably sin and perish ; it cannot be denied , but that such a reprobation as this doth clearly overthrow all possible notion of goodness . i have told you , that the true and only notion of goodness in god , is this , that it is a propension and disposition of the divine nature , to communicate being and happiness to his creatures : but surely nothing can be more plainly contrary to a disposition to make them happy , than an absolute decree , and a peremptory resolution to make them miserable . god is infinitely better than the best of men , and yet none can possibly think that man a good man , who should absolutely resolve to disinherit and destroy his children , without the foresight and consideration of any fault to be committed by them . we may talk of the goodness of god : but it is not an easie matter , to devise to say any thing worse than this of the devil . but it is said , reprobation is an act of soveraignty in god , and therefore not to be measured by the common rules of goodness . but it is contrary to goodness , and plainly inconsistent with it ; and we must not attribute such a soveraignty to god , as contradicts his goodness ; for if the soveraignty of god may break in at pleasure upon his other attributes , then it signifies nothing to say that god is good , and wise , and just , if his soveraignty may at any time act contrary to these perfections . now if the doctrine of absolute reprobation , and the goodness of god cannot possibly stand together , the question is , which of them ought to give way to the other ? what st. paul determines in another case , concerning the truth and fidelity of god , will equally hold concerning his goodness ; let god be good , and every man a lyar . the doctrine of absolute reprobation is no part of the doctrine of the holy scriptures , that ever i could find ; and there 's the rule of our faith. if some great divines have held this doctrine , not in opposition to the goodness of god , but hoping they might be reconciled together , let them do it if they can ; but if they cannot , rather let the schools of the greatest divines be call'd in question , than the goodness of god , which next to his being , is the greatest and clearest truth in the world . thirdly , it is farther objected , that the eternal punishment of men for temporal faults seems hard to be reconciled with that excess of goodness , which we suppose to be in god. this objection i have fully answer'd , in a discourse upon s. matth. 25.46 . and therefore shall proceed to the fourth and last objection , against the goodness of god , from sundry instances of god's severity to mankind , in those great calamities which by the providence of god have in several ages either befaln mankind in general , or particular nations . and here i shall confine my self to scripture instances , as being most known , and most certain and remarkable , or at least equally remarkable with any that are to be met with in any other history ; such are the early and universal degeneracy of all mankind , by the sin and transgression of our first parents ; the destruction of the world by a general deluge ; the sudden and terrible destruction of sodom and gomorrah , and the cities about them , by fire and brimstone from heaven ; the cruel extirpation of the canaanites by the express command of god ; and lastly , the great calamities which befel the jewish nation , especially the final ruin and dispersion of them at the destruction of jerusalem . these and the like instances of god's severity , seem to call in question his goodness . against these severe and dreadful instances of god's severity , it might be a sufficient vindication of his goodness , to say in general , that they were all upon great and high provocations ; most of them after long patience and forbearance , and with a great mixture of mercy , and a declared readiness in in god to have prevented or removed them upon repentance ; all which are great instances of the goodness of god. but yet for the clearer manifestation of the divine goodness , i shall consider them particularly , and as briefly as i can . 1. as for the transgression of our first parents , and the dismal consequences of it to all their posterity . this is a great depth , and tho the scripture mentions it , yet it speaks but little of it ; and in matters of mere revelation , we must not attempt to be wise above what is written . thus much is plain , that it was an act of high and wilful disobedience , to a very plain and easie command ; and that in the punishment of it , god mitigated the extremity of the sentence ( which was present death ) by granting our first parents the reprieve of almost a thousand years ; and , as to the consequences of it to their posterity , god did not , upon this provocation , abandon his care of mankind ; and tho he removed them out of that happy state and place in which man was created , yet he gave them a tolerable condition and accommodations upon earth ; and which is certainly the most glorious instance of divine goodness that ever was , he was pleased to make the fall and misery of man the happy occasion of sending his son in our nature , for the recovery and advancement of it to a much happier and better condition , than that from which we fell . so the apostle tells us at large , rom. 5. that the grace of god , by jesus christ , hath redounded much more to our benefit and advantage , than the sin and disobedience of our first parents did to our prejudice . 2. for the general deluge , tho it look very severe , yet if we consider it well , we may plainly discern much of goodness in it . it was upon great provocation , by the universal corruption and depravation of mankind , the earth was filled with violence , and all flesh had corrupted its ways ; the wickedness of man was great upon the earth , and every imagination of the thoughts of his heart was only evil continually ; which is not a description of original sin , but of the actual and improved wickedness of mankind ; and yet when the wickedness of men was come to this height , god gave them fair warning , before he brought this calamity upon them , when the patience of god waited in the days of noah , for the space of an hundred and twenty years ; at last , when nothing would reclaim them , and almost the whole race of mankind were become so very bad , that it is said , it repented the lord that he had made man upon the earth , and it grieved him at his heart , when things were thus extremely bad , and like to continue so ; god in pity to mankind , and to put a stop to their growing wickedness and guilt , swept them away all at once , from the face of the earth , except one family , which he had preserved from this contagion , to be a new seminary of mankind , and , as the heathen poet expresseth it , mundi melioris origo , the source and original of a better race . 3. for that terrible destruction of sodom and gomorrah by fire and brimstone from heaven , it was not brought upon them till the cry of their sin was great , and gone up to heaven , till by their unnatural lusts they had provoked supernatural vengeance . and it is very remarkable , to what low terms god was pleased to condescend to abraham for the sparing of them ; if in those five cities there had been found but ten righteous persons , he would not have destroyed them for those ten 's sake . so that we may say with the apostle , behold the goodness and severity of god! here was wonderful goodness mixt with this great severity . 4. for the extirpation of the canaanites , by the express command of god , which hath such an appearance of severity , it is to be consider'd , that this vengeance was not executed upon them , till they were grown ripe for it . god spared them for above four hundred years , for so long their growing impiety is taken notice of , gen. 18.28 . where it is said , that the iniquity of the amorites was not yet full ; god did not proceed to cut them off , till their case was desperate , past all hopes of recovery , till the land was defiled with abominations , and surcharged with wickedness , to that degree , as to spue out its inhabitants , as is expresly said , levit. 18.28 . when they were arrived to this pitch , it was no mercy to them to spare them any longer , to heap up more guilt and misery to themselves . fifthly , and lastly , as for the great calamities which god brought upon the jews , especially in their final ruin and dispersion , at the destruction of jerusalem ; not to insist upon the known history of their multiplied rebellions and provocations , of their despiteful usage of god's prophets , whom he sent to warn them of his judgments , and to call them to repentance , of their obstinate refusal to receive correction , and to be brought to amendment , by any means that god could use ; for all which provocations , he at last delivered them into their enemies hands , to carry them away captive ; not to insist upon this , i shall only consider their final destruction by the romans , which tho' it be dreadfully severe , beyond any example of history , yet the provocation was proportionable ; for this vengeance did not come upon them , till they had as it were extorted it , by the most obstinate impenitency and unbelief , in rejecting the counsel of god against themselves , and resisting such means as would have brought tyre and sidon , sodom and gomorrah to repentance ; till they had despised the doctrine of life and salvation , delivered to them by the son of god , and confirmed from heaven , by the clearest and greatest miracles ; and by wicked hands had crucified and slain the son of god , and the saviour of the world. nay , even after this greatest of sins that ever was committed , god waited for their repentance forty years , to see if in that time they would be brought to a sense of their sins , and to know the things which belonged to their peace . and no wonder if after such provocations , and so much patience , and so obstinate an impenitency , the goodness of god at last gave way to his justice , and wrath came upon them to the utmost . so that all these instances rightly considered , are rather commendations of the divine goodness , than just and reasonable objections against it ; and notwithstanding the severity of them , it is evident that god is good , from the primary inclinations of his nature ; and severe only upon necessity , and in case of just provocation . and to be otherwise , not to punish insolent impiety and incorrigible wickedness , in a severe and remarkable manner , would not be goodness , but a fond indulgence ; not patience , but stupidity ; not mercy to mankind , but cruelty ; because it would be an encouragement to them to do more mischief , and to bring greater misery upon themselves . so that if we suppose god to be holy and just , as well as good , there is nothing in any of these instances , but what is very consistent with all that goodness which we can suppose to be in a holy , and wise , and just governour , who is a declared enemy to sin , and is resolved to give all fitting discountenance to the breach and violation of his laws . it is necessary in kindness and compassion to the rest of mankind , that some should be made remarkable instances of god's severity , that the punishment of a few may be a warning to all , that they may hear and fear , and by avoiding the like sins , may prevent the like severity upon themselves . and now i have , as briefly as i could , explained and vindicated the goodness of god ; the consideration whereof is fruitful of many excellent and useful inferences , in relation both to our comfort and our duty , but these i shall refer to another opportunity . sermon iv. the goodness of god. psal. cxlv . 9 . the lord is good to all , and his tender mercies are over all his works . i have made several discourses upon this argument of the goodness of god ; shewing what it is ; on what accounts we ascribe it to god ; what are the effects and large extent of it to the whole creation , and more particularly to mankind ; and , in the last place , considered the several objections which seem to lie against it . i proceed now to the application of this excellent argument , the considederation whereof is so fruitful of useful inferences , in relation both to our comfort and duty . and , i. this shews us the prodigious folly and unreasonableness of atheism . most of the atheism that is in the world , doth not so much consist in a firm perswasion that there is no god , as in vain wishes and desires that there were none . bad men think it would be a happiness to them , and that they should be in a much better condition , if there were no god , than if there be one . nemo deum non esse credit , nisi cui deum non esse expedit , no man is apt to disbelieve a god , but he whose interest it is that there should be none . and if we could see into the hearts of wicked men , we should find this lying at the bottom , that if there be a god , he is just and will punish sin , that he is infinite in power and not to be resisted , and therefore kills them with his terror so often as they think of him ; hence they apprehend it their interest , that there should be no god , and wish there were none , and thence are apt to cherish in their minds a vain hope that there is none , and at last endeavour to impose upon themselves by vain reasonings , and to suppress the belief of a god , and to stifle their natural apprehensions and fears of him . so that it is not primus in orbe deos fecit timor , fear that first made gods ; but the fear which bad men have of the divine power and justice , that first tempted them to the disbelief of him . but were not these men as foolish as they are wicked , they would wish with all their hearts there were a god , and be glad to believe so . and the psalmist gives them their true character , who can entertain any such thoughts or wishes ; psal . 14.1 . the fool hath said in his heart , there is no god ; for they are fools who do not understand nor consult their true interest : and if this be true which i have said concerning the goodness of god , if this be his nature , to desire and procure the happiness of his creatures , whoever understands the true nature of god and his own true interest , cannot but wish there were a god , and be glad of any argument to prove it , and rejoyce to find it true , as children are glad of a kind and tender father , and as subjects rejoyce in a wise and good prince . the goodness of god gives us so lovely a character of him , makes him so good a father , so gracious a governour of men , that if there were no such being in the world , it were infinitely desirable to mankind that there should be ; he is such an one , qualem omnes cuperent , si deesset , as if he were wanting , all men ought to wish for . the being of god is so comfortable , so convenient , so necessary to the felicity of mankind , that ( as tully admirably says ) dij immortales ad usum hominum fabricati penè videantur , if god were not a necessary being of himself , he might almost seem to be made on purpose for the use and benefit of men ; so that atheism is not only an instance of the most horrible impiety , but of the greatest stupidity ; and for men to glory in their disbelief of a god , is like the rejoycing and triumph of a furious and besotted multitude , in the murder of a wise and good prince , the greatest calamity and confusion that could possibly have befaln them . if the evidence of god's being were not so clear as it is , yet the consideration of his goodness ought to check all inclination to atheism and infidelity ; for if he be as good as he is represented to us , both by natural light and divine revelation , ( and he is so , as sure as he is ) if he tender our welfare , and desire our happiness , as much as we our selves can do , and use all wise ways and proper means to bring it about , then it is plainly every man's interest , even thine , o sinner ! to whom after all thy provocations he is willing to be reconciled , that there should be such a being as god is , and when ever thou comest to thy self , thou wilt be sensible of thy want of him , and thy soul will thirst for god , even the living god , and pant after him , as the hart pants after the water brooks ; in the day of thy affliction and calamity , when distress and anguish cometh upon thee , thou wilt flie to god for refuge , and shelter thy self under his protection , and wouldest not for all the world , but there were such a being in it , to help and deliver thee . deos nemo sanus timet ( says seneca ) furor est metuere salutaria , no man in his wits is afraid there is a god ; it is a madness to fear that , which is so much for our benefit and advantage . humane nature is conscious to it self of its own weakness and insufficiency , and of its necessary dependance upon something without it self for its happiness , and therefore in great extremity and distress , the atheist himself hath naturally recourse to him , and he who denyed and rejected him in his prosperity , clings to him in adversity , as his only support and present help in time of trouble . and this is a sure indication , that these men , after all their endeavours to impose upon themselves , have not been able wholly to extinguish in their minds the belief of god and his goodness ; nay it is a sign , that at the bottom of their hearts they have a firm perswasion of his goodness , when after all their insolent defiance of him , they have the confidence to apply themselves to him for mercy , and help in time of need ; and therefore our hearts ought to rise with indignation against those who go about to perswade the belief of a thing so prejudicial to our interest , to take away the light of our eyes , and the breath of our nostrils , and to rob us of all the comfort and support , which the belief of an infinite power , conducted by infinite wisdom and goodness , is apt to afford to mankind . ii. we should take great care of perverting and abusing this great goodness by vain confidence and presumption . this is a provocation of an high nature , which the scripture calls , turning the grace of god into wantonness , making that an encouragement to sin , which is one of the strongest arguments in the world against it . god is infinitely good and merciful ; but we must not therefore think , that he is fond and indulgent to our faults ; but on the contrary , because he is good , he cannot but hate evil . so the scripture every where tells us , that he is of purer eyes than to behold iniquity ; that the face of the lord is against them that do evil ; he is not a god that hath pleasure in wickedness , neither shall evil dwell with him ; the foolish shall not stand in his fight , he hateth all the workers of iniquity . he is ready to shew mercy to those , who are qualified for it by repentance , and resolution of a better course ; but as long as we continue impenitent , god is implacable , and will deal with us according to the tenor of his laws , and the desert of our doings . despair is a great sin , but presumption is a greater ; despair doubts of the goodness of god , but presumption abuseth it ; despair disbelieves , but presumption perverts the best thing in the world to a quite contrary purpose from what it was intended . iii. the consideration of god's goodness is a mighty comfort and relief to our minds , under all our fears and troubles . great are the fears and jealousies of many devout minds concerning god's love to them , and their everlasting condition ; which are commonly founded in one of these two causes , a melancholy temper , or mistaken notions and apprehensions of god ; and very often these two meet together , and hinder the cure and removal of one another . melancholy as it is an effect of bodily temper , is a disease not to be cured by reason and argument , but by physick and time ; but the mistakes which men have entertained concerning god , if they be not set on and heightned by melancholy ( as many times they are ) may be rectified by a true representation of the goodness of god , confirmed by reason and scripture . many good men have had very hard and injurious thoughts of god instill'd into them , from doctrines too commonly taught and received ; as if he did not sincerely desire the happiness of his creatures , but had from all eternity decreed to make the greatest part of mankind , with a secret purpose and design to make them miserable ; and consequently were not serious and in good earnest in his invitations and exhortations of sinners to repentance ; and it is no wonder if such jealousies as these concerning god , make men doubtful whether god love them , and very scrupulous and anxious about their everlasting condition . i have already told you , that these harsh doctrines have no manner of foundation , either in reason or scripture ; that god earnestly desires our happiness , and affords us sufficient means to that end ; that he bears a more hearty good will to us , than any man does to his friend , or any father upon earth ever did to his dearest child ; in comparison of which , the greatest affection of men to those whom they love best , is but as the drop of the bucket , as the very small dust upon the balance . if we have right apprehensions of god's goodness , we can have no temptation to despair of his kind and merciful intentions to us , provided we be but careful of our duty to him , and do sincerely repent and forsake our sins . plainer declarations no words can make , than those we meet with in the holy scriptures , that god hath no pleasure in the death of the wicked , but rather that he should turn from his wickedness and live ; that he would have all men to be saved , and to come to the knowledge of the truth ; that he is long suffering to us-ward , not willing that any should perish , but that all should come to repentance ; that he that confesseth and forsaketh his sin shall have mercy ; that if the wicked forsake his ways , and the unrighteous man his thoughts , and return unto the lord , he will have mercy , and will abundantly pardon . as for outward calamities and afflictions , the consideration of god's goodness is a firm ground of consolation to us , giving us assurance , that god will either prevent them by his providence , or support us under them , or rescue us out of them , or turn them to our greater good and happiness in this world or the next . st. paul speaks of it as the firm belief and perswasion of all good men , that in the issue all their afflictions should prove to their advantage . we know ( says he ) that all things shall work together for good to them that love god ; and one of the greatest evidences of our love to god , is a firm belief and perswasion of his goodness ; if we believe his goodness , we cannot but love him , and if we love him , all things shall work together for our good . and this is a great cordial to those who are under grievous persecutions and sufferings , which is the case of our brethren in a neighbour nation , and may come to be ours , god knows how soon . but tho' the malice of men be great , and backt with a power not to be control'd by any visible means , and therefore likely to continue ; yet the goodness of god is greater than the malice of men , and of a longer duration and continuance . and thus david comforted himself , when he was persecuted by saul , psal . 52.1 . why boasteth thou thy self in mischief , o mighty man ? the goodness of god endureth continually . the persecution which saul raised against him was very powerful , and lasted a long time ; but he comforts himself with this , that the goodness of god endures for ever . iv. the consideration of god's goodness , is a powerful motive and argument to several duties . 1. to the love of god. and this is the most proper and natural effect and operation of the goodness of god upon our minds . several of the divine attributes are very awful , but goodness is amiable , and without this nothing else is so . power and wisdom may command dread and admiration ; but nothing but goodness can challenge our love and affection . goodness is amiable for it self , tho' no benefit and advantage should from thence redound to us ; but when we find the comfortable effects of it , when the riches of god's goodness , and long-suffering , and forbearance , are laid out upon us , when we live upon that goodness , and are indebted to it for all that we have and hope for , this is a much greater endearment to us of that excellency and perfection , which was amiable for it self . we cannot but love him who is good , and does us good ; whose goodness extends to all his creatures , but is exercised in so peculiar a manner towards the sons of men , that it is called love ; and if god vouchsafe to love us , well may this be the first and great commandment , thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy mind . 2. the consideration of god's goodness is likewise an argument to us to fear him ; not as a slave does his master , but as a child does his father , who the more he loves him , the more afraid is he to offend him . there is forgiveness with thee ( saith the psalmist ) that thou mayest be feared ; because god is ready to forgive , we should be afraid to offend . men shall fear the lord , and his goodness , ( saith the prophet ) hosea 3.5 . and indeed nothing is more to be dreaded , than despised goodness and abused patience , which turns into fury and vengeance ; despisest thou the riches of his goodness , and long-suffering , and forbearance , ( says the apostle ) and treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of god ? 3. the consideration of god's goodness , is a powerful motive to obedience to his laws , and as the apostle expresseth it , to walk worthy of the lord unto all well pleasing , being fruitful in every good work . this argument samuel useth to the people of israel , to perswade them to obedience , 1 sam. 12.24 . only fear the lord , and serve him in truth , with all your heart : for consider what great things all he hath done for you . and indeed the laws which god hath given us , are one of the chief instances of his goodness to us , since they all tend to our good , and are proper causes and means of our . happiness ; so that in challenging our obedience to his laws , as acknowledgments of our obligation to him for his . benefits , he lays a new obligation , and confers a greater benefit upon us . all that his laws require of us , is to do that which is best for our selves , and does most directly conduce to our own welfare and happiness . considering our infinite obligations to god , he might have challenged our obedience to the severest and harshest laws he could have imposed upon us ; so that as the servants said to naaman , had the prophet bid thee do some great thing , wouldst thou not have done it ? how much more when he hath only said , wash and be clean ? if god had required of us things very grievous and burthensome , in love and gratitude to him , we ought to have yielded a ready and chearful obedience to such commands ; how much more , when he hath only said , do this and be happy ? in testimony of your love to me , do these things which are the greatest kindness and benefit to your selves . 4. the goodness of god should lead men to repentance . one of the greatest aggravations of our sins is , that we offend against so much goodness , and make so bad a requital for it ; do ye thus requite the lord , o foolish people and unwise ! the proper tendency of god's goodness and patience to sinners , is to bring them to a sense of their miscarriage , and to a resolution of a better course . when we reflect upon the blessings and favours of god , and his continual goodness to us , can we chuse but be ashamed of our terrible ingratitude and disobedience ? nothing is more apt to make an ingenuous nature to relent , than the sense of undeserved kindness ; that god should be so good to us , who are evil and unthankful to him ; that tho' we be enemies to him , yet when we hunger , he feeds us ; when we thirst , he gives us to drink ; heaping as it were coals of fire on our heads , on purpose to melt us into repentance , and to overcome our evil by his goodness . 5. the consideration of god's goodness , is a firm ground of trust and confidence . what may we not hope and assuredly expect from immense and boundless goodness ? if we have right apprehensions of the goodness of god , we cannot possibly distrust him , or doubt of the performance of those gracious promises which he hath made to us ; the same goodness which inclined him to make such promises , will effectually ingage him to make them good . if god be so good as he hath declared himself , why should we think that he will not help us in our need , and relieve us in our distress , and comfort us in our afflictions and sorrows ? if we may with confidence rely upon any thing to confer good upon us , and to preserve and deliver us from evil , we may trust infinite goodness . 6. the goodness of god is likewise an argument to us to patience and contentedness with every condition . if the hand of god be severe and heavy upon us in any affliction , we may be assured that it is not without great cause , that so much goodness is so highly offended and displeased with us ; that he designs our good in all the evils he sends upon us , and does not chasten us for his pleasure , but for our profit ; that we are the cause of our own sufferings , and our sins separate between god and us , and with-hold good things from us ; that in the final issue and result of things , all things shall work together for good to us ; and therefore we ought not to be discontented at any thing which will certainly end in our happiness . 7. let us imitate the goodness of god. the highest perfection of the best and most perfect being is worthy to be our pattern . this the scripture frequently proposeth to us ; math. 5.48 . be ye therefore perfect , even as your father which is in heaven is perfect . how is that ? in being good , and kind , and merciful , as god is . but i say unto you ( says our lord ) love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you , and persecute you ; that ye may be the children of your father which is in heaven : for he maketh his sun to rise on the evil , and on the good , and sendeth rain on the just , and on the unjust . and then it follows , be ye therefore perfect , even as your father which is heaven is perfect . the same pattern st. paul proposeth to us , eph. 4.32 . and ch. 5.1 . be ye kind one to another , tender hearted ; forgiving one another , even as god for christ's sake hath forgiven you . be ye therefore followers of god as dear children , and walk in love . we cannot in any thing resemble god more , than in goodness , and kindness , and mercy , and in a readiness to forgive those who have been injurious to us , and to be reconciled to them . let us then often contemplate this perfection of god , and represent it to our minds , that by the frequent contemplation of it , we may be transformed into the image of the divine goodness . is god so good to his creatures ? with how much greater reason should we be so to our fellow creatures . is god good to us ? let us imitate his universal goodness , by endeavouring the good of mankind ; and , as much as in us lies , of the whole creation of god. what god is to us , and what we would have him still be to us , that let us be to others . we are infinitely beholding to this perfection of god for all that we are , and for all that we enjoy , and for all that we expect ; and therefore we have all the reason in the world to admire and imitate it . let this pattern of the divine goodness be continually before us , that we may be still fashioning our selves in the temper of our minds , and in the actions of our lives , to a likeness and conformity to it . lastly , the consideration of the divine goodness , should excite our praise and thankfulness . this is a great duty , to the performance whereof we should summon all the powers and faculties of our souls , as the holy psalmist does , psal . 103. bless the lord , o my soul , and all that is within me , bless his holy name . bless the lord , o my soul , and forget not all his benefits . and we should invite all others to the same work , as the same devout psalmist frequently does , psal . 106. o give thanks unto the lord ! for he is good , for his mercy endureth for ever . and psal . 107. o that men would therefore praise the lord for his goodness , and for his wonderful works to the children of men ! and we had need to be often call'd upon to this duty , to which we have a peculiar backwardness . necessity drives us to prayer , and sends us to god for the supply of our wants ; but praise and thanksgiving is a duty which depends upon our gratitude and ingenuity ; and nothing sooner wears off , than the sense of kindness and benefits . we are very apt to forget the blessings of god , not so much from a bad memory , as from a bad nature ; to forget the greatest blessings , the continuance whereof should continually put us in mind of them ; the blessings of our beings ; so god complains of his people , deut. 32. of the god that formed thee , thou hast been unmindful ; the dignity and excellency of our beings above all the creatures of this visible world ; job 35.10 , 11. none saith , where is god my maker ? who teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven ? the daily comforts and blessings of our lives , which we can continually receive , without almost ever looking up to the hand that gives them . so god complains by the prophet , hosea 2.8 , 9. she knew not that i gave her corn , and wine , and oyl , and multiplied her gold and silver . and is it not shameful to see how at the most plentiful tables , the giving of god thanks is almost grown out of fashion ; as if men were ashamed to own from whence these blessings came . when thanks is all god expects from us , can we not afford to give him that ? do ye thus requite the lord , foolish people and unwise ! it is just with god to take away his blessings from us , if we deny him this easie tribute of praise and thanksgiving . it is a sign men are unfit for heaven , when they are backward to that which is the proper work and imployment of the blessed spirits above . therefore as ever we hope to come thither , let us begin this work here , and inure our selves to that which will be the great business of all eternity . let us with the four and twenty elders in the revelation , fall down before him that sits on the throne , and worship him that liveth for ever and ever , and cast our crowns before the throne ( that is , cast our selves ) and ascribe all glory to god ; saying , thou art worthy o lord , to receive glory , and honour , and power for thou hast made all things , and for thy pleasure they are , and were created . to him therefore , the infinite and inexhaustible fountain of goodness , the father of mercies , and the god of all consolation , who gave us such excellent beings , having made made us little lower than the angels , and crowned us with glory and honour ; who hath been pleased to stamp upon us the image of his own goodness , and thereby made us partakers of a divine nature , communicating to us , not only of the effects of his goodness , but in some measure and degree of the perfection it self ; to him who gives us all things richly to enjoy , which pertain to life and godliness , and hath made such abundant provision , not only for our comfort and convenience in this present life , but for our unspeakable happiness to all eternity ; to him who designed this happiness to us from all eternity , and whose mercy and goodness to us endures for ever ; who when by willful transgressions and disobedience , we had plunged our selves into a state of sin and misery , and had forfeited that happiness which we were designed to , was pleased to restore us to a new capacity of it , by sending his only son to take our nature with the miseries and infirmities of it , to live among us , and to die for us ; in a word , to him who is infinitely good to us , not only contrary to our deserts , but beyond our hopes , who renews his mercy upon us every morning , and is patient tho' we provoke him every day , who preserves and provides for us , and spares us continually , who is always willing , always watchful , and never weary to do us good ; to him be all glory and honour , adoration and praise , love and obedience , now and for ever . sermon v. the mercy of god. numb. xiv . 18 . the lord is long suffering , and of great mercy . i have considered god's goodness in general . there are two eminent branches of it , his patience and mercy . the patience of god is his goodness to them that are guilty , in deferring or moderating their deserved punishment ; the mercy of god is his goodness to them that are or may be miserable . 't is the last of these two i design to discourse of at this time ; in doing which , i shall inquire , first , what we are to understand by the mercy of god. secondly , shew you , that this perfection belongs to god. thirdly , consider the degree of it , that god is of great mercy . first , what we are to understand by the mercy of god. i told you it is his goodness to them that are in misery , or liable to it ; that is , that are in danger of it , or have deserved it . 't is mercy to prevent the misery that we are liable to , and which may befal us , tho' it be not actually upon us . 't is mercy to defer the misery that we deserve , or mitigate it ; and this is properly patience and forbearance . 't is mercy to relieve those that are in misery , to support or comfort them . 't is mercy to remit the misery we deserve , and by pardon and forgiveness to remove and take away the obligation to punishment . thus the mercy of god is usually in scripture set forth to us by the affection of pity and compassion , which is an affection that causeth a sensible commotion and disturbance in us , upon the apprehension of some great evil that lies upon another , or hangs over him . hence it is that god is said in scripture to be grieved and afflicted for the miseries of men ; his bowels are said to sound , and his heart to turn within him . but tho' god is pleased in this manner to set forth his mercy and tenderness towards us , yet we must take heed how we cloath the divine nature with the infirmities of human passions . we must not measure the perfection of god by the expressions of his condescention ; and because he stoops to our weakness , level him to our infirmities . when god is said to pity us , we must take away the imperfection of this passion , the commotion and disturbance of it , and not imagine any such thing in god ; but we are to conceive , that the mercy and compassion of god , without producing the disquiet , do produce the effects of the most sensible pity . secondly , that this perfection belongs to god. all the arguments that i used to prove the goodness of god , from the acknowledgment of natural light , and from scripture and reason , serve to prove that he is merciful ; because the mercy of god is an eminent branch of his goodness . i will only produce some of those many texts of scripture which attribute this perfection to god. exod. 34.6 . the lord , the lord god , gracious and merciful . deut. 4.31 the lord thy god is a merciful god. 2 chron. 30.9 . the lord your god is gracious and merciful . neh. 9.17 . ready to pardon , gracious and merciful . psal . 25.10 . all the paths of the lord are mercy . psal . 62.12 . vnto thee , o lord , belongeth mercy . psal . 103.8 . merciful and gracious . psal . 130.7 . with the lord there is mercy . and so jer. 3.12 . joel 2.13 . jonah 4.2 . luke 6.36 . be ye therefore merciful , as your father also is merciful . the scripture speaks of this as most natural to him , 2 cor. 1.3 . he is called the father of mercies . but when he punisheth , he doth as it were relinquish his nature , and do a strange work . the lord will wait that he may be gracious , isa . 30.18 . god passeth by opportunities of punishing , but his mercy takes opportunity to display it self ; he waits to be gracious . to afflict or punish is a work that god is unwilling to , that he takes no pleasure in ; lam. 3.33 . he doth not afflict willingly , nor grieve the children of men . but mercy is a work that he delights in , mic. 7.18 . he delighteth in mercy . when god shews mercy , he does it with pleasure and delight ; he is said to rejoyce over his people to do them good . those attributes that declare god's goodness , as when he is said to be gracious , or merciful , and long-suffering , they shew what god is in himself , and delights to be : those which declare his wrath and severity , shew what he is upon provocation , and the occasion of sin ; not what he chuseth to be , but what we do as it were compel and necessitate him to be . thirdly , for the degree of it ; that god is a god of great mercy . the scripture doth delight to advance the mercy of god , and does use great variety of expression to magnifie it . it speaks of the greatness of his mercy , numb . 14.19 . according to the greatness of his mercy . 2 sam. 24.14 . let me fall into the hands of the lord , for his mercies are great . 't is call'd an abundant mercy , 1 pet. 1.3 . according to his abundant mercy . psal . 103.8 . he is said to be plenteous in mercy ; and rich in mercy , eph. 2.4 . psal . 5.7 . he speaks of the multitude of god's mercies ; and of the variety of them , neh. 9.18 . in thy manifold mercies thou forsookest them not . so many are they , that we are said to be surrounded and campassed about on every side with them ; psal . 103.4 . who crowneth us with loving kindness and tender mercies . and yet further to set forth the greatness of them , the scripture useth all dimensions . heighth , psal . 57.10 . thy mercy is great unto the heavens . nay , higher yet ; psal . 108.4 . thy mercy is great above the heavens . for the latitude and extent of it , 't is as large as the earth , and extends to all the creatures in it ; psal . 109.64 . the earth is full of thy mercy . psal . 145.8 . his tender mercies are over all his works . for the length , or duration and continuance of it ; exod. 34.7 . laying up mercy in store for thousands of generations , one after another . nay , it is of a longer continuance ; psal . 118. 't is several times repeated , that his mercy endureth for ever . and to shew the intense degree of this affection of mercy or pity , the scripture useth several emphatical expressions to set it forth to us . the scripture speaks of the tender mercies of god , psal . 25.6 . remember , o lord , thy tender mercies . yea , of the multitude of these , psal . 51.1 . according to the multitude of thy tender mercies , blot out my transgressions . jam. 5.11 . the lord is very pitiful and of tender mercy . they are called god's bowels , which are the tenderest parts , and apt to yern and stir in us when any affections of love and pity are excited , is . 63.15 . where is the sounding of thy bowels , and of thy mercies , are they restrained ? luke 1.78 . through the tender mercy of our god. so it is in our translation ; but if we render it from the original , 't is through the bowels of the mercies of our god. how doth god condescend in those pathetical expressions , which he useth concerning his people ? hos . 11.8 . how shall i give thee up , ephraim ? mine heart is turned within me , and my repentings are kindled together . nay , to express his tender sense of our miseries and sufferings , he is represented as being afflicted with us , and bearing a part in our sufferings ; isa , 63.9 . in all their afflictions he was afflicted . the compassions of god are compared to the tenderest affections among men ; to that of a father towards his children ; psal . 103.13 . as a father pitieth his children , so the lord pitieth them that fear him . nay , to the compassions of a mother towards her infant ; isa . 49.15 . can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea she may , 't is possible , tho' most unlikely : but tho' a mother may turn unnatural ; yet god cannot be unmerciful . in short , the scripture doth every where magnifie the mercy of god , and speak of it with all possible advantage ; as if the divine nature , which doth in all perfections excel all others , did in this excel it self . the scripture speaks of it as if god was wholly taken up with it , as if it was his constant exercise and employment , so that in comparison of it , he doth hardly display any other excellency ; psal . 25.10 . all the paths of the lord are mercy ; as if in this world god had a design to advance his mercy above his other attributes . the mercy of god is now in the throne , this is the day of mercy , and god doth display it many times with a seeming dishonour to his other attributes , his justice , and holiness , and truth . his justice ; this makes job complain of the long life and prosperity of the wicked ; job 41.7 . wherefore do the wicked live , yea become old ? &c. his holiness ; this makes the prophet expostulate with god , hab. 1.13 . thou art of purer eyes than to behold evil , and canst not look on iniquity . wherefore lookest thou upon them that deal treacherously , and holdest thy tongue ? &c. and the truth of god ; this makes jonah complain , as if god's mercies were such , as did make some reflection upon his truth , jon. 4.2 . but that we may have more distinct apprehensions of the greatness and number of god's mercies , i will distribute them into kinds , and rank them under several heads . 't is mercy to prevent those evils and miseries that we are liable to . 't is mercy to defer those evils that we have deserved , or to mitigate them . 't is mercy to support and comfort us when misery is upon us . 't is mercy to deliver us from them . but the greatest mercy of all is , to remit the evil and misery we have deserved , by pardon and forgiveness , to remove and take away the obligation to punishment ; so that the mercy of god may be reduced to these five heads . i. preventing mercy . many evils and miseries which we are liable to , god prevents them at a great distance ; and when they are coming towards us , he stops them or turns them another way . the merciful providence of god , and those invisible guards which protect us , do divert many evils from us , which fall upon others . we seldom take notice of god's preventing mercy ; we are not apt to be sensible how great a mercy it is to be freed from those straits and necessities , those pains and diseases of body , those inward racks and horrours , which others are pressed withal and labour under . when any evil or misery is upon us , would we not reckon it a mercy to be rescued and delivered from it ? and is it not a greater mercy that we never felt it ? does not that man owe more to his physician who prevents his sickness and distemper , than he who after the weakness and languishing , the pains and tortures of several months , is at length cured by him ? ii. forbearing mercy . and this is the patience of god , which consists in the deferring or moderating of our deserved punishment . hence it is that slow to anger , and of great mercy , do so often go together . but this i shall speak to hereafter in some particular discourses . iii. comforting mercy . 2 cor. 1.3 . the father of mercies , and the god of all comfort . the scripture represents god as very merciful , in comforting and supporting those that are afflicted and cast down ; hence are those expressions of putting his arms under us , bearing us up , speaking comfortably , visiting us with his loving kindness , which signifie god's merciful regard to those who are in misery and distress . iv. his relieving mercy , in supplying those that are in want , and delivering those that are in trouble . god doth many times exercise men with troubles and afflictions , with a very gracious and merciful design , to prevent greater evils , which men would otherwise bring upon themselves . afflictions are a merciful invention of heaven to do us that good , which nothing else can ; they awaken us to a sense of god , and of our selves , to a consideration of the evil of our ways ; they make us to take notice of god , to seek him , and enquire after him . god doth as it were by afflictions throw men upon their backs to make them look up to heaven ; hos . 5.15 . in their affliction they will seek me early . psal . 78.34 . when he slew them , then they sought him , and they returned , and enquired early after god. but god does not delight in this , he doth not afflict willingly , nor grieve the children of men . when afflictions have accomplished their work , and obtained their end upon us , god is very ready to remove them , and command deliverance for us ; isa . 54.7 , 8. for a small moment have i forsaken thee ; but with great mercies will i gather thee . in a little wrath i hid my face from thee ; but with everlasting kindness will i have mercy on thee , saith the lord thy redeemer . v. pardoning mercy . and here the greatness and fullness of god's mercy appears , because our sins are great ; psal . 78.38 . being full of compassion , he forgave their iniquity . and the multitude of god's mercies , because our sins are many , psal . 51.1 . have mercy on me , o lord , according to the multitude of thy tender mercies blot out my transgressions . exod. 34.7 . he is said to pardon iniquity , transgression , and sin . how many fold are his mercies , to forgive all our sins , of what kind so ever ! the mercy of god to us in pardoning our sins , is matter of astonishment and admiration ; mic. 7.18 . who is a god like unto thee , that pardoneth iniquity ! but especially if we consider by what means our pardon is procured ; by transferring our guilt upon the most innocent person , the son of god , and making him to bear our iniquities , and to suffer the wrath of god which was due to us . the admirable contrivance of god's mercy appears in this dispensation ; this shews the riches of his grace , that he should be at so much cost to purchase our pardon , not with corruptible things , as silver and gold ; but with the precious blood of his own son ; eph. 1.6 , 7. to the praise of the glory of his grace , wherein he hath made us accepted in the beloved ; in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . having dispatch'd the three particulars i propos'd to be spoken to , i shall shew what use we ought to make of this divine attribute . vse 1. we ought with thankfulness to acknowledge and admire the great mercy of god to us . let us view it in all its dimensions ; the heighth , and length , and breadth of it : in all the variety and kinds of it ; the preventing mercy of god to many of us . those miseries that lye upon others , 't is mercy to us that we escaped them . 't is mercy that spares us . it is of the lord's mercies that we are not consumed , and because his compassions fail not . 't is mercy that mitigates our punishment , and makes it fall below the desert of our sins . 't is mercy that comforts and supports us under any of those evils that lye upon us , and that rescues and delivers us from them . which way so ever we look , we are encompassed with the mercies of god ; they compass us about on every side , we are crowned with loving kindness and tender mercies . 't is mercy that feeds us , and cloaths us , and that preserves us . but above all we should thankfully acknowledge and admire the pardoning mercy of god ; ps . 103.1 , 2 , 3. where david does as it were muster up the mercies of god , and make a catalogue of them , he sets the pardoning mercy in the front ; bless ye the lord , o my soul , and all that is within me praise his holy name . bless the lord , o my soul , and forget not all his benefits ; who forgiveth all thy iniquities . if we look into our selves , and consider our own temper and disposition , how void of pity and bowels we are , how cruel , and hard hearted , and insolent , and revengeful ; if we look abroad into the world , and see how full the earth is of the habitations of cruelty ; we shall admire the mercy of god more , and think our selves more beholden to it . how many things must concur to make our hearts tender , and melt our spirits , and stir our bowels , to make us pitiful and compassionate ? we seldom pity any unless they be actually in misery ; nor all such neither , unless the misery they lye under be very great ; nor then neither , unless the person that suffers be nearly related , and we be someways concerned in his sufferings ; yea , many times not then neither , upon a generous account , but as we are someways obliged by interest and self-love , and a dear regard to our selves , when we have suffered the like our selves , and have learnt to pity others by our own sufferings , or when in danger and probability to be in the like condition our selves ; so many motives and obligations are necessary to awaken and stir up this affection in us . but god is merciful and pitiful to us , out of the mere goodness of his nature ; for few of these motives and considerations can have any place in him . this affection of pity and tenderness is stirred up in god by the mere presence of the object , without any other inducement . the mercy of god many times doth not stay till we be actually miserable ; but looks forward a great way , and pities us at a great distance , and prevents our misery . god doth not only pity us in great calamities ; but considers those lesser evils that are upon us . god is merciful to us , when we have deserved all the evils that are upon us , and far greater , when we are less than the least of all his mercies , when we deserved all the misery that is upon us , and have with violent hands pulled it upon our own heads , and have been the authors and procurers of it to our selves . tho' god , in respect of his nature , be at an infinite distance from us , yet his mercy is near to us , and he cannot possibly have any self-interest in it . the divine nature is not liable to want , or injury , or suffering ; he is secure of his own happiness and fullness , and can neither wish the inlargement nor fear the impairment of his estate ; he can never stand in need of pity or relief from us or any other ; and yet he pities us . now if we consider the vast difference of this affection in god and us , how tender his mercies are , and how sensible his bowels ; and yet we who have so many arguments to move us to pity , how hard our hearts are , and how unapt to relent , as if we were born of the rock , and were the off-spring of the nether milstone ; sure when we duly consider this , we cannot but admire the mercy of god. how cruel are we to creatures below us ! with how little remorse can we kill a flea , or tread upon a worm ? partly because we are secure that they cannot hurt us , nor revenge themselves upon us ; and partly because they are so despicable in our eyes , and so far below us , that they do not fall under the consideration of our pity . look upward , proud man ! and take notice of him who is above thee , thou didst not make the creatures below thee as god did , there 's but a finite distance between thee and the meanest creatures ; but there 's an infinite distance between thee and god. man is a name of dignity , when we compare our selves with other creatures ; but compared to god , we are worms , and not men ; yea , we are nothing , yea , less than nothing and vanity . how great then is the mercy of god , which regards us , who are so far below him , which takes into consideration such inconsiderable nothings as we are ! we may say with david , ps . 8.4 . lord ! what is man , that thou art so mindful of him , or the son of man that thou visitest him ! and with job 7.17 . what is man that thou shouldest magnifie him , and that thou shouldst set thine heart upon him ! and then how hard do we find it to forgive those who have injured us ? if any one have offended , or provoked us ; how hard are we to be reconciled ? how mindful of an injury ? how do anger and revenge boyl within us ? how do we upbraid men with their faults ? what vile and low submission do we require of them , before we will receive them into favour , and grant them peace ? and if we forgive once , we think that is much ; but if an offence and provocation be renewed often , we are inexorable . even the disciples of our saviour , after he had so emphatically taught them forgiveness , in the petition in the lord's prayer , yet they had very narrow spirits as to this ; matth. 18.21 . peter comes to him , and asks him , how often shall my brother sin against me , and i forgive him ? till seven times ? he thought that was much : and yet we have great obligations to pardoning and forgiving others , because we are obnoxious to god and one another , we shall many times stand in need of pardon from god and men ; and it may be our own case , and when it is , we are too apt to be very indulgent to our selves , and conceive good hopes of the mercy of others ; we would have our ignorance , and inadvertencies , and mistakes , and all occasions and temptations and provocations considered ; and when we have done amiss , upon submission and acknowledgment of our fault , we would be received into favour : but god who is not at all liable to us , how ready is he to forgive ! if we confess our sins to him , he is merciful to forgive ; he pardons freely ; and such are the condescentions of his mercy , tho' he be the party offended , yet he offers pardon to us , and beseeches us to be reconcil'd ; if we do but come towards him , he runs to meet us , as in the parable of the prodigal , luke 15.20 . what reason have we then thankfully to acknowledge and admire the mercy of god to us ? vse 2. the great mercy of god to us , should stir up in us shame and sorrow for sin. the judgments of god may break us ; but the consideration of god's mercy should rather melt and dissolve us into tears , luke 7.47 . the woman that washed christ's feet with her tears , and wiped them with her hair , the account that our saviour gives of the great affection that she expressed to him , was , she loved much , because much was forgiven her ; and she grieved much , because much was forgiven her . especially we should sorrow for those sins , which have been committed by us after god's mercies received . mercies after sins should touch our hearts , and make us relent . it should grieve us that we should offend and provoke a god so gracious and merciful , so slow to anger , and so ready to forgive : but sin against mercies , and after we have received them , is attended with one of the greatest aggravations of sin. and as mercy raises the guilt of our sins , so it should raise our sorrow for them . no consideration is more apt to work upon human nature , than that of kindness , and the greater mercy has been shewed to us , the greater our sins , and the greater cause of sorrow for them ; contraries do illustrate , and set off one another ; in the great goodness and mercy of god to us , we see the great evil of our sins against him . every sin has the nature of rebellion and disobedience ; but sins against mercy have ingratitude in them . when ever we break the laws of god , we rebel against our soveraign ; but as we sin against the mercies of god , we injure our benefactor . this makes our sin to be horrid , and astonishing , isa . 1.2 . hear , o heavens ! and give ear , o earth ! i have nourished and brought up children , and they have rebelled against me . all the mercies of god are aggravations of our sins , 2 sam. 12.7 , 8 , 9. and nathan said to david , thus saith the lord god of israel , i anointed thee king over israel , and delivered thee out of the hands of saul , and i gave thee thy masters house , and thy masters wives into thy bosom , and gave thee the house of isreal , and of judah , and if that had been too little , i would moreover have given thee such and such things . wherefore hast thou despised the commandment of the lord , to do evil in his sight ? god reckons up all his mercies , and from them aggravates david's sin ; 1 kings 11.9 . he takes notice of all the unkind returns that we make to his mercy ; and 't is the worst temper in the world not to be wrought upon by kindness , not to be melted by mercy ; no greater evidence of a wicked heart , than that the mercies of god have no effect upon it ; esay 26.10 . let favour be shewn to the wicked ; yet will he not learn righteousness . vse 3. let us imitate the merciful nature of god. this branch of god's goodness is very proper for our imitation . the general exhortation of our saviour , matt. 5.48 . be ye therefore perfect , as your father which is in heaven is perfect , is more particularly expressed by st. luke , luke 6.30 . be ye therefore merciful , as your father which is in heaven is merciful . men affect to make images , and impossible representations of god ; but as seneca saith , crede deòs , cùm propitii essent , fictiles fuisse . we may draw this image and likeness of god ; we may be gracious and merciful as he is . christ , who was the express image of his father , his whole life and undertaking was a continued work of mercy ; he went about doing good to the souls of men , by preaching the gospel to them ; and to the bodies of men , in healing all manner of diseases . there is nothing that he recommends more to us in his gospel than this spirit and temper ; mat. 5.7 . blessed are the merciful : for they shall obtain mercy . how many parables doth he use to set forth the mercy of god to us , with a design to draw us to the imitation of it ? the parable of the prodigal ; of the good samaritan ; of the servant to whom he forgave 10000 talents . we should imitate god in this ; in being tender and compassionate to those that are in misery . this is a piece of natural , indispensable religion , to which positive and instituted religion must give way ; amos 6.6 . i desired mercy , and not sacrifice ; which is twice cited and used by our saviour . micah . 6.8 . he hath shewed thee , o man , what it is that the lord thy god requires of thee , to do justice , and love mercy , and to walk humbly with thy god. this is always one part of the description of a good man , that he is apt to pity the miseries and necessities of others . psal . 37.26 . he is ever merciful and lendeth . he is far from cruelty , not only to men , but even to the brute creatures ; prov. 12.10 . a righteous man regardeth the life of his beast . there is nothing more contrary to the nature of god , than a cruel and savage disposition , not to be affected with the miseries and sufferings of others ; how unlike is this to the father of mercies , and the god of consolation ! when we can see cruelty exercised , and our bowels not be stirred within us , nor our hearts be pricked ; how unlike is this to god , who is very pitiful , and of tender mercies ! but to rejoyce at the miseries of others , this is inhumane and barbarous . hear how god threatens edom for rejoycing at the miseries of his brother jacob ; obadiah 10 , 11 , 12 , 13 , 14. but to delight to make others miserable , and to aggravate their sufferings , this is devilish ; this is the temper of hell , and the very spirit of the destroyer . it becomes man above all other creatures to be merciful , who hath had such ample and happy experience of god's mercy to him , and doth still continually stand in need of mercy from god. god hath been very merciful to us . had it not been for the tender mercies of god to us , we had all of us long since been miserable . now as we have receiv'd mercy from god , we should shew it to others . the apostle useth this as an argument why we should relieve those that are in misery and want , because we have had such experience of the mercy and love of god to us ; 1 john 3.16 , 17. hereby perceive we the love of god , because he laid down his life for us . but whoso hath this worlds goods , and seeth his brother have need , &c. how dwelleth the love of god in him ? that man hath no sense of the mercy of god abiding upon his heart , that is not merciful to his brother . and 't is an argument why we should forgive one another ; eph. 4.32 . be ye kind one to another , tender hearted , forgiving one another , even as god for christ's sake hath forgiven you . chap. 5.1 . be ye therefore followers of god as dear children . col. 3.12 , 13. put on therefore ( as the elect of god holy and beloved ) bowels of mercies , kindness , humbleness of mind , meekness , long-suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . and we continually stand in need of mercy both from god and man. we are lyable one to another , and in the change of human affairs , we may be all subject to one another by turns , and stand in need of one anothers pity and compassion ; and we must expect , that with what measure we mete to others , with the same it shall be measured to us again . to restrain the cruelties , and check the insolencies of men , god has so order'd in his providence , that very often in this world mens cruelties return upon their own heads , and their violent dealings upon their own pates . bajazet meets with a tamerlane . but if men were not thus liable to one another , we all stand in need of mercy from god. if we be merciful to others in suffering , and forgiving them that have injured us , god will be so to us , he will pardon our sins to us . prov. 16.5 . by mercy and truth iniquity is purged . 2. sam. 22.26 . with the merciful thou wilt shew thy self merciful . prov. 14.21 . he that hath mercy on the poor , happy is he . prov. 21.21 . he that followeth after mercy findeth life . matth. 6.14 . if ye forgive men their trespasses , your heavenly father will also forgive you . but on the other hand , if we be malicious and revengeful , and implacable to those that have offended us , and inexorable to those who desire to be received to favour , and cruel to those who lye at our mercy , hard hearted to them that are in necessity ; what can we expect , but that the mercy of god will leave us , that he will forget to be gracious , and shut up in anger his tender mercy . mat. 6.15 . if ye forgive not men their trespasses , neither will your heavenly father forgive your trespasses . that is a dreadful passage , s. james 2.13 . he shall have judgment without mercy , that hath shewed no mercy . how angry is the lord with the servant who was so inexorable to his fellow servant , after he had forgiven him so great a debt , as you find in the parable , mat. 18.24 . he owed him ten thousand talents , and upon his submission and intreaty to have patience with him , he was moved with compassion and loosed him , and forgave him all : but no sooner had this favour been done to him by his lord , but going forth he meets his fellow servant , who owed him a small inconsiderable debt , an hundred pence , he lays hands on him , and takes him by the throat , and roundly demands payment of him ; he falls down at his feet , and useth the same form of supplication that he had used to his lord , but he rejects his request , and puts him in prison . now what saith the lord to him ? v. 32 , 33 , 34. o thou wicked servant , i forgave thee all the debt , because thou desiredst me . shouldest not thou also have had compassion on thy fellow servant , even as i had pity on thee ? and the lord was wroth , and deliver'd him to the tormentors , till he should pay all that was due unto him . now what application doth our saviour make of this ? v. 35. so likewise shall my heavenly father do also unto you , if ye from your hearts forgive not every one his brother their trespasses . god's readiness to forgive us should be a powerful motive and argument to us to forgive others . the greatest injuries that we can suffer from men , if we compare them to the sins that we commit against god , they bear no proportion to them , neither in weight nor number ; they are but as an hundred pence to ten thousand talents . if we would be like god , we should forgive the greatest injuries ; he pardoneth our sins tho' they be exceeding great : many injuries , tho' offences be renewed , and provocations multiplied ; for so god doth to us , he pardoneth iniquity , transgression , and sin , ex. 34.7 . is . 55.7 . he will have mercy , he will abundantly pardon . we would not have god only to forgive us seven times , but seventy seven times , as often as we offend him : so should we forgive our brother . and we should not be backward to this work ; god is ready to forgive us ; neh. 9.17 . and we should do it heartily , not only in word , when we retain malice in our hearts , and while we say we forgive , carry on a secret design in our hearts of revenging our selves when we have opportunity ; but we should from our hearts forgive every one ; for so god doth to us , who when he forgives us , casts our iniquities behind his back , and throws them into the bottom of the sea , and blots out our transgression , so as to remember our iniquity no more . if we do not do thus , every time we put up the petition to god , forgive us our trespasses , as we forgive them that trespass against us , we do not pray for mercy , but for judgment ; we invoke his wrath , and do not put up a prayer , but a dreadful imprecation against our selves ; we pronounce the sentence of our own condemnation , and importune god not to forgive us . vse 4. if the mercy of god be so great , this may comfort us against despair . sinners are apt to be dejected , when they consider their unworthiness , the nature and number of their sins , and the many heavy aggravations of them ; they are apt to say with cain , that their sin is greater than can be forgiven . but do not look only upon thy sins ; but upon the mercies of god. thou canst not be too sensible of the evil of sin , and of the desert of it ; but whilst we aggravate our sins , we must not lessen the mercies of god. when we consider the multitude of our sins , we must consider also the multitude of god's tender mercies ; we have been great sinners , and god is of great mercy ; we have multiplied our provocations , and he multiplies to pardon . do but thou put thy self in a capacity of mercy , by repenting of thy sins , and forsaking of them , and thou hast no reason to doubt but the mercy of god will receive thee ; if we confess our sins , he is merciful and faithful to forgive them . if we had offended man as we have done god , we might despair of pardon ; but it is god and not man that we have to deal with ; and his ways are not as our ways , nor his thoughts as our thoughts ; but as the heavens are high above the earth , so are his ways above our ways , and his thoughts above our thoughts . we cannot be more injurious to god , than by hard thoughts of him , as if fury were in him , and when we have provoked him , he were not to be appeased and reconciled to us . we disparage the goodness and truth of god , when we distrust those gracious declarations which he has made of his mercy and goodness , if we do not think that he doth heartily pity and compassionate sinners , and really dedesire their happiness . doth not he condescend so low as to represent himself afflicted for the miseries of men , and to rejoyce in the conversion of a sinner ? and shall not we believe that he is in good earnest ? doth christ weep over impenitent sinners , because they will not know the things of their peace ? and canst thou think he will not pardon thee upon thy repentance ? is he grieved that men will undo themselves , and will not be saved ? and canst thou think that he is unwilling to forgive ? we cannot honour and glorifie god more , than by entertaining great thoughts of his mercy . as we are said to glorifie god by our repentance , because thereby we acknowledge god's holiness and justice ; so we glorifie him by believing his mercy , because we conceive a right opinion of his goodness and truth ; we set to our seal that god is merciful and true ; psal . 147.11 . 't is said , that god taketh pleasure in them that hope in his mercy . as he delights in mercy , so in our acknowledgments of it ; that sinners should conceive great hopes of it , and believe him to be what he is . provided thou dost submit to the terms of god's mercy , thou hast no reason to despair of it ; and he that thinks that his sins are more or greater than the mercy of god can pardon , must think that there may be more evil in the creature than there is goodness in god. vse 5. by way of caution against the presumptuous sinner . if there be any that trespass upon the goodness of god , and presume to encourage themselves in sin upon the hopes of his mercy , let such know , that god is just as well as merciful . a god all of mercy is an idol , such a god as men set up in their own imaginations ; but not the true god , whom the scriptures describe . to such persons the scripture describes him after another manner ; nah. 1.2 . god is jealous , the lord revengeth and is furious , the lord will take vengeance on his adversaries , and reserveth wrath for his enemies . if any man abuse the mercy of god to the strengthning of himself in his own wickedness , and bless himself in his heart , saying , i shall have peace , tho' i walk in the imagination of my own heart , and add drunkeness to thirst : the lord will not spare him , but the anger of the lord and his jealousie shall smoke against that man , and all the curses that are written in this book shall lye upon him , and he will blot out his name from under heaven , deut. 29.19 , 20. though it be the nature of god to be merciful , yet the exercise of his mercy is regulated by his wisdom ; he will not be merciful to those that despise his mercy , to those that abuse it , to those that are resolved to go on in their sins to tempt his mercy , and make bold to say , let us sin that grace may abound . god designs his mercy for those that are prepared to receive it ; is . 55.7 . let the wicked forsake his ways , and the unrighteous man his thoughts , and turn unto the lord , and he will have mercy , and to our god , for he will abundantly pardon . the mercy of god is an enemy to sin , as well as his justice ; and 't is no where offer'd to countenance sin , but to convert the sinner ; and is not intended to encourage our impenitency , but our repentance . god hath no where said that he will be merciful to those , who upon the score of his mercy are bold with him , and presume to offend him ; but the mercy of the lord is upon them that fear him , and keep his covenant , and remember his commandments to do them . there is forgiveness with him , that he may be feared ; but not that he may be despised and affronted . this is to contradict the very end of god's mercy , which is to lead us to repentance , to engage us to leave our sins , not to encourage us to continue in them . take heed then of abusing the mercy of god ; we cannot provoke the justice of god more than by presuming upon his mercy . this is the time of god's mercy , use this opportunity ; if thou neglectest it , a day of justice and vengeance is coming ; rom. 2.4 , 5. despisest thou the riches of his goodness , not knowing that the goodness of god leads to repentance ? and treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of god ? now is the manifestation of god's mercy ; but there is a time a coming , when the righteous judgment of god will be revealed against those who abuse his mercy , not knowing that the goodness of god leadeth to repentance . to think that the goodness of god was intended for any other end than to take us off from sin , is a gross and affected ignorance that will ruin us ; and they who draw any conclusion from the mercy of god , which may harden them in their sins , they are such as the prophet speaks of , is . 27.11 . a people of no understanding ; therefore he that made them will not save them , and he that formed them will have no mercy on them . mercy it self will rejoyce in the ruin of those that abuse it , and it will aggravate their condemnation . there is no person towards whom god will be more severely just , than toward such . the justice of god exasperated , and set on by his injured and abused mercy , like a razor set in oyl , will have the keener edge , and be the sharper for its smoothness . those that have made the mercy of god their enemy , must expect the worst his justice can do unto them . sermon vi. the patience of god. 2 pet. iii. 9 . the lord is not slack concerning his promise , as some men count slackness ; but is long-suffering , not willing that any should perish , but that all should come to repentance . in the beginning of this chapter , the apostle puts the christians , to whom he writes , in mind of the predictions of the ancient prophets , and of the apostles of our lord and saviour , concerning the general judgment of the world , which by many ( and perhaps by the apostles themselves ) had been thought to be very near , and that it would presently follow the destruction of jerusalem ; but he tells them , that before that , there would arise a certain sect , or sort of men , that would deride the expectation of a future judgment , designing probably the carpocratians ( a branch of that large sect of the gnosticks ) of whom st. austin expressly says , that they denied the resurrection , and consequently a future judgment . these st. peter calls scoffers , v. 3 , 4. knowing this first , that there shall come in the last days scoffers , walking after their own lusts , and saying , where is the promise of his coming ? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a declaration in general , whether it be by way of promise or threatning . what is become of that declaration of christ so frequently repeated in the gospel , concerning his coming to judgment ? for since the fathers fell asleep , or , saving that the fathers are fallen asleep , except only that men die , and one generation succeeds another , all things continue as they were from the creation of the world ; that is , the world continues still as it was from the beginning , and there is no sign of any such change and alteration as is foretold . to this he answers two things . 1. that these scoffers , tho' they took themselves to be wits , did betray great ignorance , both of the condition of the world , and of the nature of god. they talk'd very ignorantly concerning the world , when they said , all things continued as they were from the creation of it , when so remarkable a change had already hapned , as the destruction of it by water ; and therefore the prediction concerning the destruction of it by fire , before the great and terrible day of judgment , was no ways incredible . and they shewed themselves likewise very ignorant of the perfection of the divine nature , to which , being eternally the same , a thousand years and one day are all one ; and if god make good his word some thousand of years hence , it will make no sensible difference , considering his eternal duration , it being no matter when a duration begins , which is never to have an end ; v. 8. be not ignorant of this one thing , that one day is with the lord as a thousand years , and a thousand years as one day . this , it seems , was a common saying among the jews , to signifie , that to the eternity of god , no finite duration bears any proportion ; and therefore with regard to eternity , it is all one whether it be a thousand years or one day . the psalmist hath an expression much to the same purpose , psal . 90.4 . for a thousand years in thy sight are but as yesterday when it is past ; and as a watch in the night . and the son of sirach likewise , ecclus. 18.10 . as a drop of water to the sea , and as a grain of sand to the sea shore , so are a thousand years to the days of eternity . the like expression we meet with in heathen writers ; to the gods no time is long , saith pythagoras : and plutarch , the whole space of a man's life to the gods is as nothing . and in his excellent discourse of the slowness of the divine vengeance , ( the very argument st. peter is here upon ) he hath this passage , that a thousand , or ten thousand years , are but as an indivisible point to an infinite duration . and therefore when the judgment is to be eternal , the delay of it , though it were for a thousand years , is an objection of no force , against either the certainty , or the terror of it ; for to eternity , all time is equally short ; and it matters not when the punishment of sinners begins , if it shall never have an end . 2. but because the distance between the declaration of a future judgment , and the coming of it , tho' it be nothing to god , yet it seemed long to them ; therefore he gives such an account of it , as doth not in the least impeach the truth and faithfulness of god , but is a clear argument and demonstration of his goodness . admitting what they said to be true , that god delays judgment for a great while , yet this gives no ground to conclude that judgment will never be ; but it shews the great goodness of god to sinners , that he gives them so long a space of repentace , that so they may prevent the terror of that day whenever it comes , and escape that dreadful ruin which will certainly overtake , sooner or later , all impenitent sinners ; the lord is not slack concerning his promise ; that is , as to the declaration which he hath made of a future judgment , as some men account slackness ; that is , as if the delay of judgment were an argument it would never come . this is a false inference from the delay of punishment , and an ill interpretation of the goodness of god to sinners , who bears long with them , and delays judgment , on purpose to give men time to repent , and by repentance to prevent their own eternal ruin ; god is not slack concerning his promise , as some men count slackness ; but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance . in the handling of these words , i shall do these three things . first , i shall consider the patience and long-suffering of god , as it is an attribute and perfection of the divine nature ; god is long-suffering to us-ward . secondly , i shall shew , that the patience of god , and the delay of judgment , is no just ground why sinners should hope for impunity , as the scoffers , here foretold by the apostle , argued , that because our lord delayeth his coming to judgment so long , therefore he would never come ; god is not slack concerning his promise , as some men count slackness . thirdly , i will consider the true reason of god's patience and long-suffering towards mankind , which the apostle here gives ; he is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . first , i will consider the patience and long-suffering of god towards mankind , as it is an attribute and perfection of the divine nature ; god is long-suffering to us-ward . in the handling of this , i shall do these three things . i. i shall shew what is meant by the patience and long-suffering of god. ii. that this is a perfection of the divine nature . iii. i shall give some proof and demonstration of the great patience and long-suffering of god to mankind . i. what is meant by the patience and long-suffering of god. the hebrew word signifies one that keeps his anger long , or that is long before he is angry . in the new testament it is sometimes exprest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies god's forbearance and patient waiting for our repentance ; some times by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies god's holding in his wrath , and restraining himself from punishing ; and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the extent of his patience , his long-suffering and forbearing for a long time the punishment due to sinners . so that the patience of god is his goodness to sinners , in deferring or moderating the punishment due to them for their sins ; the deferring of deserved punishment in whole or in part , which if it be extended to a long time , it is properly his long-suffering ; and the moderating , as well as the deferring of the punishment due to sin , is an instance likewise of god's patience ; and not only the deferring and moderating of temporal punishment , but the adjourning of the eternal misery of sinners , is a principal instance of god's patience ; so that the patience of god takes in all that space of repentance which god affords to sinners in this life ; nay , all temporal judgments and afflictions which befal sinners in this life , and are short of cutting them off and turning them into hell , are comprehended in the patience of god. whenever god punisheth , it is of his great mercy and patience that we are not consumed , and because his compassions fail not . i proceed to the ii. thing i proposed , which was to shew , that patience is a perfection of the divine nature . it is not necessarily due to us , but it is due to the perfection of the divine nature , and essentially belongs to it ; it is a principal branch of god's goodness , which is the highest and most glorious perfection of all other , and therefore we always find it in scripture , in the company of god's milder and sweeter attributes . when god would give the most perfect description of himself , and as he says to moses , make all his glory to pass before us , he usually does it by those attributes which declare his goodness ; and patience is always one of them , exod. 34.6 . the lord passed by before moses , and proclaimed , the lord , the lord god , merciful and gracious , long-suffering , abundant in goodness and truth . psal . 86.15 . but thou , o lord , art a god full of compassion , and gracious , long suffering , and plenteous in mercy and truth . psal . 103.8 . the lord is merciful and gracious , slow to anger , and plenteous in mercy . and the same you find , psal . 145.8 jonah 4.2 . joel 2.13 . sometimes indeed you find a severer attribute added to these , as that he will by no means clear the guilty , exod. 34.7 . but 't is always put in the last place , to declare to us , that god's goodness , and mercy , and patience , are his first and primary perfections ; and it is only when these fail , and have no effect upon us , but are abused by us to the encouragement of our selves in an impenitent course , that his justice takes place . nay , even among men it is esteemed a perfection to be able to forbear and to restrain our anger ; passion is impotency and folly , but patience is power and wisdom ; prov. 14.29 . he that is hasty of spirit exalteth folly ; but he that is slow to wrath , is of great understanding . prov. 16.32 . he that is slow to wrath , is better than the mighty : and he that ruleth his spirit , than he that conquereth a city . rom. 12.21 . be not overcome of evil : but overcome evil with good . to be impatient is to be overcome , but to forbear anger and revenge is a victory . patience is an argument of great power and command of our selves , and therefore god himself , who is the most powerful being , is slow to anger , and of infinite patience ; and nothing doth more declare the power of god , than his patience , that when he is provoked by such vile and despicable creatures as we are , he can withhold his hand from destroying us . this is the argument which moses useth numb . 14.17 , 18. that the power of god , doth so eminently appear in his patience ; and now , i pray thee , let the power of my lord be great , as he hath spoken , saying , the lord is gracious and long-suffering . and yet power , where it is not restrained by wisdom and goodness , is a great temptation to anger ; because where there is power , there is something to back it and make it good . and therefore the psalmist doth recommend and set off the patience of god , from the consideration of his power ; psal . 7.11 . god is strong and patient , god is provoked every day ; god is strong , and therefore patient ; or he is infinitely patient , notwithstanding his almighty power to revenge the daily provocations of his creatures . among men , anger and weakness commonly go together ; but they are ill matched , as is excellently observed by the son of sirach , ecclus. 10.18 . pride was not made for man , nor furious anger for him that is born of a woman . so that anger and impatience is every where unreasonable . where there is power , impatience is below it , and a thing too mean for omnipotency ; and where there wants power , anger is above it ; it is too much for a weak and impotent creature to be angry . where there is power , anger is needless and of no use ; and where there is no power , it is vain and to no purpose . so that patience is every where a perfection , both in god and man. i proceed to the iii. thing i proposed , which was to give some proof and demonstration of the great patience and long-suffering of god to mankind . and this will evidently appear , if we consider these two things . 1. how men deal with god. 2. how , notwithstanding this , god deals with them . 1. how men deal with god. every day we highly offend and provoke him , we grieve and weary him with our iniquities , as the expression is in the prophet , isa . 43.24 . thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities . every sin that we commit , is an affront to the divine majesty , and a contempt of his authority . by denying submission to his laws , we question his omnipresence , and say , doth god see ? and is there knowledge in the most high ? or if we acknowledge his omnipresence , and that he regards what we do , the provocation is still the greater , because then we affront him to his face ; we dare his justice , and challenge his omnipotency , and provoke the lord to jealousie , as if we were stronger than he . is not god patient , when the whole world lies in wickedness , and the earth is overspread with violence , and is full of the habitations of cruelty ? when he who is of purer eyes than to behold iniquity , and is so highly offended at the sins of men , hath yet the patience to look upon them that deal treacherously , and to hold his peace ? when the wicked persecutes and devours the man that is more righteous than he ? when even that part of the world which professeth the name of god and christ , do by their vile and obominable lives , blaspheme that holy and glorious name whereby they are called ? every moment god hath greater injuries done to him , and more affronts put upon him , than were ever offered to all the sons of men ; and surely provocations are tryals of patience , especially when they are so numerous and so heinous ; for if offences rise according to the dignity of the person injured , and the meanness of him that doth the injury , then no offences are so great as those that are committed by men against god , no affronts like to those which are offered to the divine majesty by the continual provocations of his creatures . and is not this an argument of god's patience , that the glorious majesty of heaven should bear such multiplied indignities from such vile worms ? that he who is the former of all things , should endure his own creatures to rebel against him , and the work of his hands to strike at him ? that he who is our great benefactor should put up such affronts from those who depend upon his bounty , and are maintained at his charge ? that he , in whose hands our breath is , should suffer men to breath out oaths , and curses , and blasphemies against him ? surely these prove the patience of god to purpose , and are equally tryals and arguments of it . 2. the patience of god will further appear , if we consider how , notwithstanding all this , god deals with us . he is patient to the whole world , in that he doth not turn us out of being , and turn the wicked together into hell , with all the nations that forget god. he is patient to the greatest part of mankind , in that he makes but a few terrible examples of his justice , that others may hear and fear , and take warning by them . he is patient to particular persons , in that , notwithstanding our daily provocations , he prevents us daily with the blessings of his goodness , prolonging our lives , and vouchsafing so many favours to us , that by this great goodness we may be led to repentance . but the patience of god will more illustriously appear , if we consider these following particulars , which are so many evidences and instances of it . 1. that god is not obliged to spare and forbear us at all . it is patience that he doth not surprise us in the very act of sin , and let flye at us with a thunder-bolt so soon as ever we have offended ; that the wrath of god doth not fall upon the intemperate person , as it did upon the israelites , whilst the meat and drink is yet in their mouths ; that a man is not struck dead or mad whilst he is telling a lye ; that the soul of the prophane and false swearer does not expire with his oaths and perjuries . 2. that god spares us when it is in his power so easily to ruin us ; when he can with one word command us out of being , and by cutting asunder one little thread , let us drop into hell. if god were disposed to severity , he could deal with us after another manner ; and as the expression is in the prophet , ease himself of his adversaries , and be avenged of his enemies . 3. that god exerciseth this patience to sinners , flagrante bello , while they are up in arms against him , and committing hostilities upon him ; he bears with us , even when we are challenging his justice to punish us , and provoking his power to destroy us . 4. that he is so very slow and unwilling to punish , and to inflict his judgments upon us . as for eternal punishments , god defers them a long while ; and by all proper ways and means endeavours to prevent them , and to bring us to repentance . and as for those temporal judgments which god inflicts upon sinners , he carries himself so , that we may plainly see all the signs of unwillingness that can be ; he trys to prevent them , he is loth to set about this work ; and when he does , it is with much reluctance ; and then he is easily perswaded and prevail'd withal not to do it ; and when he does , he does it not rigorously , and to extremity ; and he is soon taken off after he is engaged in it . all which are great instances and evidences of his wonderful patience to sinners . ( 1. ) god's unwillingness to punish appears , in that he labours to prevent punishment ; and that he may effectually do this , he endeavours to prevent sin , the meritorious cause of god's judgments . to this end he hath threatened it with severe punishments , that the dread of them may make us afraid to offend ; and if this will not do , he does not yet give us over , but gives us a space of repentance , and invites us earnestly to turn to him , and thereby to prevent his judgments ; he expostulates with sinners , and reasons the case with them , as if he were more concerned not to punish , than they are not to be punished ; and thus by his earnest desire of our repentance , he shews how little he desires our ruine . ( 2. ) he is long before he goes about this work . judgment is in scripture call'd his strange work ; as if he were not acquainted with it , and hardly knew how to go about it on the sudden . he is represented as not prepared for such a work , deut. 32.41 . if i whet my glittering sword ; as if the instruments of punishment were not ready for us . nay , by a strange kind of condescention to our capacities , and to set forth to us the patience of god , and his slowness to wrath , after the manner of men , he is represented as keeping out of the way , that he may not be tempted to destroy us ; exod. 33.2 , 3. where he tells moses , that he would send an angel before them , but i will not go up in the midst of thee , lest i consume thee in the way . at works of mercy he is very ready and forward . when daniel prayed for the deliverance of the people of israel out of captivity , the angel tells him , that at the beginning of his supplication , the commandment came forth , to bring him a promise of their deliverance . the mercy of god many times prevents our prayers , and out-runs our wishes and desires : but when he comes to affliction , he takes time to do it ; he passeth by many provocations , and waits long in expectation , that by our repentance we will prevent his judgments ; he hearkned and heard ( saith god in the prophet jeremiah ) but they spake not aright , no man repented him of his wickedness , saying , what have i done ? he is represented as waiting and listning , to hear if any penitent word would drop from them ; he gives the sinner time to repent and reflect upon his actions , and to consider what he hath done , and space to reason himself into repentance . for this reason the judgments of god do often follow the sins of men at a great distance , otherwise he could easily make them mend their pace , and consume us in a moment . ( 3. ) when he goes about this work , he does it with much reluctance , amos 11.8 , 9. how shall i give thee up , ephraim ? how shall i deliver thee , israel ? mine heart is turned within me , and my repentings are kindled together . he is represented as making many essays and offers before he came to it . psal . 106.26 . many a time lifted he up his hand in the wilderness to destroy them . he made as if he would do it , and let fall his hand again , as if he could not find in his heart to be so severe . god witholds his judgments till he is weary of holding in , as the expression is , jer. 6.11 . till he can forbear no longer . jer. 44.22 . so that the lord could no longer bear , because of the evil of your doings , and because of the abominations , which ye have committed . ( 4. ) god is easily prevailed upon not to punish . when he seemed resolved upon it , to destroy the murmuring israelites , yet how often , at the intercession of moses , did he turn away his wrath ? that he will accept of very low terms to spare a very wicked people , appears by the instance of sodom , where if there had been but ten righteous persons , he would not have destroyed them for the ten 's sake . yea , when his truth seemed to have been pawn'd , ( at least in the apprehension of his prophet ) yet even then repentance took him off , as in the case of nineveh . nay , how glad is he to be thus prevented ! with what joy does he tell the prophet the news of ahab's humiliation ! seest thou how ahab humbleth himself ? because he humbleth himself , i will not bring the evil in his days . ( 5. ) when he punisheth , he does it very seldom rigorously , and to extremity , not so much as we deserve ; psal . 103.10 . he hath not dealt with us after our sins , nor rewarded us according to our iniquities . nor so much as he can ; he doth not let loose the fierceness of his anger , nor pour forth all his wrath ; psal . 78.38 . being full of compassion , he forgave their iniquity , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all his wrath . ( 6. ) after he hath begun to punish , and is ingaged in the work , he is not hard to be taken off . there is a famous instance of this , 2. sam. 24. when god had sent three days pestilence upon israel for david's sin in numbring the people , and at the end of the third day , the angel of the lord had stretched forth his hand over jerusalem to destroy it , upon the prayer of david , it is said , that the lord repented of the evil , and said to the angel that destroyed , it is enough , stay now thine hand . nay , so ready is god to be taken off from this work , that he sets a high value upon those who stand in the gap to turn away his wrath ; numb . 25.11 , 12 , 13. phinehas , the son of eleazar , hath turned my wrath away from the children of israel , that i consumed them not in my jealousie ; wherefore behold i give unto him my covenant of peace , and to his seed after him , because he was zealous for his god , and made an atonement for the children of israel . that which god values in this action of phinehas , next to his zeal for him , is , that he turned away his wrath , and made an atonement for the children of israel . 5. and lastly , the patience of god will yet appear with further advantage , if we consider some eminent and remarkable instances of it ; which are so much the more considerable , because they are instances , not only of god's patience extended to a long time , but to a great many persons . the long-suffering of god waited in the days of noah upon the whole world , as is probably conjectured , for the space of an hundred and twenty years . god bore with the people of israel in the wilderness , after they had tempted him ten times , for the space of forty years ; acts 13.18 . and about the space of forty years suffered he their manners in the wilderness . and this instance of god's patience will be the more remarkable , if we compare it with the great impatience of that people ; if they did but want flesh or water , they were out of patience with god ; when moses was in the mount with god but forty days , they presently fall to make new gods ; they had not the patience of forty days , and yet god bore their manners forty years . god had spared niniveh for some ages , and when his patience was even expired , and he seems to have past a final sentence upon it , yet he grants a reprieve for forty days , that they might sue out their pardon in that time , and they did so ; they turned from their evil ways , and god turned from the evil he said he would do to them , and he did it not . but the most remarkable instance of god's long-suffering is to the jews , if we consider it with all the circumstances of it ; after they had rejected the son of god , notwithstanding the purity of his doctrine , and the power of his miracles ; after they had unjustly condemned , and cruelly murdered the lord of life , yet the patience of god respited the ruin of that people forty years . besides all these , there are many instances of god's patience to particular persons ; but it were endless to enumerate these ; every one of us may be an instance to our selves of god's long-suffering . i shall only add , as a further advantage to set off the patience of god to sinners , that his forbearance is so great , that he hath been complained of for it by his own servants . job , who was so patient a man himself , thought much at it ; job 21.7 , 8. wherefore doth the wicked live , yea , become old ? their seed is establisht in their sight , and their posterity before their eyes . jonah challengeth god for it , ch. 4.2 . was not this that which i said when i was yet in my own country ? and therefore i fled before unto tarshish , because i knew thou art a gracious god , and merciful , slow to anger , &c. jonah had observed god to be so prone to this , that he was loth to be sent upon his message , least god should discredit his prophet , in not being so good ( shall i say ) so severe as his word . i have done with the first thing i proposed to speak to , viz. the great patience and long-suffering of god to mankind . sermon vii . the patience of god. 2 pet. iii. 9 . the lord is not slack concerning his promise , as some men count slackness ; but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . i have made entrance into these words , in the handling of which , i propos'd to do these three things . first , to consider the patience and long-suffering of god , as it is an attribute and perfection of the divine nature ; god is long suffering to us-ward . secondly , to shew that the patience of god , and the delay of his judgment , is no just ground why sinners should hope for impunity ; god is not slack concerning his promise , as some men count slackness . thirdly , to consider the true reason of god's patience and long-suffering towards mankind ; he is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . i have already spoken to the first of these , namely , the patience and long-suffering of god , as it is an attribute and perfection of the divine nature . i proceed now to the second thing i proposed , namely , to shew that the patience of god , and the delay of judgment , is no just ground why sinners should hope for impunity ; god is not slack concerning his promise , as some men count slackness ; that is , as the scoffers here mentioned by the apostle , did ignorantly and maliciously reason , that because our lord delayed his coming to judgment so long , therefore he would never come . there was indeed some pretence for this objection , because the christians did generally apprehend , that the day of judgment was very near , and that it would immediately follow the destruction of jerusalem ; and it seems the disciples themselves were of that perswasion before our saviour's death , when our saviour discoursing to them of the destruction of the temple , they put these two questions to him , mat. 24.3 . and as he sat upon the mount of olives , the disciples came unto him privately , saying , when shall these things be ? and what shall be the sign of thy coming , and of the end of the world ? when shall these things be ? that is , the things he had been speaking of immediately before , viz. the destruction of jerusalem , and the dissolution of the temple ; that is plainly the meaning of the first question , to which they subjoined another , and what shall be the sign of thy coming ? that is to judgment ; and of the end of the world ? which in all probability , was added to the former ; because they supposed that the one was presently to follow the other , and therefore the same answer would serve them both ; and it appears by our saviour's answer , that he was not concerned to rectifie them in this mistake , which might be of good use to them , both to make them more zealous to propagate the gospel , since there was like to be so little time for it ; and likewise to wean their affections from this world , which they thought to be so near an end . one thing indeed our saviour says , which ( had they not been prepossest with another opinion ) does sufficiently intimate that there might be a considerable space of time , betwixt the destruction of jerusalem and the day of judgment ; and this we find only in st. luke , ch. 21.24 . where speaking of the miseries and calamities that should come upon the jews , he says , they shall fall by the edge of the sword , and be carried into captivity into all nations ; and jerusalem shall be trodden down of the gentiles , until the time of the gentiles be fulfilled . so that here were a great many events foretold , betwixt the destruction of jerusalem and the end of the world , the accomplishment whereof might take up a great deal of time , as appears by the event of things , jerusalem being at this day still trodden down by the gentiles , and the jews still continuing disperst over the world : but the disciples it seems did not much mind this , being carryed away with a prejudicate conceit that the end of the world would happen before the end of that age ; in which they were much confirmed , by what our saviour , after his resurrection , said of st. john , upon occasion of peter's question concerning him ; john 21.21 , 22. lord , what shall this man do ? jesus saith unto him , if i will that he tarry till i come , what is that to thee ? upon which words of our saviour concerning him , st. john himself adds , v. 23. then went this saying abroad among the brethren , that that disciple should not die , that is , that he should live till the coming of our lord , and then be taken up with him into heaven ; from all which they probably ( as they thought ) concluded , that the day of judgment would happen before the end of that age , whilst st. john was alive ; but st. john , who writ last of all the evangelists ( as eusebius tells us ) and lived till after the destruction of jerusalem , as he acquaints us with this mistake , which was currant among the christians , so he takes care to rectifie it , telling us , that jesus said not , he should not die ; but if i will that he tarry till i come , what is that to thee ? he tells us , that our saviour did not affirm that he should not die ; but to repress st peter's curiosity , he says , if it were my pleasure that he should not die at all , but live till i come to judgment , what is that to thee ? and st. peter likewise ( or whoever was the author of this second epistle , or at least of this third chapter , which seems to be a new epistle by it self ) takes notice of this mistake , about the nearness of the day of judgment , as that which gave occasion to these scoffers to deride the expectation of a future judgment among the christians , because they had been already deceived about the time of it ; and this the scoffers twitted them with in that question , where is the promise of his coming ? and therefore the learned grotius conjectures very probably , that this last epistle ( contained in the third chapter ) was written after the destruction of jerusalem , which was the time fixt for christ's coming to judgment , and therefore there could be no ground for this scoff till after that time . st. peter indeed did not live so long , and therefore grotius thinks , that this epistle was writ by simeon , or simon , who was successor of st. james , in the bishoprick of jerusalem , and lived to the time of trajan . i have been the longer in giving an account of this , that we might understand where the ground and force of this scoff lay ; namely in this , that because the christians had generally been very confident , that the coming of christ to judgment would be presently after the destruction of jerusalem , and were now found to be deceived in that , therefore there was no regard to be had at all to their expectation of a future judgment ; because they might be deceiv'd in that , as well as in the other . but herein they argued very falsly , because our saviour had positively and peremptorily foretold his coming to judgment , but had never fixt and determined the time of it ; nay , so far was he from that , that he had plainly told his disciples , that the precise time of the day of judgment god had reserved as a secret to himself , which he had not imparted to any , no , not to the angels in heaven , nor to the son himself ; mark 13.32 , 33. but of that day and hour knoweth no man , no not the angels which are in heaven , neither the son , but the father . take ye heed , watch and pray : for ye know not when the time is . so that if they presumed to make any conjectures about the time when the day of judgment would be , they did it without any warrant from our lord ; it was great presumption in them to determine the time of it , when our saviour had so expresly told them , that the father had reserved this as a secret , which he had never communicated to any , and therefore if they were mistaken about it , it was no wonder . but their mistake in this , was no prejudice to the truth of our saviour's clear prediction of a future judgment , without any determination of the time of it , for that might be at some thousands of years distance , and yet be certain for all that ; and the delay of it was no sign of the uncertainty of our saviour's prediction concerning it , but only of god's great patience and long-suffering to sinners , in expectation of their repentance ; god is not slack concerning his promise , as some men count slackness , but is long-suffering to us-ward . and this brings me to the third , and last particular in the text , namely , the true reason of god's patience and long-suffering to mankind ; he is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . and for this st. peter cites st. paul , v. 15 th of this chapter ; and account that the long-suffering of the lord is salvation , that is , that the great end and design of god's goodness and long-suffering to sinners , is that they may repent and be saved ; account that the long-suffering of our lord is salvation , even as our beloved brother paul also , according to the wisdom given unto him , hath written unto you . now these words are not expresly found in st. paul's writings ; but the sense and effect of them is , viz. in rom. 2.4 . despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? god hath a very gracious and merciful design in his patience to sinners ; he is good , that he may make us so , and that his goodness may lead us to repentance ; he defers punishment on purpose , that he may give men time to bethink themselves , and to return to a better mind ; he winks at the sins of men , that they may repent , says the son of sirach . the patience of god aims at the cure and recovery of those , who are not desperately and resolutely wicked . this is the primary end and intention of god's patience to sinners ; and if he fail of this end through our hardness and impenitency , he hath other ends which he will infallibly attain . he will hereby glorifie the riches of his mercy , and vindicate the righteousness of his justice ; the damned in hell shall acknowledge , that the patience of god was great mercy and goodness to them , tho' they abused it ; for god does not lose the glory of his patience , tho' we lose the benefit of it , and he will make it subvervient to his justice one way or other . those great offenders whom he spares , after there are no hopes of their amendment , he many times makes use of , as instruments for the punishing of others , as rods of his wrath for the discipline of the world ; and he often reserves those who are incorrigibly bad for a more remarkable ruin . but however , they are reserved to the judgment of the great day ; and if after god hath exercised much patience towards sinners in this world , he inflict punishment on them in the next , it must be acknowledg'd to be most just ; for what can he do less , than to condemn those who would not be saved , and to make them miserable , who so obstinately refused to be happy ? before i come to apply this discourse concerning the patience and long-suffering of god to sinners , i must remove an objection or two . i. the severity of god to some sinners in this life , and to all impenitent sinners in the next , seems to contradict what hath been said concerning god's patience and long-suffering . as for the severity of god towards impenitent sinners in the next life , this doth not at all contradict the patience of god , because the very nature of patience , and forbearance , and long-suffering , does suppose a determinate time , and that they will not last always ; this life is the day of god's patience , and in the next world his justice and severity will take place . and therefore the punishment of sinners in another world , after god hath tryed them in this , and expected their repentance , is no ways contrary to his patience and goodness , and very agreeable to his wisdom and justice ; for it is no part of goodness , to see it self perpetually abused ; it is not patience , but stupidity and insensibleness , to endure to be always trampled upon , and to bear to have his holy and just laws for ever despised and contemned . and as for his severity to some sinners in this life ; as to lot's wife , to the israelites that gathered sticks on the sabbath-day , to nadab and abihu , to vzza , to ananias and sapphira , and to herod agrippa ; in all which instances god seems to have made quick work , and to have executed judgment speedily ; to these i answer , that this severity of god to some few , doth rather magnify his patience to the rest of mankind ; he may be severe to some few , for example and warning to many , that they may learn to make better use of his patience , and not to trespass so boldly upon it ; and perhaps he hath exercised much patience already towards those , to whom at last he is so severe ; as is plain in the case of herod , and it may well be supposed in most of the other instances ; or else the sin so suddenly and severely punisht , was very heinous and presumptuous , of a contagious and spreading nature , and of dangerous example . lot's wife sinned very presumptuously against an express and an easie command , and whilst god was taking care of her deliverance in a very extraordinary manner . that of nadab and abihu , and of the man that gathered sticks on the sabbath-day , were presently after the giving of the law ; in which case great severity is necessary ; and that of ananias and sapphira , at the first publishing of the gospel , that the majesty of the divine spirit , and the authority of the first publishers of it might not be contemned . that of vzza was upon the return of the ark of god from among the philistines , that the people might not lose their reverence for it after it had been taken captive ; so that these necessary severities to a few , in comparison of those many that are warned by them , are rather arguments of god's patience , than objections against it . ii. it is objected , that if god do not desire the ruin of sinners , but their repentance , whence comes it to pass , that all are not brought to repentance ? for who hath resisted his will ? to this i answer . 1. that there is no doubt but god is able to do this . he can , if he pleaseth , conquer and reclaim the most obstinate spirits ; he is able out of stones to raise up children unto abraham . and sometimes he exerts his omnipotence herein , as in the conversion of st. paul , in a kind of violent and irresistible manner : but he hath no where declared , that he will do this to all ; and we see plainly in experience , that he does not do it . 2. god may very well be said , not to be willing that any should perish , but that all should come to repentance , when he does on his part what is sufficient to that end ; and upon this ground , the scripture every where represents god as desiring the repentance of sinners , and their obedience to his laws ; deut. 5.29 . o that there were such a heart in them , that they would fear me , and keep all my commandments always , that it might be well with them ! so jer. 13.27 . o jerusalem , wilt thou not be made clean ? when shall it once be ? is . 5.3 , 4. we find god there solemnly appealing to the people of israel , whether there had been any thing wanting on his part that was fit to be done ; and now , o inhabitants of jerusalem , and men of judah , judge , i pray you , betwixt me and my vineyard . what could have been done more to my vineyard , that i have not done to it ? wherefore when i looked it should bring forth grapes , brought it forth wild grapes ? god may justly look for the fruits of repentance and obedience from those , to whom he affords a sufficiency of means to that end. and if so , then 3. the true reason why men do not repent , but perish , is because they are obstinate , and will not repent ; and this account the scripture every where gives of the impenitency of men , and the ruin consequent upon it . psal . 81.13 . o that my people had hearkened unto me , and israel had walked in my statutes ! but my people would not hearken to my voice , and israel would none of me . ezek. 33.11 . why will ye dye , o house of israel ? prov. 1.29 , 30 , 31. they hated knowledge , and did not chuse the fear of the lord. they would none of my counsels , they despised all my reproof . therefore shall they eat the fruit of their own ways , and be filled with their own devices . the ruin of sinners does not proceed from the counsel of god ; but from their own choice . and so likewise our saviour every where chargeth the ruin and destruction of the jews upon their own wilful obstinacy . the inferences from this discourse concerning the patience and long-suffering of god towards mankind , shall be these three . i. to stir us up to a thankful acknowledgment of the great patience of god towards us , notwithstanding our manifold and heinous provocations . we may every one of us take to our selves those words , lam. 3.22 . it is of the lords mercy that we are not consumed , because his compassions fail not . they are renewed every morning . when ever we sin ( and we provoke god every day ) it is of his patience that we are not destroyed ; and when we sin again , this is a new and greater instance of god's patience . the mercies of god's patience are no more to be numbred than our sins ; we may say with david , how great is the sum of them ? the goodness of god in sparing us , is in some respect greater than his goodness in creating us ; because he had no provocation not to make us , but we provoke him daily to destroy us . ii. let us propound the patience of god for a pattern to our selves . plutarch says , that god sets forth himself in the midst of the world for our imitation , and propounds to us the example of his patience , to teach us not to revenge injuries hastily upon one another . iii. let us comply with the design of god's patience and long-suffering towards us , which is to bring us to repentance . men are very apt to abuse it to a quite contrary purpose , to the encouraging themselves in their evil ways . so solomon observes , eccl. 8.11 . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil : but this is very false reasoning ; for the patience of god is an enemy to sin , as well as his justice , and the design of it is not to countenance sin , but to convert the sinner ; rom. 2.4 . despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? patience in god should produce repentance in us ; and we should look upon it as an opportunity given us by god to repent and be saved ; 2 pet. 3.15 . account that the long-suffering of god is salvation . they that do not improve the patience of god to their own salvation , mistake the true meaning and intent of it . but many are so far from making this use of it , that they presume upon it , and sin with more courage and confidence because of it ; but that we may be sensible of the danger of this , i will offer these two or three considerations . 1. that nothing is more provoking to god , than the abuse of his patience . god's patience waits for our repentance , and all long attendance , even of inferiors upon their superiors , hath something in it that is grievous ; how much more grievous and provoking must it be to the great god , after he hath laid out upon us all the riches of his goodness and long-suffering , to have that despised ! after his patience hath waited a long time upon us , not only to be thrust away with contempt , but to have that which should be an argument to us to leave our sins , abused into an encouragement to continue in them ! god takes an account of all the days of his patience and forbearance ; luke 13.7 . behold , these three years i come seeking fruit , and find none ; cut it down ; why cumbreth it the ground ? 2. consider that the patience of god will have an end . tho' god suffers long , he will not suffer always ; we may provoke god so long , till he can forbear no longer without injury and dishonour to his wisdom , and justice , and holiness ; and god will not suffer one attribute to wrong the rest ; his wisdom will determine the length of his patience ; when his patience is to no purpose , when there is no hopes of our amendment , his wisdom will then put a period to it ; then the patience of his mercy will determine . how often would i have gathered you , and you would not ? therefore your house is left unto you desolate . and the patience of god's judgments will then determine . why should they be smitten any more ? they will revolt more and more . yea , patience it self , after a long and fruitless expectation , will expire . a sinner may continue so long impenitent , till the patience of god , as i may say , grows impatient , and then our ruin will make haste , and destruction will come upon us in a moment . if men will not come to repentance , the day of the lord will come as a thief in the night , as it follows in the next verse after the text ; the judgment of god will suddenly surprize those who will not be gained by his patience . 3. consider that nothing will more hasten and aggravate our ruin , than the abuse of god's patience . all this time of god's patience , his wrath is coming towards us , and the more we presume upon it , the sooner it will overtake us ; luke 12.45 , 46. the wicked servant , who said his lord delayed his coming , and fell to rioting and drunkenness , our saviour tells us , that the lord of that servant will come in a day when he looks not for him . and it will aggravate our ruin ; the longer punishment is a coming the heavier it will be ; those things which are long in preparation , are terrible in execution ; the weight of god's wrath will make amends for the slowness of it , and the delay of judgment will be fully recompensed in the dreadfulness of it when it comes . let all those consider this who go on in their sin , and are deaf to the voice of god's patience , which calls upon them every moment of their lives . there is a day of vengeance a coming upon those who trifle away this day of god's patience ; nothing will sooner and more inflame the wrath and displeasure of god against us , than his abused patience , and the despised riches of his goodness . as oyl , tho' it be soft and smooth , yet when it is once inflamed , burns most fiercely ; so the patience of god , when it is abused , turns into fury , and his mildest attributes into the greatest severities . and if the patience of god do not bring us to repentance , it will but prepare us for a more intolerable ruin . after god hath kept a long indignation in his breast , it will at length break forth with the greater violence . the patience of god increaseth his judgments by an incredible kind of proportion ; levit 26.18 . and if you will still ( says god to the people of israel ) walk contrary to me , and if ye will not be reformed by all these things , i will punish you yet seven times more . and v. 27. i will bring seven times more plagues upon you , according to your sins . at first god's justice accuseth sinners ; but after a long time of patience , his mercy comes in against us , and instead of staying his hand , adds weight to his blows ; rom. 9.22 . what if god willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath fitted for destruction . they , upon whom the patience of god hath no good effect , are vessels of wrath , preapred and fitted for destruction . if ever god display his wrath , and make his anger known , he will do it in the most severe manner upon those who have despised and abused his patience ; for these , in a more peculiar manner , do treasure up for themselves wrath against the day of wrath , and the revelation of the righteous judgment of god. to conclude , let us all take a review of our lives , and consider how long the patience of god hath waited upon us , and born with us ; with some twenty , forty , perhaps sixty years , and longer . do we not remember how god spared us in such a danger , when we gave our selves for lost ? and how he recovered us in such a sickness , when the physician gave us up for gone ? and what use we made of this patience and long-suffering of god towards us ? it is the worst temper in the world , not to be melted by kindness , not to be obliged by benefits , not to be tamed by gentle usage . he that is not wrought upon , neither by the patience of his mercy , nor by the patience of his judgments , his case is desperate and past remedy . consider this all ye that forget god , left his patience turn into fury ; for god is not slack , as some men count slackness ; but long-suffering to sinners , not willing that any should perish , but that all should come to repentance . sermon viii . the long-suffering of god. eccles . viii . 11 . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . nothing is more evident , than that the world lies in wickedness , and that iniquity every where abounds ; and yet nothing is more certain , than that god will not acquit the guilty , and let sin go unpunished . all men , excepting those who have offer'd notorious violence to the light of their own minds , and have put the candle of the lord , which is in them , under a bushel , do believe , that there is a god in the world , to whose holy nature and will sin is perfectly contrary , who loves righteousness and hates iniquity , that his eyes are upon the ways of man , and he seeth all his goings , that there is no darkness nor shadow of death , where the workers of iniquity may hide themselves . all men , except those whose consciences are seared , as it were with a hot iron , are convinc'd of the difference of good and evil , and that it is not all one whether men serve god or serve him not , do well , or live wickedly . every man from his inward sense and experience is satisfied of his own liberty , and that god lays upon men no necessity of sinning , but that when ever we do amiss , it is our own act , and we chuse to do so ; and so far is he from giving the least countenance to sin , that he hath given all imaginable discouragement to it , by the most severe and terrible threatnings , such as one would think sufficient to deter men for ever from it , and to drive it out of the world ; and to make his threatnings the more awful and effectual , his providence hath not been wanting to give remarkable instances of his justice and severity upon notorious offenders , even in this life : and yet for all this , men do and will sin ; nay , they are zealously set and bent upon it . now here is the wonder ; what it is that gives sinners such heart , and makes them so resolute and undaunted in so dangerous a course . solomon gives us this account of it , because the punishments and judgments of god follow the sins of men so slowly , and are long before they overtake the sinner , because sentence against an evil work is not executed speedily , therefore the hearts of the sons of men are fully set in them to do evil . the scope of the wise man's discourse is this , that by reason of god's forbearance and long-suffering toward sinners in this life , 't is not so easie to discern the difference between them and other men ; this life is the day of god's patience , but the next will be a day of retribution and recompence . now because god doth defer and moderate the punishment of sinners in this world , and reserve the weight of his judgments to the next , because through the long-suffering of god many great sinners live and dye without any remarkable testimony of god's wrath and displeasure against them , therefore the hearts of the children of men are fully set in them to do evil . if we render the text word for word from the original , it runs thus , because nothing is done as a recompence to an evil work , therefore the hearts of the sons of men are full in them to do evil ; that is , because men are not opposed and contradicted in their evil ways , because divine justice doth not presently check and controul sinners , because sentence is not immediately past upon them , and judgment executed , therefore the heart of the sons of men is full in them to do evil , that is , therefore men grow bold and presumptuous in sin ; for the hebrew word which we render , is fully set in them , we find esth . 7.5 . where ahashuerus says concerning haman , who is he ? and where is he , that durst presume in his heart to do so ? whose heart was full to do so , fervet in iis cor filiorum hominum ; so some render it , the hearts of men boil with wickedness , are so full of it , that it works over . men are resolute in an evil course , their hearts are strengthened and hardened in them to do evil , so others translate the words . the translation of the lxx is very emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heart of the sons of men is fully perswaded and assured to do evil . all these translations agree in the main scope and sense , viz. that sinners are very apt to presume upon the long-suffering of god , and to abuse it , to the hardning and encouraging of themselves in their evil ways . in the handling of this , i shall first , briefly shew that it is so . secondly , whence this comes to pass , and upon what pretences and colours of reason , men encourage themselves in sin , from the patience of god. thirdly , i shall endeavour to answer an objection about this matter . first , that men are very apt to abuse the long-suffering of god , to the encouraging and hardning of themselves in an evil course , the experience of the world in all ages does give abundant testimony . thus it was with the old world , when the long-suffering of god waited in the days of noah , while he was preparing an ark , for the space of a hundred and twenty years , 1 pet. 3.20 . for the wickedness of man , which was great upon the earth , a general deluge was threatned , but god was patient , and delayed his judgment a great while ; hereupon they grew secure in their impenitency , and went on in their course , as if they had no apprehension of danger , no fear of the judgment threatned . so our saviour tells us , matth. 24.38 , 39. as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that noah entred into the ark , and knew not until the flood came and took them all away . and so it was with sodom , luke 17.28 . and likewise also as it was in the days of lot , they eat , they drank , they bought , they sold , they planted , they built . and so our saviour tells us it will be in the end of the world ; even thus shall it be in the day when the son of man is revealed . so likewise the apostle st. paul , rom. 2.4 , 5. despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? but after thy hardness and impenitent heart , treasurest up to thy self wrath against the day of wrath , and the revelation of the righteous judgment of god. the goodness and long-suffering of god , which ought in all reason to lead men to repentance , is to many an occasion of greater hardness and impenitency . so also st. peter foretels , 2 pet. 3.3 . that in the last days there should come scoffers , who should walk after their own hearts lusts , saying , where is the promise of his coming ? and we see in daily experience , that the greatest part of sinners grow more obstinate and confirmed in their wicked ways , upon account of god's patience , and because he delays the punishment due to them for their sins . let us consider in the second place , whence this comes to pass , and upon what pretence and colour of reason , men encourage themselves in sin , from the long-suffering of god. and there is no doubt but this proceeds from our ignorance and inconsiderateness , and from an evil heart of unbelief , from the temptation and suggestion of the devil , one of whose great arts it is , to make men question the threatnings of god , and to insinuate , as he did to our first parents , either that he hath not denounced such threatnings , or that he will not execute them so severely . all these causes do concur to the producing this monstrous effect ; but that which i design to enquire into , is , from what pretence of reason , grounded upon the long-suffering of god , sinners argue themselves into this confidence and presumption . for when the wise man saith , that because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil , he does not intend to insinuate , that god's long-suffering fills the hearts of men with wicked designs and resolutions , and does by a proper and direct efficacy , harden sinners in their course ; but that wicked men upon some account or other , do take occasion from the long-suffering of god , to harden themselves in sin ; they draw false conclusions from it to impose upon themselves , as if it were really a ground of encouragement ; they think they see something in the forbearance of god and his delay of punishment , which makes them hope for impunity in an evil course , notwithstanding the threatnings of god. and therefore i shall endeavour to shew , what those false conclusions are , which wicked men draw from the delay of punishment , and to discover the sophistry and fallacy of them ; and i shall rank them under two heads ; those which are more gross and atheistical , and those which are not so gross , but yet more common and frequent . i. those conclusions which are more gross and atheistical , which bad men draw to the hardening and encourageing of themselves in sin , from the delay of punishment ( which we who believe a god , call the patience or long-suffering of god ) are these three ; either that there is no god ; or if there be , that there is no providence ; or that there is no difference between good and evil. i shall speak more briefly of these , because i hope there are but few in the world of such irregular and besotted understandings , as to make such inferences as these from the delay of punishment . 1 st . from hence some would fain conclude , that there is no god. that some are so absurd as to reason in this manner , the scripture tells us , psal . 14.1 . the fool hath said in his heart , there is no god : they are corrupt , and have done abominable works . now the argument that these men frame to themselves , is this ; god doth not take a speedy course with sinners , and revenge himself immediately upon the workers of iniquity , therefore there is no god ; for if there were , he would shew himself , and not bear the affronts of sinners , when it is so easie for him to vindicate himself by a swift and speedy vengeance . thus the poet represents the atheist arguing , nullos esse deos , inane coelum , affirmat selius , probatque , quod se factum , dum negat hoc , videt beatum . selius affirms there are no gods , and that heaven is an empty place , and proves it , because whilst he denys god , he sees himself in a very happy and prosperous condition . and here it is worthy our notice , at what a contradictious rate these men reason . first they would have no god , lest he should be just and punish them as they deserve ; and then in another mood , they would have him to be nothing but justice and severity , lest there should be a god ; as if no other notion could be framed of the divine nature , but of a ●a●h fury , and impetuous revenge , and an impotent passion , which when it is offended and provoked , cannot contain it self , and forbear punishment for a moment . justice is not such a perfection as doth necessarily exclude wisdom , and goodness , and patience ; it doth in no wise contradict the perfection of the divine nature , to bear with sinners in expectation of their repentance and amendment ; or if god foresees their final impenitency , to respit their punishment to the most fit and convenient season . god may suffer long , and yet be resolved , if sinners persist in the abuse of his goodness and patience , to execute vengeance upon them in due time . it is a pitiful ground of atheism , that because god is so much better than wicked men deserve , they will not allow him to be at all . 2 dly , others infer from the delay of punishment , that there is no providence that administers the affairs of the world , and regards the good and bad actions of men. for tho' the being of god be acknowledged , yet if he do not regard what is done here below , nor concern himself in humane affairs , sinners are as safe and free to do what they please , as if there were no god ; and upon this ground , the scripture tells us , many encourage themselves in their wickedness ; psal . 64.5 . they encourage themselves in an evil matter , they commune of laying snares privately ; for they say , who shall see them ? and more expresly , psal . 94.4 , 5 , 6 , 7. how long shall the workers of iniquity boast themselves ? they break in pieces thy people , o lord , and afflict thine heritage , and slay the widow and the stranger , and murder the fatherless ; and yet they say , the lord shall not see , neither shall the god of jacob regard it . and if this were so , well might they encourage themselves . if it were true which epicurus saith , that god takes no knowledge of the actions of men , that he is far removed from us , and contented with himself , and not at all concerned in what we do ; if this were true , the inference which lucretius makes , were very just ; quare relligio pedibus subjecta vicissim obteritur ; men might trample religion under their feet , and live without any regard to the laws of it . but let us see how they infer this from the long-suffering of god , that he neglects the affairs of the world , and hath no consideration of the actions of men , because they see the ungodly to prosper in the world , equally with others that are strictly devout and virtuous , yea , many times to be in a more prosperous and flourishing condition ; they are not in trouble like other men , neither are they plagued like other men . so that if there be a god , it seems ( say they ) that he connives at the crimes of men , and looks on upon them that deal treacherously , and holds his peace , whilst the wicked devoureth the man that is more righteous than himself ; as the prophet expresseth it , hab. 1.13 . for answer to this , i shall only give this reasonable and credible account of the long-suffering of god , and the impunity of wicked men in this life , which not only the scripture gives us , but the heathen were able to give from the light of nature , and is agreeable to the common sense of mankind ; namely , that this life is a state of probation and tryal , wherein god suffers men to walk in their own ways without any visible check and restraint , and does not usually inflict present and remarkable punishments upon them for their evil deeds ; because this being a state of tryal of the dispositions and manners of men , is rather the proper season of patience , than of punishments and rewards ; and therefore it is very reasonable to suppose , that god reserves sinners for a solemn and publick tryal , at the great assises of the world , when he will openly vindicate the honour of his justice , upon the despisers of his patience and long-suffering , when he will make his judgment to break forth as the light , and his righteousness as the noon day . in the mean time the providence of god , when he sees it fit , gives some remarkable instances of his justice upon great and notorious offenders in this life , as a pledge and earnest of a future judgment ; and these sometimes more general , as in the destruction of the old world , by an universal deluge , when he saw the wickedness of men to be great upon the earth . and such was that terrible vengeance which was poured down upon sodom and gomorrah , and the cities about them ; which , as st. jude tells us , are set forth for an example , suffering the vengeance of eternal fire , that is , of a perpetual destruction by fire . 3 dly , another gross and atheistical inference , which men are apt to make from the delay of punishment , is , that there is no such difference of good and evil as is pretended ; because they do not see the good and bad actions of men differenced in their rewards , because divine justice doth not presently manifest it self , and every transgression and disobedience doth not immediately receive a just recompence of reward , therefore they cannot believe , that the difference between good and evil is so great and evident . for answer to this . not to insist upon the difference which the providence of god sometimes makes between them in this life , i appeal to the consciences of men , whether they do not secretly and inwardly acknowledge a clear difference between good and evil . are not the worst of men apt to conceive better hopes of success , when they are about a just and honest undertaking , than when they are ingaged in a wicked design ? do not bad men feel a secret shame and horror , when no eye sees them , and the wickedness they are about to commit doth not fall under the cognisance and censure of any human court or tribunal ? have they not many checks and rebukes in their own spirits , much disturbance and confusion of mind , when they are enterprising a wicked thing ? and does not this plainly argue , that they are guilty to themselves , that they are about something which they ought not to do ? 't is very true that most men are more sensible of the evil of an action , when they feel the ill effects and consequences of it , and suffer the punishment that is due to it : but yet the sense of good and evil is so deeply imprest upon humane nature , that i think no man , remaining a man , can quite deface and blot out the difference of good and evil . so that if men will but attend to the natural dictates and suggestions of their own minds , they cannot possibly infer from the delay of punishment , that there is no difference of good and evil . but because those who argue thus are but few in comparison , there being not many in the world arrived to that degree of blindness and height of impiety , as to disbelieve a god and a providence , and i think none have attained to that perfect conquest of conscience , as to have lost all sense of good and evil ; therefore i shall rather insist ii. upon those kind of reasonings which are more ordinary and common among bad men , and whereby they cheat themselves into everlasting perdition ; and they are such as these . 1. because sentence against an evil work is not speedily executed , therefore sin is not so great an evil. 2. therefore god is not so highly offended and provoked by it . or , 3. god is not so severe in his own nature , as he is commonly represented . 4. therefore the punishment of sin is not so certain . 5. or however it is at a distance , and may be prevented time enough , by a future repentance , in our old age , or at the hour of death ; by some such false reasonings as these , which men think may probably be collected from the patience and long-suffering of god , they harden and encourage themselves in an evil course . 1. because the punishment of sin is deferr'd , therefore they conclude it is not so great an evil ; they do not feel the ill effects of it at present , all things go well and prosperously with them , no less than with those who are so strict and conscientious ; and therefore they hope there is no such great evil in sin , as melancholy people are apt to fancy to themselves . for answer to this , ( 1. ) consider seriously what sin is ; and then thou wilt see reason enough to call it a great evil. to sin against god , is to contemn the greatest authority in the world , to contradict the greatest holiness and purity , to abuse the greatest goodness , and to provoke almighty justice to take vengeance upon thee , and to make thee as miserable as thou art capable of being . to sin against god , is to be disobedient to thy soveraign , and unthankful to thy best benefactor , and to act contrary to the greatest obligations , against thy best reason and truest interest ; to disoblige thy kindest friend , and to gratifie thy worst and bitterest enemy ; it is to disorder thy self , to create perpetual disquiet to thy own mind , and to do the greatest mischief possible to thy self ; to deprive thy self of the greatest happiness , and to draw down upon thy self extream and eternal misery . and what do we call a great evil , if this be not , which contains in it all the kinds , and all the aggravations of evil that can be , and hath all the circumstances of ugliness and deformity in it that can be imagined ? ( 2. ) what ever sin be in it self , yet from hence we can in no wise conclude , that it is not a great evil , because the punishment of it is deferr'd for a while ; from hence indeed it follows , that god is very good in deferring the punishment which is due to thee for thy sins , but by no means that sin is not very evil. the reprieve of a traytor does indeed argue the goodness and clemency of the prince , but doth not at all abate of the heinousness of the crime for which he is sentenced . the great evil of sin is evident , because the holy and just god hath forbidden it , and declared his hatred and detestation of it , and threatned it with most severe and direful punishments ; but that god respites the punishment which is due to sin , and does not immediately take vengeance upon sinners , but affords them a space , and means , and opportunity of repentance , this doth not at all lessen the evil of sin , but is rather an aggravation of it ; that we should offend and provoke that god , who is so patient and long-suffering towards us , so very loth to bring those evils upon us , which we are so rash and forward to pull down upon our selves . 2. if god doth not immediately punish sin upon the commission of it , and instantly let flye at the sinner , this they would construe to be a sign that he is not so highly offended and provok'd by it ; if he were , he would manifest his displeasure against it , by the sudden and violent effusions of his wrath. for answer to this , i desire these two things may be considered . ( 1. ) that god himself in his word every where plainly declares to us his great displeasure against sin ; psal . 5.4 , 5. thou art not a god that hast pleasure in wickedness , neither shall evil dwell with thee . the foolish shall not stand in thy sight ; thou hatest all the workers of iniquity . thou art not a god that hast pleasure in wickedness . the words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and less is spoken than is meant and intended , viz. that god is so far from taking pleasure in the sins of men , that he is highly displeased at them , and bears an implacable hatred against them . and do not the terrible threatnings of god against sin declare him to be highly offended at it ? when he says , that he will come in flaming fire , to render vengeance to all them that know not god , and that obey not the gospel of his son , and that they shall be punisht with everlasting destruction , from the presence of the lord , and from the glory of his power . can we think that all the threatnings of god's word , and all those direful curses which are written in his book , shall return empty , without doing any execution ? thou that now flatterest thy self with vain and groundless hopes , that none of these evils shall come upon thee , when thou comest to stand before the great judge of the world , and to behold the killing frowns of his countenance , and to hear those bitter words of eternal displeasure from the mouth of god himself , depart ye cursed into everlasting fire , prepared for the devil and his angels , thou wilt then believe , that god is heartily angry and offended with thee for thy sins . we shall find in that day , that the threatnings of god's word , which we now hear so securely , and without terror , had a full signification , or rather , that no words could convey to us the terror of them . what the scripture says of the happiness and glory of the next life , is true also of the misery and punishments of the other world , that eye hath not seen , nor ear heard , neither have entred into the heart of man , those terrible things , which god hath reserved for the workers of iniquity . but above all , the direful sufferings of the son of god , when sin was but imputed to him , are a demonstration of god's implacable hatred of sin ; for that rather than sin should go unpunish'd , god was pleased to subject his own son to the sufferings due to it ; this plainly shews , that he hated sin as much as he loved his own son. but ( 2 dly ) god may conceive a very great displeasure against sin , and be highly incensed and provoked by it , and yet suspend the effects of his displeasure , and defer the punishment of it for a great while ; and to imagine otherwise , argues a gross mistake of the nature of god , arising from our not considering the attributes and perfections of god in conjunction and consistency with one another . when we consider one attribute of god singly , and separate it from the rest , and frame such wide and large apprehensions of it , as to exclude his other perfections , we have a false notion of god ; and the reason of this mistake is , because among men , an eminent degree of any one excellency , doth commonly shut out others ; because in our narrow and finite nature , many perfections cannot stand together ; but 't is quite otherwise in the divine nature . in infinite perfection , all perfections do meet and consist together , one perfection doth not hinder and exclude another , and therefore in our conceptions of god , we are to take great heed , that we do not raise any one attribute or perfection of god upon the ruine of the rest . so that it is a false imagination of god , when we so attribute justice or anger to him , as to exclude his patience and long-suffering ; for god is not impotent in his anger , as we are ; every thing that provokes him , doth not presently put him out of patience , so that he cannot contain his wrath , and forbear immediately to revenge himself upon sinners . in this sense god says of himself , isa . 27.4 . fury is not in me . there is nothing of a rash and ungoverned passion in the wise and just god. every sin indeed kindles his anger , and provokes his displeasure against us , and by our repeated and continued offences , we still add fuel to his wrath ; but it doth not of necessity instantly break forth like a consuming fire , and a devouring flame . the holy and righteous nature of god makes him necessarily offended and displeased with the sins of men ; but as to the manifestation of his wrath , and the effects of his anger , his wisdom and goodness do regulate and determine the proper time and circumstances of punishment . 3. from the patience of god and the delay of punishment , men are apt to conclude , that god is not so severe in his nature as he is commonly represented . 't is true he hath declared his displeasure against sin , and threaten'd it with dreadful punishments , which he may do , in great wisdom , to keep the world in awe and order ; but great things are likewise spoken of his mercy , and of the wonderful delight he takes in the exercise of his mercy ; so that notwithstanding all the threatnings which are denounced against sin , it is to be hoped , that when sentence comes to be past , and judgment to be executed , god will remember mercy in the midst of judgment , and that mercy will triumph over judgment ; and that as now his patience stays his hand , and turns away his wrath , so at the last , the milder attributes of his goodness and mercy will interpose and moderate the rigor and severity of his justice ; and of this , his great patience and long-suffering towards sinners for the present , seems to be some kind of pledge and earnest ; he that is so slow to anger , and so loth to execute punishment , may probably be prevail'd upon by his own pity and goodness to remit it at the last , and this is the more credible , because it is granted on all hands , that no person is obliged to execute his threatnings , as he is to make good his promises ; he that promiseth passeth a right to another , but he that threatneth keeps the right and power of doing what he pleaseth in his own hands . i shall speak a little more fully to this , because it is almost incredible , how much men bear up themselves upon vain and groundless hopes of the boundless mercy of god , and bless themselves in their hearts , saying , they shall have peace , tho' they walk in the imagination of their hearts , to add drunkenness to thirst , that is , tho' they still persist in their vices , and add one degree of sin to another . now for answer to this ; ( 1. ) let it be granted , that a bare threatning does not necessarily infer the certainty of the event , and that the thing threatned shall infallibly come to pass ; no person is obliged to perform his threatnings , as he is his promises ; the threatnings of god declare what sin deserves , and what the sinner may justly expect if he continue impenitent and incorrigible . but then we are to take notice , that repentance is the only condition that is implyed in the threatnings of god , and will effectually hinder the execution of them , jer. 18.7 , 8 , 9 , 10. at what instant i speak ( says god ) concerning a nation , and concerning a kingdome , to pluck up , and to pull down , and to destroy it ; if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them . and at what instant i shall speak concerning a nation , and concerning a kingdom , to build and to plant it ; if it do evil in my sight , and obey not my voice , then will i repent of the good , wherewith i said i would benefit them . now if when god hath promised to do good to a people , sin will hinder the blessing promised , and bring down judgments upon them , much more when it is particularly threatned . but as to the case of final impenitency and unbelief , god , that he might strengthen his threatnings , hath added a sign of immutability to them , having confirmed them with an oath , i have sworn ( saith the lord ) that they shall not enter into my rest ; which tho' it was spoken to the unbelieving jews , the apostle to the hebrews applys it to final unbelief and impenitency under the gospel , of which the infidelity of the israelites was a type and figure . now tho' god may remit of his threatnings ; yet his oath is a plain declaration that he will not ; because it signifies the firm and immutable determination of his will , and thereby puts an end to all doubts and controversies concerning the fulfilling of his threatnings . ( 2. ) it is certainly much the wisest and safest way , to believe the threatnings of god in the strictness and rigour of them , unless there be some tacite condition evidently implyed in them ; because if we do not believe them , and the thing prove otherwise , the consequence of our mistake is fatal and dreadful . 't is true indeed , that god by his threatnings did intend to keep sinners in awe , and to deter them from sin ; but if he had any where revealed , that he would not be rigorous in the execution of these threatnings , such a revelation would quite take off the edge and terror of them , and contradict the end and design of them ; for threatnings signifie very little , but upon this supposition , that in all probability they will be executed ; and if this be true , it is the greatest madness and folly in the world to run the hazard of it . ( 3. ) as for those large declarations which the scripture makes of the boundless mercy of god to sinners , we are to limit them , as the scripture hath done , to the time and season of mercy , which is this life , and while we are in the way . this is the day of mercy and salvation , and when this life is ended , the opportunities of grace and mercy are past , and the day of recompence and vengeance will begin . now god tries us , and offers mercy to us ; but if we obstinately refuse it , judgment will take hold of us . and then we must limit the mercy of god to the conditions upon which he offers it , which are repentance for sins past , and sincere obedience for the future : but if men continue obstinate and impenitent , and encourage themselves in sin from the mercy and patience of god , this is not a case that admits of mercy ; but , on the contrary , his justice will triumph in the ruin and destruction of those , who instead of embracing the offers of his mercy , do despise and abuse them . he will laugh at their calamity , and mock when their fear comes ; when their fear comes as desolation , and their destruction as a whirl-wind ; when distress and anguish cometh upon them ; then they may call upon him , but he will not answer ; they may seek him early , but they shall not find him . if we despise the riches of god's goodness , and long-suffering , and forbearance , he knows how to handle us , and will do it to purpose ; with the froward he will shew himself froward , and will be in a more especial manner severe towards those , who take encouragement from his mercy , to disbelieve and despise his threatnings . and this god hath as plainly told us , as words can express any thing , deut. 29.19 , 20. and if it come to pass , that when he heareth the words of this curse , he bless himself in his heart , saying , i shall have peace , tho' i walk in the imagination of my heart , to add drunkenness to thirst : the lord will not spare him , but then the anger of the lord , and his jealousie shall smoke against that man , and all the curses that are written in this book , shall lie upon him , and the lord shall blot out his name from under heaven . what ever right and power god hath reserved to himself about the execution of his threatnings , he hath plainly declared , that of all others , those who encourage themselves in a sinful course from the hopes of god's mercy , notwithstanding his threatnings , shall find no favour and mercy at his hand ; whatever he may remit of his threatnings to others , he will certainly not spare those , who believe so largely concerning the mercy of god , not with a mind to submit to the terms of it , but to presume so much the more upon it . ( 4. ) god hath not been wanting to shew some remarkable instances of his severity towards sinners in this world. as he is pleased sometimes to give good men some fore-tastes of heaven , and earnests of their future happiness ; so likewise by some present stroke to let sinners feel what they are to expect hereafter ; some sparks of hell do now and then fall upon the consciences of sinners . that fear which is sometimes kindled in men's consciences in this life , that horrible anguish and those unspeakable terrors which some sinners have had experience of in this world , may serve to forewarn us of the wrath which is to come , and to convince us of the reality of those expressions of the torments of hell , by the worm that dies not , and the fire that is not quenched . that miraculous deluge which swallowed up the old world , that hell which was rained down from heaven , in those terrible showers of fire and brimstone , to consume sodom and gomorrah ; the earth opening her mouth upon corah and his seditious company ; to let them down , as it were , quick into hell ; these and many other remarkable judgments of god in several ages upon particular persons , and upon cities and nations , may satisfie us in some measure of the severity of god against sin , and be as it were pledges to assure sinners of the insupportable misery and torments of the next life . ( 5. ) the argument is much stronger the other way , that because the punishment of sinners is delayed so long , therefore it will be much heavier and severer when it comes ; that the wrath of god is growing all this while , and as we fill up the measure of our sins , he fills the vials of his wrath ; rom. 2.5 . and according to thy hard and impenitent heart , treasurest up to thy self wrath , against the day of wrath , and the revelation of the righteous judgment of god. god now keeps in his dis-pleasure ; but all the while we go on in an impenitent course , the wrath of god is continually increasing , and will at last be manifested by the righteous judgment of god upon sinners . god now exerciseth and displayeth his milder attributes , his goodness , and mercy , and patience ; but these will not always hold out , there is a dreadful day a coming , wherein ( as the apostle speaks ) god will shew his wrath , and make his power known , after he hath endured with much long-suffering the vessels of wrath fitted for destruction . all this long time of god's patience and forbearance his wrath is kindling , and he is whetting his glittering sword , and making sharp his arrows ; and this long preparation doth portend a much more dreadful execution ; so that we should reason thus from the long-suffering of god ; god bears with us , and spares us at present , and keeps in his anger ; therefore if we go on to provoke him , time will come when he will not spare , but his anger will flame forth , and his jealousie smoak against us . this is but reasonable to expect , that they who in this world forsake their own mercies , the mercy of god in the next should forsake them . 4. another false conclusion which men draw from the delay of punishment is , that because it is delayed , therefore it is not so certain ; the sinner escapes for the present , and tho' he have some misgivings and fearful apprehensions of the future , yet he hopes his fears may be greater than his danger . 't is true indeed , we are not so certain of the misery of wicked men in another world , as if it were present , and we lay groaning under the weight of it ; such a certainty as this , would not only leave no place for doubting , but even for that which we properly and strictly call faith ; for faith is the evidence of things not seen . but sure we have other faculties besides sense to judge of things by ; we may be sufficiently certain of many things which are neither present nor sensible , of many things past and future , upon good ground and testimony ; we are sure that we were born , and yet we have no remembrance of it ; we are certain that we shall dye , tho' we never had the experience of it . things may be certain in their causes , as well as in their present existence ; if the causes be certain . the truth of god , who hath declared these things to us , is an abundant ground of assurance to us , tho' they be at a great distance . the certainty of things is not shaken by our wavering belief concerning them . besides , the very light of nature , and the common reason of mankind , hath always made a contrary inference from the long-suffering of god and the delay of present punishment . tho' men are apt to think , that because judgment is deferr'd , therefore it is not certain ; yet the very light of nature hath taught men to reason otherwise ; that because god is so patient to sinners in this life , therefore there will a time come when they shall be punisht ; that because this life is a time of tryal and forbearance , therefore there shall be another state after this life , which shall be a season of recompences . and by this argument chiefly it was that the wisest of the heathen satisfied themselves concerning another state after this life , and answer'd the troublesome objection against the providence of god , from the unequal administration of things in this world , so visible in the afflictions and sufferings of good men , and the prosperity of the wicked ; viz. that there would be another state that would adjust all these matters , and set them streight , when good and bad men should receive the full recompence of their deeds . the 5 th and last false conclusion , which men draw from the long-suffering of god and the delay of punishment is this , that it is however probably at some distance , and therefore they may sin yet a while longer , and all this danger may be prevented time enough , by a future repentance in our old age , or at the hour of death ; and they are confirmed very much in this hope , because they see men much worse than themselves , great criminals and malefactors , upon two or three days warning , to perform this work of repentance very substantially , and to dye with great comfort and assurance of their salvation . this is the most common delusion of all the rest , and hath been , i am afraid , the ruin of more souls than all the other which i have mentioned ; they may have slain their thousands ; but this its ten thousands . for answer to this , be pleased seriously to lay to heart these following considerations , most of which i shall speak but briefly to , because i have , upon other occasions , spoken largely to them . ( 1. ) if there be a future judgment , then it is certain , at how great a distance soever it may be . that which shall be a thousand years hence will certainly be ; and 't is but very small comfort and encouragement , considering the vast disproportion between time and eternity , to think , that after twenty or forty years shall be past and gone , then must i enter upon eternal misery ; then will those intolerable torments begin which shall never have an end . ( 2. ) but it is not certain that it is at such a distance ; when we put from us the evil day , it is many times nearer to us than we are aware , and when we think the judgment of god is at a great distance , the judge may be near even at the door . our times are not in our own hands , but we are perfectly at the disposal of another , who when he pleaseth can put a period to them , and cause our breath to cease from our nostrils , and we shall not be ; there is no man hath power over the spirit , to retain the spirit , neither hath he power in the day of death , saith the wise man a little before the text. thou dreamest perhaps of many years continuance in this world , and perhaps in the height of this vain imagination , the decree is sealed , and the commandment come forth to summon thee out of this world , and thou art just dropping into that misery which thou fanciest to be at such a distance ; whilst thou art vainly promising thy self the ease of many years , god may say to thee , thou fool , this night shall thy soul be required of thee , and then where are all thy hopes ? ( 3. ) supposing the evil day were at a considerable distance , yet men run an infinite hazard in venturing all the hopes of their salvation upon a future repentance ; for what knowest thou , o man ! but thou mayst be surprized by a sudden stroke which may give thee no warning , leave thee no space of repentance ? a violent disease may seize upon thee , which may disorder thy understanding , and so weaken all thy faculties , as to render thee unfit for all reasonable operations . at the best , how unfit are we for the most serious work of our lives , when we are hardly fit to do any thing ? old age is a very unseasonable time for repentance , when we are full of weakness and infirmity , and our minds are crooked and bowed down by vice , as our bodies are by age , and as hard to be recovered to their first streightness ; much more is it an improper time for this work , when sickness and old age meet together . there are two things in which men , in other things wise enough , do usually miscarry ; in putting off the making of their wills , and their repentance , till it be too late . men had need then be of sound understanding and perfect memory , when they set about matters of so great consequence in respect of their temporal and eternal concernments ; especially when men have the happiness of all eternity to take care of and provide for , they had need have their understandings about them , and all the advantages of leisure and consideration , to make a sober reflection upon their past lives , and make up their accounts with god , and to set all things right between him and them ; and 't is well if after all a repentance wilfully deferr'd so long , so short and imperfect , so confused and hudled up , will at last be accepted as a tolerable atonement for the crimes and miscarriages of a long life . ( 4. ) suppose thou wert sure to repent before thou leavest the world , and to do this work throughly , which no man can promise to himself that deliberately delays it , yet this can be no reasonable encouragement to go on in an evil course , because we do but hereby aggravate our own trouble , and treasure up so much more sorrow and affliction to our selves against the day of repentance , and consequently sin on , in hopes of being hereafter so much the more troubled and grieved for what we have done ; as if a man should go on to break the laws , in hopes of a more severe and exemplary punishment ; sure this can be no encouragement or ground of hope to any reasonable and considerate man. lastly , as to the encouragement which men take from the sudden repentance of great criminals and malefactors , and their dying with so much comfort and assurance ; if this be well considered , there is little comfort to be fetched from such examples . for , 1 st , tho' a sincere repentance in such circumstances be possible , yet it is almost impossible for the party himself concerned , much more for others , upon any good ground , to judge when it is sincere . god who knows the hearts of men , and whether , if they had lived longer , they would in the future course of their lives have justified and made good their repentance and good resolutions , only knows the sincerity of it . but , 2 dly , no certain judgment is to be made from the comfort and confidence of the party concerned ; for the business is not what comfort and confidence men have , but what ground they have for it ; and whereas men are apt piously to suppose , that so extraordinary a comfort and assurance is wrought in them by the spirit of god , nothing is more uncertain ; because we sometimes see those who give no such testimony of their repentance , to dye with every whit as much courage , and comfort , and confident perswasion of their salvation , as those that do . but this certainly is not from the spirit of god ; a natural obstinacy and courage may carry men a great way ; and false and mistaken principles may fill men for the present with as much comfort and confidence , as well grounded hopes . in the church of rome , great numbers of those who have led very wicked lives , after a formal confession and absolution , and some good words of encouragement from the priest , dye as full of peace and comfort , to all appearance , as the best of men. indeed it is very natural to men , who find themselves in a desperate condition , to be strangely elevated and raised , upon any hopes given of escaping so great a danger as they apprehend themselves to be in ; especially if these hopes be given them by a grave man , of whose piety and judgment they have a venerable opinion . when men have the sentence of death in themselves , as all wicked livers must have , they are naturally apt to be overjoy'd at the unexpected news of a pardon . to speak my mind freely in this matter , i have no great opinion of that extraordinary comfort and confidence which some have , upon a sudden repentance for great and flagrant crimes , because i cannot discern any sufficient ground for it . i think great humility and dejection of mind , and a doubtful apprehension of their condition , next almost to despair of it , would much better become them ; because their case is really so very doubtful in it self . there is great reason for the repentance of such persons , and it becomes them well ; but i see very little reason for their great comfort and confidence , nor does it become their circumstances and condition . let them excercise as deep a repentance as is possible , and bring forth all the fruits meet for it that are possible in so short a time ; let them humble themselves before god , and pray incessantly to him day and night for mercy ; make all the reparation they can for the injuries they have done , by confession and acknowledgment , and by making satisfaction to the parties injured , if it be in their power , by giving alms to the poor , by warning others , and endeavouring to reclaim them to a better mind and course of life ; and for the rest humbly commit themselves to the mercy of god in jesus christ ; let them imitate , as near as they can , the behaviour of the penitent thief , the only example the scripture hath left us of a late repentance that proved effectual , who gave the greatest testimony that could be of a penitent sorrow for his sins , and of his faith in the saviour of the world , by a generous and couragious owning of him in the midst of his disgrace and suffering , when even his own disciples had denyed and forsaken him ; but we do not find in him any signs of extraordinary comfort , much less of confidence ; but he humbly commended himself to the mercy and goodness of his saviour , saying , lord remember me , when thou comest into thy kingdom . sermon ix . the long-suffering of god. eccles . viii . 11 . because sentence against an evil work is not executed speedily , therefore the heart of the sons of men is fully set in them to do evil . i have considered how apt men are to abuse the long-suffering of god , to the hardening and encouraging of themselves in sin , and whence this comes to pass ; where i considered the several false conclusions which sinners draw from the delay of punishment , as if there were no god , or providence , or difference of good and evil ; or else , as is more commonly pretended , that sin is not so great an evil , and that god is not so highly offended at it , or that god is not so severe as he is represented , that the punishment of sin is not so certain , or however , it is at a distance , and may be prevented by a future repentance ; all which i have spoken fully to , and endeavoured to shew the fallacy and unreasonableness of them . i shall now proceed to the third and last thing i propounded , which was to answer an objection to which this discourse may seem liable ; and that is this . if the long-suffering of god be the occasion of men's hardness and impenitency , then why is god so patient to sinners , when they are so prone to abuse his goodness and patience ? and how is it goodness in god to forbear sinners so long , when this forbearance of his is so apt to minister to them an occasion of their further mischief and greater ruine ? it should seem according to this , that it would be much greater mercy to the greatest part of sinners , not to be patient toward them at all ; but instantly upon the first occasion and provocation , to cut them off , and so to put a stop to their wickedness , and to hinder them from making themselves more miserable , by increasing their guilt , and treasuring up wrath to themselves against the day of wrath . this is the objection , and because it seems to be of some weight , i shall endeavour to return a satisfactory answer to it in these following particulars . and i. i ask the sinner if he will stand to this ? art thou serious , and wouldest thou in good earnest have god to deal thus with thee , to take the very first advantage to destroy thee or turn thee into hell , and to make thee miserable beyond all hopes of recovery ? consider of it again . dost thou think it desirable , that god should deal thus with thee , and let fly his judgments upon thee so soon as ever thou hast sinned ? if not , why do men trifle , and make an objection against the long-suffering of god , which they would be very loth should be made good upon them ? ii. it is likewise to be considered , that the long-suffering of god toward sinners is not a total forbearance ; it is usually so mixt with afflictions and judgments of one kind or other , upon our selves or others , as to be a sufficient warning to us , if we would consider and lay it to heart , to sin no more , lest a worse thing come upon us ; lest that judgment which we saw inflicted upon others come home to us . and is not this great goodness , to warn us when he might destroy us , to leave room for a retreat , when he might put our case past remedy ? all this time of god's patience , he threatens sinners , to awaken them out of their security ; he punisheth them gently , that we may have no ground to hope for impunity ; he makes examples of some in a more severe and remarkable manner , that others may hear , and fear , and be afraid to commit the like sins , lest the like punishment overtake them ; he whips some offenders before our eyes , to shew us what sin deserves , and what we also may justly expect , if we do the same things ; and will nothing be a warning to us but our own sufferings ? nay , god doth usually send some judgment or other upon every sinner in this life ; he lets him feel the rod , that he may know that it is an evil and bitter thing to sin against him . he exerciseth men with many afflictions , and crosses , and disappointments , which their own consciences tell them are the just recompences of their deeds ; and by these lighter strokes , he gives us a merciful warning to avoid his heavier blows ; when mercy alone will not work upon us and win us , but being fed to the full , we grow wanton and foolish , he administers physick to us , by affliction and by adversity endeavours to bring us to consideration and a sober mind ; and many have been cured this way , and the judgments of god have done them that good , which his mercies and blessings could not ; for god would save us any way , by his mercy or by his judgment , by sickness or by health , by plenty or by want , by what we desire or by what we dread ; so desirous is he of our , repentance and happiness , that he leaves no method unattempted that may probably do us good ; he strikes upon every passion in the heart of man ; he works upon our love by his goodness , upon our hopes by his promises , and upon our fears , first by his threatnings , and if they be not effectual , then by his judgments ; he tries every affection and takes hold of it , if by any means he may draw us to himself ; and will nothing warn us , but what will ruine us , and render our case desperate and past hope ? and if any sinner be free from outward afflictions and sufferings , yet sin never fails to carry its own punishment along with it ; there is a secret sting and worm , a divine nemesis and revenge that is bred in the bowels of every sin , and makes it a heavy punishment to it self ; the conscience of a sinner doth frequently torment him , and his guilt haunts and dogs him where-ever he goes ; for when ever a man commits a known and willful sin , he drinks down poison , which tho' it may work slowly , yet it will give him many a gripe , and if no means be used to expel it , will destroy him at last . so that the long-suffering of god is wisely ordered , and there is such a mixture of judgment in it , as is sufficient to awaken sinners , and much more apt to deter them from sin , than to encourage them to go on and continue in it . iii. nothing is farther from the intention of god , than to harden men by his long-suffering . this the scripture most expresly declares , 2 pet. 3.9 . he is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . he hath a very gracious and merciful design in his patience towards sinners , and is therefore good , that he may make us so , and that we may cease to do evil . the event of god's long-suffering may , by our own fault and abuse of it , prove our ruin ; but the design and intention of it , is our repentance . he winks at the sins of men ( saith the son of syrach ) that they may repent . he passeth them by , and does not take speedy vengeance upon sinners for them , that they may have time to repent of them , and to make their peace with him , while they are yet in the way . nay , his long-suffering doth not only give space for repentance , but is a great argument and encouragement to it . that he is so loth to surprize sinners , that he gives them the liberty of second thoughts , time to reflect upon themselves , to consider what they have done , and to retract it by repentance , is a sufficient intimation that he hath no mind to ruin us , that he desires not the death of a sinner , but rather that he should turn from his wickedness and live . and should not this goodness of his make us sorry that we have offended him ? doth it not naturally lead and invite us to repentance ? what other interpretation can we make of his patience , what other use in reason should we make of it , but to repent and return , that we may be saved ? iv. there is nothing in the long-suffering of god , that is in truth any ground of encouragement to men in any evil course ; the proper and natural tendency of god's goodness is to lead men to repentance , and by repentance to bring them to happiness ; rom. 2.4 . despisest thou the riches of his goodness , and patience , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? this st. peter , with relation to these very words of st. paul , interprets , leading to salvation ; 2 pet. 3.15 . and account that the long-suffering of our lord is salvation , as our beloved brother paul also hath written unto you . now where did st. paul write so , unless in this text ; not knowing that the goodness of god leads to repentance ? 't is not only great ignorance , and a very gross mistake , to think that it is the design and intention of god's patience and long-suffering to encourage men in sin ; but likewise to think , that in the nature of the thing , goodness can have any tendency to make men evil ; not knowing that the goodness of god leads to repentance . v. that through the long-suffering of god sinners are hardned in their evil ways , is wholly to be ascribed to their abuse of god's goodness ; 't is neither the end and intention , nor the proper and natural effect of the thing , but the accidental event of it , through our own fault . and is this any real objection against the long-suffering of god ? may not god be patient , tho' sinners be impenitent ? may not he be good , tho' we be so foolish as to make an ill use of his goodness ? because men are apt to abuse the mercies and favours of god , is it therefore a fault in him to bestow them upon us ? is it not enough for us to abuse them , but will we challenge god also of unkindness in giving them ? may not god use wise and fitting means for our recovery , because we are so foolish as not to make a wise use of them ? and must he be charged with our ruin , because he seeks by all means to prevent it ? is it not enough to be injurious to our selves , but will we be unthankful to god also ? when god hath laid out the riches of his goodness and patience upon sinners , will they challenge him as accessory to their ruin ? as if a foolish heir that hath prodigally wasted the fair estate that was left him , should be so far from blaming himself , as to charge his father with undoing him . are these the best returns which the infinite mercy and patience of god hath deserved from us ? do we thus requite the lord , foolish people and unwise ? god's patience would save sinners , but they ruin themselves by their abuse of it ; let the blame then lie where it is due , and let god have the glory of his goodness , tho' men refuse the benefit and advantage of it . vi. and lastly , but because this objection pincheth hardest in one point ; viz. that god certainly fore-sees that a great many will abuse his long-suffering , to the increasing of their guilt , and the aggravating of their condemnation ; and how is his long-suffering any mercy and goodness to those , who he certainly fore-knows will in the event be so much the more miserable , for having had so much patience extended to them ? therefore for a full answer , i desire these six things may be considered . 1. that god designs this life for the tryal of our obedience , that according as we behave our selves he might reward or punish us in another world. 2. that there could be no tryal of our obedience , nor any capacity of rewards and punishments , but upon the supposition of freedom and liberty ; that is , that we do not do what we do upon force and necessity , but upon free choice . 3. that god , by virtue of the infinite perfection of his knowledge , does clearly and certainly foresee all future events , even those which are most contingent , such as are the arbitrary actions of free and voluntary agents . this i know hath been deny'd , but without reason ; since it is not only contrary to the common apprehensions of mankind from the very light of nature , that god should not fore-know future events , but to clear and express scripture ; and that in such instances , for the sake of which they deny god's fore-knowledge in general of the future actions of free and voluntary agents , i mean , that the scripture expresly declares god's determinate fore-knowledge of the most wicked actions ; as the crucifying of christ , who is said , according to the determinate counsel and fore-knowledge of god , to have been by wicked hands crucified and slain . 4. that the bare fore-knowledge of things future hath no more influence upon them to make them to be , than the sight and knowledge of things present hath upon them to make them to be present . i may see or know that the sun is risen , without being the cause of its rising ; and no more is bare knowledge of future events the cause that they are , when they are . and if any man ask how god can certainly fore-know things , which depend upon free and arbitrary causes , unless he do some way decree and determine them ? i answer , that this is not a fair and reasonable demand , to ask of men , who have but finite understandings , to make out and declare all the ways that infinite knowledge hath of knowing and of fore-seeing the actions of free creatures , without prejudice to their liberty and freedom of acting . however , it is of the two much more credible to reason , that infinite knowledge should certainly fore-know things , which our understandings cannot imagine how they should be fore-known , than that god should any ways be the author of sin , by determining and decreeing the wicked actions of men. the first only argues the imperfection of our understandings ; but the other lays the greatest blemish and imperfection that can be upon the divine nature . so that this difficult controversie about the fore-knowledge of god is brought to this point , whether a man had better believe , that infinite knowledge may be able to fore-know things in a way which our finite understanding cannot comprehend : or to ascribe something to god , from whence it would unavoidably follow that he is the author of sin. the 〈◊〉 is only a modest and just acknowledgment of our own ignorance ; the lost is the utmost and greatest absurdity that a man can be brought to ; and to say that we cannot believe the fore-knowledge of god , unless we can make out the particular manner of it , is more unreasonable , than if an ignorant man should deny a difficult proposition in euclid or archimedes to be demonstrated , because he knows not how to demonstrate it . 5. and consequently fore-knowledge and liberty may very well consist ; and notwithstanding god's fore-knowledge of what men will do , they may be as free as if he did not fore-know it . and , lastly , that god doth not deal with men according to his fore-knowledge of the good or bad use of their liberty , but according to the nature and reason of things ; and therefore if he be long-suffering toward sinners , and do not cut them off upon the first provocation , but give them a space and opportunity of repentance , and use all proper means and arguments to bring them to repentance , and be ready to afford his grace to excite good resolutions in them , and to second and assist them , and they refuse and resist all this ; their wilful obstinacy and impenitency is as culpable , and god's goodness and patience as much to be acknowledged , as if god did not foresee the abuse of it ; because his fore-sight and knowledge of what they would do , laid no necessity upon them to do what they did . if a prince had the priviledge of fore-knowledge as god hath , and did certainly foresee , that a great many of his subjects would certainly incur the penalty of his laws , and that others would abuse his goodness and clemency to them ; yet if he would govern them like free and reasonable creatures , he ought to make the same wise laws to restrain their exorbitancy , and to use the same clemency in all cases that did fairly admit of it , as if he did not at all foresee what they would do , nor how they would abuse his clemency ; for it is nevertheless fit to make wise and reasonable laws , and to govern with equity and clemency , tho' it were certainly foreseen , that they that are governed would act very foolishly and unreasonably in the use of their liberty . it is great goodness in god to give men the means and opportunity of being saved , tho' they abuse this goodness to their farther ruin ; and he may be heartily grieved for that folly and obstinacy in men , which he certainly fore-sees will end in their ruin ; and may with great seriousness and sincerity wish they would do otherwise , and were as wise to do good , as they are wilful to do evil . and thus he is represented in scripture , as regretting the mischief which men wilfully bring upon themselves ; o that they were wise , o that they would understand , and consider their latter end ! and this is sufficient to vindicate the goodness of god in his patience and long-suffering to sinners , and to make them wholly guilty of all that befalls them for their wilful contempt and abuse of it . i shall draw some inferences from this whole discourse upon this argument . i. this shews the unreasonableness and perverse disingenuity of men , who take occasion to harden and encourage themselves in sin from the long-suffering of god , which above all things in the world should melt and soften them . thou hast sinned and art liable to the justice of god , sentence is gone forth , but god respites the execution of it , and hath granted thee a reprieve , and time and opportunity to sue out thy pardon . now what use ought we in reason to make of this patience of god towards us ? we ought certainly to break off our sins by a speedy repentance , lest iniquity be our ruin ; immediately to sue out our pardon , and to make our peace with god , while we are yet in the way , and to resolve , never any more willingly to offend that god who is so gracious and merciful , so long-suffering and full of compassion . but what use do men commonly make of it ? they take occasion to confirm and strengthen themselves in their wickedness , and to reason themselves into vain and groundless hopes of impunity . now what a folly is this , because punishment doth not come , therefore to hasten it , and to draw it down upon our selves ? because it hath not yet overtaken us , therefore to go forth and meet it ? because there is yet a possibility of escaping it , therefore to take a certain course to make it unavoidable ? because there is yet hope concerning us , therefore to make our case desperate and past remedy ? see how unreasonably men bring ruin upon themselves ; so that well might the psalmist ask that question , have all the workers of iniquity no knowledge ? but their folly and unreasonableness is not so great , but their perverseness and disingenuity is greater . to sin , because god is long-suffering , is to be evil , because he is good , and to provoke him , because he spares us ; it is to strive with god , and to contend with his goodness , as if we were resolved to try the utmost length of his patience ; and because god is loth to punish , therefore to urge and importune him to that which is so contrary to his inclination . ii. this may serve to convince men of the great evil and danger of thus abusing the long-suffering of god. it is a provocation of the highest nature , because it is to trample upon his dearest attributes , those which he most delights and glories in , his goodness and mercy ; for the long-suffering of god is his goodness to the guilty , and his mercy to those who deserve to be miserable . nothing makes our ruin more certain , more speedy , and more intollerable , than the abuse of god's goodness and patience . after god had born long with that rebellious people , the children of israel , and notwithstanding all their murmurings , all their infidelity and impenitency , had spared them ten times , at last he sets his seal to their ruin , heb. 3.8 , 9. harden not your hearts , as in the provocation , in the day of temptation in the wilderness : when your fathers proved me , and saw my works forty years . this was a high provocation indeed , to harden their hearts under the patience and long-suffering of god , after forty years tryal and experience of it ; v. 10. wherefore i was grieved with that generation , and said , they are a people that do err in their hearts , for they have not known my ways . and what was the issue of all this ? upon this god takes up a fixt resolution to bear no longer with them , but to cut them off from the blessings he had promised to bestow upon them ; he sware in his wrath , that they should not enter into his rest . to whom sware he , that they should not enter into his rest , but to them that believed not ? or as the word may be rendred , to them that were disobedient ? that is , to them who went on in their rebellion against him , after he had suffered their manners forty years . and as the abuse of god's patience renders our destruction more certain , so more speedy and more intollerable . we think that because god suffers long , he will suffer always ; and because punishment is delayed , therefore it will never come ; but it will come the sooner for this : so our lord tells us , luke 12. when the servant said , his lord delayed his coming , the lord of that servant shall come in a day that he looks not for him , and at an hour when he is not aware , and shall cut him in sunder , and appoint him his portion with the hypocrites . none so like to be surprised by the judgment of god , as those who trespass so boldly upon his patience . iii. to perswade us to make a right use of the patience and long-suffering of god , and to comply with the merciful end and design of god therein . 1. it is the design of god's long-suffering , to give us a space of repentance . were it not that god had this design and reasonable expectation from us , he would not reprieve a sinner for one moment , but would execute judgment upon him so soon as ever he had offended : this our saviour declares to us by the parable of the fig-tree , luke 13.6 . were it not that god expects from us the fruit of repentance , he would cut us down , and not suffer us to cumber the ground ; after he had waited three years , seeking fruit and finding none , he spares it one year more , to see if it would bear fruit . 2. the long-suffering of god is a great encouragement to repentance . we see by his patience that he is not ready to take advantage against us ; that he spares us when we offend , is a very good sign that he will forgive us if we repent . thus natural light would reason , and so the king of nineveh , a heathen , reasons , who can tell if god will turn and repent ? but we are fully assured of this by the gracious declarations of the gospel , and the way of pardon and forgiveness which is therein establisht through faith in the blood of jesus christ , who was made a propitiation for the sins of the whole world . therefore the long-suffering of god should be a powerful argument to us to break off our sins by repentance : for this is the end of god's patience ; he is long-suffering to us ward , not willing that any should perish , but that all should come to repentance . he hath no pleasure in the death of the wicked , but that the wicked should turn from his way and live . god every where expresseth a vehement desire and earnest expectation of our repentance and conversion ; jer. 4.14 . o jerusalem ! wash thy heart from wickedness , that thou mayest be saved . and chap. 13.27 . woe unto thee jerusalem ! wilt thou not be made clean ? when shall it once be ? he who is so patient as to the punishment of our sins , is almost impatient of our repentance for them ; wilt thou not be made clean ? when shall it once be ? and can we stand out against his earnest desire of our happiness , whom we have so often and so long provoked to make us miserable ? let us then return into our selves , and think seriously what our case and condition is ; how we have lived , and how long the patience of god hath suffered our manners , and waited for our repentance , and how inevitable and intollerable the misery of those must be who live and dye in the contempt and abuse of it ; let us heartily repent of our wicked lives , and say , what have we done ? how careless have we been of our own happiness , and what pains have we taken to undo our selves ? let us speedily set about this work , because we do not know how long the patience of god may last , and the opportunities of our salvation be continued to us . this day of god's grace and patience will have an end , therefore , as the prophet exhorts , isa . 55.6 . seek the lord while he may be found , and call upon him while he is near . now god graciously invites sinners to come to him , and is ready to receive them ; nay , if they do but move towards him , he is ready to go forth and meet them half way ; but the time will come , when he will bid them depart from him , when they shall cry , lord , lord , open unto us , and the door of mercy shall be shut against them . all the while thou delayest this necessary work , thou venturest thy immortal soul , and puttest thy eternal salvation upon a desperate hazard , and should god snatch thee suddenly away in an impenitent state , what would become of thee ? thou art yet in the way , and god is yet reconcileable , but death is not far off , and perhaps much nearer to thee than thou art aware ; at the best thy life is uncertain , and death will infallibly put a period to this day of god's grace and patience . repentance is a work so necessary , that methinks no man should lose so much time as to deliberate , whether he should set about it or not ; de necessariis nulla est deliberatio ; no man deliberates about what he must do , or be undone if he do it not . 't is a work of so great consequence and concernment , and the delay of it so infinitely dangerous , that one would think no wise man could entertain a thought of deferring it . what greater folly and stupidity can there be , than for men to venture their immortal souls , and to run an apparent hazard in matters of everlasting consequence ? this day of god's patience is the great opportunity of our salvation , and if we let it slip , it is never to be recovered : if we mis-improve this time of our life , we shall not be permitted to live it over again to improve it better . our state of tryal ends with this life , after that god will prove us no more ; then we shall wish , o that i had known in that my day , the things which belonged to my peace , but now they are hid from mine eyes ; therefore to day , whilst it is called to day , harden not your hearts , make no tarrying to turn to the lord , and put not off from day to day , for suddenly shall the wrath of the lord break forth , and in thy security thou shalt be destroyed ; exercise repentance in the time of health , and defer not till death to be justified . sermon x. the power of god. psal. lxii . 11 . god hath spoken once ; twice have i heard this , that power belongeth unto god. in treating of the attributes of god , i have consider'd those which relate to the divine vnderstanding , to which i referr'd his knowledge and wisdom ; those also which relate to the divine will ; viz. god's justice , truth , holiness , and goodness ; i come now to consider his power of acting , which is his omnipotency ; this i shall speak to from these words . in the beginning of this psalm , david declares that god was the great object of his trust and confidence , and that all his hopes and expectation of safety and deliverance were from him , v. 1 , 2. and this makes him challenge his enemies for all their mischievous qualities and devices against him , as vain attempts , v. 3 , 4. hereupon he chargeth himself to continue his trust and confidence in god , from whom was all his expectation , and who was able to save and deliver him ; v. 5 , 6 , 7. and from his example and experience , he encourageth and exhorts all others to trust in god , v. 8. and that from two arguments . 1. because all other objects of our trust and confidence are vain and insufficient , and will fail those that rely upon them . if we will rely upon any thing in this world , it must either be persons or things ; but we cannot safely repose our trust in either of these . not in persons : they may be reduced to one of these two heads , either high or low : those that are of a mean condition , it would be in vain to trust them ; they that cannot secure themselves from meanness , cannot secure others from mischief , men of low degree are vanity : but great ones of the world , they seem to promise something of assistance and security to us ; but if we depend upon them , they will frustrate us , men of high degree are a lie . as for the things of the world ; that which men usually place their confidence in , is riches ; these are either got by unlawful , or lawful means ; if they be ill gotten , by oppression or robbery , they will be so far from securing us from evil , that they will bring it upon us ; if they be well gotten , they are of an uncertain nature , that we have little reason to place our hopes in them ; if riches increase , set not your hearts upon them , that is , your hope ; for heart in scripture signifies any of the affections . 2. because god is the proper object of our trust and confidence . we may safely rely upon any one , in whom these two things concur , a power to help us , and goodness to incline him so to do . now david tells us , that both these are eminently in god , and do in a peculiar manner belong to him ; power , v. 11. and goodness , v. 12. i shall speak to that which david makes the first ground of our confidence , the power of god ; power belongs to god : for which he brings the testimony of god himself , once hath god spoken , yea twice have i heard this . some interpreters trouble themselves about the meaning of this expression , as if it did refer to some particular revelation of god ; and then again they are troubled how to reconcile god's speaking this but once , with david's hearing it twice ; but i do not love to spie mysteries in these expressions which are capable of a plain sense ; for i understand no more by it but this , that god hath several times revealed this ; he frequently declared himself by this attribute , once , yea twice , that is , he hath spoken it often , and david had heard it often . this is answerable to that phrase of the latins , semel atque iterum ; and it is usual in all writers , to use a certain number for an uncertain , and particularly among poets , felices ter & amplius , hor. and so in the poetical writers of scripture , job 5.19 . he hath delivered thee in six troubles , yea , in seven there shall no evil ●ouch thee ; that is , in several and various troubles . eccles . 11.2 . give a portion to seven and also to eight , that is , distribute thy charity to many ; and which is nearest to this , job 40.5 . once have i spoken , but i will not answer : yea twice , but i will proceed no further ; that is , i have had several discourses with my friends ; and 33.14 . god speaketh once , yea twice , in a dream , in a vision of the night ; that is , god reveals himself in several ways and manners to men ; so here , god hath spoken once , yea twice , that is , god hath often declared this . and if i would be so curious to refer to a particular declaration of god , i should think , that it related either to the preface to the law , i am the lord thy god , that is , the great and powerful god , that brought thee out of the land of egypt ; or rather to the declaration which god made of himself to abraham , isaac , and jacob , by the name of the almighty god , gen. 17.1 . concerning which revelation of god , it is said expresly , ex. 6.3 . i appeared unto abraham , and isaac , and jacob , by the name of god almighty , but by my name jehovah , was i not known to them . but that which i design to speak to , is the proposition it self , that power belongs to god ; that is , that the excellency of power , power in its highest degree and perfection ; all power belongs to god , that is , that omnipotence is a property or perfection of the divine nature . in the handling of this , i shall shew , first , what we are to understand by the omnipotence of god. secondly , that this perfection belongs to god. first , what we are to understand by the omnipotence of god. and this i shall consider , i. as to the principle . and , ii. as to the exercise of it . i. as to the principle , it is an ability to do all things ; the doing of which speaks power and perfection ; that is , whatever is not repugnant either to the nature of things , or of god ; whatever does not imply a contradiction in the thing , or an imperfection in the doer ; an ability to do all things which are consistent with it self , and with the divine nature and perfection ; by which we must mean an executive power , the effect whereof is without himself ; for what he is said to do within himself , the acts of his understanding and will , as we conceive his will to be distinct from his power , are not to be referr'd to his omnipotence . to have a right conception of omnipotence , we must imagine the most perfect active principle that we can , and 't is still something more perfect than that , or any thing we can imagine . to help our conception , 1. let us imagine a principle from which all other power is derived , and upon which it depends , and to which it is perfectly subject and subordinate . 2. a perfect active principle , which can do , not only what any finite being or creature can do , but what all beings joyned together can do ; nay more and greater things than they all can do . 3. a perfect active principle , to which nothing can make any considerable , much less effectual resistance , which can check and countermand at pleasure , and carry down before it , and annihilate all other powers that we can imagine besides this ; because we cannot imagine any other power , that is not derived from this , and does not depend upon it . 4. a perfect active principle , which can do all things in a most perfect manner , and can do all things at once and in an instant , and that with ease . we can but do one thing at once , and the greater and more considerable it is , the more time it will ask us to do it , and we find it the harder and more difficult to be done ; but god , to whose knowledge all things are present at once , and together ; and the acts of whose will are as quick and perfect as of his understanding , hath a power answerable to the perfection of both , and therefore 't is as easie to him to do all things , as one thing , at once , as successively , and in time ; for this is the priviledge of an infinite spirit , that it does not only act without hands and material engines or instruments , as every spirit doth , but without motion from one place to another , because he is every where and fills all places ; he acts per modum voluntatis , as if his actings were nothing else but a willing that such a thing be done , and ipso facto every thing is so , as he wills it should be , and when he wills it should be ; as if things did start up into being , or vanish out of being , as if they did break forth into being , and sculk again into nothing , and undergo such and such changes , ad nutum voluntatis , at the beck of his will. and this is the most perfect way of acting that can be imagined , which the scripture seems to express to us , when it represents god as making things by his word , upholding all things by the word of his power ; as if he did but speak the word , and say , let such a thing be , and it was so ; as if there were nothing more required to the doing of any thing , but an express act of the divine will , which is all we can understand by god's speaking , by his word , and voice , and saying , let things be ; but the least that it can signifie , is the quick and speedy manner of working , whereby god is able to do things in an instant , as soon as a word can be spoken . and as he can do all things at once , and in an instant ; so with ease , without any pain or laborious endeavour ; for what is it can object any difficulty to him ? at the first creation of things there was nothing to resist him ; and since the creation , there is nothing but what was made by him , and consequently all whose power is derived from him , and depends upon him , and is subject to him , and being finite and limited , is infinitely unequal to the infinite power of god ; so that we may imagine , the divine power would pass through all the resistance that all created power can make , and all the difficulties it can object to it , with more ease than a bullet passeth through the thin air , or a man would pass through a net of cobweb . 5. the most perfect active principle we can imagine , the utmost bounds and limits of whose perfection we cannot imagine , that is , when we have imagined it to be as perfect , and to act in as perfect a manner as we can imagine , yet we have not reached the perfection of it ; but after all this , that it can do many things more than we can imagine , and in a manner much more perfect than we can imagine . this is the omnipotence of god , as to the principle , which hath no bounds and limits . and , ii. as to the exercise of it , it is only limitted by the divine will and wisdom . the divine will determins it to its exercise , the divine wisdom directs and regulates the exercise of it ; that is , god exerciseth his power willingly , and not by necessity , and in such manner , for the producing such effects , and in order to such ends and purposes , as seem best to his wisdom . hence he is said to act all things according to his good pleasure , and according to the counsel of his will ; that is , freely and wisely . as to the extent of this power , i said it was an ability to do all things that are consistent with it self , and with the nature and perfection of god. first , that are consistent with it self , that is , with a power to do all things . it is a contradiction to imagine , that omnipotence can do that , which if it could be done , would render all power insignificant . upon this account , the divine power is not said to extend to the working of any thing which implies a contradiction , and the terms whereof speak a repugnancy to one another , and mutually destroy one another , and the doing whereof is contrary to the nature of the thing which is supposed to be done , that is , is nonsense , and cannot be imagined to be . for example , that a thing should be , and not be at the same time . for a power to make a thing to be , so as it should not be while it is , signifies nothing ; because such a being as is not , is nothing ; and to make such a being , would be to do nothing , and consequently such a power would signifie nothing . so likewise we cannot say , that the divine power can cause that the same thing should be made and not be made , that that which hath been , should not have been ; for the power which makes a thing so as that it was not made , and causeth a thing to have been , so as that it hath not been , does nothing ; and consequently is no power . nor can we say , that the divine power can effect that any thing should be made by it self , that is , be the cause of its own being ; for that would be to cause that a thing should be before it is , that is , be , when it is not , which signifies nothing . we cannot say that the divine power can effect , that twice two should not make four ; for that would be to cause that things should not be what they are , if they be at all , which is to cause that things should be and not be at all , when they are , which amounts to nothing . we cannot say , that the divine power can make a sound to be seen , and colour to be heard ; for that would be to make colour and sound all one , that is , things that differ , to be the same while they differ , which is to make colour and sound not to be colour and sound while they are so , which is to do nothing , and consequently argues no power . we cannot say the divine power can make that which is intrinsecally and essentially good , to be evil ; and on the contrary : or that which is necessarily true to be false ; and on the contrary . for to make that which is intrinsecally and essentially good to be evil , is to make that which is always good to be sometimes evil , that is , to be evil whilst it is good , that is to make good and evil all one ; which is to bring two things together , which so soon as they do exist , destroy one another , which is to no purpose , because it is to do just nothing ; and there is the same reason of true and false . we cannot say , that the power of god can cause that the same thing should be hot and cold , dead and alive at the same time ; because these destroy one another , and if they were both , neither of them would be , and so the effect we attribute to this power would be nothing . we cannot say , that the divine power can effect , that the same impression should give a thing two contrary motions , upward and downward at the same time ; that the same body should be in two contrary postures , in motion and at rest , and in several places , which are the contradictions of transubstantiation ; for , for the same body to be at the same time in two several places , is to be limited and circumscribed by each of these , that is , so to be in each of them , as not to be in the other , or in any other , so that if it be in this place , it is not in that , nor any other besides this ; if it be in that place , it is not in this , nor any other besides that ; but if it be in two , it is both in this and in that , and therefore in neither of them , nor any where else ; so that a power to make a body to be in two places at once , is a power to make it to be no where , that is , not to be at all , which is no power ; and there 's the same reason of the same body's being in contrary motion , or in motion and at rest , or in two contrary postures at the same time . so that by all these instances it appears , that a power to do any thing which implies a contradiction , and is repugnant to the nature of things , signifies nothing , and the supposed effect of it is only to bring terms together , which if they could be brought together , so soon as they meet , will mutually take away and destroy one another , which would be vain and to no purpose . i have the more explicitly laid open these contradictions , with relation to the gross doctrine of transubstantiation , in which all , or most of the contradictions which i have mentioned are involved . i know they stifly deny , that these contradictions follow from that doctrine , and use pitiful shifts to avoid them ; but being not able to satisfie themselves that way , if the worst should come to the worst , they can grant these contradictions , but then they flye to the power of god , which can do things which we call contradictions ; or else they say , there are as many contradictions in the doctrine of the trinity , which all christians believe . and thus they reproach christianity , to defend popery ; and if they cannot perswade men to be papists , do what they can to make them atheists , or at least , to hinder them from being christians : but there is not so much malice in this objection , but there is as little strength . is it any contradiction , that the same thing should be three and one in several respects ? which is all that the scripture teacheth concerning the trinity : but if men will undertake to explain this more particularly than god thought fit to do , and do it in such a manner , as that they cannot free themselves from contradiction , let them look to it , the christian religion is not at all concerned in this , further than to censure such mens boldness and curiosity . but against this exemption of things that imply a contradiction from the compass and extent of the divine power , there are two objections which are more considerable , and deserve to be taken notice of . i. we grant god's fore-knowledge of future events , which seem to us to be impossible to be foreknown ; now why may we not as well grant , that god can do things which seem to us impossible to be done by any power , as foreknow things which it is impossible for any understanding to know ? for why should we pretend to know the utmost of what infinite power can do , any more than the utmost of what infinite understanding can know ? ans . i know no reason but that the argument should be granted , if there were an equal necessity of granting the possibility of those things , which seem to us impossible to be done , that there is of granting the possibility of fore-knowing future contingencies , tho' they seem to us impossible to be known . we must grant the possibility of fore-knowing future contingencies , because the scripture , which we believe to be a divine revelation , expresly tells us , that god doth foreknow them , and gives us instances of it in several prophecies and predictions . now if any man can shew me as express texts , which say , that god can make a body to be in two places at once , i would believe it , tho' i do not see how it is possible ; because it is reasonable i should believe , that infinite power can do many things , the possibility of which my finite understanding cannot reach . now whereas the papists say , the scripture hath said that from which this necessarily follows , viz. this is my body ; this is not enough , unless they could either prove , that it is necessary to understand all texts of scripture in a rigorous and strict propriety of the letter , without admitting any trope or figure in the words ; which they do not pretend : or else shew a clear reason , why this should be understood so , more than a thousand others ; which they have not done , and i think never can do . but if it be further argued ; if we grant in one case , that those things which seem to be contradictions to us may be possible , why not in all cases ? unless we had some certain way of distinguishing between seeming contradictions and real ones . and if we grant all contradictions possible , then there is no reason to exempt these from the extent of the divine power ; but we may safely say , that the divine power can make a thing to be and not to be at the same time . to this i answer , 1. i do not grant , that any thing that seems to me to be a contradiction , ought to be granted by me to be possible , unless i have higher assurance and greater reason to believe it to be possible , than i have to believe it to be a contradiction ; for example , suppose it were clearly revealed in scripture , that two bodies may be in the same place at the same time ( which is not , nor any thing like it ) then having a revelation for this , and no revelation that it is not a contradiction , i have higher assurance and greater reason to believe it is possible , than that it is a contradiction ; and consequently i have reason to believe it is no contradiction , and that from thence it would not follow , that the same thing may be , and not be at the same time : but tho' in case of divine revelation , i may believe that to be no contradiction , which seems to me to be a contradiction ; yet i am not , without great necessity and clear evidence , to offer violence to reason , and affront the faculty of understading which god hath endowed me withal , by entertaining any thing which seems to me to be a contradiction ; which the papists do in the business of transubstantiation , without any evidence of revelation , and consequently without necessity . 2. but if this were revealed in scripture , that the same thing may be and not be at the same time , i could have no reason to believe that , because i could have no assurance , if that were true , that the scriptures were a divine revelation , or that it were to be believed if it were ; for if it were true , that the same thing may be and not be , then a divine revelation may be no divine revelation , and when i am bound to believe a thing , i may be bound at the same time not to believe it , and so all things would fall into uncertainty , and the foundation of all assurance , and of all duty and obedience , both of faith and practice , would be taken away . the ii. objection is from the power of creation , which is generally acknowledged to be a making of something out of nothing ; now say the objectors , this seems as palpable a contradiction as any thing else . ans . to us indeed , who converse with material things , and never saw any thing made , but out of pre-existent matter , it is very hard to conceive how any thing should be created , that is , produced out of nothing : but every thing that is strange is not a contradiction . it is strange to us , and hard to conceive , that there should be such a thing as a spirit , who never saw , nor can see any thing but matter ; and yet we grant there are spirits . it is hard to us to conceive how any thing should be made , but out of matter ; and yet spirit , if it were made of any thing pre-existent , cannot be made of matter : but if we will attend to those common dictates of reason , which every man , whether he will or no , must assent to , we may easily understand creation to be possible , and free from contradiction . for the clearing of this , i will proceed by these steps . 1. the true notion of creation , is the bringing of something into being , which before had no being at all ; for the phrase of making something out of nothing , or out of no pre-existent matter , does mislead our understandings into odd conceits , as if nothing could be the material cause of something , or as if nothing could be what is material . 2. every one must grant , that something is ; for we see that things are , however they came to be . 3. every one must grant , that something is of it self , whether matter , or that being which we call god. 4. every one must grant , that that which was of it self was always ; for nothing can begin to be of it self . 5. it is much more easie to conceive how a thing that once was not , might sometime be brought into being by another , than how a thing should be always of it self ; for that which once was not , is supposed to have something before it , by which it might be made , though not out of which it was made ; but that which was always , neither had , nor could have any thing by which , or out of which it could be made . and why cannot a thing come into a being , when there was nothing before it , out of which it was made , as well as a thing be always , when there could not be any thing before it , out of which it should be ? secondly , i exempt those things from the extent of omnipotence , which imply imperfection , which are contrary to the nature and perfection of god , both natural and moral imperfections ; for these also destroy power , because they are not arguments of power , but of impotence . natural imperfections ; as to dye , to be sick , to be in want , to eat , to sleep , to forget , &c. moral imperfections , those which contradict the holiness of god , as sin and vice , or to compel any to sin ; which contradict his goodness , as to be cruel ; which contradict his truth , as to lie , to deceive , to break his promise , to deny himself ; tit. 1.2 . 2 tim. 2.13 . jam. 1.13 . he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . contrary to the constancy and immutability of his nature , as to change his decree , to repent ; contrary to justice and equity , as for ever to spare and to pardon obstinate sinners , eternally to punish innocent and good men ; for these are moral imperfections , and contradict the holiness , and truth , and goodness , and justice , and immutability of the divine nature ; and that distinction between god's absolute and ordinate power , that is , that god hath an absolute power of doing some things , which yet upon supposition of his decree , or promise , or goodness , or justice , he cannot do , is vain and frivolous , unless men mean by it only this , that some things which argue an imperfection , do not imply a contradiction , which is most true ; but both these are absolutely and equally impossible to god. i proceed to the second thing i proposed , that this perfection belongs to god ; and this i shall shew , i. from the dictates of natural light. ii. from the scripture , or divine revelation . i. from the dictates of natural light. this was one of the most usual titles which the heathens gave to their supreme deity , optimus maximus ; next to his goodness they placed his greatness , which does chiefly appear in his power ; and they did not only attribute a great power to him , but an omnipotence . nihil est quod deus efficere non potest , saith tully de div. now their natural reason did convince them , that this perfection did belong to god by these three arguments . 1. from those two great instances and expressions of his power , creation and providence ; for the heathens did generally acknowledge the making of the world , and the preservation and government of it , to be the effects of power , determined by goodness , and regulated by wisdom . hence they gave those titles to god of opifex rerum , and rector mundi . i say generally , i except aristotle , who supposed the world not to have been made , but to have been from eternity ; and epicurus with his followers , who ascribed the regular and orderly frame of nature to a happy casualty and fortunate concourse of atoms : but generally the wiser did look upon the vast frame of nature , this stately fabrick of the world , and the upholding and preserving of it , as an argument of a divine and invisible power . and so the apostle tells us , rom. 1.20 . that by the light of nature , the invisible things of god were clearly seen by the things that were made , even his eternal power and godhead . 2. because all other perfections without this would be insignificant and ineffectual , or else could not be at all . without this goodness would be an empty piece of good meaning , and not able to give any demonstration of it self ; knowledge would be an idle speculation ; and wisdom to contrive things , without power to effect them , would be an useless thing . there would be no such thing as justice , if the divine nature were without a power to reward and punish ; no such thing as faithfulness , if he had not a power to perform what he promises ; no providence , for it would be in vain for him that hath no power , to take upon him to govern and to intermeddle in the affairs of the world. 3. without this there could be no religion . take away the power of god , and there can be no foundation of faith and trust , no reason for fear ; all arguments from hope and fear would be taken away ; we could not expect any good , nor fear any harm from an impotent being that could do nothing . the sanction of god's laws would be taken away . to give authority to laws , there must not only be a right to command , but power to back those commands ; the grand security and last resort of all government and authority is power ; james 4.12 . there is one law-giver , who is able to save , and to destroy . none can be a law-giver , but he that hath this power , to reward and punish , to make men happy or miserable , to save , or to destroy . men would not pray to god , nor make any address to him , if they did not believe he were able to supply their wants , and relieve them in their straits ; nec in hunc furorem omnes mortales consensissent alloquendi surda numina & inefficaces deos , sen. there would be no encouragement for men to serve god , if they did not believe that he were able to reward them , and bring them to happiness , and to defend them against all the enemies of their welfare , so that it should not be in the power of the most malicious spirits to hinder them of their happiness . ii. from scripture or divine revelation . in producing texts to this purpose , i will proceed by these steps . 1. take notice of those which in general ascribe power , and might , and strength to god. psal . 24.8 . the lord strong and mighty . so girt with power ; the mighty god ; thine is the greatness and the power ; thine is the kingdom , and the power , and the glory . of the same nature are those places which call upon all creatures to ascribe this to god ; give unto the lord ye mighty , give unto the lord glory and strength . 2. those which ascribe this to god in an eminent degree . job 9.4 . he is mighty in strength ; excellent in power ; who is like unto him ? the lord jehovah is everlasting strength . 3. those texts which ascribe such a power as transcends any human or created power . such as those which express all the power which men have to be derived from god ; john 19.11 . thou couldest have no power at all , except it were given thee from above . and those which advance the power of god above the power of men ; luke 18.27 . the things which are impossible with men , are possible with god ; he is able to do exceeding abundantly above all that we can ask or think . eph. 3.20 . 2 chron. 20.6 . job 9.4 . according to his mighty power , whereby he is able to subdue all things to himself , phil. 3.21 . dan. 4.35 . those which declare all things to be equally easie to him , and nothing difficult ; there is nothing too hard for thee , jer. 32.17 . 2 chron. 14.11 . 1 sam. 14.6 . 4. those which ascribe all power to him , by the titles of almighty , alsufficient , gen. 17.1 . rev. 4.8 , 11.15.3.16.7.19.26 . job . 42.2 . thou canst do all things . matth. 19.6 . mark. 10.27 . luke 1.37 . i have dispatch'd what i propos'd upon this argument , give me leave to apply all in the following particulars . use . first , the consideration of god's omnipotence may cause terror to wicked men. all this power which i have described , or rather , which is so great that i cannot describe it , is engaged against sinners ; his power and his wrath is against all that forsake him , ezra 8.22 . and who knows what those words signifie , psal . 99.11 . who knoweth the power of thine anger ? as is thy fear , so is thy wrath . there is no passion in the heart of man more infinite than our fear , it troubles us with jealousie and suspicion of the utmost that may happen ; but when we have extended our fears to the utmost , the power of god's wrath reacheth further . whenever we sin , we challenge the almighty , and dare infinite power to do its worst to us ; job 15.25 . speaking of the wicked man , he stretcheth out his hand against god , and strengtheneth himself against the almighty . whom wilt thou fear , if not him who can make thee extremely happy or miserable for ever ? will ye provoke the lord to jealousie ? are ye stronger than he ? because he doth nothing against thee for the present , thinkest thou he can do nothing ? nah. 1.3 . he is slow to anger , and great in power , and will not acquit the wicked . there is a day a coming , when the son of man shall come in the clouds of heaven , with power and great glory . secondly , the consideration of god's omnipotence should check the pride and vain confidence of men. what have we to be proud of ? what have we that we have not received ? where then is cause of boasting ? who may glory in his sight ? those that have the greatest power should remember whence it is derived , and render back the glory of it to the fountain of it . psal . 29.1 . give unto the lord , o ye mighty , give unto the lord glory and strength . so likewise it should take men off from relying upon their own strength , which at the best is but an arm of flesh , as the scripture calls it , for the weakness of it . do we not see , that many times the battel is not to the strong ? that things are not done by might and by power , but by the spirit of the lord. when he appears against the most potent , their hearts melt within them , and there is no more spirit left in them , as 't is said of the mighty inhabitants of canaan , josh . 5.1 . thirdly , we should make this omnipotence of god the object of our trust and confidence . this is the most proper use we can make of this doctrine , as david does in this psalm ; and this was used for a form of blessing the people in the name of god ; psal . 136.3 . the lord that made heaven and earth , bless thee . and david , when he magnifies god's deliverance of his people from the multitude of their enemies , resolves it into this , our help standeth in the name of the lord , who made heaven and earth . thus did the great pattern and example of faith incourage and support his confidence in god in a very difficult tryal ; he staggered not at it , because he believed god who quickeneth the dead , and calleth those things that be not as tho' they were ; therefore against hope he believed in hope , &c. rom. 4.17 . &c. this gives life to all our devotion , to be perswaded , that god is able to do for us exceedingly above what we can ask or think , and that his is the kingdom , the power , and the glory . i shall only caution two things as to our relyance on the power of god. i. labour to be such persons to whom god hath promised that he will engage and imploy his omnipotence for their good . if we hope for any good from the almighty , we must walk before him and be perfect , as he said to abraham . good men have a peculiar interest in god's power ; hence he is called the strength of israel , and the mighty one of israel . if we do what god requires of us , we may expect that he will put forth his power , and exert his arm for us ; but if we disobey , we must expect he will manifest his power against us , ez. 8.22 . when we do well , we may commit the keeping of our souls to him , 1 pet. 4.19 . ii. our expectations from the omnipotence of god must be with submission to his pleasure , and goodness , and wisdom ; we must not expect that god will manifest his power , when we think there is occasion for it , but when it seems best to him ; he will so imploy his omnipotence , as to manifest his goodness and wisdom . and with these two cautions , we may rely upon him in all our wants , both spiritual and temporal ; for his divine power can give us all things that pertain to life and godliness ; 2 pet. 1.3 . we may trust him at all times , for the omnipotent god neither slumbereth nor sleepeth , the almighty fainteth not , neither is he weary ; trust ye in the lord for ever , for in the lord jehovah is everlasting strength . sermon xi . the spirituality of the divine nature . john . iv. 24 . god is a spirit , and they that worship him , must worship him in spirit and in truth . these are the words of our saviour to the woman of samaria , who was speaking to him of the difference between the samaritans and the jews concerning religion ; v. 20. our fathers worshipped in this mountain , but ye say , that in jerusalem is the place where men ought to worship . christ tells her , the time was coming , when the worshippers of god should neither be confined to that mountain , nor to jerusalem ; but men should worship the father in spirit and in truth , when this carnal , and ceremonial , and typical worship of god should be exalted into a more spiritual , a more real , and true , and substantial religion , which should not be confined to one temple , but should be universally diffused through the world. now such a worship as this , is most agreeable to the nature of god ; for he is a spirit , and those who worship him , must worship him in spirit and in truth . in the words we have , first , a proposition laid down , god is a spirit . secondly , a corollary or inference deduced from it , they that worship him , must worship him in spirit and in truth . i shall speak of the proposition , as that which concerns my present design ; and afterward speak something to the corollary or inference deduced from it , together with some other inferences drawn from this truth , by way of application . first , that god is a spirit . this expression is singular , and not to be parallell'd again in the scripture ; indeed we have often mention made in scripture of the spirit of god , and the spirit of the lord , which signifies a divine power and energy ; and of the holy spirit , signifying the third person in the trinity ; god is call'd the god of the spirits of all flesh ; numb . 16.22.27.16 . much in the same sense , as he is call'd the father of spirits , heb. 12.9 . that is , the creator of the souls of men ; but we no where meet with this expression , or any other equivalent to it , that god is a spirit , but only in this place ; nor had it been used here , but to prove that the best worship of god , that which is most proper to him , is spiritual ; so that the thing which our saviour here intends , is not to prove the spiritual nature of god , but that his worship ought to be spiritual ; nor indeed is there any necessity that it should have been any where said in scripture , that god is a spirit , it being the natural notion of a god ; no more than it is necessary that it should be told us , that god is good , or that he is infinite , and eternal , and the like ; or that the scripture should prove to us the being of a god. all these are manifest by the light of nature , and if the scripture mention them , it is ex abundanti , and it is usually in order to some further purpose . for we are to know , that the scripture supposeth us to be men , and to partake of the common notions of human nature , and therefore doth not teach us philosophy , nor solicitously instruct us in those things which are born with us , but supposeth the knowledge of these , and makes use of these common principles and notions which are in us concerning god , and the immortality of our souls , and the life to come , to excite us to our duty , and quicken our endeavours after happiness . for i do not find that the doctrine of the immortality of the soul , is any where expresly delivered in scripture , but taken for granted ; in like manner that the scripture doth not solicitously instruct us in the natural notions which we have of god , but supposeth them known to us ; and if it mention them , it is not so much in order to knowledge as to practice ; and therefore we need not wonder that this expression , which doth set forth to us the nature of god , is but once used in scripture , and that brought in upon occasion , and for another purpose ; because it is a thing naturally known . plato says , that god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without body . in like manner tully , nec enim deus ipse qui intelligitur a nobis alio modo intelligi potest , nisi mens quaedam soluta & libera , segregata ab omni concretione mortali ; we cannot conceive of god , but as of a pure mind , intirely free from all mortal composition or mixture . and plutarch after him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is a mind , an abstract being , pure from all matter , and disintangled from whatever is passible or capable of suffering . so that natural light informing us that god is a spirit , there was no need why the scripture should inculcate this ; it is an excellent medium or argument to prove that the worship of god should chiefly be spiritual ; and altho it was not necessary that it should have been mention'd for it self , that is , to inform us of a thing which we could not otherwise know , yet the wisdom of god , by the express mention of this , seems to have provided against an error which some weaker and grosser spirits might be subject to . you know god is pleased , by way of condescention and accommodation of himself to our capacity , to represent himself to us in scripture by human imperfections , and gives such descriptions of himself , as if he had a body , and bodily members ; now to prevent any error or mistake that might be occasion'd hereby , it seems very becoming the wisdom of god , somewhere in scripture expresly to declare the spiritual nature of god , that none through weakness or wilfulness might entertain gross apprehensions of him . in speaking to this proposition , i shall , i. explain what is meant by a spirit . ii. endeavour to prove to you , that god is a spirit . iii. answer an objection or two . iv. draw some inferences or corollaries from the whole . i. for the explication of the notion of a spirit . i shall not trouble you with the strict philosophical notion of it , as that it is such a substance as is penetrable , that is , may be in the same place with a body , and neither keep out the body nor be kept out by it ; and that the parts which we imagine in it cannot be divided , that is really seperated and torn from one another , as the parts of a body : but i will give you a negative description of it . a spirit is not matter , it doth not fall under any of our senses , it is that which we cannot see nor touch ; it is not a body , not flesh , and blood , and bones ; for so we find spirit in scripture opposed to flesh and body ; isa . 31.3 . their horses are flesh , and not spirit . so luke 24. when christ appeared to his disciples after his resurrection , they were terrified , and supposed it had been a spirit , v. 39. but he said , behold my hands and my feet , that it is i my self ; handle me , and see , for a spirit hath not flesh and bones , as ye see me have . the most usual description of a spirit is by these negatives , it is not a body , hath not flesh and bones , doth not consist of matter , or of any thing that falls under our senses , that we can see or touch . ii. for the proof of this proposition , that god is a spirit . this is not to be proved by way of demonstration , for there is nothing before god , or which can be a cause of him ; but by way of conviction , by shewing the absurdity of the contrary . the first and most natural notion that we have of god , is , that he is a being every way perfect , and from this notion we must argue concerning the properties which are attributed to god , and govern all our reasonings concerning god by this ; so that when any thing is said of god , the best way to know whether it be to be attributed to him , is to enquire whether it be a perfection or not ; if it be , it belongs to him ; if it be not , it is to be removed from him ; and if any man ask , why i say god is so , or so , a spirit , or good , or just ; the best reason that can be given , is , because these are perfections , and the contrary to these are imperfections . so that if i shew that it would be an imperfection for god to be imagined to be a body , or matter , i prove that he is a spirit , because it is an imperfection , that is , an absurdity to imagine him any thing else . to imagine god to be a body , or matter , doth evidently codtradict four great perfections of god. 1. his infiniteness , or the immensity of his being . grant me but these two things , that there is something in the world besides god , some other matter , as the heavens , the air , the earth , and all those things which we see ; and grant me that two bodies cannot be in the same place at once , and then it will evidently follow , that where-ever these are , god is shut out ; and consequently god should not be infinite , nor in all places ; and so much as there is of another matter in the world besides god , so many breaches there would be in the divine nature , so many hiatus . 2. the knowledge and wisdom of god. it cannot be imagined how mere matter can understand , how it can distinctly comprehend such variety of objects , and at one view take in past , present , and to come . tully speaking of spirits , saith , animorum nulla in terris origo inveniri potest ; their original cannot be found upon earth ; for , saith he , there is no material or bodily thing , quod vim memoriae , mentis , cogitationis habeat , quod & praeterita teneat , & futura provideat , & complecti possit praesentia ; quae sola divina sunt ; which hath the power of memory , of vnderstanding , of thought ; which can retain things past , forsee things future , and comprehend things present ; all which powers are purely divine . 3. freedom and liberty . for the laws of matter are necessary , nor can we imagine any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any arbitrary principle in it . this puzled the epicureans , as we see in lucretius , for if ( saith he ) all things move by certain and necessary laws , and there be a connexion of the parts of matter unto each other , so that if you move this , that must necessarily be moved ; whence , saith he , is liberty ? vnde est hec inquam fatis avulsa voluntas ; whence is this principle of will , whose motions are not under any law of necessity . 4. goodness . this follows from the former ; for he is not good who does not know what he does , nor does it freely ; so that take away understanding and liberty , and you take away goodness ; now take away from god infiniteness , and knowledge , and liberty , and goodness , and you divest him of his glory ; you take away his most essential perfections . so that these great absurdities following from the supposing of god to be mere matter or body , we are to conceive of him as another kind of substance , that is , a spirit . so that i wonder that the author of the leviathan , who doth more than once expresly affirm , that there can be nothing in the world , but what is material and corporeal , did not see that the necessary consequence of this position , is to banish god out of the world. i would not be uncharitable , but i doubt he did see it , and was content with the consequence , and willing the world should entertain it ; for it is so evident , that by supposing the divine essence to consist of matter , the immensity of the divine nature is taken away ; and it is also so utterly unimaginable how mere matter should understand , and be endowed with liberty , and consequently with goodness , that i cannot but vehemently suspect the man who denies god to be a spirit , either to have a gross and faulty understanding , or a very ill will against god , and an evil design to root out of the minds of men the belief of a god. i come in the iii. place , to consider the objections . 1 obj. why then is god represented to us so often in scripture by the parts and members of mens bodies ? ans . i shall only say at present , that all these descriptions and representations of god , are plainly made to comply with our weakness , by way of condescention and accomodation to our capacities . 2 obj. how is it said that man was made after the the image of god , if god be a spirit , of which there can be no likeness nor resemblance . ans . man is not said to be made after the image of god , in respect of the outward shape and features of his body ; but in respect of the qualities of his mind , as holiness and righteousness ; or of his faculties , as understanding and will ; or which the text seems most to favour , in respect of his dominion and soveraignty over the creatures ; for in the two former respects the angels are made after the image of god. now this seems to be spoken peculiarly of men ; gen. 1.26 . let us make man in our own image , after our own likeness , and let them have dominion over the fish of the sea , and the fowls of the air , &c. iv. i come now to draw some inferences or corollaries from hence , and they shall be partly speculative , partly practical . first , speculative inferences . 1. that god is invisible . the proper object of sight is colour , and that ariseth from the various dispositions of the parts of matter which cause several reflections of light ; now a spirit hath no parts nor matter , and therefore is invisible ; 1 tim. 1.17 . vnto the eternal , immortal , invisible , the only wise god. heb. 11.27 . he endured , as seeing him who is invisible ; as seeing him by an eye of faith , who is invisible by an eye of sense . 1 tim. 6.16 . whom no man hath seen , nor can see . when moses and the elders of israel are said to have seen god , and jacob to have seen him face to face , exod. 2.9 . gen. 32.30 . it is meant of an angel covered with divine glory and majesty , as we shall see if we compare these with other texts . when moses is said to have spoken to him face to face , that is familiarly ; and so micaiah , 1 kings 22.19 . is said to have seen god upon his throne , and all israel scattered up and down ; this was in a vision . and it is promised , that in heaven we shall see god , that is , have a more perfect knowledge of him and full enjoyment ; as to see good days , is to enjoy them . those texts where it is said , no man can see god and live , exod. 33.20 . and john 1.18 . no man hath seen god at any time , do not intimate that god is visible , tho' we cannot see him ; but seeing is metaphorically used for knowing , and the meaning is , that in this life we are not capable of a perfect knowledge of god. a clear discovery of god to our understanding would let in joys into our souls , and create desires in us too great for frail mortality to bear . 2. that he is the living god. spirit and life are often put together in scripture . 3. that god is immortal . this the scripture attributes to him , 1 tim. 1.17 . to the king immortal , invisible . 1 tim. 6.16 . who only hath immortality . this also flows from god's spirituality ; a spiritual nature hath no principles of corruption in it , nothing that is liable to perish , or decay , or dye . now this doth so eminently agree to god , either because he is purely spiritual , and immaterial , as possibly no creature is ; or else because he is not only immortal in his own nature , but is not liable to be reduced to nothing by any other , because he hath an original and independent immortality , and therefore the apostle doth attribute it to him in such a singular and peculiar manner ; who only hath immortality . secondly , practical inferences . 1. we are not to conceive of god as having a body , or any corporeal shape or members . this was the gross conceit of the anthropomorphites of old , and of some socinians of late , which they ground upon the gross and literal interpretation of many figurative speeches in scripture concerning god , as where it speaks of his face , and hand , and arm , &c. but we are very unthankful to god , who condescends to represent himself to us according to our capacities , if we abuse this condescention to the blemish and reproach of the divine nature . if god be pleased to stoop to our weakness , we must not therefore level him to our infirmities . 2. if god be a spirit , we are not to worship god by any image or sensible representation . because god is a spirit , we are not to liken him to any thing that is corporeal ; we are not to represent him by the likeness of any thing that is in heaven above , that is , of any birds ; or in the earth beneath , that is , of any beast ; or in the waters under the earth , that is , of any fish ; as it is in the second commandment . for , as the prophet tells us , there is nothing that we can liken god to ; isa . 40 : 18. to whom will ye liken god ? or what likeness will ye compare to him ? we debase his spiritual and incorruptible nature , when we compare him to corruptible creatures ; rom. 1.22 , 23. speaking of the heathen idolatry , who professing themselves wise , became fools , and changed the glory of the incorruptible god into an image made like to corruptible man , and to birds , and to fourfooted beasts , and creeping things . they became fools ; this is the folly of idolatry , to liken a spirit , which hath no bodily shape , to things that are corporeal and corruptible . so that however some are pleased to mince the matter , i cannot see how the church of rome , which worships god by or toward some image or sensible representation , can be excused from idolatry ; and the church of england doth not without very just cause challenge the romish church with it , and make it a ground of separation from her . 3. if god be a spirit , then we should worship him in spirit and in truth . this is the inference of the text , and therefore i shall speak a little more largely of it ; only i must explain what is meant by worshiping in spirit and in truth , and shew you the force of this consequence , how it follows , that because god is a spirit , therefore he must be worship'd in spirit and in truth . 1 st . for the explication of it . this word spirit is sometimes apply'd to the doctrine of the gospel , and so it is opposed to letter , by which name the doctrine of moses is called ; 2 cor. 3.6 . who hath made us able ministers of the new testament , not of the letter , but of the spirit ; not of the law which was written in tables of stone , but which christ by his spirit writes in the hearts of believers . sometimes to the worship of the gospel ; and so it is opposed to the flesh , gal. 3.3 . having begun in the spirit , are ye now made perfect by the flesh ? that is by the works of the ceremonial law , which is therefore call'd flesh , because the principal ceremony of it , circumcision , was made in the flesh , and because their sacrifices , a chief part of their worship , were of the flesh of beasts ; and because the greatest part of their ordinances , as washing , and the like , related to the body . hence it is the apostle calls the worship of the jews , the law of a carnal commandment , heb. 7.16 . and heb. 9.10 . carnal ordinances , speaking of the service of the law , which , saith he , stood in meats , and drinks , and divers washings , and carnal ordinances . now in opposition to this carnal and ceremonial worship , we are to worship god in the spirit . the worship of the jews was most a bodily service ; but we are to give god a reasonable service , to serve him with the spirit of our minds , as the apostle speaks ; instead of offering the flesh of bulls and goats , we are to consecrate our selves to the service of god ; this is a holy and acceptable sacrifice , or reasonable service . and in truth . either in opposition to the false worship of the samaritans ( as in spirit is opposed to the worship of the jews ) as our saviour tells the woman , that they worship'd they knew not what ; or ( which i rather think ) in opposition to the shadows of the law ; and so it is opposed , john 1.17 . the law was given by moses : but grace and truth came by jesus christ . not that the external service of god is here excluded , not that we are to show no outward reverence to him : but that as under the law , the service of god was chiefly external and corporeal , so now it should chiefly be inward and spiritual ; the worship of god under the gospel should chiefly be spiritual and substantial , not a carnal , and bodily , and ceremonious devotion . 2 dly . for the force of the consequence , it doth not lie in this , that just such as god is , such must our worship of him be ; for this would exclude all bodily and outward worship ; our worship of god must therefore be invisible , eternal , &c. for so is he ; and besides the will of god seems rather to be the rule of his worship , than his nature : but the force of it is this , god is of a spiritual nature , and this is to be supposed to be his will , that our worship should be as agreable to the object of it , as the nature of the creature who is to give it will bear ; now saith christ to the woman , the jews and the samaritans they limit their worship to a certain place , and it consists chiefly in certain carnal rites and ordinances ; but , saith he , tho' god have permitted this for a time , because of the carnality and hardness of their hearts , yet the time is coming , when a more spiritual , and solid , and substantial worship of god is to be introduced , which will be free from all particular places and rites , not tyed to the temple , or to such external ceremonies , but consisting in the devotion of our spirits , even the inward frame and temper of our hearts ; all outward circumstances ( excepting those of the two sacraments which are positive ) being left by the gospel to as great a liberty , as natural necessity and decency will permit . we must worship god , and therefore it is naturally necessary that we should do it somewhere , in some place ; now seeing some body must determine this , it is most convenient that authority should determine it , according to the conveniency of cohabitation . we must not be rude , nor do any thing that is naturally undecent in the worship of god ; this authority should restrain ; but further than this , i doubt not but the gospel hath left us free ; and to this end , that the less we are tied to external observances , the more intent we should be upon the spiritual and substantial parts of religion , the conforming of our selves to the mind and will of god , endeavouring to be like god , and to have our souls and spirits ingaged in those duties we perform to him . so that our saviour's argument is this ; god is a spirit , that is , the most excellent nature and being , and therefore must be served with the best . we consist of body and soul , 't is true , and we must serve him with our whole man ; but principally with our souls , which are the most excellent part of our selves ; the service of our mind and spirit is the best we can perform , and therefore most agreeable to god who is a spirit , and the best and most perfect being . so that the inference is this , that if god be a spirit , we must worship him in spirit and in truth ; our religion must be real , and inward , and sincere , and substantial ; we must not think to put off god with external observances , and with bodily reverence and attendance ; this we must give him , but we must principally regard that our service of him be reasonable , that is , directed by our understandings , and accompanied with our affections . our religion must consist principally in a sincere love and affection to god , which expresseth it self in a real conformity of our lives and actions to his will ; and when we make our solemn approaches to him , in the duties of his worship and service , we must perform all acts of outward worship to god with a pure and sincere mind ; whatever we do in the service of god , we must do it heartily as to the lord. god is a pure spirit , present to our spirits , intimate to our souls , and conscious to the most secret and retired motions of our hearts ; now because we serve the searcher of hearts , we must serve him with our hearts . indeed if we did worship god only to be seen of men , a pompous and external worship would be very suitable to such an end ; but religion is not intended to please men , but god , and therefore it must be spiritual , and inward , and real . and where-ever the external part of religion is principally regarded , and men are more careful to worship god with outward pomp and ceremony , than in spirit and in truth , religion degenerates into superstition , and men embrace the shadow of religion , and let go the substance . and this the church of rome hath done almost to the utter ruin of christianity ; she hath clogged religion , and the worship of god , with so many rites and ceremonies , under one pretence or other , that the yoke of christ is become heavier than that of moses ; and they have made the gospel a more carnal commandment than the law ; and whatever christians or churches are intent upon external rites and observances , to the neglect of the weightier parts of religion , regarding meats and drinks , &c. to the prejudice of righteousness and peace , wherein the kingdom of god consists , they advance a religion as contrary to the nature of god , and as unsuitable to the genius and temper of the gospel , as can be imagined . it is an observation of sir edwin sands , that as children are pleas'd with toys , so , saith he , it is a pitiful and childish spirit that is predominant in the contrivers and zealots of a ceremonious religion . i deny not but that very honest and devout men may be this way addicted ; but the wiser any man is , the better he understands the nature of god and of religion , the further he will be from this temper . a religion that consists in external and little things , doth most easily gain upon and possess the weakest minds , and whoever entertain it , it will enfeeble their spirits , and unfit them for the more generous and excellent duties of christianity . we have but a finite heat , and zeal , and activity , and if we let out much of it upon small things , there will be too little left for those parts of religion which are of greatest moment and concernment ; if our heat evaporate in externals , the heart and vitals of religion will insensibly cool and decline . how should we blush who are christians , that we have not learnt this easie truth from the gospel , which even the light of nature taught the heathen ; cultus autem deorum est optimus itemque sanctissimus atque castissimus , plenissimusque pietatis , ut eos semper purâ integrâ & incorruptâ mente & voce veneremur , tully . the best , the surest , the most chast , and most devout worship of the gods , is that which is pay'd them with a pure , sincere , and uncorrupt mind , and words truly representing the thoughts of the heart . compositum jus fasque animi , &c. serve god with a pure , honest , holy frame of spirit , bring him a heart that is but generously honest , and he will accept of the plainest sacrifice . and let me tell you , that the ceremonious worship of the jews was never a thing in it self acceptable to god , or which he did delight in ; and tho' god was pleased with their obedience to the ceremonial law after it was commanded , yet antecedently he did not desire it ; but that which our saviour saith concerning the law of divorce , is true likewise of the ceremonial , that it was permitted to the jews for the hardness of their hearts , and for their proneness to idolatry . god did not command it so much by way of approbation , as by way of condescension to their weakness ; it was because of the hardness of their carnal hearts that god brought them under the law of a carnal commandment , as the apostle calls it . see psal . 51.16 , 17. jer. 7.21 . the reason why i have insisted so long upon this , is to let you understand , what is the true nature of christ's religion , and to abate the intemperate heat and zeal which men are apt to have for external and indifferent things in religion . the sacrifices and rites of the jews were very unagreeable and unsuitable to the nature of god ; psal . 50.13 . will i eat the flesh of bulls , or drink the blood of goats ? spirits neither eat nor drink ; it was a very unsuitable way of service to kill oxen and sheep for god ; and there 's the same reason of all other rites which either natural necessity or decency doth not require . can any man in earnest think , that god who is a spirit is pleased with the pompous bravery and pageantry which affects our senses ? so little doth god value indifferent rites , that even the necessary external service of god , and outward reverence , where they are separated from spirit and truth , from real holiness and obedience to the indispensable laws of christ , are so far from being acceptable to god , that they are abominable ; nay , if they be used for a cloak of sin , or in opposition to real religion , and with a design to undermine it , god accounts such service in the number of the most heinous sins . you who spend the strength and vigour of your spirits about external things , whose zeal for or against ceremonies is ready to eat you up , you who hate and persecute one another because of these things , and break the necessary and indispensable commands of love , as an indifferent and unnecessary ceremony , go and learn what that means , i will have mercy , and not sacrifice , which our saviour doth so often inculcate , and that rom. 14.17 . the kingdom of god is not meat and drink , &c. and study the meaning of this , god is a spirit , and they that worship him , must worship him in spirit and in truth . sermon xii . the immensity of the divine nature . psal. cxxxix . 7 , 8 , 9 , 10. whither shall i go from thy spirit ? or whither shall i flee from thy presence ? if i ascend up into heaven , thou art there ; if i make my bed in hell , behold , thou art there . if i take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me . that attribute of god which i last discours'd of is most absolute , and declares his essence most immediately ; the spirituality of the divine nature . i shall in the next place speak of those which relate to the manner of his being , immensity and eternity , that is , the infiniteness of his essence , both in respect of space and duration ; that the divine nature hath no limits of its being , nor bounds of its duration . i shall at the present speak to the first of these , his immensity , and that from these words which i here read to you , whither shall i go from thy spirit , &c. the meaning of which is this , that god is a spirit , infinitely diffusing himself , present in all places , so that wherever i go , god is there ; we cannot flee from his presence . if i ascend into heaven , he is there ; if i go down into the grave , the place of silence and obscurity , he is there ; ( for that is the meaning of the expression , if i make my bed in hell . ) if i take the wings of the morning , and dwell in the uttermost parts of the sea , even there shall thy hand lead me , and thy right hand shall hold me ; that is , if my motion should be as swift as that of the light , which when the sun riseth darts it self in an instant from one part of the world to another , over the earth and the sea , the remotest parts of the world which are unknown to us , yet would god be present to me in the motion , and all along as i go must i be led and upholden by him ; so that all these expressions do but signifie to us the immensity of god's essence , that his being is infinitely diffused and present in all places . in speaking to this attribute of god's immensity , i shall first explain it to you a little . secondly , prove that it doth belong to him . thirdly , answer an objection or two that may be made against it . fourthly , draw some doctrinal inferences from it . fifthly , make some use and improvement of it . first , for the explication of it . by the immensity of god , i mean that his being hath no bounds or limits , but doth every way spread and diffuse it self beyond what we can imagine ; so that you cannot define the presence of god by any certain place , so as to say here he is , but not there ; nor by any limits , so as to say , thus far his being reacheth , and no further ; but he is every where present after a most infinite manner , in the darkest corners and most private recesses ; the most secret closet that is in the whole world , the heart of man , darkness and privacy cannot keep him out ; the presence of another being , even of a body , which is the grossest substance , doth not exclude him ; the whole world doth not confine him ; but he fills all the space which we can imagine beyond this visible world , and infinitely more than we can imagine . secondly , for the proof of it . i shall attempt it , i. from the natural notions and dictates of our minds . ii. from scripture and divine revelation . iii. from the inconvenience of the contrary . i. from the natural notions and dictates of our minds . we find that the heathen , by the light of nature , did attribute this perfection to god. tully tells us , de nat. deor . that pythagoras thought , deum esse animam per naturam rerum omnem intentum & commeantem , that god is as it were a soul passing through and inspiring all nature . and in l. 2. de leg . that this was thales his opinion which he commends , homines existimare oportere deos omnia cernere , deorum omnia esse plena , that men ought to believe , that the gods see all things , that all things are full of them . so sen. epist . 95. vbique & omnibus praesto est ; he is every where present and at hand . & de benef. l. 4. quocunque te flexeris , ibi illum videbis occurrentem tibi , nihil ab illo vacat , opus suum ipse implet ; which way soever thou turnest thy self , thou shalt find him meeting thee , nothing is without him , he fills his own work . not much differing from the expression of the psalmist here . ii. from scripture and divine revelation . i shall instance in some remarkable places ; 1 kings 8.27 . behold , the heaven , and heaven of heavens cannot contain thee . job . 11.7 , 8 , 9. can'st thou by searching find out god ? canst thou find out the almighty unto perfection ? isa . 66.1 . thus saith the lord , behold , heaven is my throne , and the earth is my foot-stool : where is the house that ye build unto me ? and where is the place of my rest ? jer. 23.23 , 24. am i a god at hand , saith the lord , and not a god afar off ? can any hide himself in secret places that i shall not see him , saith the lord ? do not i fill heaven and earth , saith the lord ? amos 9.2 , 3. tho' they dig into hell , thence shall mine hand take them ; though they climb up to heaven , thence will i bring them down . and though they hide themselves in the top of carmel , i will search and take them out thence : and tho' they be hid from my sight in the bottom of the sea , thence will i command he serpent and he shall bite them . acts 17.27 , 28. tho he be not far from every one of us . for in him we live , and move , and have our being , as certain also of your own poets have said , for we are also his off-spring . iii. from the inconveniences of the contrary . and this is the most proper way of proving any of god's perfections ; for as i have told you formerly , there being nothing before god , nor any cause of his being , his perfections cannot be proved by way of demonstration , but of conviction , by shewing the absurdity of the contrary . the first and most easie notion that we have of god , is , that he is a being which hath all perfection , and is free from all imperfection ; now if i prove that the immensity of god's essence is a perfection , or which is the same , that the contrary is an imperfection , i do sufficiently prove the thing intended . now to suppose the divine essence to be limited , or confined , and his presence to be any where excluded , doth contradict both this necessary perfection of god , his universal providence ; and this necessary duty of creatures , to worship and trust in him ; and the voluntary manifestation and appearance of god , in the incarnation of jesus christ . 1. it contradicts the universal providence of god. the universal providence of god supposeth many perfections , viz. infinite knowledge , and infinite power , his omniscience and omnipotence , neither of which can be imagined without omnipresence . we find that all finite beings , have a finite knowledge , and a finite power ; and it cannot be conceived how infinite understanding and power can be founded any where else than in an infinite essence . to have an infinite knowledge of all things , even those things which are most secret and hidden , to be able to do all things , to steer and govern the actions of all creatures , and to have a perfect care of them , seems to all the reason of mankind to require immediate presence . 2. it contradicts the necessary duty of the creature , which is to worship god , to depend upon him for every thing , and in every thing to acknowledge him . now all worship of god is rendred vain , or at least uncertain , if god be not present to us to hear our prayers , to take notice of our wants , and receive our acknowledgments ; it will much abate our confidence in god , and our fear to offend him , if we be uncertain whether he be present to us or not , whether he sees our actions or not . 3. it contradicts a voluntary manifestation and appearance of god in the incarnation of christ . he that supposeth god not to be every where present by his essence , must in all reason confine his presence to heaven , and suppose him to be present elsewhere only by his virtue and power : but if this were so , how could the divinity be essentially united to the humane nature of christ , which was here upon earth ? how is god with us ; how does he pitch his tabernacle among men ; if his essential presence be confin'd to heaven ? thirdly , i come to answer objections against this doctrine . there are two objections against this . 1. from reason . 2. from scripture . 1. obj. reason will be ready to suggest , that this is a disparagement to the divine nature , to tye his presence to this vile dunghil of the earth , and fordid sink of hell. this is a gross apprehension of god , and a measuring of him by our selves . indeed if we look upon god as capable of injury , and suffering , and offence from the contagion of any thing here below , as we are , then indeed there were some strength in this objection : but he is a blessed and pure being , mens segregata ab omni concretione mortali , a mind free from all mortal composition or mixture . tully ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disentangled from every thing passible ; as plut. those things that are nauseous to our senses , do not affect him : darkness is uncomfortable to us , but the darkness and the light are all one to him . wickedness may hurt a man , or the son of man ; but if we multiply our transgressions , we do nothing to god , as elihu speaks , job 35.6 . nothing can disquiet or discompose his happy and blessed nature , but he converseth here in this dark and troubled world with less danger of disturbance , or any impure contagion , than the sun-beams . 2. obj. does not the scripture tell us , that god sits in the heavens , and dwells on high , that heaven is his throne , and that it is the city of the great god ? doth not the lord's prayer teach us to say , our father which art in heaven ? is he not said to look down from heaven , and to hear in heaven his dwelling-place ? is it not said that he doth not dwell in temples made with hands ? and does not solomon , 1 kings 8.27 . put it as a strange question , will god indeed dwell on the earth ? is he not said to come down and draw near to us , and to be afar off from us ? now how does this agree with his immensity and omnipresence ? for answer to this , i must distinguish the presence of god. there is , 1 st , his glorious presence , that is , such a presence of god as is accompanied with an extraordinary manifestation of his glory , and that is especially and chiefly confined to heaven , in respect of which it is called his seat , and throne , and the habitation of his glory . some degree of this was in the temple , which is the reason of solomon's admiration , will god indeed dwell on earth ? 2 dly , there is his gracious presence , which discovers it self by miraculous effects of his favour , and goodness , and assistance , and thereby he is said to dwell in the hearts of good men , and with them that are of an humble and contrite spirit , isa . 57.15 . and in respect of this he is said to draw near to us , to look down upon us ; and in respect of the absence of this to be far from us . 3 dly , there is his essential presence , which is equally and alike in all places ; and this is not excluded by those former expressions which the scripture useth to denote to us the glorious and gracious presence of god. fourthly , to make some inferences . i will mention only such as the scripture here takes notice of , speaking of god's immensity . i. inf. that god is a spirit . this necessarily flows from his immensity ; for if the essence of god be every where diffused , the divine nature must be spiritual , otherwise it could not be in the same place were body and matter is , but must be shut out of the world. but this i spoke more largely to , in my discourse of god's being a spirit . this the psalmist observes here , where shall i go from thy spirit ? if he were not a spirit , we might go from him , and hide our selves from his presence . ii. inf. that god is incomprehensible . that which is infinite cannot be measured and comprehended by that which is finite ; and this also the psalmist takes notice of , in the verse before my text , such knowledge is too wonderful for me , it is high , i cannot attain it . iii. inf. that god is omniscient . if god be every where , then he knows all things , yea even the hidden things of darkness , the secrets of our hearts ; nothing can be hid from an infinite eye ; he is present to our thoughts , intimate to our hearts and reins ; this the psalmist takes notice of , 1 , 2 , 3 , 4 , and 12 verses . iv. inf. that god is omnipotent . he can do all things . distance limits the power of creatures , and makes their hands short ; but god is every where , nothing is out of his reach ; and this also the psalmist intimates in the text , v. 10. even there shall thy hand lead me , and thy right hand hold me . fifthly , the use and improvement i shall make of this , shall be , 1. to awaken our fear of him . 2. to encourage our faith and confidence in him . 1. to awaken our fear of him . the consideration of god's presence should awaken in us a fear of reverence . the presence of an earthly majesty will awe our spirits , and compose us to reverence ; yea the presence of a wise and good man ; how much more should the presence of the great and glorious , the wise and the holy , and the just god strike an awe upon our spirits ? wherever we are god is with us , we always converse with him , and live continually in his presence ; now a heathen could say , cum diis verecunaè agendum , we must behave our selves modestly because we are in the presence of god. and it should awaken in us a fear to offend god , and a fear of the divine displeasure for having offended him . fear is the most wakeful passion in the soul of man , and is the first principle that is wrought upon in us from the apprehensions of a deity , it flows immediately from the principle of self-preservation which god hath planted in every man's nature ; we have a natural dread and horror for every thing that can hurt us , and endanger our being or happiness : now the greatest danger is from the greatest power , for where we are clearly over-match'd , we cannot hope to make opposition nor resistance with security and success , to r●bel with safety : now he that apprehends god to be near him , and present to him , believes such a being to stand by him as is possest of an infinite and irresistible power , and will vindicate all contempt of the divine majesty , and violation of his laws . if we believe god to be always present with us , fear will continually take hold of us , and we shall say of every place , as jacob did of bethel , surely god is in this place , how dreadful is this place ? when we have at any time provoked god , if we believe the just god is at hand to revenge himself , and if we believe the power of his anger , we shall say with david , psa . 76.7 . thou even thou art to be feared , and who may stand before thee when thou art angry ? psa . 119.120 . my flesh trembleth because of thee , and i am afraid of thy judgments . sinners consider this , it is a fearful thing to fall into the hands of the living god , and every time you sin , you are within his reach . let then the consideration of god's presence deter us from sin , and quicken us to our duty . the eye and presence of a superior will lay a great restraint upon men ; the eye of our prince , or our master , or our father , will make us afraid or asham'd to do any thing that is foolish or unseemly : and will we do that under the eye of god , which we should blush to do before a grave or wise person , yea before a child or a fool ? did but men live under this apprehension , that god is present to them , that an holy and all-seeing eye beholds them , they would be afraid to do any thing that is vile and wicked , to profane and pollute god's glorious name , by a trifling use of it in customary swearing and cursing . whenever you sin , you affront god to his face ; and provoke the omnipotent justice which is at the door , and ready to break in upon you . and the consideration of this should especially deter us from secret sins . this is the use the psalmist here makes of it . if we believe that god searcheth us and knows us , that he knows our down-sitting , and our up-rising , and understands our thoughts afar off , that he compasseth our path , and our lying down , and is acquainted with all our ways , that there is not a word in our tongue , but he knows it altogether , that he hath beset us behind and before , that the darkness hideth not from him , but the night shineth as the day , and the darkness and light are both alike ; i say , if we believe this , how should we live in an awful sense of the majesty which is always above us , and before us , and about us , and within us , and is as inseparable from us , as we are from our selves , whose eye is upon us from the beginning of our lives to the end of our days ? did men believe that god is always with them , that his eye pierceth the darkness , and sees through all those clouds with which they hide and muffle themselves , and pries into the most secret recesses of their hearts , how would this check and restrain them from devising mischief in their hearts , or in their bed chamber ? the holy presence , and the pure eye of god would be to us a thousand times more than to have our father , or our master , or our prince , or him whom we most revere , to stand by us . did but men representare sibi deum , make god present to them , by living under a continual sense of his presence , they would , as the expression of the wise man is , be in the fear of the lord all day . magna spes peccatorum tollitur , si peccaturis testis adsistat : aliquem habeat animus quem vereatur , cujus authoritate etiam secretum suum sanctius facit ; the main hope of sinners is to remain undiscover'd , let but some body be privy to their designs , and they are utterly disappointed : 't is fit for the mind of a man to have an awe of some being , whose authority may render even its privacy more solemn . this is the character of wicked men , psa . 86.14 . that they have not god before their eyes . one great cause of all the wickedness , and violence , and looseness that is upon the earth is , they do not believe that god is near them , and stands by them . and as the consideration of god's presence should deter us from sin , so it should quicken and animate us to our duty . it is ordinarily a great encouragement to men to acquit themselves handsomely , to have the eyes of men upon them , especially of those whose applause and approbation they value . god alone is amplum theatrum , he 's a greater theater than the world , and it should be more to us that he stands by us , than if the eyes of all the world were fix'd upon us . sen. adviseth it as an excellent means to promote virtue , to propound to our selves , and set before our eyes some eminently virtuous person , as cato or laelius , ut sic tanquam illo spectante vivamus , & omnia tanquam illo vidente faciamus : that we may live just as if he were locking upon us , and do all things just as if he beheld us . how much greater incitement will it be to us , to think that god looks upon us , and sees us , and really stands by us , than faintly to imagine the presence of laelius or cato ? this should have an influence upon all the duties we perform , and the manner of performing them , that we do it to him who stands by us , and is familiarly acquainted with us , and is more intimate to us than we are to our selves . this cic. in l. 2. de leg . looks upon as a great principle of religion , sit igitur hoc persuasum civibus , & qualis quisque sit , quid agat , quid in se admittat , quâ mente , quâ pietate religiones colat , deos intueri , & piorum impiorumque rationem habere : let men be throughly perswaded of this , that the gods observe , both the disposition and the actions of every particular man , what he consents to , what he allows himself in , particularly with what meaning , with what degree of inward devotion he performs his religious worship ; and that they distinguish between the pious and the impious . 2. to encourage our faith and confidence in him . when we are in straits , and difficulties , and dangers , god is with us ; when trouble is near to us , god is not far from us ; where ever we are , how remote soever from friends and companions , we cannot be banisht from god's presence ; if we dwell beyond the utmost parts of the sea , there his hand leads us , and his right hand holds us . psa . 16.8 . i have set the lord always before me ; because he is at my right hand , i shall not be moved . the consideration of god's presence is the great stay and support of our faith , psa . 46.1 , 2. god is our refuge and strength , a very present help in trouble ; therefore will not we fear though the earth be removed , and though the mountains be carried into the midst of the sea. in the greatest commotions , and the most imminent and threatning dangers , this should charm and allay our fears , that god is a present help . this was the support of moses his faith in his sufferings , as the apostle tells us , heb. 11.27 . he endured , as seeing him who is invisible . to conclude all , when ever we are under any pressure or trouble , we should rebuke our own fears , and challenge our anxious thoughts , with david , psa . 42.11 . why art thou cast down , o my soul ? and why art thou so disquieted within me ? trust still in god ; believe that god is with thee , and that omnipotent goodness stands by thee , who can and will support thee , and relieve thee , and deliver thee when it seems best to his wisdom . sermon xiii . the eternity of god. psalm xc . 2 . before the mountains were brought forth , or ever thou had'st formed the earth and the world , even from everlasting to everlasting thou art god. the immensity , and eternity of god are those attributes which relate to his nature , or manner of being . having spoken of the former , i proceed to consider the latter , from these words . the title of this psalm is the prayer of moses , the man of god. he begins his prayer with the acknowledgment of god's providence to his people from the beginning of the world ; lord , thou hast been our dwelling place from all generations ; in generation and generation ; so the hebrew . he was well acquainted with the history of the world , and the providence of god from the beginning of it , and as if he had spoken too little of god , in saying , that his providence had been exercised in all the ages of the world , he tells us here in the text , that he was before the world , and he made it , he was from all eternity , and should continue to all eternity the same . before the mountains were brought forth ; the most firm and durable parts of the world , the most eminent and conspicuous ; or ever thou had'st formed the earth and the world ; before any thing was created ; from everlasting to everlasting thou art god. in speaking of this attribute , i shall , first , give you the explication of it . secondly , endeavour to prove that it doth belong to god , and ought to be attributed to the divine nature . thirdly , draw some corollaries from the whole . first , for the explication of it . eternity is a duration without bounds or limits : now there are two limits of duration , beginning and ending ; that which hath always been is without beginning ; that which always shall be is without ending . now we may conceive of a thing always to have been , and the continuance of its being now to cease , tho' there be no such thing in the world : and there are some things which have had a beginning of their being , but shall have no end , shall always continue , as the angels , and spirits of men. the first of these the schoolmen call eternity , â parte ante , that is duration without beginning ; the latter eternity â parte post , a duration without ending : but eternity absolutely taken comprehends both these , and signifies an infinite duration which had no beginning , nor shall have any end ; so that when we say god is eternal , we mean that he always was , and shall be for ever ; that he had no beginning of life , nor shall have any end of days ; but that he is from everlasting to everlasting , as it is here in the text. 't is true indeed , that as to god's eternity , â parte ante , as to his having always been , the scripture doth not give us any solicitous account of it ; it only tells us in general , that god was before the world was , and that he created it ; it doth not descend to gratifie our curiosity , in giving us any account of what god did before he made the world , or how he entertaind himself from all eterninity ; it doth not give us any distinct account of his infinite duration ; for that had been impossible for our finite understandings to comprehend ; if we should have ascended upward millions of ages , yet we should never have ascended to the top , never have arrived at the beginning of infinity ; therefore the scripture , which was wrote to instruct us in what was necessary , and not to satisfie our curiosity , tells us this , that god was from everlasting , before the world was made , and that he laid the foundations of it . so that by the eternity of god , you are to understand the perpetual continuance of his being , without beginning or ending . i shall not trouble you with the inconsistent and unintelligible notions of the schoolmen ; that it is duratio tota simul , in which we are not to conceive any succession , but to imagine it an instant . we may as well conceive the immensity of god to be a point , as his eternity to be an instant ; and as according to our manner of conceiving , we must necessarily suppose the immensity of god , to be an infinite expansion of his essence , a presence of it to all places , and imaginable space ; so must we suppose the eternity of god to be a perpetual continuance , coexistent to all imaginable succession of ages . now how that can be together , which must necessarily be imagined to be coexistent to successions , let them that can conceive . secondly , for the proof of this , i shall attempt it two ways . i. from the dictates of natural light and reason . ii. from scripture and divine revelation . i. from the dictates of natural reason . this attribute of god is of all other least disputed among the philosophers ; indeed all agree that god is a perfect and happy being , but wherein that happiness and perfection consists , they differ exceedingly ; but all agree that god is eternal , and are agreed what eternity is , viz. a boundless duration : and however they did attribute a beginning to their heroes and demons , whence come the genealogies of their gods ; yet the supreme god , they look'd upon as without beginning ; and it is a good evidence , that this perfection doth clearly belong to god , that epicurus , who had the lowest and meanest conceptions of god , and robbed him of as many perfections , as his imperfect reason would let him , yet is forced to attribute this to him . tully de nat deor. l. 1. saith to the epicureans , ubi igitur vestrum beatum & aeternum quibus duobus verbis significatis deum ? where then is your happy and eternal being , by which two epithets you express god ? and lucretius , who hath undertaken to represent to the world the doctrine of epicurus , gives this account of the divine nature , omnis enim per se divûm naturae necesse est immortali aevo summa cum pace fruatur . 't is absolutely necessary to the nature of the gods , to pass an eternity in profound peace and quiet . the poets who had the wildest notions of god , yet they constantly give them the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the heathen never mention the name of god without this attribute . dii immortales ! immortal gods ! was their ordinary exclamation ; and they swear constantly by this attribute , deos testor immortales ; and to mention no more , tully saith expresly , nos deum nisi sempiternum intelligere quî possumus ? how can we conceive of god , but as of an eternal being ? now the reason of this is evident , because it would be the greatest imperfection we could attribute to his being ; and the more perfect his being were otherwise , the greater imperfection would it be for such a being , to die ; so excellent a nature to cease to be ; it would be an infinite abasement to all his other perfections , his power , and wisdom , and goodness , that these should all be perishing . nay , it would hinder several of his perfections , and contradict their very being ; his self-existence ; had he not always been , he had not been of himself ; his necessary existence ; for that is not necessarily , which may at any time not be , or cease to be what it is ; and it would much abate the duty of the creature ; we could not have that assurance of his promise , and that security of the recompence of the next life , if the continuance of his being , who should be the dispenser of them , were uncertain . now these absurdities and inconveniences following from the denyal of this perfection to god , is sufficient evidence that it belongs to him ; for i told you the perfections of god cannot be proved by way of demonstration , but only by way of conviction , by shewing the absurdity of the contrary . ii. from scripture and divine revelation . there are innumerable places to this purpose which speak of the eternity of god directly , and by consequence : by consequence , those words , 2 peter 3.8 . one day with the lord is as a thousand years , and a thousand years as one day , which words , however interpreters have troubled themselves about them , being afraid of a contradiction in them , yet the plain meaning of them is this , that such is the infinite duration of god , that all measures of time bear no proportion to it ; for that this is the plain meaning , appears by this 90 psalm , out of which they are cited , for a thousand years in thy sight are but as yesterday , when it is past , and as a watch in the night ; that is , as the time past , as a few hours slept away , for that is the meaning of a watch in the night , that is as nothing ; now st. peter's conversion of the words , one day is as a thousand years , and a thousand years as one day , only signifies this , that the longest duration of time is so inconsiderable to god , that it is as the shortest , that is , bears no proportion to the eternity of god. but directly , the scripture frequently mentions this attribute , he 's called the everlasting god , gen. 21.33 . the eternal god , deut. 33.27 . and which is to the same purpose , he that inhabiteth eternity , isa . 57.15 . and this as it is attributed to him in respect of his being , so in respect of all his other perfections , psal . 103.17 . the mercy of the lord is from everlasting , to everlasting . rom. 1. 20. his eternal power . 1 tim. 1.17 . the king eternal . those doxologies which the scripture useth , are but acknowledgments of this attribute , blessed be the lord for ever and ever . neh. 9.5 . to whom be glory , and honour , and dominion , for ever and ever . gal. 1.5 . and in many other places . hither we may refer all those places which speak of him as without beginning ; psal . 93.2 . thou art from everlasting . mich. 5.2 . whose goings forth have been from everlasting . hab. 1.12 . art not thou from everlasting ? o lord ! and those which speak of the perpetual continuance of his duration ; psal . 102.24 , 25 , 26 , 27. thy years are throughout all generations ; of old thou hast laid the foundations of the earth , and the heavens are the work of thy hands ; they shall perish , but thou shalt endure ; yea all of them shall wax old like a garment , and as a vesture shalt thou change them , and they shall be changed ; but thou art the same , and thy years shall have no end . and those which speak of him as the first and the last ; isa . 43.10 before me there was no god formed , neither shall there be any after me . i am the first , and i am the last , and besides me there is no god. and to mention no more , those which speak of his being , as coexistent to all difference of time , past , present , and to come , rev. 1.8 . i am alpha , and omega , the beginning , and the ending , saith the lord which is , and which was , and which is to come . thirdly , i shall from hence draw , i. some doctrinal corollaries . ii. some practical inferences . i. doctrinal corollaries , that you may see how the perfections of god depend one upon another , and may be deduced one from another . 1. corol. from the eternity of god we may infer that he is of himself . that which always is , can have nothing before it to be a cause of its being . 2. corol. we may hence infer the necessity of his being . 't is necessary every thing should be , when it is ; now that which is always , is absolutely necessary , because always so . 3. corol. the immutability of the divine nature ; for being always , he is necessarily , and being necessarily , he cannot but be what he is ; a change of his being is as impossible as a cessation . therefore the psalmist puts his immutability and eternity together . psal . 102.27 . but thou art the same , and thy years shall have no end . ii. by way of practical inference or application . 1. the consideration of god's eternity may serve for the support of our faith. this moses here useth as a ground of his faith ; lord , thou hast been our dwelling place , in all generations , before the mountains were brought forth , &c. psal . 62.8 . trust in him at all times , ye people . his immensity is an argument why all should trust in him , he is a present help to all ; and why they should trust in him at all times , his eternity is an argument , deut. 33.27 . the eternal god is thy refuge , and underneath are the everlasting arms . there are two attributes which are the proper objects of our faith and confidence , god's goodness , and his power , both these are eternal ; the goodness of the lord endureth for ever , as it is frequently in the psalms : and his power is eternal ; the apostle speaks of his eternal power , as well as godhead ; rom. 1.20 . isa . 26.4 . trust ye in the lord for ever , for in the lord jehovah is everlasting strength . isa . 40.28 . the everlasting god , the lord , the creatour of the ends of the earth fainteth not , neither is weary . we cannot trust in men , because there is nothing in man to be a foundation of our confidence ; his good will towards us may change , his power may faint , and he may grow weary ; or if these continue , yet they that have a mind and a power to help us , themselves may fail ; therefore the psalmist useth this consideration of mens mortality , to take us off from confidence in man , psal . 146.3 , 4. put not your trust in princes , nor in the son of man , in whom there is no help ; his breath goeth forth , he returneth to his earth , in that very day his thoughts perish . isa . 2.22 . cease ye from man , whose breath is in his nostrils ; for wherein is he to be accounted of ? the greatest of the sons of men are but lying refuges to the everlasting god ; they are but broken reeds to the rock of ages . and this may support our faith , not only in reference to our own condition for the future , but in reference to our posterity , and the condition of god's church to the end of the world. when we die we may leave ours and the church in his hands , who lives for ever , and reigns for ever . the enemies of god's church , and those who have the most malicious designs against it , what ever share they may have in the affairs of the world , they can but domineer for a while , they must die , and that very day their thoughts perish : but thy throne , o god , is for ever and ever . 2. for the encouragement of our obedience . we serve the god who can give us an everlasting reward . the reward of the next life is called eternal life , an eternal weight of glory , 2 cor. 4.17 . eternal salvation , heb. 5.9 .. an eternal inheritance , heb. 9.15 . that place where good men shall be rewarded is called , everlasting habitations , luke 16.9 . a house eternal in the heavens , 2 cor. 5.1 . as the promise of our future reward is founded in the goodness of god , and the greatness of it in his power , so the duration of it in his eternity . now what an encouragement is this to us , that we serve him and suffer for him who lives for ever , and will make us happy for ever ? when we serve the great men of this world , tho' we be secure of their affection , yet we are uncertain of their lives ; and this discourageth many , and makes men worship the rising sun , and many times takes off mens eyes from the king to his successor : but he that serves god , serves the king everlasting , as the apostle calls him , who will live to dispence rewards to all those who are faithful to him . 3. for the terrour of wicked men . the sentence which shall be past upon men at the day of judgment , is call'd eternal judgment , heb. 6.2 . because it decides mens eternal state ; the punishment that shall follow this sentence which shall pass upon the wicked , is called , everlasting punishment , matt. 25.46 . everlasting fire . matt. 25.41 . everlasting destruction , 2 thes . 2.9 . the vengeance of eternal fire , jude 7. the smoke of the bottomless pit , is said to ascend for ever and ever , rev. 14.11 . and the wicked to be tormented day and night , for ever and ever . rev. 20.10 . now as the punishment of wicked men is founded in the justice of god ; and the greatness of it in his power ; so the perpetuity and continuance of it in his eternity . the apostle saith heb. 10.31 . it is a fearful thing to fall into the hands of the living god ; because he that lives for ever , can punish for ever ; as the eternal demerit of sin feeds , and animates , and keeps alive the never dying worm , so the wrath of the eternal god blows up the eternal flame . how should this awaken in us a fear of the eternal god! sinners , what a folly is it , for the pleasures of sin , which are but for a season , to incense that justice which will punish and torment you for ever ! as good men shall have the everlasting god for their reward , and their happiness ; so wicked men shall have him for their judge and avenger . we fear the wrath of men , whose power is short , and whose breath is in their nostrils , who can afflict but a little , and for a little while . dost thou fear man that shall die , and the son of man that shall be made as grass ? and is not the wrath of the eternal god much more terrible ? luke 12.4 , 5. and i say unto you , my friends , be not afraid of them that kill the body , and after that have no more that they can do : but i will forewarn you whom ye shall fear ; fear him , who after he hath kill'd , hath power to cast into hell , yea i say unto you , fear him . the wrath of man is despicable , because it hath bounds and limits ; the fury of man can but reach to the body , it can go no further ; it expires with this life , it cannot follow us beyond the grave : but the wrath of the eternal god doth not only reach the body , but the soul ; it is not confin'd to this life , but pursues us to the other world , and extends it self to all eternity . fear him , who after he hath kill'd , hath power to cast into hell , that is , to inflict eternal torments ; yea , i say unto you , fear him . sermon xiv . the incomprehensibleness of god. job xi . 7 . canst thou by searching find out god ? canst thou find out the almighty unto perfection ? in treating of the properties and perfections of god , i shall at present consider that which results from the infinite exellency of his nature and perfection , compared with the imperfection of our understandings , which is commonly call'd the incomprehensibleness of god. this you have expressed here in the words of zophar , canst thou by searching find out god ? &c. there is no great difficulty in the words ; canst thou by searching find out god , potesne pervestigare intima dei , so castalio translates it , dost thou know god intimately , and throughly , within and without ? canst thou pierce into the center of his perfections , and dive into the bottom of them ? and , canst thou find out the almighty to perfection ? canst thou find out the almighty , usque ad ultima , to the very last and utmost of him ? so as thou canst say after a thorough search and enquiry , there is no perfection in god beyond this , there is nothing of him now that remains to be known ; this he is , and no other ; that he is , and no otherwise ; this he can do , and no more ; hither doth his knowledge , and power , and wisdom reach , and no further . canst thou do this ? these interrogations have the force of a vehement negation ; as if he had said , no , thou canst not ; god is unsearchable , he is incomprehensible . the two questions in the text seem to be only two several expressions of the same thing . the first question is undoubtedly general , concerning the nature and perfections of god in general ; canst thou by searching find out god ? canst thou by the most diligent search and enquiry come to a perfect knowledge and undrestanding of him ? the second question may seem to be a particular instance to the general truth implied in the first question ; he seems to instance in his power ; as if he had said , god is unsearchable , and then had instanced in a particular perfection , the power of god. canst thou by searching find out god ? thou canst not comprehend the divine nature and perfections in general ; canst thou find out the almighty to perfection ? consider particularly his power , and see if thou canst know the utmost of that . but i rather think that the latter question is altogether the same in sense with the former ; and that the attribute of almighty , which is here given to god , is used by way of description , and not intended by way of instance . canst thou find out the almighty , that is god , to perfection ? which way soever we take the words , it is not much material ; we may ground this observation upon them . that god is incomprehensible . this term or attribute is a relative term , and speaks a relation between an object and a faculty , between god and a created understanding ; so that the meaning of it is plainly this , that no created understanding can comprehend god , that is , have a perfect and exact knowledge of him , such a knowledge as is adequate to the perfection of the object : or thus , the nature and perfections of god are above the understanding of any of his creatures ; it is only his own infinite understanding that can frame a perfect idea of his own perfection . god knows himself , his own understanding commprehends his own perfections : but he is incomprehensible to his creatures . indeed there is nothing more obvious than god ; for he is not far from every one of us , in him we live , and move , and have our being ; there need no great search to find out that there is a god ; an eternal power and deity are clearly seen in the things which are made , as the apostle tells us ; but the manner of the being , and proproperties , and perfections of this god , these cannot be comprehended by a finite understanding . i shall prove the doctrine , and then apply it . first , for the proof of it . i will attempt it these three ways . i. by way of instance , or induction of particulars . ii. by way of conviction . iii. by giving the clear reason of it . i. by way of instance . and i shall give you instances both on the part of the object ; and of the subject , or the persons who are capable of knowing god in any degree . 1. on the part of the object . the nature of god , the excellency and perfection of god , the works and ways of god are above our thoughts and apprehensions . the nature of god ; it is vast and infinite , job 36.26 . god is great , and we know him not . job 37. 23. touching the almighty , we cannot find him out . psal . 145.3 . his greatness is unsearchable . the excellencies and perfections of god ; his immensity , 2 chron. 2.6 . the heaven of heavens cannot contain him : the eternity of his duration , from everlasting to everlasting he is god. we cannot imagine any limits of his presence , nor bounds of his duration : the infiniteness of his knowledge , psal . 147.5 . his understanding is infinite . when we think of the wisdom and knowledge of god , our best way is to fall into admiration , rom. 11.33 . o the depth of the riches both of the wisdom and knowledge of god! where the scripture speaks of those perfections of god , which the creatures do in some measure and degree partake of , as his goodness , and power , and wisdom , and holiness , and immortality , it attributes them in such a peculiar and divine manner to god , as doth exclude and shut out the creature from any claim or share or title to them , matt. 19.16 , 17. why call'st thou me good ; there 's none good but one , that is god. 1 tim. 6.15 , 16. who is the blessed and only potentate , who only hath immortality . 1 tim. 1.17 . the only wise god. rev. 15.4 . for thou only art holy . in so inconceivable a manner doth god possess these perfections which he communicates , and we can only understand them as he communicates them , and not as he possesses them ; so that when we consider any of these divine perfections , we must not frame notions of them contrary to what they are in the creature , nor must we limit them by what they are in the creature , but say , the goodness and the wisdom of god are all this which is in the creature , and much more which i am not able to comprehend ; the transcendent degree , and the singularity of these divine perfections , which are communicable , is beyond what we are able to conceive . the works of god , they are likewise unsearchable ; the works of creation and of redemption . job 5.9 . which doth great things , and unsearchable , marvelous , things past finding out : and then he instanceth in the works of god , job 26.14 . lo these are part of his ways : but how little a portion is heard of him ? and the thunder of his voice who can understand ? so that he tells us expresly , we cannot find out the works of god , we do but know part of them . the question which he puts , job 37.16 . dost thou know the wondrous works of him that is perfect in knowledge ? can only be answered by the words of the psalmist , psal . 104.24 . o lord how wonderful are thy works ! in wisdom hast thou made them all . the work of redemption : in this there shines forth such wisdom , mercy , and love , as our understandings cannot reach ; this work is called the wisdom of god in a mystery , hidden wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 2.7 . the mercy , and grace , and love of it is called , the riches of gods mercy , the exceeding riches of his grace , eph. 2.4 , 7. now riches is when you cannot tell the utmost of them , pauperis est numerare , eph. 3.18 , 19. that ye may be able to comprehend with all saints , what is the breadth , and length , and depth , and heighth , and to know the love of christ which passeth knowledge . when we have the largest apprehensions of this love , so that we think we comprehend it and know it , it passeth knowledge ; yea the effects of god's power and love which he manifests in believers are unspeakable ; for he is able to do for us exceeding abundantly above what we can ask or think , according to the power which worketh in us , eph. 3.20 . the peace which guards their souls passeth all understanding , phil. 4.7 . those joys which fill their hearts are not to be expressed . 1 pet. 1.8 . we read of joy unspeakable and full of glory . the happiness which they hope for is inconceivable , 't is that which eye hath not seen , nor ear heard , nor hath entred into the heart of man , which god hath laid up for us . the ways of god's providence , they are not to be traced , psal . 77.19 . thy way is in the sea , and thy paths in the great waters , and thy footsteps are not known . eccles . 3.11 . no man can find out the work that god maketh from the beginning to the end . we are but of yesterday , and know nothing . when we look upon gods providence , we take a part from the whole , and consider it by it self , without relation to the whole series of his dispensation ; we cannot see the whole of god's providence at one view , and never see from the beginning of the works of god to the end ; therefore our knowledge of them must needs be very imperfect , and full of mistakes , and false judgments of things ; we cannot by our petty and short-sighted designs , judge of the works of god , and the designs of providence ; for our ways are not as his ways , nor our thoughts as his thoughts . but as the heavens are high above the earth , so are his ways above our ways , and his thoughts above our thoughts , isa . 55.8 , 9. the ways of god's mercy , psal . 103. as the heavens are high above the earth , so great is god's mercy . psal . 139.17 , 18. how precious are thy thoughts unto me ? how great is the sum of them ? if i should count them , they are more in number than the sand . and the ways of god's judgments ; the severity and greatness of his judgment is not known , psal . 90. who knoweth the power of thy anger ? and who may stand before thee when thou art angry ? and the reasons of his judgments are unsearchable , psal . 36.6 . thy judgments are a great deep . rom. 11.35 . how unsearchable are his judgments , and his ways past finding out ! these are the instances on the part of the object . 2. on the part of the subject , or the persons capable of knowing god in any measure . the perfect knowledge of god is above a finite creature 's understanding . wicked men they are ignorant of god , and full of false apprehensions of him ; the scripture gives this description of them ; they are those that know not god , 2 thess . 1. wicked men are so far from knowing god to perfection , that they have hardly any true knowledge of him ; for as the man himself is , so will god seem to be to him ; the idea and notion which men have of god , is but the picture of their own complexion . to a true knowledge there is required likeness ; a man's mind must be like the thing he would understand ; therefore the apostle tells us , the natural , or animal man , doth not receive the things of god , he is not capable of them , because his mind is unsuitable to them , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of body , and he cannot relish spiritual things ▪ even those natural notions which wicked men have of god , they are strangely tinctur'd and obscured by the temper of the man ; they are lux sepulta in opacâ materiâ , light buried and hid in matter and darkness , in the blackness of a soul and impure heart ; so that there is no question of them , whither they comprehend god or not . but good men they cannot find out god , they have some false apprehensions of him ; all their apprehensions are dark , have much of obscurity in them ; they know god to salvation , but not to perfection ; in this life we do but know god in part , that is , in comparison of the knowledge which our natures are capable of . but i will instance yet higher ; the angels and the spirits of just men made perfect ; tho' they have true apprehensions of god , yet they do not arrive to perfect knowledge of him , they cannot pervestigare ultima , know the utmost of god ; the cherubims themselves are continually looking at the mercy seat. to which the apostle alludes , 1 pet. 1.12 . when he tells us , the mystery of god's mercy in the gospel was a thing which the angels desired to pry into . in heaven that which is in part shall be done away , that is , our knowledge shall be perfect as our natures are capable ; but it shall be finite . when we shall see god face to face , that is , have an immediate vision of him , and see him as he is , that is , not having our understandings tinctur'd by any lust or passion that may darken our mind , or misrepresent the object ; for the apostle tells us , we shall see him , because we shall be like him ; yet then we shall have short and unadequate apprehensions of him , we shall still retain our limited natures and finite understandings . ii. by way of conviction . dost thou know perfectly the nature of a finite spirit , the perfection and the power of an angel , how being immaterial they can act upon matter , and move that which can make no resistance to a spirit ? dost thou know how they can move themselves to a great distance in a moment , and dart themselves from one part of the world to another ? dost thou know how man is formed in the lowest parts of the earth , as the psalmist expresseth it ; and the curious frame of our bodies is wrought from such rude principles in so dark a shop ? canst thou give an account how the soul is united to the body , by what bands or holds a spirit is so closely and intimately conjoyned to matter ? dost thou know how thy self understandest any thing , and canst retain the distinct ideas and notions of so many objects without confusion ? dost thou know the least parts of matter , how they are knit together , and by what cement they cleave so fast to one another , that they can hardly be separated ? now if the creatures be so unsearchable , and the knowledge of these be too hard for thee ; is not the creator of them much more incomprehensible , who possesseth all these perfections which he communicates , and many which cannot be communicated to a creature ? if in natural and sensible things , maxima pars eorum quae scimus , est minima pars eorum quae nescimus , how much more is it true of god , that our ignorance is more than our knowledge ; when the whole earth and all the creatures bear no proportion to him ? isa . 40.15 , 17. behold all the nations of the earth are as the drop of the bucket , and as the small dust of the ballance ; all nations before him are nothing , and are accounted to him less than nothing . iii. by shewing you the clear reason of it , which is this , the disproportion between the faculty and the object , the finiteness of our understandings , and the infiniteness of the divine nature and perfections . god is greater than our hearts , and therefore as he knows more than we do , as the apostle reasons , 1 john 3.20 . so he is more than can be known by us ; he is too vast an object for our understanding to entertain , for our minds to receive thou may'st as well mete out the heaven with a span , and measure the waters in the hollow of thy hand , and comprehend the dust of the earth in a little urn , and weigh the mountains in some scales , and the hills in a little ballance ; as think to circumscribe god in the narrow limits of thy thoughts , or to bring that which is infinite within the compass of that which is finite . and there is not only the vastness and greatness of the object ; but the glory and resplendency of it does so dazle our sight , that we cannot perfectly see it , 1 tim. 6.16 . he dwelleth in light which no man can approach unto , whom no man hath seen , nor can see . as god is too big , so he is too bright an object for our understandings ; the presence of his glory overpowers our minds , and bears down our faculties , and conquers our understandings . i come now to apply this doctrine of the incomprehensibleness of the divine nature . if the nature , and perfections , and ways , and works of god be incomprehensible , and past finding out , i. it calls for our admiration , and veneration , and reverence . these are the best apprehensions of him , that is incomprehensible ; a silent veneration of his excellencies , is the best acknowledgment of them . we must admire what we cannot apprehend or express , zach. 9.17 . how great is his goodness , and how great is his beauty ? the best way to celebrate the praises of god , is that which nehemiah useth nehem. 9.5 . and blessed be thy glorious name , which is exalted above all blessing and praise . when ever we speak or think of god , we necessarily detract from his perfections ; but even this necessity is glorious to him , and this speaks his perfection , that the highest finite understanding must have imperfect thoughts of him . we should make up in reverence and veneration what we fall short of in knowledge . reverence is an acknowledgment of distance ; by our reverence of the divine majesty , we should best awe our hearts , in a sense of the distance which is between his infinite nature and perfection , and our finite apprehensions . worldly greatness will cause wonder , the thoughts of earthly majesty will compose us to reverence ; how much more should those excellencies which are beyond what we can imagine ! isa . 6. you have there god represented sitting upon his throne , and the seraphims about him , which are described to us as having each six wings , and with twain they cover their faces . creatures of the brightest understanding , and the most exalted purity and holiness , cover their faces in the presence of god's glory , they choose rather to venerate god than look upon him ii. this calls for humility and modesty . the consideration of god's unsearchable perfections should make the haughtiness of man to stoop , and bring down his proud looks , and god alone should be exalted . the thought of god's excellency should abase us , and make us vile in our own eyes , it should make all those petty excellencies that we pride our selves in to vanish and disappear . those treasures of wisdom and knowledge which are in god , should hide pride from man. it should hide those little parts and gifts which we are so apt to glory in , as the sun hides the stars . when we consider god , we should be so far from admiring our selves , that we should with an humble thankfulness wonder that god should regard such inconsiderable nothings as we are . psal . 8.1 , 3 , 4. o lord our god , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . when i consider the heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; what is man , that thou art mindful of him ? or the son of man , that thou visitest him ? he that considers the glory of god , and the greatness of his works , will think so meanly of himself , that he will be astonisht that god should mind him or visit him . this is a noble strain of humility in david , by which he acknowledgeth that the greatest king of the earth , how considerable soever he may be in respect of men , is yet but a pitiful thing to god. when we speak to god , we should do it with great humility , eccles . 5.2 , 3. let thy words be few , for god is in heaven , and thou upon earth . we should say to god , job 37.19 . teach us what we shall say unto thee , for we cannot order our speech by reason of darkness . and when we think or speak of him , we should do it with great modesty ; we should not rashly pronounce or determine any thing concerning god. simonides being ask'd what god was , desired one days time to consider , then he desired two , and then four . the more we think of god , the less peremptory shall we be in defining him . he that considers that god is incomprehensible , will not pretend to know all the ways of infinite knowledge , and the utmost of infinite power , and all the reasons of god's ways and providences . he that rightly values his own short understanding , and the unlimited perfections of god , will not be apt to say , this god cannot do , this he cannot know , such ways are not agreeable to his wisdom . he that knows god and himself , will be modest in these cases , he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abstain from all peremptory pronouncing in these matters ; he considers that one man many times differs so much from another in knowledge and skill of working , that he can do those things which another believes impossible : but we have pitiful thoughts of god , if we think the differerce between one man and another , is any thing to the vast distance that is between the divine understanding and our ignorance , the divine power and our weakness , the wisdom of god and the folly of men . iii. the incomprehensibleness of god's perfections calls for the highest degree of our affection . how should we fear this great and glorious god! psal . 90.11 . who knoweth the power of thine anger ? even according to thy fear , so is thy wrath . fear is the most infinite of all our passions , and fills us with the most endless jealousie and suspicions ; god's wrath is greater than our fear , according to thy fear so is thy wrath . how should we love him , when we are astonisht with admiration of god's goodness , and say , how great is thy goodness , and how great is thy beauty ! behold , what manner of love the father hath bestowed upon us ! how great should our love be to him ! what manner of love should we return to him ! this calls for the highest degree of our faith. with what confidence should we rely upon him , who is able to do for us exceeding abundantly above what we can ask or think ! to conclude , this requires the highest degree of our service : how should our hearts be enlarged to run the ways of his commandments , who hath laid up for us such things , that eye hath not seen , nor ear heard , nor have entred into the heart of man ! sermon xv. god the first cause , and last end. rom xi . 36 . for of him , and through him , and to him are all things , to whom be glory for ever . amen . having consider'd the more eminent and absolute perfections of the divine nature , as also that which results from the infinite excellency and perfection of god , compar'd with the imperfection of our understandings , i come in the last place to treat of such as are merely and purely relative ; as that he is the first cause , and the last end of all things ; to which purpose i have chosen these words of the apostle , for the subject of my present discourse ; for of him , and through him &c , the dependence of these words upon the former is briefly this . the apostle had been speaking before in this chapter , several things that might tend to raise us to an admiration of the wisdom , and goodness , and mercy of god , in the dispensation of his grace , for the salvation of men , both jews and gentiles , and therefore would have us ascribe this work wholly to god ; the contrivance of it to his wisdom , and not to our own counsel , v. 34. for who hath known the mind of the lord ? and who hath been his counsellour ? and the bestowing this grace , to his free goodness and mercy , and not to any desert of ours , v. 35. or who hath first given to him , and it shall be recompensed to him again ? yea , and not only in the dispensation of grace , but of all good things ; not only in this work of redemption , but also of creation , god is the fountain , and original , and first cause , from whence every thing proceeds ; and the last end , to which every thing is to be referr'd . for of him , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from him , the efficient cause producing all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by , or through him , as the efficient conserving cause of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to him , as the final cause of all things , and the end for which they were made . the proposition i shall speak to is , that god is the first cause , and last end. first , i shall a little explain the terms . secondly , confirm the proposition . thirdly , apply it . first , for the explication of the terms . i. that god is the first cause signifies , 1. negatively , that he had no cause , did not derive his being from any other , or does depend upon any other being ; but that he was always , and eternally of himself . 2. positively , that he is the cause of all things besides himself , the fountain and original of all created beings , from whom all things proceed , and upon whom all things depend ; or , that i may use the expression of saint john , joh. 1.3 . which i know is appropriated to the second person in the trinity , by him all things were made , and without him was nothing made that was made . so that when we attribute to god , that he is the first , we mean , that there was nothing before him , and that he was before all things , and that all things are by him . ii. the last end , that is , that all things refer to him ; that is , the design and aim of all things that are made , is the illustration of god's glory some way or other , and the manifestation of his perfections . secondly , for the confirmation , i shall briefly , according to my usual method , attempt it these two ways . i. by natural light . the notion of a god contains in it all possible perfection . now the utmost perfection we can imagine is , for a being to be always of it self , before all other beings , and not only so , but to be the cause of all other beings ; that is , that there should be nothing , but what derives its being from him , and continually depends upon him ; from whence follows , that all things must refer to him , as their last end. for every wise agent acts with design , and in order to an end. now the end is that which is best , which is most worthy the attaining , and that is god himself . now his being and perfections are already , and the best next to the existence of his being and perfections , is the manifestation of them , which is called god's glory ; and this is the highest end that we can imagine , to which all the effects of the divine power and goodness , and wisdom do refer . and that these titles are to be attributed to god , is not only reasonable , when it is revealed and discovered , but was discovered by the natural light of the heathens . hence it was that aristotle gives to god those titles of the first being , the first cause , and the first mover ; and his master plato calls god the author , and parent of all things , the maker and architect of the world , and of all creatures ; the fountain and original of all things . porphyry calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , from whence he reasons to this sense , that he is the ultimate end , and that all things move towards god , that all motions center in him ; because , saith he , it is most proper and natural for things to refer to their original , and to refer all to him , from whom they receive all . antoninus , the emperour and philosopher , speaking of nature ( which with the stoicks signified god ) hath these words , which are so very like these of the apostle , that they may seem to be taken from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of thee are all things , in thee are all things , to thee are all things . ii. from scripture . hither belong all those places where he declares himself to be the first , and the last , isa . 41.4 . who hath wrought and done it , calling the generations from the beginning ? i the lord , the first , and with the last . i am he . isa . 43.10 . before me there was no god formed , ( or as it is in the margin ) there was nothing formed of god , neither shall there be after me . isa . 44.6 . i am the first , and i am the last , and besides me there is no god. isa . 48.12 , 13. i am the first , i also am the last , my hand hath laid the foundation of the earth , my right hand hath spread the heavens ; which is as much as to say , he made the world , and was the first cause of all things . rev. 1.8 . i am alpha and omega , the beginning and the end , saith the lord , which is , and which was , and which is to come . but more expresly , 1 cor. 8.6 . but to us there is but one god , the father , of whom are all things , and we by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we to him , and for him . acts 17.24 . god that made the world , and all things therein . v. 25. he giveth to all life , and breath , and all things . v. 28. in him we live , and move , and have our being . v. 29. for as much then as we are the off-spring of god. hither we may refer those texts which attribute the same to the second person in the trinity , as the eternal wisdom and word of god , whereby all things were made , joh. 1.3 . all things were made by him , and without him was nothing made , that was made , v. 10. and the world was made by him . 1 cor. 8.6 . and one lord jesus christ , by whom are all things , and we by him . eph. 3.9 . god , who created all things by jesus christ . col. 1.16 . by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist . heb. 1.2 . by whom also he made the worlds . and , v. 3. vpholding all things by the word of his power . thirdly , and lastly , to apply this doctrine . vse . first , if god be the first cause of all things , who did at first produce all creatures , and does since preserve them and govern them , and disposeth of all their concernments , and orders all things that befal them , from hence let us learn , 1. with humility and thankfullness to own and acknowledge , and admire and bless god as the author and original of our being , as the spring and fountain of all the blessings and good things that we enjoy . if we do but consider what these words signifie , that god is the first cause of all things , we shall see great reason to own and acknowledge , to adore and praise him , and that with the greatest humility ; because we have not given him any thing , but have received all from him ; he is the cause of all things , who did freely and of his own good will and pleasure communicate beings to us , without any constraint or necessity , but what his own goodness laid upon him , rev. 4.11 . thou art worthy , o lord , to receive glory , and honour , and power ; for thou hast created all things , and for thy pleasure they are and were created . we could not , before we were , deserve any thing from him , or move him by any arguments , or importune him by intreaties to make us ; but he freely gave us being ; and ever since we depend upon him , and have been preserved by him , and cannot subsist one moment without the continued influence of the power and goodness which first called us out of nothing . he is the author of all the good , and the fountain of all those blessing , which for the present we enjoy , and for the future hope for . when he made us at first , he designed us for happiness ; and when we by our sin and wilful mascarriage fell short of the happiness which he design'd us for , he sent his son into the world for our recovery , and gave his life for the ransom of our souls . he hath not only admitted us into a new covenant , wherein he hath promised pardon , and eternal life to us ; but he hath also purchased these blessings for us , by the most endearing price , the blood of his own son , and hath saved us in such a manner as may justly astonish us . upon these considerations we should awaken our selves to the praise of god , and with the holy psalmist , call up our spirits , and summon all the powers and faculties of our souls , to assist us in this work , psal . 103.1 , 2 , 3 , 4. &c. bless the lord , o my soul , and all that is within me bless his holy name ; bless the lord , o my soul , and forget not all his benefits ; who forgiveth all thy iniquities , who healeth all thy diseases , who redeemeth thy life from destruction , who crowneth thee with loving kindness , and tender mercies ; 't is he that satisfies our souls with good things , and crowneth us with tender mercies , and loving hindness ; that hath promised eternal life and happiness to us , and must confer and bestow this upon us ; therefore our souls and all that is within us should bless his holy name . 2. if god be the first cause , that is , orders all things that befall us , and by his providence disposeth of all our concernments , this should teach us with patience , and quietness , to submit to all events , to all evils and afflictions , that come upon us , as being disposed by his wise providence , and coming from him . we are apt to attribute all things to the next and immediate agent , and to look no higher than second causes ; not considering that all the motions of natural causes are directly subordinate to the first cause , and all the actions of free creatures are under the government of god's wise providence , so that nothing happens to us besides the design and intention of god. and methinks this is one particular excellency of the style of the scripture above all other books , that the constant phrase of the sacred dialect is to attribute all events ( excepting sins only ) to god , so that every one that reads it cannot but take notice , that it is wrote with a more attentive consideration of god than any other book , as appears by those frequent and express acknowledgments of god as the cause of all events ; so that what in other writers would be said to be done by this or that person , is ascribed to god. therefore it is so often said , that the lord did this , and that , stirr'd up such an enemy , brought such a judgment . and we shall find that holy men in scripture make excellent use of this consideration , to argue themselves into patience and contentedness in every condition . so eli , 1 sam. 3.18 . it is the lord , let him do what seemeth him good . so job , he did not so consider the sabeans and chaldeans who had carried away his oxen and his camels , and slain his servants ; nor the wind which had thrown down his house , and kill'd his sons , and his daughters ; but he looks up to god , the great governour and disposer of all these events ; the lord giveth , and the lord hath taken away , blessed be the name of the lord. so david , psal . 39.9 . i was dumb and spake not a word , because thou lord didst it . so our blessed saviour , when he was ready to suffer , he did not consider the malice of the jews , which was the cause of his death ; but looks to a higher hand ; the cup which my father gives me to drink , shall not i drink it ? he that looks upon all things as coming from second causes , and does not eye the first cause , the good and wise governour , will be apt to take offence at every cross and unwelcome accident . men are apt to be angry , when one flings water upon them as they pass in the streets ; but no man is offended , if he is wet by rain from heaven . when we look upon evils as coming only from men , we are apt to be impatient , and know not how to bear them ; but we should look upon all things as under the government and disposal of the first cause , and the circumstances of every condition as allotted to us by the wise providence of god ; this consideration , that it is the hand of god , and that he hath done it , would still all the murmurings of our spirits . as when a seditious multitude is in an uproar , the presence of a grave and venerable person will hush the noise , and quell the tumult ; so if we would but represent god as present to all actions , and governing and disposing all events , this would still and appease our spirits , when they are ready to riot and mutiny against any of his dispensations . vse the second . if god be the last end of all , let us make him our last end , and refer all our actions to his glory . this is that which is due to him , as he is the first cause , and therefore he does most reasonably require it of us . and herein likewise the scripture doth excel all other books , that is , doth more frequently and expresly mind us of this end , and calls upon us to propose it to our selves as our ultimate aim and design . we should love him as our chief end , mat. 22.37 . thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind . thus to love god is that which , in the language of the schools , is loving god as our chief end. so likewise the apostle requires , that we should refer all the actions of our lives to this end , 1 cor. 10.31 . whether ye eat or drink , do all to the glory of god ; that we should glorifie him in our souls , and in our bodies , which are his . he is the author of all the powers that we have , and therefore we should use them for him ; we do all by him , and therefore we should do all to him . and that we may the better understand our selves as to this duty , i shall endeavour to give satisfaction to a question or two which may arise about it . first , whether an actual intention of god's glory be necessary to make every action that we do , good and acceptable to god ? answ . 1. it is necessary that the glory of god either formally or virtually should be the ultimate end and scope of our lives , and all our actions ; otherwise they will be defective in that which in moral actions is most considerable , and that is the end. if a man should keep all the commandments of the gospel , this excepted of making god's glory his supreme end , only with a design to gain reputation , or some other advantage in the world , this very thing would vitiate all , and render him unacceptable to god. 2. it is very requisite and convenient , as a good sign , that we should very frequently , actually think upon , and intend this end ; for if it be very much out of our thoughts , we have some reason to be jealous of our selves , that we do not intend it at all . 3. it is so far from being necessary , that we should in every action have this intention of god's glory , that it is not morally possible that we should ; no more than it is possible , that a man that goes a journey of a thousand miles , should every step he takes have actual thoughts of his journey 's end : nor is it more necessary ; for consideration of the end is only so far necessary , as it is necessary to guide and quicken us in the use of means ; as it is not necessary for a man to think of his journey's end , further than to direct and excite him to go thither . and this appears further by the contrary ; it is not necessary to make a sinful action , that a man should formally , much less actually intend god's dishonour ; it is enough to constitute a man a wicked man , if he willingly transgress god's law , the doing whereof does by consequence reflect a dishonour upon him : so on the other hand , it is sufficient to make an action good and acceptable , if it be conformable to god's law , and such as by consequence redounds to god's glory . second question . whether the glory of god may , or ought to be considered , as an end separate and distinct from our own happiness ? answ . i shall speak but briefly to this , because i have elsewhere spoken to it ; but in that little which i have to say for satisfaction to this question , i will proceed by these steps . i. by the glory of god , we mean the demonstration , or illustration , or manifestation of some or all of his perfections , more especially his goodness , and mercy , and justice , and wisdom , and power , and holiness . ii. it is plain that the manifestation of some of these perfections is a thing that may be separated from the happiness of a creature ; for his holiness , and justice , and power , may and shall be manifested in the final and eternal ruin of impenitent sinners . iii. the manifestation of any of god's perfections , ought many times to be propounded by us as an end distinct and separate from our respective happiness ; such a happiness , as respects only some particulars , and some particular duration , in opposition to absolute and eternal happiness . in this sense our saviour says , that he sought not his own glory , but the glory of him that sent him ; by which he does not mean , that he quitted everlasting glory and happiness ; but that in order to the glory of god , he did for a time lay aside his own glory , and divest himself of it while he was in this world ; for the apostle tells us , that he was encouraged to do this out of a respect to a greater glory , heb. 12.2 . who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. and in this sense , we are to understand the command of self-denial in the gospel , with reference to our particular or temporal , not our eternal interest ; and that it is no more , is plain from the argument our saviour uses to encourage this self-denial , the promise of a far greater happiness than that we deny ; no man that forsakes father and mother for my sake , but shall have eternal life ; and proportionably we are to understand those commands of loving christ more than our selves , that is , more than any temporal interest ▪ iv. the manifestation of any of god's perfections , neither ought nor can reasonably be propounded by us , as an end separated from , or opposite to our eternal blessedness ; that is , we cannot naturally or reasonably desire the glory of god should be advanced , tho' it were to our final ruin , either by annihilation , or eternal misery . 1. we cannot either naturally , or reasonably desire god should be glorified by our annihilation . ( 1. ) not naturally . because such a desire would be directly contrary to the natural desire of self-preservation , which god himself hath planted in us , and is most intimate and essential to our natures . ( 2. ) not reasonably . because it is utterly unimaginable , how god can be glorified by the annihilation of a creature . all the attributes that we can imagine can be manifested herein , are power and soveraignty ; his power hath already been as much manifested in creating and making the creature out of nothing , as it can be by reducing it into nothing ; for to create is the very same demonstration of power , as to annihilate . and as for his soveraignty , god will never manifest that in contradiction to his goodness , or wisdom , or any other perfection of the divine nature . to unmake a creature , and take away the being which he had given , would argue either a failure of his goodness toward the creature , or that he did repent he had made it , which would reflect upon his wisdom and constancy . i do not say , that in justice god cannot annihilate a creature ; far be it from me ; for what he gave was his own , and he may without any wrong to the creature take it again . 2. much less can we naturally desire that god should be glorified in our eternal misery . the reasons which i gave about annihilation are stronger here ; therefore we cannot naturally desire it ; nor reasonably , for the demonstration of his power , or soveraignty , or justice , or holiness , which i think are all the attributes which we can imagine to be glorified hereby . not as the manifestation of his power ; for that would be as much manifested in the happiness , as misery of the creature : not of his soveraignty ; for god will not manifest that in contradiction to his goodness , upon which nothing can reflect more , than merely , pro arbitrio , for his pleasure , to make an innocent creature for ever miserable : not his justice , and holiness ; for these presuppose sin and demerit in the creature , out of hatred to which he makes it miserable ; but god hath declared that he esteems himself more glorified by the obedience and happiness of his creatures , than by their sin and destruction ; and if it were reasonable to desire the justice and holiness of god might be glorified in my eternal ruin , which i have deserved by sin , this would plainly follow from it , that it were reasonable to sin , that justice might abound , which of the two is a greater absurdity , than that which the apostle condemns , of sinning that grace may abound . v. there is a strict and inviolable connexion between the greatest glory of god ; and our obedience and happiness : i say , between his greatest glory ; because he esteems himself more glorified by the obedience and happiness of his creatures , than by their ruin and misery ; and that we may believe it , we have his oath for it , as i live , saith the lord , i delight not in the death of a sinner , but rather that he should turn , and live . and it is observable , that the apostle , in 1 cor. 10.31 , 32 , 33. whether ye eat or drink , or whatsoever ye do , do all to the glory of god , giving none offence , neither to the jews , nor to the gentiles , nor to the church of god ; even as i please all men , in all things , not seeking mine own profit , but the profit of many that they may be saved ; explains the glorifying of god , by edifying , and promoting the salvation of others . vi. we may consider the glory of god , as some ways distinct from our happiness ; that is , we may consider the manifestation of his goodness , and mercy , and wisdom , in our happiness , as that which results from it : but this is not enough to make it a distinct end , but the same diversly consider'd ; as the publick good is that which results from the general good of particular persons , but cannot reasonably be propounded by any man , as an end distinct from the general happiness of particular persons , without ruining and destroying the notion of publick good . vii . tho' considered as we are particular beings , we can have no greater end than our own happiness , in which god is eminently glorified , yet as we are part of the whole creation and workmanship of god , which is the noblest consideration of our selves , the glory of god which results from the manifestation of all his perfections in and about his creatures , is precisely our ultimate end , and yet not an end really distinct from our own happiness ; and therefore it is most proper , and becoming , and agreeable to the wise style of scripture , to give our end its denomination , not from the more particular and narrow , but the more noble consideration of our selves , as we are parts of the whole creation and workmanship of god ; as it is more generous and becoming for the members of a civil society to mention the publick good as their end , than their private happiness and advantage , tho' that be so really and effectually promoted by the publick good . thus i have finish'd what i propos'd on this argument , and concerning the attributes of god in general ; of whom , and through whom , and to whom are all things . to him be glory for ever . amen . finis . advertisement . the sermons concerning the divine attributes , contained in this , and the former volume , having not been transcrib'd , and consequently not printed , in the order in which they were preach'd , and there being also two other sermons publish'd by the most reverend author himself , relating to the divine being ; it may not be unacceptable to the reader , to present him with a scheme of the order in which they seem to have been design'd ; viz. 1 serm. concerning the existence of god , or the unreasonableness of atheism . job 28.28 . 1 serm. concerning the unity of the divine nature , and the b. trinity . 1 tim. 2.15 . these two publish'd by the author . these following from the originals , by dr. barker .   vol. pag. the perfection of god. 2 serm. matth. 5.48 . 6 ● the happiness of god. 1 serm. 1 tim. 1.11 . 6 67 the unchangeableness of god. 1 serm. jam. 1.17 . 6 97 the spirituality of the divine nature . 1 serm. john 4.24 . 7 299 the immensity of the divine nature . 1 serm. ps . 139.7 , 8 , 9 , 10. 7 331 the eternity of god. 1 serm. ps . 90.2 . 7 355 the knowledge of god. 2 serm. 1 sam. 2.3 . 6 121 the wisdom of god. 1 serm. * jude 25. 6 187 the wisdom of god in the creation . 1 serm. ps . 104.24 . 6 219 the wisdom of god in his providence . 1 serm. 1 pet. 5.7 . 6 243 the wisdom of god in the redemption of mankind . 1 serm. 1 cor. 1.24 . 6 275 the justice of god , in the distribution of rewards and punishments . 1 serm. gen. 18.25 . 6 305 the truth of god. 1 serm. deut. 32.4 . 6 337 the holiness of god. 1 serm. 1 pet. ● . 16 . 6 369 the goodness of god. 4 serm. ps . 145.9 . 7 1 the mercy of god. 1 serm. numb . 14.18 . 7 105 the patience of god. 2 serm. 2 pet. 3.9 . 7 143 the long-suffering of god. 2 serm. eccl. 8.11 . 7 193 the power of god. 1 serm. psal . 62.11 . 7 265 the incomprehensibleness of god. 1 serm. job 11.7 . 7 377 god the first cause , and last end. 1 serm. rom. 11.36 . 7 403 notes, typically marginal, from the original text notes for div a62579-e760 vol. vii . notes for div a62579-e2670 vol vii . notes for div a62579-e4320 vol. vii . notes for div a62579-e6920 vol. vii . this sermon was preach'd before the late happy revolution . notes for div a62579-e8470 vol. vii . notes for div a62579-e11320 vol vii . notes for div a62579-e13530 vol. vii . notes for div a62579-e15360 vol. vii . notes for div a62579-e17830 vol. vii . notes for div a62579-e19050 vol. vii· notes for div a62579-e21650 vol. vii· notes for div a62579-e24400 vol. vii . notes for div a62579-e26540 vol. vii . notes for div a62579-e28800 vol. vii . notes for div a62579-e30720 vol. vii . notes for div a62579-e32730 * [ in which also the majesty and glory , the dominion and soveraingty of god , are treated of . ] cavsa dei, or, an apology for god wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by richard burthogge ... burthogge, richard, 1638?-ca. 1700. 1675 approx. 460 kb of xml-encoded text transcribed from 297 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a30629 wing b6149 estc r17327 13160933 ocm 13160933 98179 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a30629) transcribed from: (early english books online ; image set 98179) images scanned from microfilm: (early english books, 1641-1700 ; 447:7) cavsa dei, or, an apology for god wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by richard burthogge ... burthogge, richard, 1638?-ca. 1700. [20], 422 p. imprinted for lewis punchard ..., london : 1675. errata: 7th prelim. leaf. pages 15-16 and 329-30 are torn; 123-24, 234, 243, and 315-16 are tightly bound in filmed copy. title page to page 29, pages 110-35, 230-55, and 310-55 photographed from cambridge university library copy and inserted at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -attributes -early works to 1800. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 rina kor sampled and proofread 2003-06 rina kor text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion cavsa dei , or an apology for god. wherein the perpetuity of infernal torments is evinced , and divine both goodness and justice ( that notwithstanding ) defended . the nature of punishments in general , and of infernal ones in particular displayed . the evangelical righteousness explicated and setled . the divinity of the gentiles both as to things to be believed , and things to be practised , adumbrated ; and the wayes whereby it was communicated , plainly discover'd . by richard burthogge , m.d. london , imprinted for lewis punchard bookseller in t●tnes in devon , and are to be sold by f. tyton at the three daggers in fleetstreet . 1675. to the ever honour'd james erisey of erisey in the county of cornwall , esquire . sir , there is no need we pass the seas to seek a countrey of prodigies , our own will furnish instances enough of men that would be thought more merciful than god himself ; who not finding in their hearts how to condemn themselves or others to eternal pains , will not apprehend how god should find it in his. the main topicks insisted on by those so tender dispositions in order to the extinguishing the everlasting fire are , first , the finity of sin , that in its own nature cannot merit an infinite punishment . secondly , the nature of punishment , which is for castigation and amendment , wherewith the perpetuity of it cannot consist . thirdly , the almost invincible ten●ations that even christians ( weak and impotent as they be ) are surrounded with , which renders the state of absolute perfection that only has the promise of blessedness , unattainable by most of them . and is it not hard that poor souls so very easily diverted from the way to heaven , ( though they have it shown them , ) should for ever be condemned to such a hell ! fourthly , the more tremendous circumstances of the heathen , that never heard of jesus christ the way , truth and life , who would be treated with severity , with rigour to astonishment , if , for not proceeding in a path which they were never acquainted of , they should be damned to eternal torments . in a word , how can it comport with the infinite goodness , love , kindness , and fatherly bowels , of which almighty god doth make profession to the world ? and who can once think that tender mercies , that compassions that never fail , should suffer him so quietly , without remorse , without pity , to behold his own offspring frying in eternal and unquenchable flames ! you see sir , how hard a task that person has , and in how large a field he is to expatiate , that will establish perpetuity in infernal torments ; which was indeed the only thing designed by me at first , but i found my self in prosecution of that design , instead of framing only one discourse , if i would not have that one defective , obliged to digress into several . wherefore , i resolved to permit my thoughts the liberty to range into the common places of hell , of punishment in general , of humane imperfection and the evangelical righteousness , and of the admirable instances of wisdom , goodness and justice in divine transactions with the heathen , as well as iew and christian ; that assuming this freedom , i might display the syntax , harmony , connexion , concinnity of the notions i employ , and on which i bottom , with greater perspicuity and clearness , than otherwise i could have hoped to effect it . in all , the thing i principally aim at , is to manifest what plain and sober reason can do to solve objections about them . i call the whole apologie for god , because the arguments alledged , are criminations , insinuating want of goodness , justice , wisdom in the great creator , if really there be a perpetuity in the torments setled by him ; and no doubt , but when the arguments are accusations , to dissolve and satisfie them , is to make an apology . little thought had i to have engag'd my self on this , or on resembling subjects , when i was invited to it by a letter from one from whom i as little expected it ; who reflecting on an essay lately published concerning divine goodness , imagines it imperfect , for that i do not from the infinite divine benignity , conclude either the non-existence of infernal torments , or their finite duration . as if god cannot be just , if he be good. such was the rise of these discourses , which i dressed in the habit of an epistle , not to interest therein the person who occasion'd it more than others , but for form-sake , that the notions i conceiv'd , might enter in more easily upon the readers mind ; who , if intangled with the same thoughts , the samé scruples it obviates , may look on this letter as one of resolution , written to himself about them. as it is , i humbly make a present of it to you. not that i presume to put the honour of your name upon it , with design to get protection for defects and weaknesses therein , that do not deserve it ; but to proclaim to all the world , that if truth could need a patron , i know none more eminently qualified to be he , than your self ; and none more worthy of the zeal and highest devotions of sir , your most humble servant , richard burthogge , bowdon , aug. 25. 1674. errata in the text , p. 33. l. 22. r. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 35. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — : p. 39. l. 25. r. and albeit it : p. 44. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. 13. so r. and : p. 78. l. 23. r. or laying of them on on those : p. 83. l. 10 , 11. dele ( ) p. 110. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 114. l. 8. r. good : p. 124. l. 14. quae r. suae : p. 127. l. 13. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 133. l. 26. r. owns : p. 138. l. 20. r. leges : p. 160. l. 15. r. as is in us : p. 182. l. 13. dele and : p. 192. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 228. l. 6. r. tam : p. 276. l. 14. r. fable : p. 316. l. 7. r. at rome : p. 319. l. 17. him r. it : p. 325. l. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 348. l. 16. r. innovandi : p. 354. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 358. l. 10. r. paulinum : p. 365. l. 16. r. conringi●s : p. 366. l. 2. dele the : p. 371. for greece r. aegypt : p. 383. l. 18. r. is derived : p. 390. l. 26. r. was : p. 391. l. 6. r. cited : p. 392. l. ult . dele antient : p. 394. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. 398. l. 8. r. sapo●rs : p. 410. l. 20. r. their premises : p. 414. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the margin p. 266. r. gazaeus : p. 275. r. pimand . p. 299. after infra add pag. 383 , 384. p. 307. r. secundâ : p. 328. r. 374. p. 347. r. ovav . p. 384. r. diction . to his much honoured and worthy friend richard burthogge doctor of physick . honoured sir , i lately met with a discourse of yours : both the subject and title of it , as well as the authors name invited me to a perusal . what you designed in that essay , i think you have very well performed : but i confess i expected more than i found , and i believe such a mind as yours , can both inlarge and improve the subject . without doubt 't is true what you suggest , that it is a satanical illusion , that god rules by will ; that he hath no consideration of his creatures comfort , but only of his own glory ; that he made the greatest part of men to damn them , and triumph in their ruine ; and that he cruelly exacts impossibilities , and obliges men to come , when yet he knows ' they cannot . but sir , they are not atheists , but men of great devotion , and in the last age admired for their parts , and piety , that confidently asserted such things as the christian doctrine . these are not only the dogma's of the hobbists , and mahometans , but of gentlemen of the geneva twang ; and therefore whatsoever an atheist may be in his practice , according to these principles , he is speculatively orthodox and godly . i suggest this , because in your making the atheist to personate — you know whom , you make too severe a reflection upon either their learning or their religion . since ( sir ) you have been pleased so happily to enter upon so good and gracious a subject , might it not be worthy your consideration to give an account how it is consistent with the divine goodness to inflict infinite and eternal punishments for finite transgressions ? punishment ( according to the notion we have of it ) is either for the good of the whole , or of the part , and 't is inflicted not to torment the criminal , but either to amend him , or the society of which he is a member , that both may enjoy the comforts , and the sweets of it : but what of good in everlasting punishment is there to either of these ? or how doth it agree with the notion of infinite goodness according to your own description ? not to urge , that the most that are christians , lye , and live under such odd circumstances , that they are very near in impossibility wholly to subdue and suppress the influences of sense , and yet must they be plagued or punisht with unspeakable and eternal tortures ? how much more dismal and tremendous doth it look that those people in america , japan , china , lapland , &c. that live under an unavoidable ignorance ( i mean morally so ) that yet these poor creatures for what they cannot help , shall be cast into everlasting darkness , and sorrows , and that there are no reserves for their acting for a happiness they have no notice of , or very little , or if they have , yet are ignorant of the proper methods to attain it ? how agrees this with infinite and eternal goodness ? a return to such an enquiry in order to a farther explication of divine goodness would do a great deal of service to the religion which we own . some such thoughts as these have disturb'd mine about the receiv'd and common faith of future punishments ; and if ever your inclinations lead you to a second edition of yours , some considerations about such an objection may not i think be impertinent . i hope i need not beg a pardon for this trouble from a person that pleads for so much goodness : but question not but you will candidly entertain and construe this bold offer of your real friend and admirer , w. a. causa dei , or an apology for god. sir , although i am not so vain as to flatter my self into a conceit , that either the first or the second apprehensions of all , or of most are like to be as partial in my favour , or candid , as a generous and noble friends : yet to obey you , and to acquit my self of some part of what i owe you for your kindness to my former discourse , and for your civility to me , i am at last resolv'd to expose another to mercy ; well assured that whatever entertainment ruder hands may give it , it shall receive in yours , and in those of worthy persons , none but what is fair and equitable . and this is all it desires . which that you may afford without repugnance , i must oblige you to consider , that if you do not find in this essay , no more than in the former , the gratification and delight that novelty in things is wont to bring with it , you ought not to impute it either as a fault to the author , or as a defect to the work , but to ascribe it purely to the fulness and riches of your own mind ; it being that alone which renders you uncapable of such agreeable surprize and pleasure , as not a few resent in what appeareth new to them , because indeed there can but little seem so to one of your endowments and knowledge . but what talk i of things new : for as to my first essay , whosoever shall but give himself the trouble to remind the method i imployed therein , will easily determine i never had design of innovating new notions , seeing if i had , i could not hope to evidence them in the wayes i there propos'd ( to do it ) either from the scriptures , by which i was to regulate my self in all i said , or from the philosophers . you may believe i only courted truth , and that i resolved to express my self in common notions , and to common sense , in reasons that were suitable to mankind ; fully perswaded , that the things i treated on were of so ample , and so large a nature , that no arguments , no notions of scholasticks , or of any other private faction , party , sect , or division of men , would ever adaequate , and suit , and fit them . notions deduced from common sense , are only capable of adjusting things of common concernment . and if i my self have any regard for these conceptions , which have had the fortune to entertain the world with variety of discourse , 't is only for their plainness and facility , because i take them generally to be such as every body that attends , will think he had the same before , and that he never thought otherwise : which if they were not , i should be very much inclined to suspect them false , since i am apt enough to think it to be as true of truth , as of the god of truth , that it is not far from any of us , if we will but feel and grope after it . certainly those conceptions are not most likely to be truest , which are most elaborate , and farthest fetcht ; but which are easiest and most natural . truth lyeth not so deep in the well , as many ( with democritus ) think , and who thinking so , do often overlook it . and having made you this apology for the plainness of my first essay , i hope i need not add , that in this second you are not to expect profound , uncommon , deep , elaborate notions , but easie , natural , sensible , plain and obvious ones , [ such as whoever reads , may comprehend ] in what i shall rejoyn to your letter . which , that my reply unto it may be the more distinct and orderly , i shall distribute into three parts , and so proportion and adjust my answer ; of which the first containeth matter of reflection on others . the second , matter of charge on me. the third , matter of exception , or argument against divine goodness . of these in order . and first concerning the first head , matter of reflection on others , these are not only dogma's of the hobbists , and mahometans , but of gentlemen of the geneva twang . and here i beg pardon for disowning that knowledge you impose upon me , concerning worthy persons of the geneva perswasion ; ( for i presume , you mean geneva perswasion by geneva twang , a term i profess i do as little understand in any other sense , as i believe it not to be canonical or receiv'd in this . ) for i know not any under that notion so forsaken of their wits , or their religion , as in terms to assert , god rules by will , that he hath no consideration of his creatures comfort , but only of his own glory ; that he made the greatest part of men to damn them and triumph in their ruine , and that he cruelly exacts impossibilities , and obliges men to come , when yet he knows they cannot . but , if there are any under that , or other notions , who affirm and assert such things , ( though properly i may not call them atheists ) and indeed it were a contradiction in the adject so to do ) yet i think , i shall not be uncharitable in believing that they that are none , have made many ; since i know not any more effectual way of inclining and disposing men unto denyal of the being of god , than to represent and paint him out to them , in idea's not agreeable to common reason , nor sense . you may sooner make them believe themselves to be no men , than that there is such a god. they that have been constantly told that contradictions cannot be , and that god himself can never make them be , will very hardly be induced to believe , that god himself is , if the very notion they are taught of him be a contradiction . and who can reconcile the roughness of these . expressions of the absolute and tyrannical empire of god , to those other softer ones of his goodness and kindness , and tenderness for men ? certainly , the will of god by which he doth all things , is not absolute , and meer will , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , counsel of will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good will , good pleasure . and thus all men should speak . true it is , that all do not , for some , especially ( the ) moderns , in vindication and assertion of divine dominion and soveraignty , have biassed too much to one extream , using terms sounding not a little harsh in mild and temperate ears : as others on the contrary , in contemplation and assertion of divine goodness and clemency , have also done to the other . the reason of mens running to extreams in this matter , and of their aberration from the mark and scope to which they should direct their thoughts , is , that they look on god abstractly , under one or other attribute , whereas they ought to consider him in all his attributes together ; and all these , in all their several and respective aspects , as they have a mutual influence upon , concernment with , and respect , order , and habitude unto each other . for such an agency on one another , and such a complication and concernment have the attributes in god , that it is as true of them in their connection in the godhead , as of the persons of the trinity , that one is in another , or rather , that they are together in god , so as that one receiveth some modification ( as it were ) and some respect from the other . you may believe of all the other attributes , in their mutual and respective aspects , what i shall instance but in one , i mean divine goodness , which as it is complicated [ for example ] with alike greatness ; so it receives , a character therefrom , and must be suitably deferred to . thus david , there is mercy with thee that thou mayest be feared ; mercy , that thou mayest be feared ; and therefore god is to be feared for his mercy , because he is as great , as merciful ; and so moses , fearful in praises ; fearful objectively and passively ; god is to be feared while we praise him , and for this reason , because he is almighty as well as beneficient , dread majesty as well as gracious , and consequently , not only the object of our love and praise , but of our fear and dread . we ought not too abstractly to consider god under one attribute , without reflecting on him under others , for we must rejoyce with trembling ; while we rejoyce in his goodness , we must also tremble at his greatness . he is good , and he is great also . concerning the second head , matter of charge on me . — but sir they are not atheists , &c. and so much for the first part of your letter , and in return to the second ; or as to those reflections you suggest me to intend , in making the atheist personate you tell not who ; i utterly disclaim them , and profess with all imaginable clearness and sincerity , that though i know a sort of persons ( far enough from being atheists ) that do argue against others , in terms somewhat resembling some of those wherein i dress mine , yet i was not guilty of a design of so much weakness , as in what i said to reflect on them for that as such . i am free to say of all reflection in the present matter , as some are wont to say of far fetch'● jests , that he alone does make the reflection , that can understand it to be one. for my part , i abhor reflections and hard words , as neither philosophical , nor civil , nor christian . nor did i introduce the atheist to personate another , but to speak for himself . but while we are mentioning reflections , give me leave to ask , if you your self reflected not on gentlemen of the geneva twang , while you were yoaking them with the hobbists and with the mahumetans . concerning the third dead ; point of argument , or exception against divine goodness . and having ( as i hope ) in what i have offer'd , fully vindicated my self from all that sinister interpretation you insinuate me subject to , i am now according to the order you observe in your letter , oblig'd in the third place to vindicate divine goodness , from those exceptions that do seem to lye against it , in relation to eternal punishment . which that i may do the more distinctly , and to your full contentment , i will reduce the arguments you urge about it , to four heads . the first . the seeming improportion of infinite and eternal punishments to finite transgressions . the second . the incongruity of perpetuity in punishment unto the ends of punishment . the third . the odd and unaccountable circumstances of most christians . the fourth . the more tremendous ones of ●eathens . of these in order , and first to the first argument , the seeming improportion of infinite and eternal punishment to finite transgressions . — give an account ( you say ) how it is consistent with divine goodness to inflict infinite and eternal punishments for finite transgressions . and here , you will give me leave to awaken in your thoughts an observation , which no question you have made your self long ago , that opinions and other motions of our minds , are as often the result of constitution and complexion , as of reason and judgement . for that consideration in a person of a tender , sensible and compassionate temper ( such as your own ) is sufficient to account to any that reflects upon it , for the difficulty he may find his thoughts to make , to conceive it consistent with divine goodness , that infinite and eternal punishments should be inflicted on the sinner , but for temporal and finite transgressions . but for your fuller satisfaction in the present scruple , and an impregnable and clear assertion of divine godness , as well as iustice ( which also is concerned ) from all the ignominious apprehensions under which they seem to lye in this matter , i shall here particularly evidence , first , that it hath pleased god to order and appoint for sin , infinite , or everlasting punishments and torments , to be inflicted hereafter . secondly , that there is not any inequality or improportion between the punishment ordained , and the sin , but a great equality and proportion . thirdly , that it is a great instance of divine benignity and goodness to ordain eternal punishments , and to threaten men with them , as a suitable means in order to their reformation in the present world , and to their salvation in the future . fourthly , that it being goodness to ordain the punishment , and to threaten men with it , in order to the compassing those good and gracious ends upon them , it is no want of goodness , no more than 't is injustice , to inflict it on the obstinate and irreclaimable , on whom these good designs are lost and defeated . of these in order . and first , that it hath pleased god to order and appoint for sin not only temporal , and momentany , but infinite and eternal punishments , and that he threatens men with them , is a great truth ; such an one as is so fully setled in the holy scriptures , that i admire how any who pretend to read these , can make any q●estion of it . for what expression can be more significant and full , than that of iohn ? that the blessed jesus , when he once hath gathered ●all his wheat into his granary , 〈◊〉 burn up the chaffe with unquenchable fire ; alluding in it ( likely ) unto that of isaiah , their worm shall not dye , neither shall their fire be quench'd . nor is that of iesus christ himself , in the form of the sentence ( hereafter in the day of judgement ) to be pronounced on the wicked , less pregnant , depart from me ye cursed into everlasting fire , prepared for the devil and his angels . and as full as either , is this of our great apostle , that the lord jesus shall hereafter be revealed from heaven , with his mighty angels , in flaming fire , taking vengeance on them who know not god , and that obey not the gospel of our lord iesus christ , who ( saith he ) shall be punished with everlasting destruction , from the presence of the lord , and from the glory of his power . everlasting destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word to shew the everlastingness of that destruction as to shew the everlastingness of god himself : it is here 〈◊〉 everlasting destruction , and otherwhere , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the everlasting god. i know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes used to signifie a duration that is not everlasting ; but you see it also used to signifie one that is : and the subject matter must determine the sense . and who can once question the perpetuity and everlastingness of future punishments , that seriously considers the greatness and infinity of the wrath that shall inflict them ? they are to be the issues of the utmost wrath of god , and therefore are not simply called wrath , but wrath in the day of wrath ; men treasuring up unto themselves infernal torments , being affirmed in the sacred writings , to treasure up wrath unto themselves against the day of wrath. and judge how great a wrath that is , since all resentments in the heart of god proportion and adjust him ? without question , whatever is in god , is in him according to the vastness and capacity of god ; so that seeing god is absolutely infinite in being , and also is immutable and unchangeable , wrath and hatred , as well as love and good will , as they exist in him , are also so . the wrath of the king is as the roaring of a lion ; what then is the wrath of the king of kings ! it is true , the anger of almighty god is in the present dispensation trusted in the hands of jesus christ , [ all iudgement is committed to the son ] and therefore for the present , since he , who hath the letting out of wrath , is partaker of the flesh and blood of the brethren , and so of kin to us , no wonder if it be let out according to humane measures , and with some consideration , and respect for man ; which yet hereafter in the world to come , when things shall be no longer in a mediators hands , but god himself who is inexorable , and inflexible but in his son , shall immediately be all in all , and do all in all , is not to be presumed or hoped . so that though divine wrath break not out on sinners altogether in this world , yet in another it will. there is a day of wrath , and of the revelation of the righteous judgement of god. here perhaps it may be offer'd , that jesus christ is so invested in the government of things , that he has not only the managery of them before the day of judgement , but is also to conclude the scene in it , and consequently that the sentence then to be pronounced , since it is to be so by a man , will be past on men with some allay and abatement . but it must be minded , that though the son of man shall judge the world , yet that he shall come to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the glory of his father , or in divine majesty ; as who would say , that when he judges , he will lay aside those humane considerations and respects he had before , and as he appeared more like man in all precedent transactions , so that he will shew himself like god in this last . beside , he will immediately resign the government , assoon as he hath passed sentence ; and ( as i noted before ) then god shall be all in all , so no mutation , no alteration ( after that ) of states or things . i confess , philosophy as clear and quick-fighted as she was in other articles of christian doctrine , was but obscure and dimm in this. for though she saw a day of judgement , and rewards and punishments in the future life , for whatever should be done in the present , as is evident not only in plato , both in the story of erus in his rep. and in that fabulous tradition of which in gorgias he maketh socrates relater ; but also in plutarch , in his consolation to apollonius , and in his golden treatise of divine deferring of punishment . so in seneca , in iamblicus , and in many other of the grave and antient philosophers . yet for want of understanding of the interest that jesus christ hath in things now , and by consequence , unhappily mistaking in taking measure of the distribution of rewards and punishments hereafter , by what is at present ; she saw not their eternity and infinite duration . for whoever readeth plato in his book of laws , cannot doubt of his opinion in the matter ; nor is plutarch less plain , who in the fable of thespesius of soles , expresly tells us , that infernal punishments are purgatory and medicinal , as ephesius also thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infernal fire to be . and withal , that there is a certain term set for their duration and continuance , which expires , when the soul is fully cleansed , purged and refined by them , from all infection of matter , and all its filth . finis autem ( faith he ) & terminus tormentorum ac purgationis existit , quum concreta exempts est labes , animaque splendida & ab omnibus ma●ulis & labe reddi●ur pura . this was plutarch's opinion of infernal torments , and seneca can own no other , as will appear hereafter , when we shall shew his notion of punishment . yes , and if we will believe virgil in the eloquent lactantius , it was in his time a general tradition ( for he but relates what he himself had heard , sit mihi fas audita loqui , ) that the damned spirits , after they have suffered in the infernal gulf a thousand years , the punishments inflicted on them ( for their sins ) are at the expiration of the said term , to be sent to bethe , there to take a cup of oblivion or forgetfulness . and having drunk there their fill , benummed with a mortal sopor , and consequently irrecoverably losing and forgetting all they did , or suffer'd before , are then restored to a new condition , and re-admitted into heaven , where they live again in all felicity and happiness , till not contented with it , but longing to make another tryal of their fortunes here below on this terrestrial stage , they be accordingly disposed into proper vehicles , and ( so ) re-appear in our world to expiate that folly and weakness of leaving the other . this is the round . a revolution and hypothesis to which the origenian is so like , that i believe it a daughter ; and so believed st. augustine , who mentions and confutes it as origen's . again , who feeth not in this ( hypothesis ) that lethe , that fiction of the poets , answers to the state of silence , which some learned men improve , and stand upon so much in their's ! i lay it down as certain , that lethe is the state of silence . but let maro speak himself . has omnes ubi mille ro●am volvêre per annos , lethaeum ad flvuium deus ; evoca● agmine magno : scilicet immemores supera ut convexa revifant : ru●sios & incipiant in corpore velle rever●i . again , o pater anne aliquas ad coelum hin● ire putandum est sublimes animas , iterumque adtarda reverti corpora : quae lucis miseris tam di●a cupido ? this was the old hypothesis ; so dark were former ages : yes so dark were former ages in the point of death eternal , or of the perpetuity of the punishments in the other world , that before christ , they seemed scarce at all to understand it . this ( i take it ) is the meaning of the great apostle of the gentiles , when in the first chapter of his epistle to the romans , he saith , the wrath of god is revealed from heaven ; namely , that the light of nature , by which i understand the catholick tradition of the world , as well as common reason , did not manifest the perpetuity of infernal torments , but that before the preaching of the gospel , which is a revelation of the mind of god from heaven , men as little apprehended the wrath of god for sin , in the duration and eternity thereof , as they did the righteousness of god , for salvation from it . it is the gospel bringeth both eternal death , and eternal life to light. this knowledge is an effect of the light of revelation , and not of the light of nature . the wrath of god , as well as the righteousness of god , is reveal'd from heaven . oppositorum eadem est scientia . but yet as clear a revelation as there is now from heaven in the gospel , of eternal wrath on sinners , as the philosophers before ignor'd it , so there are many christians since , not only origen and those who follow him , but also others , who make a scruple to admit it : concerning whom and their dogmata , together with the censure of the church on origen for this conceit , you have the excellent st. augustine in a chapter of his treatise of the city of god , designedly discoursing in these terms . now i must have a gentle disputation with certain tender hearts of our own religion , who think that god , who hath justly doomed the damned to hell fire , will after a certain space , which his goodness shall think fit for the merit of each mans guilt , deliver them from that torment . and of this opinion was origen in far more pittiful manner , for he held that the devils themselves after a set time expired , should be loosed from their torments , and become bright angels in heaven , as they were before , but this and other of his opinions , chiefly that rotation , and circum-volution of misery and bliss , which he held , that all mankind should run in , gave the church cause to pronounce him anathema , seeing he had lost , &c. but to return . thus infinite eternal punishments are ( you see ) ordain'd for sinners . but of the nature of them , and where they are inflicted , as i cannot hold my self obliged to discourse here at large , so i shall not ; only thus much i will say , that hell , it noteth not so much a place , as a state ; and yet in regard that that state must needs be in some place , i will offer somewhat , first , as to the place , and then , as to the state , or ( if you please ) the kind and nature of the torments of hell. for the place : the old theologists among the heathen ( if we may believe macrobius ) before philosophy was extant , esteemed the body hell , and that the soul descended into hell , when first it came into the body : antequam studium philosophiae ( saith he ) circa nature inquisitionem ad tantum vigoris adolesceret , qui per diversas gentes autores in constituendis sacris ceremoniarum fu●runt , aliud esse inferos negau●runt , quàm ipsa corpora , quibus inclusae animae , carcerem foedum tenebris , horridum sordibus & cruore patiuntur . and basilides that conceited heretick , as also the marcionists before him , held the same opinion , that souls that had committed sin in another life , did come to satisfie and suffer for it in this ; than which ( as a father tells us ) nothing could be said with more extravagance and folly. quae ignorantia effecit , ut quosdam dicere non puderet , idcirco nos esse natos , ut scelerum poenas lueremus , quo quid delirius dici possit , non invenio . ubi enim , vel quae scelera potuimus admittere , qui omnino non fuimus ? nisi forte credemus inepto illi seni , qui se inpriori vita euphorbum fuisse mentitus est . but some of the platonists ( for , as the lately mentioned macrobius informs us , there were of three opinions concerning it among them ) affirmed that the place of hell was all that space between the moon , or ( as they lov'd to speak ) the ethereal earth and this ; the description whereof , as i receiv'd it from the author , because it may afford an entertainment to the curious and inquisitive , i will represent at large out of him. inferos autem platonici non in corporibus esse , id est , non à corporibus incipere , dixerunt , sed certam mundi ipsius partem ditis sedem , id est , inferos vocaverunt . de loci vero ipsius finibus inter se dissona publicarunt , & in tres sectas divisa sententia est . alii enim mundum in duo diviserunt , quorum alterum facit , alterum patitur . et illud facere dixerunt , quod cum sit immutabile , alteri causam & necessitatem permutationis imponit : hoc pati , quod per mutationes variatur . et immutabilem quidem mundi partem à sphaera quae aplanes dicitur , usque ad globi lunaris exordium . mutabilem vero à luna ad terras usque dixerunt . et vivere animas dum in immutabili parte consistunt , mori autem cum ad partem ceciderint permutationis capacem . atque ideo inter lunam terrasque locum mortis & inferorum vocari , ipsamque lunam vitae esse mortisque confinium , & animas inde in terram fluentes mori , inde ad supera meantes in vitam reverti , nec immerito existimatum est . a luna ●nim deorsum natura incipit caducorum , ab hac animae sub numerum dierum cadere , & sub tempus incipiunt . denique illam aetheream terram physici vocaverunt , & habitatores ejus lunares populos nuncupaverunt , &c. but whatever this macrobius tell us of the platonists : certainly , according to plato himself , to most of the fathers , and to the subtile schoolmen , the place of hell ( which , as these last affirm , must be as far as possible from that of heaven ) is subterranean , and near the center : of which in plato's phaedo , we have a large description , not only in respect of all the punishments and torments in it , but of the several limbi and prisons . 't would be too long to repeat what he saith of it . lamblicus in a place of his protrepticks hints the same opinion . praestantior quippe ( saith he ) anima cum diis habitat , & circum circa coetum profectionem suscipit , melioremque finem assequitur . quae autem injusta opera contigit , impioque opere atque impietate oppleta fuit , ubi ad loca judicii subt●rranea venerit , aequam justamque poenam consequitur . quorum causa omnia faciend● sunt , ut interea , dum vivimus , virtutis prudentiaeque participes simus . and what other thing doth that of plutarch intimate — sed summa duntaxat terrae sole illuminantur : interiora caligo , chaos , orcus nominantur . ac profecto erebus ille terrenarum est tenebrarum obscuritas . now of the three opinions mentioned , the holy scripture seems to some to favour that most , which perswades the air ( to be ) the place of hell ; for it is in tartarus , or in the air the daemons are imprisoned in the chains of darkness ; and the devil , who is called the devil of hell , is styled in holy writings , the prince of the power of the air , or as some translate it , consistently enough with this opinion , the prince of the power of darkness . i say consistently with this opinion , since it is the air that is by many antients [ as well poets as philosophers ] asserted the darkest and obscurest thing in nature , atqui ne poetas quidem latuit ( saith plutarch ) aerem primo ●enebrosum , &c. and so phornutus , at postremo animas accipientem aera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocarunt ob tenebras , ( ut ipsi quidem censebant ) quum pro●sus nobis disparuerint , qui eo sub terram concesserunt . so conformably to them doth peter speak , when in the second chapter of his second epistle , he saith god did tartarize the angels in chains of darkness , or put them in chains of darkness in tartarus ; or as we translate it very well , imprison them in chains of darkness . for tartarus is the prison of justice , so socrates in plato's gorgias , whence plutarch had it in his treatise de consolatione ad apollonium — qui vixisset injuste & impiè is in vindictae ac justitiae carcerem , quem tartarum appellant , abiret . and this tartarus is in the air. so hesiod in plutarch , proinde ex frigore tartarus appellatus est , quod hesiodus it a declarat , tartaron aereum . but though the scripture seem ( to some ) to favour this opinion most , that hell is in the air , yet there is a text which looketh fairly for the more received that 't is subterranean , namely that of iob. 26.5 . not indeed as our translation ( scarce intelligibly ) renders it , dead things are formed from under the waters , and the inhabitants thereof ; but as the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rephaim or the giants do wail , sorrow or groan under the waters , and the inhabitants of them . the giants are under the waters . now it is as certain that the rephaim or giants ( of whom we read in gen. 6. ) are in ( the depths of ) hell , as that they here are said to be under the waters . for in sacred scripture , the congregation of the rephaim , or the place of the giants , is a paraphrase thereof , so prov. 21.16 . the man that wanders ou● out of the way of understanding , shall remain , we translate it [ in the congregation of the dead ] but to the letter , in the congregation of the giants or in hell ; and prov. 2.18 . her house inclineth unto death , and her paths unto the rephaim , or giants , to hell. what other then is iob's meaning , than that the giants are in hell [ they wail ] ? and consequently that hell is subterranean and infernal , [ they wail under the waters ] ? so that the tartarus wherein these monsters are , in his opinion , is not that of hesiod , who if plutarch took him right , did place it in the air , but homer's who makes it an abysse or gulf of waters . i said if plutarch took him right , for it may be doubted , since the epithet of tartarus ●ereus on which he bottoms that perswasion , is as well in homer , who thought not so , as in hesiod . i am abundantly confirmed in the sense given , not only by what some learned men have largely written on the text , with whom you may consult at leisure , but especially from a passage in the accurate pausanias , which i could not but remarque , when i read it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that homer was the first that sang that the titans or giants were gods ( inhabitants ) in that place which is called tartarus or hell. so plain a comment this is on that of iob. the giants groan from under the waters , and the inhabitants of them . the giants are in hell , and there groan , which that none ought to doubt to be the true meaning , there immediately follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hell is naked before him . but this hell is under the waters ; and so is homer's . for my part , i am apt to think that hell is of a vast extent , and that the bounds and limits of it , are not so strict and narrow , as the most imagine . it may not be confined within the air , nor within a certain cavity and hollow under the earth ; happily it is as large and comprehensive as the whole elementary world ; which that indeed it is , what already hath been urged about it upon the several opinions , does in some degree evince . and it may be hell hereafter , will not be the same with that which now is hell. but secret things belong to god. this for the place of hell , and for the kind and nature of the punishment which is therein ; it doth not only consist in loss and deprivation , but also in pain and exquisite torments . for this reason it is called fire , and the rather called so , because ( that ) hell it self is styled in the sacred scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word deriv'd from others in the hebrew which signifie the valley of hinnon , a place wherein the superstitious israelites , with an inhumanity that cannot be expressed , did offer up their children in the fire to moloch . not that infernal fire is material and corporeal , or that it is a proper , but ( only ) metaphorical fire . a fire it is , but such an one as is prepared for the devil , and for his angels , which if it were corporeal or material , since corporeal and material beings act not on incorporeal , immaterial spirits , it could not be imagined to be . again , as the worm that never dyes is metaphorical and figurative , so is the fire that never goeth out . besides , hell is generally called tartarus , and that as plutarch tells us for the coldness of it [ ex frigore tartarus appellatus est . ] nor is this a fancy only of poets , or of some few philosophers , 't is scripture , that in hell is weeping and wailing and gnashing of teeth : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est algentem quassari & contremiscere , to shake and gnash ones teeth for cold . in plato's hell , which he describes in his ph●do , there is both fire and water . but though in hell there be no proper fire , yet since the torments in it are frequently compared to fire , and with the addition of brimstone , it must needs consist ( whatever some imagine ) in some thing equally as dire , as insupportable , as tormenting , and as vexatious as that . which that it does , we have not only plato's testimony , but ( if we will believe him ) the common sentiment of all the world to evince and prove i● . it is ( saith he ) a common and receiv'd tradition that infernal torments are most atrocious and insupportable ; a tradition so received in his time , that he most pathetically inveighs against the irreclaimable obdurateness , and obstinacy of men , whom that consideration could not awe and terrifie : you may read it in his own terms in his book of laws . again , infernal torments are not only most atrocious and severe , but extended both to body and soul. and it is so great reason that the body should as well suffer as the soul , that some have thought it not unlikely , that the soul , as it did not sin but in the body , so it doth not suffer but with it : that 't is soul and body in conjunction that do make man , and it is man , not the soul without the body , not the body without the soul , but soul and body soder'd into one compositum that sins , and that which sins must suffer . the man sins and the man must suffer . but i drive it not so far , for the soul in state of union to the body , as it liveth in it , so it acteth by it , the soul as so is actus corporis , and is nothing but what relateth to the body , and consequently all its actions are organical ; yet since it can be separated , and , though not as anima , yet as ens can subsist alone without the body ; it is in that estate responsible [ and just it should ] for what it did in the other . i say just it should ; for the soul it guides the body , it governs it , and to use a comparison that hath had the honour to have been a philosophers , is to it as a rider to his horse ; who though he goeth no where , but where the horse carries him , and acteth nothing but by it , yet since he governs the horse , which goeth as directed , no wonder if unhors'd and on his own legs , he suffer for the trespasses he made his horse to commit . he suffers on foot for what he did on horseback . all i infer is , that 't is highly reasonable that the man who sinned with his body , should suffer in it , as well as in his soul ; and that 't is just that they who were together in the crime , should also be conjoyn'd in the punishment , as indeed they shall , for we must all appear before the iudgement seat of christ , that every one may receive the things done in his body , 2 cor. 5.10 . so much for the first particular , that there are eternal and atrocious punishments ordained to be inflicted in the other world both on soul and body , for the sins of men committed in this . i am now in prosecution of the order i proposed to my self , to evidence the second ; which is , that there is not any inequality in the punishment ordained to the sin ; but great equality and proportion . which to effect with all imaginable evidence and clearness , i will first lay down a truth acknowledged by all that know any thing ( viz. ) that every sin is committed against god , who not only is most excellent majesty , but also infinitely good unto the sinner himself , and consequently that 't is infinite in aggravation . then [ in the second place ] i will make it evident and undenyable , that that infinite aggravation which is in every sin , by reason of its object , is the bottom , ground , and foundation , whereon the perpetuity of its punishment is erected . thirdly , i will fully prove ( to obviate some exceptions which may lye before me ) that though insernal punishments be all of them perpetual , and consequently infinite protensively and in duration , yet that intrinsecally and subjectively they are but finite . and when i have acquitted me of what i promise you on these points , then in the fourth place , i shall lay before your eyes , in a full and more express delineation , the great equality and proportion between the sin and punishment ; which i will abundantly confirm by many more considerations i shall add . and for the first , that every sin is committed against god , who not only is most excellent majesty , but also infinitely good , and to the sinner himself , cannot be denyed by one that understands the nature of sin . against thee , the royal psalmist saith , thee only have i sinned . the wrong and injury may be against man , as that of david was against uriah , but the sinfulness therein is only against god. there is in every sin a transgression , [ their transgressions in all their sins ] or a breach and violation of the law of god , and in this the sinfulness of sin consists . this importing in it inexcusable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contempt of god. such is the nature , and such the object of sin. now the moral evil is in any action receives an aggravation from the object ( of it , ) and that relation the offender stands in towards that ; for instance , what is but assault and battery upon an ordinary man , is treason on the prince : to strike ones soveraign is a capital and hainous crime , unexpiable but by the blood of him that does offend in that kind , when yet to give a private person a blow , is not so . . so aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any be so hardy as to strike a magistrate , he ought not only to have blow for blow , but to be severely punish't . thus the philosopher ; and it was one of the laws of the twelve tables , re , persona , tempore , loco atrociores injuriae judicantor , that injuries were to be esteemed to receive aggravations by the person offended , so labeo interprets it , persona atrocior injuria sit , cum magistratui , cum parenti , patronóve fiat . the injury is rendred more atrocious by the person , when it is done to a magistrate , a parent , or a patron . and granting this , then how immense and infinite an aggravation must we of force acknowledge in all sin , when we consider in it that contempt , scorn and parvipension of god , which does compose it ? that it is against a majesty so excellent , and high , against the king of kings , the lord of lords : against the heavenly father , the great creator , the great benefactor , him from whom the sinner hath receiv'd his own being , and all the goods , comforts and advantages of it . most certain it is , that those considerations in inferior objects , which scatter'd and dispersed , do render actions under greatest guilt and aggravation , are all concentred to aggravate what ever action man is guilty of against god. for if it be an aggravation of the crime among men , for the subject to affront his king , for the child his father , for the vassal his lord , for the obliged his benefactor ; god is king , is father , is lord or owne● , is benefactor , &c. and the sinner is his subject , his child , his own , his obliged . yes , and all the aggravations reflected on the faulty action by this transcendent object , are as much superiour to those deriv'd from any other , as those considerations which in god are aggravating , do transcend the same that are so in man. as much as god himself in excellency is above man , this king above all other kings , the heavenly father above an earthly , this soveraign benefactor above inferiour benefactors , of so much greater guilt and aggravation in all respects , is a crime against the former , than it can be against the latter . the degree of aggravation bears proportion to the excellency which effects it . this the antient romans had some understanding of , and therefore to protect persons invested with ( the soveraign ) power and authority , from all affronts , they were wont to style them sacred , to the end that by consideration of the name and character of god upon them , subjects apprehending so much more horror in the crime , might be scared from attempting what otherwise perhaps ( without it ) they would have soon presum'd to do . so floccus , romanis legibus cautum est ( saith he ) u● omnes . potestatem habentes , quò plus apud eos majestatis esset , sacrosancti appellarentur , ut si quis quempiam in magistratu violasset religio judicaretur . by this time i make no question but a small objection which hath ministred but too much matter of perplexity to some , will offer none to you , namely , that it will not follow that sin is therefore infinite , because against an infinite god , no more than that it is good , and iust , and holy , and omnipresent and the like , because against a good , a iust , an holy and omnipresent god. for you see i argue not the infinity of the sin , barely from that infinity which is in god , so as if this attribute in him did physically ( as some would speak ) and naturally imprint its like upon the faulty action ; no , this infinity in sin is not a natural infinity , but a moral , not infinity of being , but of guilt and aggravation , and consequently , such an one , as cannot be derived but from such considerations [ moral ] as are able to reflect it . it is not deriv'd physically , but morally . i doubt not but you comprehend my meaning , that sin is not to be affirmed infinite , meerly because it has an infinite and transcendent being for its object , for this the mentioned objection fully evidences , but because there are perfections in the divine nature , such as goodness , greatness and the like , that are of a quality to greaten the offence , and fault against them ; which perfections being infinite , do make the aggravations they reflect upon the crime or sin proportionable . for it is a manifest , a plain and an infallible consequence , that if a crime against obliging goodness , or the like consideration ( for what is instanced in one will hold in all ) be great ; and against a greater goodness , it be a greater crime ; then a crime against an infinite and inconceivable goodness , must needs be a crime of infinite and inconceivable guilt : ut se habet simpliciter ad simpliciter , ita magis ad magis , & maximè ad maximè . hence it follows , that no sin is small . for not to stand on this subtilty , that there is a kind of boundlesness and of infinity in sin , sin being in its very nature a transgression or excess of bounds , the law it setteth bounds and limits unto mens affections , but sin transgresseth them . i say , not to stand on that consideration , the conclusion evidently follows from what i have already offer'd . for if every sin be transgression , and essentially imply a violation of the law of god , a preferring of our unruly , profane , unrighteous , evil wills before his , which is holy , just and good , and consequently , be an offering of indignity , and ( as it were ) affront to him , it is easie to inferr , that none is small , since to violate the divine authority and pleasure , and to despise it and contemn it for our own , cannot be imagin'd so . i the rather do enforce this great , truth , because i know many atheistically inclined , who deride the doctrine of the fall of man occasion'd by the eating of an apple , as a senseless and absurd conceit . it cannot penetrate their understandings , that a wise , and just , and good god should conceive so great anger and indignation for so small and poor a thing , that he should expose the first man , and all descendants from him , to the danger of eternal ruine , for no more than eating an apple . and what is an apple to be compared with mankind , and with all its comforts ! in the day thou eatest , thou shalt dye the death , looketh better like one of draco's laws , which for their inhumanity , were noted to be written in blood , than like a sanction of gods. and indeed an apple is no great matter , nor is the eating of it in it self a greater ; but then it is no small matter neither to offer an affront to god almighty , maker of heaven and earth , to scorn and contemn most excellent majesty , to oppose his will , to break his bands asunder , and cast away his cords , which adam did in eating . and what is offer'd by the atheist in order to extenuate and abate the guilt , doth extreamly aggravate and heighten it , that he would break with god for ( but ) an apple , as one resolved to deny himself in nothing , to keep in with god , and please him who is his maker and soveraign . verily he that will break for an apple , will break for any thing . without doubt , it was an ample demonstration of the infinite benignity and goodness of god , that he did not choose a greater matter to exercise the vertue and obedience of the first man in , who might very well have forborn the apples of but one tree , when he had so many others bountifully accorded to him , to oblige and gratifie him . indeed had god requir'd proof of mans obedience in a matter absolutely necessary to his comfort or delight , it might have minister'd some colour of excuse for his failure . but now there is none . 't was but an apple , no more that god denyed him , and would he run the hazard of divine displeasure , and expose his own eternal happiness for that ? what pretext can there be for a plea , that he would be faithful in greater matters , that broke his faith for so small a one ? some find the breach of all the commandments in this. verily , that adam disobliged god for an apple , it argues the greater contempt of god , and the greater injustice in adam . for this i appeal to aristotle , who speaks home to all i have said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — those injuries are greater which proceed from a greater injustice ; on which consideration , the least things done , may be the greatest wrongs . so callistratus accused melanopus , that he had defrauded the maker of shrines of three half-pence , &c. but to return . this sin objecctively is infinite , and it is on this infinity of guilt and aggravation which is in sin by reason of its object , that the perpetuity of its punishment , or to use your own expression , the infinity thereof is grounded , which is the second thing to be proved . and the first consideration to evince it ( which i shall insist upon again hereafter , when i more expresly shew the proportion and equality between the sin and punishment ) is , that there is nothing else in the punishment of meerly finite beings , but the perpetuity or infinity of its duration , that can answer that infinity and vastness of guilt and aggravation which is in the sin , by reason of that infinite goodness and transcendent majesty , that is the butt and object of it . nothing in the punishment but its infinite duration answers the infinity of the guilt and aggravation in the sin. but beside this main consideration , there is another that establishes it , namely , that eternal death or perpetuity of punishment , is threatned unto sin as sin [ every sin ] and therefore must be bottomed on something is in sin as sin [ in every sin ] which what it should be is unimaginable other than the aggravation it receiveth from the object ; which if you suppose it but to be , then will all things be adjusted , and ( as i shall evidently shew hereafter on the fourth head ) will all lye even and square . nor is it a barr unto the truth alledged and pleaded for , but rather a confirmation , that the punishment which jesus christ sustained in behalf of all that will receive him , who suffering in their stead , is understood to bear what they should , was in its utmost duration , and extent but short and momentany : for as much as it is evident , that the punishment in him receiv'd the same infinity , or reputation from the subject , he being god-man , that the sin of man receiv'd from the object , which was god. for if in the one , god was sinn'd against , in the other , god suffered ; the blood of christ was the blood of god. the sin was infinite , it was committed against an infinite god ; the punishment was infinite , it was suffer'd by an infinite person . not that christ suffer'd as he was god , god as god cannot suffer , but he who was god , suffer'd . passions , as actions are of persons or supposites , and as the infinity of the object made the sin infinite in aggravation ; so the infinity of the subject suffering , made the punishment so in value and reputation . thus christ suffering for us , suffered but a moment , though we , had we suffered for our selves , were to suffer to eternity . so congruous it is , and so agreeable that the perpetuity of infernal punishment should be bottom'd on the aggravation which the sin receiveth from its object : but yet as evident a truth , and as perspicuous as it seemeth , many there are who cannot acquiesce and rest contented with it , who think themselves obliged to account for this article , in a very different way and manner from that so lately proposed . they tell us , tha● men are therefore infinitely punished , or as some express it , punished in gods eternity , because they sin in their own , they sin as long as they live , and therefore suffer for it , as long as god lives . of which assertion there are two senses , of which i must acknowledge that they seem tolerable , and to bear some weight , ( for in the third it is a jingle , most unworthy of the gravity and judgement of the men that use it . ) the first is , that thé damned should they live for ever here , they would sin for ever , and so are punisht not for what they have done , but what they would do . the second , that in hell they never leave sinning , and that therefore god will never leave punishing . truth is , it were all one to me and my design , which is to evidence the perpetuity of internal torments , to have it bottomed on either these considerations ( one or both ) if i thought them able to support the weight of it , or on the former i have laid . but not having that opinion of their great sufficiency and strength some others have , and knowing that a weak and ruinous foundation , most times betrayes the fabrick ; i am unwilling a doctrine of so much concernment and importance unto all mankind , and to all religion , should be oblig'd to stand or fall with them . wherefore , that for the future none may build upon them , i shall bestow a little of my time , and exercise a little of your patience to shew their weakness . for the first then , that the damned would sin for ever if they lived for ever here , and that therefore they are punished for ever . i say it seemeth not an account that can be owned with any safety to the honour of divine iustice , seeing to those that weigh things , and that know that only to be just which is equal , it appears not so consistent with it , that the punishment should be actual , real , effectual , when the sin for which it is inflicted , is only possible , hypothetical , and on supposition ( only . ) that which would be , never was in act , and it seemeth very hard , and most unworthy infinite and soveraign righteousness and justice , that there should be punishment inflicted actually , for sin that never was ( in act. ) non-entities have no praedicates , and can do nothing , if the sin never was , it can merit no punishment . 't is ●rue the intention of evil is sometimes punisht , where there is no evil effect , but then the intention is the crime . in all i have said , i suppose the objection to proceed of the event , and not of the design , that the damned would for ever sin , if they liv'd for ever ; not that they actually and explicitly resolv'd to sin for ever . ( for ) this case is rare , if possible . in this the malice of the will would be infinite , and so he that had an actual will or resolve to sin for ever , if he could , would deserve for that to be punished for ever . the will which is the cardinal and grand principle of what is moral in an action , might justly pass for the deed. but of all the damned few , if any , can be conceiv'd to have such resolves and intentions . nor is the second opinion , that the damned are subject to eternal punishment in hell , because they sin there eternally , ] of more importance than the former . for though the damned sin materially , and perpetrate in hell the same actions ( some of them ) which they did on earth , and for which they suffer in hell , yet 't is a great question , whether they may rationally be affirmed formally to sin there , since there is no law there : hell is no part of gods kingdom , those in it , are not subjects , but condemned rebels ; and there is no transgression ; and consequently no sin , where there is no law. nor is their doing actions which in themselves were sinful formerly , and which perhaps are still so in others , an argument they sin now in it . for as the beasts that are not under law , though they do the same actions that men do , yet do not sin in doing them as men sin , so the damned that do the same actions , yet being now exiled and banished by god from under his protection , and from his kingdom , into ducer darkness , and consequently , are no longer under the law of his kingdom , they do not sin in what they do , but suffer for what they sinn'd . hell is not a place of sinning , but of punishing . their sin there is their punishment . again , a person once condemn'd to dye for treason , cannot in our law , be judicially called in question for any subsequent act , because he is civiliter mortuus ; his former attainder of treason is the highest and last work of the law , in the eye of which he is dead , after that , and so unable to commit offences . and why , after sentence pronounced by divine justice on the guilty sinner , may not he be looked on as dead in gods law , and as uncapable of doing any thing against it more ? is not the state of hell in scripture call'd the second death ? but to destroy the both opinions at once , with one argument ; eternal death is threatned unto men for sin in this life , and the sentence of it is pronounced on the damn'd for this ; depart from me you cursed into everlasting fire ; and why ? for i was an hungred , and you gave me no meat ; i was a thirst , and you gave me no drink ; i was a stranger , and you took me not in ; naked , and you cloathed me not ; sick , and in prison , and you visited me not ; therefore depart from me , you cursed , into everlasting fire . now , is eternal death be threatned unto men for sin in this life , and the sentence of it be pronounced upon them for what they have committed here ; it cannot rationally be presumed , that the everlastingness of the punishment should not be founded on some thing in the sin already acted in the present world , but only either on the hypothetical perpetuation of it in this , or on a fancied continuation and persistance in it hereafter in the other . and having said thus much , you cannot doubt of my sense of what the learned parker further offers out of the schoolmen , in his treatise de descensu , which because it is a learned passage , and one , that by representing the variety of opinions about the thing whereon i now discourse , will also represent the difficulty of deciding in it , i shall give you entirely . — atqui nostrum , quòd in medio , tutissimum iter est : christum nempe , &c. — but our opinion lyes in the middle in which it is most safe to go , namely that christ endured the very pains of hell as to their substance , which were due to us , and yet avoided their eternity . to make this clear , we deny that infernal eternal pain is absolutely due to all sins ; and withal , with the schoolmen , particularly with iohanne's scotus , and with iohannes picus c. of mirandula affirm , that some distinction must be made in this matter . there are three things then that ought to be considered by us in sin : the first is the aversion that is in it from god ; and to this the pain of loss which is infinite is due , forasmuch as it is the amission of an infinite good. the second is a conversion to what is perishing and transient , and to this the pain of sense is due , which is intensively finite , agreeably as that delight and pleasure the sinner takes therein is finite . but thirdly , there is to be considered also in sin , either the continuation and persistence ( of the sinner ) in it , or his cessation from it . it is only with the first of these that eternity of pain doth hold proportion . the second is adjusted by a but temporal enduring of the pain . it is objected that every sinner sins in his eternity ( as gregory speaks ) forasmuch as he hath cast himself upon a necessity of sinning , from which he cannot possibly be restrained by any endeavours of his own : this indeed is true , and therefore the eternity of punishment doth naturally follow their sin ; but yet this hinders not but that if sin be supernaturally interrupted , by repentance , in that case extremity only , and not eternity of punishment should be the due ; as which answers the greatness of the sin but finitely committed ; and this is that which scotus contends for , and which the count of mirandula demonstrates at large , namely , that to sin continued to eternity both in the guilt and filth , eternal punishment is due ; but that it is in no wise necessary , nor exacted by divine justice ; that eternal punishment should be inflicted for sins , that are not continued to eternity , but abandoned by repentance . now things being so , 't is easie for every body to discern how iesus christ endured the pain of hell , without the eternity ; especially , that being remembred which we said before , that he sustained not the infernal pains of those actually damned , but only of those that were to be so . [ non damnatorum poenam gehennalem sustinuisse , sed damnandorum tantum . ] verily the use of this distinction here is very great , since those that are actually damned sin far otherwise than the elect that were to be so : so that eternal torment is in justice due to them ; but to these extream torment ( indeed ) is , but not eternal . this is clear in a simile . imprisonment is no part of the debt , but is justly due to him that abides in debt . and thus it is in the elect and reprobate , of which the former paying the debt in jesus christ , and ( renewed by the holy spirit ) ceasing from sin are freed from that eternal prison of hell , in which the damned are tormented for ever , because they are for ever in debt , and abide for ever polluted with the filth , and with the guilt of sin. the case then is thus , christ suffered only for the elect , who were to be damned , to whose sins ceasing by repentance , not eternity , but only extremity of punishment was due . so that justice requir'd not that christ should endure the eternity , but only the extremity of the torments of hell. this is the notion of the learned parker , which yet i must acknowledge i cannot entertain a thought of but with repugnance ; for to me it seemeth very harsh , if not directly contrary to sacred scripture , that death eternal should not be the due of every sin ; for though indeed perpetual torments are not inflicted on every sinner , and for every sin , yet they are deserved and merited by every sin , and due to every sinner . the wages of sin is death ; death eternal , for it is opposed to eternal life . and if almighty god be pleased to forgive and pardon upon repentance , it is his free-grace , and not his justice but in respect of that well-order'd and immutable covenant , wherein he has oblig'd and ty'd himself to do so ; so indeed , he is faithful to forgive . nor is hell a sheriffs ward in which the debtor is imprisoned till he pay his debt : for imprisonment on account of debt is not so intended as a punishment upon the debtor , for not having paid , as to be in lieu of payment , and satisfaction of the debt : but 't is ordain'd to necessitate him , and to compell him to pay it . whereas all infernal torments are truly poenal , design'd for satisfaction to the law and justice , and not by way of compulsion , to make the prisoner pay a debt , which , when he is in hell , it is impossible for him to do , since that design were irrational . in vain are those means which are referred to ends that they can never compass . nor can it consist with wisdom to institute such . the punishments of hell are debts ; nor are there are other which they are ordained to constrain the prisoner to pay . if the scripture speak of lying in prison , till men pay the utmost farthing , it must be understood of the eternal punishment to be undergone ( in hell. ) this is the only debt there to be paid , of which no abatement can be had . it is expected to the utmost farthing , and this is all that that phrase imports . thus you see i differ both from this and other excellent and learned persons , and why i do ( so ) about the ground on which the perpetuity of infernal punishment is rais'd , i say the perpetuity , for though i have acknowledged infernal punishments to be perpetual , yet i cannot easily be brought to own them to be infinite , but with distinction , they are not infinite in essence or being , ' but only in duration or continuance , and consequently are not to be called infinite in any sense , but because they are endless . for questionless the torments which the damned suffer in hell , are intrinsecally and subjectively finite , and as finite as the sins themselves intrinsecally and subjectively are , for which they be inflicted . for since all reception is according to the measure and capacity of what receives , the torment , pain , or punishment inflicted on a finite creature , and received by it , neither is intrinsecally , and subjectively infinite , nor indeed can possibly be . so that if the sin subjectively and intrinsecally be finite , the punishment ordained is not subjectively and intrinsecally infinite : which was the third thing to be proved . and this re-minds me of the fourth thing i promised , namely , to represent expressly the proportion between the sin of man and the punishment of it . and this proportion is manifest . for if the sin of man subjectively be finite , and unequal as well as finite , the punishment of that sin subjectively is also finite , and unequal as well as finite ; there are degrees of torments in hell , as there are degrees of guilt in sin ; and if the punishment be infinite protensively and in duration , it is because the sin is so objectively and in aggravation : and infinite objective aggravation ( for such is that of sin , as we have formerly evidenced it ) cannot be proportion'd in the punishment of a meerly finite being , but by its infinite duration and extent . once the sin is some way infinite , but the punishment of a meerly finite being , neither is , nor can be any wise so but in duration . wherefore the punishment would be unequal to the sin , if as this is infinite in aggravation that were not also so in duration . but this i hinted before . and now sir , upon the whole you will be pleas'd to judge what inequality there is , or what unjustice , or rather what great equality and justice in divine proceeding , wherein you cannot but receive abundant satisfaction , as to the equity and righteousness thereof , if to what considerations have already been presented you concerning it , you but add the following . first , that the proportion which is observed in distributive ( or as aristotle calls it , dianemetic ) justice , is not arithmetical , but geometrical ; or ( as they love to speak ) the medium it observeth , is not medium rei , but personae , that is , that persons are as much consider'd in the distribution of rewards and punishments , as things themselves . yea and more . secondly , that in proportioning of punishments , to make them just and equal , it is not requisite that their duration should exactly be adjusted unto that of the sin 's . a short and momentany sin , if aggravated in the circumstances , may in great justice have allotted to it long and tedious punishment . a truth so obvious , that were it not unnecessary , i might abundantly enlarge in instancing it ; and i would have offer'd somewhat of mine own in that kind , but that the grave st. austine , from whom i make no question but you will take it better , hath happily prevented me . he tells us , some of the adversaries of gods city hold it injustice for him that hath offended , but temporally , to be bound to suffer pain eternally , this they say is utterly unjust . as though they knew any law that adapted the time of the punishment to the time in which the crime was committed . eight kinds of punishments doth tully affirm the laws to inflict : damages , imprisonment , whipping , like for like , publick disgrace , banishment , death and bondage . which of these can be performed in so little a time as the offence is , excepting the fourth , which yieldeth every man the same measure that he meteth unto others , according to that of the law , an eye for an eye , and a tooth for a tooth ? indeed one may lose his eye by this law , in as small a time as he put out another mans by violence . but if a man kiss another mans wife , and be therefore adjudged to be whipt , is not that which he did in a moment paid for by a good deal longer sufferance ? is not his short pleasure paid with a longer pain ? and what for imprisonment ? is every one judged to lye there no longer than he was a doing his villany ? nay , that servant who hath but violently touched his master , is by a just law doomed unto many years imprisonment . and as for damages , disgraces are not many of them dateless , and lasting a mans whole life , wherein they bear a proportion with the pains eternal . thus the father . further , i propose it to the serious consideration of intelligent and prudent men , if that punishment , how great , how long soever , be too great , or too long , which for all its greatness and for all its length , is unsufficient in the threatning of it to deterr from the sin ; it is the end that measures and proportions all the means that lead to it ; and the sole intention , design and end of god in menacing and threatning punishment , is to deterr and fright from sin . if the end be considerable enough , the punishment threatned can never be too great . besides , it argues great malice , when great threatnings can't deterr . however , it becomes god to threaten , and punish too as a god ; sin is indignity , and gods anger is his defence ; if mortal men kill the body temporally in their anger , it is like the immortal god , to damn the soul eternally in his . in fine , what if in an age wherein hypotheses are taking , i should offer this , ( which yet , what i have proposed already , evinces to be more than so ) that perhaps the constitution of the other world may require , that what ever state is in it be perpetual , as the make of this requires , that all things in it should be otherwise ; and consequently , that 't is as agreeable and natural , that all punishments as well as all rewards , should be eternal in the future life , as that all in this should be temporal . but when i say it may be as agreeable , and as natural , that all punishments in the other life should be eternal , as that all rewards , i would not have you to conceive i think that to be a demonstration , which is generally current , and passeth with the most for one , namely , that because the rewards of heaven are eternal , therefore the punishments of hell are also so . i acknowledge that it will not follow . for to do good ( for so it is to reward , or to remunerate ) it carries in it more agreeabless , and more congruity to the divine essence , and is an emanation from it more connatural , and consequently more free , than to punish is , or to inflict evil ; this being call'd his strange work , which that is not . it is for this reason , that god is so much more benign and liberal ( as the holy scriptures plainly shew us ) in assigning large rewards , than he is severe and rigorous in ordaining dreadful punishments ; for if ( as he is said to do in the second command ) he visit the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate him ; he sheweth mercy to the thousandth of them that love him. so wide a difference there is ! the allotment both of rewards and punishments depends on the divine will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lenity , moderation , propensity to favour is the natural vertue of the will. and thus much by way of demonstration of this great truth , that there is no inequality , or improportion in the punishments ordained ( though endless ) to crimes or sins , but great equality and proportion ; and that the soveraign rector was neither arbitrari●us and wilful , nor unjust , but both wise and righteous in assigning them . what i am next engaged to perform , is to evince him good therein as well as iust , and , that in ordaining and threatning endless and eternal punishments to sin , he has as much consideration of the humane interest and concern , as of his own. but before i may proceed to argue and evince this verity , it will be necessary for a clearer and fuller stating of it , to distinguish between the threatning of eternal punishments , and the inflicting of them . which i note here , because i hold my self obliged but to demonstrate now , that there is goodness in ordaining and in threatning of eternal punishments , as hereafter i shall prove , that there is great justice , and no want of goodness in the inflicting on laying them on , and those who merit them . and who can question the goodness and benignity of god appointing and threatning unto men eternal punishments , if he seriously consider that his doing so was absolutely necessary for the whole world to regulate it , and to keep it in order , by awing mens minds , and by repressing their exorbitant and wild emotions , and consequently , by preparing and qualifying of them for instruction in , and for performance of the common offices and duties of the humane life , as well as of the divine ? the fear of the lord is the beginning of wisdom , saith solomon . knowing the terror of the lord , we perswade men , saith the apostle . plato in his politicks makes the establishment of punishments in another life fundamental to government in this . and even mr. hobbs acknowledges , that the punishment instituted before sin , serveth to the benefit of mankind , because it keepeth men in peaceable and vertuous conversation by the terror ; and pythagoras knew as much , for he so pressed this consideration of a judgement and wrath to come , in order to the restraining men from vice , and to the inciting of them to vertue , that he is celebrated for it by iamblicus , as author of the doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and he ( speaking of pythagoras ) invented another way and method of reclaiming men from injustice ; which was to threaten them with future judgement to be passed on souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he understanding it of infinite advantage , to strike fear of wrong and injustice , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this saith clement of alexandria , is a gracious method to strike men with fear and terror , that they may not sin . now , no scruple can be made of this , that to design the present and the future happiness of man , is a worthy and adorable effect of infinite and transcendent goodness , and if the end be so , how can the most agreeable and proper means to compass and effect it , be the contrary ! it is the goodness of the end that makes the means good. certainly , we ought to hold belief , that god hath very much obliged and engaged us , by dealing with us in a way so congruous , as that of menacing and threatning is ; nor are we able to defend our selves against so good , so pious a resentment , if we soberly consider ( this ) that he that threatneth , plainly shews he hath no mind to inflict ; and that threatnings are fore-warnings of evil , designed and intended to this very end , that those to whom they are made , may timely shun and avoid it . so iohn , o you generation of vipers , who [ by menacing you with it ] hath fore-warn'd you to flee from the wrath to come ? questionless he cannot but be good in threatning evil , who threatens it for that reason , that he may not be enforced to inflict it . this was the sense of clement of alexandria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — it is manifest that who so threatens evil , has no mind to inflict it , nor is he willing to do what he threatens . but why eternal punishments ? ( will you say ) i answer , that besides the justice of it , the menacing of infernal punishments ( the lusts of men are so exorbitant and high ) is not sufficient to subdue and quench them ; there must eternity be added to extremity in the torments , to make the threatning of them an effectual means to reclaim men ; and when that is done too , all is little enough ; there are millions in the world whom not that consideration , as tremendous and as direful as indeed it is , is able to deterr and fright from their vices . if the threatning of eternal torments can effect no more , how much i pray you would the threatnings of shorter ones effect ! future things are distant and remote , and what are so , do seldome influence . great punishments in another world would awe but little , if they were not also perpetual , it is the eternity that adds so much to the weight ; and the weight of the torments , that makes them over balance , when they are compared with the sin . purgatory is not half as scaring as hell. the emphasis of the punishment is as much upon the duration , as upon the kind of it . go you , sayes christ , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not barely into everlasting fire , but into the fire , the everlasting fire , the emphasis is on the everlastingness of it . so advantagious is the threatning of eternal torments , and so useful to the world , that the soveraign rector in taking that method , has not only given abundant proof of his wisdom and prudence , but also of as much benignity and kindness . a truth of which the antient heathen had a glimpse , and therefore they call'd the furies ( who are the executioners of divine revenge in the other world ) eumenides ; not ( as most too frigidly and poorly have conceited ) by reason of their imbenignity , inexorableness and inclemency , but for that ( by the punishments which they are talkt of to inflict upon the wicked ) they happily occasion very much good , benefit and advantage unto mankind . for so i understand phornutus , revera , saith he , speaking of the furies , sunt & hae deae venerandae , & eumenides , eò quod naturea benignitatem ad homines dirigunt , vindicando scelera . from what i have presented you on this head , it is not difficult to conclude what sense one ought to have of mr. hobb's notion of hell , and of the texts that concern it . he tells us , that the texts that mention eternal fire , eternal iudgement , or the worm that never dyeth , contradict not the doctrine of the second and everlasting death , in the proper and natural sense of the word death . the fire and torment prepared for the wicked in geenna , tophet , or what place so ever , may contitinue for ever , and there may never want men to be tormented in them , though not every one , nor any one eternally ; for the wicked being left in the state they are in after adams sin , may at the resurrection live as they did , marry and give in marriage , and have gross and corruptible bodies , as all mankind now have , and consequently may ingender perpetually after the resurrection , &c. now , not to mention the confusion and perplexity in this notion , what will mr. hobbs make of that description the evangelist gives of hell , wherein the torments of it are painted out so dreadfully by fire and brimstone , by a never dying worm , &c. it is but a solemn piece of mockery , a bugbear , a mormo that can only fright those weaker apprehensions that do not throughly understand and see it ? hell to those that know it , for all this tragical description of it in the gospel , is a paradise of pleasure , such a place as all the wicked would elect and choose for their heaven , a place of eating and drinking , of marrying and giving in marriage , and why not of quaffing , carousing and making merry ? in a word , no worse a place than this earth ; and the state of sinners in it , no worse nor better ( so over-merciful a god we have ) than that of men before the deluge . [ the wicked , saith he , being left in the state they were in after adams sin , may at the resurrection live as they did . ] as if the wicked in the old world , had in it suffered and undergone their hell , and that they had not been reprieved for that time , from the wrath to come . here is a hell for sinners that would tempt them to be so . is this wrath in the day of wrath ? this the utmost that god can do ? is tophet prepar'd of old , and geenna , and the lake of fire and brimstone , and the place prepar'd for the devil , and his angels , come to this ? is this the terrour of the lord , with which the apostles perswaded men ! who would care for hell , if this so soft and easie ae place be hell ! ay , but the fire is eternal . and what if fire and brimstone prepared for the wicked in geenna be eternal , and there never want men to be tormented in it , but that there be an eternal succession of the wicked to keep in and feed that fire ? this will not help the matter ; for though the fire be eternal , yet seeing there is no one to lye eternally therein , the punishment is not eternal ; not doth the perpetuity of the fire , bring an aggravation to the punishment and suffering of the sinner , since if he feel it not eternally , it is to him all one as if it were but temporal . what doth it matter to a criminal whose execution is to be but short , how long the gibbet stand , or how many others be hang'd on it after him ? so to interpret eternal fire , is to trifle with it . but this is a too absurd and gross conceit for me to exercise your patience longer on it ; wherefore to apply my self unto the last particular ; not to mention what abatement goodness may be thought to make in hell torment , since this is secret , i shall only endeavour to demonstrate what suffices for my purpose , that it is not want of goodness , no more than 't is injustice , to inflict eternal punishments on those to whom they are threatned , when the good designs and ends for compassing of which they were so , are altogether defeated . and in order to the stating and inlightning of the present point , i will offer all my notions and conceptions about it , under three heads . first , i will endeavour to establish this truth , that eternal punishments are not inflicted , but on the obstinate and irreclaimable . secondly , i will demonstrate , that it is but just to punish them eternally that are obstinate and irreclaimable . lastly , i shall evidence there is no want of goodness in inflicting of eternal punishments on such . so far the doing so is from being thwarting and inconsistent with it . that infernal torments are not inflicted , but on the obstinate and irreclaimable , cannot but be manifest to all that soberly consider , that the divine heart as well as divine arms are ever open to the penitent and converting , and that the great god , resenting as he is of injuries and wrongs , yet sheweth not his wrath for any , but on the vessels of dishonour , those whom he hath first endured with much long-suffering , who notwithstanding all his obligations on them , and all his endearments , audaciously persist as long as life enables , to provoke him . can any thing be more express , or more full , than is the declaration which he makes in favour of the penitent ? if the wicked will turn from all his sins that he hath committed , and keep all my statutes and do that which is lawful and right , he shall surely live , he shall not dye . all his transgressions that he hath committed , they shall not be mentioned unto him , in his righteousness that he hath done , he shall live . have i any pleasure at all that the wicked should dye ? faith the lord god , and not that he should return from his wayes and live ? again , when [ whensoever ] the wicked man turneth away from his wickedness that he hath committed , and doth that which is lawful and right , he shall save his soul alive , because he considereth and turneth away from all his transgressions that he hath committed , he shall surely live , he shall not dye . so manifest it is that none perish but the irreclaimable and unrepenting . for this reason as well as others are such forlorn wretches on whom infernal torments shall hereafter be inflicted , compar'd to chaff , to wild trees , to dry trees , they being so perverse , so corrupt , so desperately overgone with wickedness and lusts , that there is as little hope of working on them in the methods appointed by divine wisdom to that end , as of converting chaff into wheat , or of receiving fair , and good and pleasant fruit from a wild and crabbed tree , or from a wither'd and dry one . the chaff only shall be burned up with fire unquenchable . and the tree only that will not bring forth good fruit , is to be cut down . and what husband-man would not cut down a tree that is but cumber and burthen to the ground ? and this re-minds me of the second thing , which i propounded to be evinced , namely , that for god to punish with eternal torment the obstinate and unreclaimable , is so far from being hard and unrighteous , that there is nothing more agreeable to justice , and to the common sentiment and notion which we all have of it , than this. for first , if god inflict eternal torments on men , it is but what he told them of before that he would do , if they did not reform , ( which was fair ) he striketh not but after he hath threatned , so that if they would themselves , they might avoid the effects of his anger ; which if they do not , the blame and imputation is not to be laid on god , who deplores them , and who gave them warning , but on themselves that would not take it . on this consideration god himself insists to justifie his dealings , and when he had accounted thus for them , he upbraids the israelites with great . injustice and unreasonableness , for not acknowledging the equity and righteousness of his procedure . yet ye say , the way of the lord is not equal . hear now , o house of israel , is not my way equal ? are not your wayes unequal ? when a righteous man turneth away , &c. and when the wicked man turneth away , ezek. 18. 25 , 26 , 27 , 28 , 29. again , if god were good , and wife , and just in threatning as we have evinced him , he cannot be unrighteous , evil or unjust in inflicting ; it is but vindication of his word , and what he is obliged to in point of honour , and in point of justice to himself , to make them to feel the verity and truth of comminations and threats , who heretofore did mock and scorn them . they who do not reform and convert upon the threatening of eternal death , when god makes it , do by interpretation laugh at that , and dare him ; it is as if they should say , we care not for his threats , nor fear them , let him that makes them do his worst . and what shall god in honour then do , when he is challeng'd to do his utmost , but the justice which he owes himself , to make them feel the dire effects of his extream displeasure , who so despis'd it and him ? should he only threaten and not inflict , what were his threatnings , but ridiculous fooleries ! once , threatned he has , and he will execute his threatnings . he cannot deny himself . and supposing it to be a piece of high justice to god , it cannot be unjustice to the sinner , to make him an eternal instance of divine displeasure , for ut verum vero , sic justum justo consonat . there is as great a consonancy and agreement in all things which are just , as there is in all things which are true : what is but just to one , that cannot be unjust and unrighteous to another . indeed it is the goodness of the great god to bear with men so long , and to try so many and so likely methods to reclaim them : but it is but justice , when all endeavours to reduce them , become unprofitable and vain , to let justice to himself , and to the sinner take its course . i say justice to the sinner , for he inflicts but what the sinner merits . we have already proved an infinity of guilt in every sin. finally , there is so great reason that the obstinate and irreclaimable should be eternal instances of wrath , that by the light of nature , many wise and knowing men among the heathen thought so . for socrates , plato , plutarch and many others , though , as i have shewn already , they held infernal pains to be medicinal and purgatory , and in that respect to be finite , yet they also held , that persons overgone with wickedness and vice , who were obstinate , perverse and irreclaimable , are given up unto erinnys to abide in torments , with that most dreadful fury for ever . the crime is great saith aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is immedicable . if sayes plato , any for the greatness of their crimes do seem incurable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them a iust fate does hurry into tartarus or hell , from whence they never return . thus he in phaedo . and i find the like in his gorgias . thespesius in plutarch reports the same . so just it is and so righteous to make the obstinate and irreclaimable to suffer torments as everlasting as their souls . but you will say , perhaps it may , but how good is it ● for though it may be called goodness to awe and threaten men with endless torments in order to reform and imbetter them ; and , if they will not be imbetter'd and reformed by the threatning , it may be iustice , but how can it be called goodness to inflict them ? i might answer , as some others have before me , that divine iustice is a perfection , and consequently a kind of goodness , that there is no possible inconsistency between the former and the latter , that to be just is to be good. but that , since the objection doth proceed of moral , and not of metaphysical and abstract goodness , it would look too plainly like an evasion , rather than an answer , to think to put it off and baulk it with this . wherefore taking goodness in a moral sense for kindness , benignity , clemency , i hold my self obliged to evince there is no want thereof in the execution of divine justice , by inflicting infinite eternal punishments . nor is there , for certainly there cannot be a want or culpable privation , absence or defect of goodness , in administrations wherein it ought not properly to be ; privation or want it is absentia debiti inesse , the absence of that which ought [ one way or other ] to be in or present ; and therefore seeing goodness it self obliges not the great god to shew it in the mentioned circumstances [ on the obstinate and irreclaimable ] and consequently , it ought not to be further exercised on them , there is no want thereof , if it be not . now there can be nothing clearer , than that goodness obliges not the great god to give perpetual demonstrations of it to the irreclaimable and obstinate ; for divine goodness , as the humane , is seated in a middle between the two extreams of cruelty and weakness , and is to be directed in the exercises of it by reason and wisdom . now it is against all reason , that goodness which is but cast away upon the stubborn and incorrigible , should be everlastingly continued to them ; for if it were , the exercise thereof in such a circumstance , would not deserve the honour of that name , since , though to bear long be goodness , to bear alwayes , and with the insolent and froward , is not so , but weakness . goodness obliges not god to shew it where there is no reason he should , and where there is no reason he should not . god owes juslice to himself . he is his own end. hear aristotle in the case . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — they who manifest no displeasure for the things for which they ought , seem fools , as well as those , that are not angry neither as , nor when , nor with whom they ought : for they seem to be without sense and resentment , &c. but to exemplifie the reason , to render't more convincing ; what if a father , after he hath long threatned his disobedient and rebellious son with disinherison and utter displeasure , do at last upon his sons persistance in his follies , proceed to make him feel in effect what was threatned , doth it argue any want of fatherly affection , or kindness in the parent , whose bowels yearn , who would rather than the better part of his estate , it may be of his blood , he could reclaim and turn him ? no , but a noble and exemplar piece of iustice which he owed to himself ; which if he had not executed in the present circumstances , after so much injury and affront done to him , and so much patience and endurance exercised by him , the world would accuse him of impotent and fond indulgence , and of most pittiful weakness . and is so irrational and impotent a fondness inexcusable in man that hath infirmity of nature to apologize and plead for it , what would it be in god that hath none ? 't is reason only obliges to be good. indeed so long there is reason to be good , in the reason of goodness , as there is no reason against it . to be good against reason , is folly and weakness , not goodness . but it may be , you will say , but why so much haste then ? and why doth god precipitate a sentence , which he might much longer defer ? perhaps , had he but deferred it a little longer , those that have not converted , would convert . i answer , every man hath his time , and the order of the universe , that frame and constitution of things , whereby they ever are in flux and revolution , allows no more ; many they be who are to act their parts on this terrestrial stage , and those that are before must go off , and take their leaves , to make room for those that follow : every one must have his turn , there is a settled law and order of nature , and , according to it , one generation passeth , and another cometh . one must pass , that another may come . now 't is highly rational and congruous , that divine wisdom should conform to the laws it self hath made ; and no less so , that this consideration of the shortness and uncertainty of humane opportunities and seasons , should excite in man a due and thorough care to improve them ; it being extream weakness for him , by any omission to neglect and trisle with the present , that knows himself not sure of the future ; it is , to day if we will hear his voyce . this is the great reason why god has rendred humane life so uncertain , namely , to prevent the oscitancy and delayes , that man is subject to , i come as a thief in the night , watch therefore . nor may it be thought that longer time would effect what those advantages the present time affordeth doth not . nothing will reclaim the irreclaimable and obstinate ; that very space to repent , which doth intenerate and mollifie the vertuous and ingenuous , it but confirmeth and emboldens the stubborn and wicked ; there is enough afforded in the present time to operate on those that do not harden their hearts , and no forbearance , no patience will have a good effect and operation upon those that do . to day if you will hear his voyce , harden not your hearts : his voice is loud enough to make men hear , if they harden not their hearts , and stop not their ears . in fine , how long should god try ? what bounds and limits would you set his goodness ? when he hath stay'd one year , would you not demand another ? when he hath waited one and another , perhaps if he would stay the third , the sinner might repent ; and you might as well demand a thousand years as one , and as well a myriad of years as a thousand . how long shall god await and expect ? surely for ever , if delinquent man shall vote it . man will never think that god hath tryed long enough , and god only knows when he has . thus i have evinced all i undertook to do upon the first argument , and all was necessary i should . i have evinced that there are eternal punishments ; that there is equality and proportion between the punishment ( as endless and eternal as it is ) and the sin ; i have evinced that the threatning of eternal punishment , in order to the compassing the present and the future weal of man , is an instance of divine benignity ; and also that the infliction of them on the irreclaimable and obstinate is a great evincement of divine justice , and none of any want of goodness , kindness or clemency . and now when i recall my thoughts , i find them tempted to suggest to me , that all the labour i have put my self to in writing , and ( put ) you to in reading is superfluous ; the matter might have been concluded more effectually in fewer words . for what if god whose only end is his glory , and the demonstration of himself in all his attributes and perfections , willing to shew his just and dreadful wrath upon his open enemies , should execute and hang them up in chains of darkness , to make them everlasting instances and monuments thereof to saints and angels ? what if god will ? and i the rather stand on this argument , because it looks so like the great apostle's , but o man , who art thou that replyest against god ? shall the thing formed say to him that form'd it , why hast thou made me thus ? what if god willing to shew his wrath , and to make his power known , endured with much long-suffering the vessels of wrath sitted to destruction ? we ought to acquiesce in all divine appointments , and to believe them ( to be ) just , when we know them to be gods , because his will is justice , and it is his prerogative not only to ordain the time when , and the manner how , but also the duration and extent of all the punishments of the wicked , how long they are to endure , as well as of what weight they ought to be . for so pindarus in plutarch , so religious was he in this point . quod , &c. inter multos alios pindarus quoque testatur , qui optimum appellat artificem , gubernatorem & dominum rerum omnium deum , utpote verè justitiae factorem & creatorem , cui soli definite convenia● , quando , quomodo , ac quousque scelestorum unusquisque plecti debeat . and so much for the first argument , the seeming inequality of infinite and eternal punishments to finite transgressions , i now proceed to the second , from the nature of punishment . punishment , say you , ( according to the notion we have of it , ) is either for the good of the whole , or of the part , and 't is inflicted , not to torment the criminal , but either to amend him , or the society of which he is a member , that both may enjoy the comforts and the sweets of it : but what of good in everlasting punishment is there to either of these , &c. i know not whether the present argument will signifie the less with you , ( for with me it will not ) after i have told you that the notion it is bottomed on , is mr. hobbs's , and that it is in him i find , that the law of nature ordaineth that no revenge be taken upon consideration only of the offence past , but of the benefit to come , that is to say , that all revenge [ by which he means punishment ] ought to tend to amendment either of the person offending , or of others by the example of his punishment , which ( sayes he ) is sufficiently apparent , &c. a notion so unhappy in its tendency and influence , that it will effectually perform what you urge it for , in all that can design so ill to improve it . of this its tendency mr. hobbs himself is well aware , and therefore he endeavours to remove the scandal he foresaw his dogme would on this account administer to serious and considerate persons ; but in such ● way as really does aggravate it , concerning which i shall say more hereafter . but to return to you . it was not ( i believe ) from mr. hobbs for whom you manifest no good resentment , that you received this notion of punishment , nor do i think you comprehend the hobbists ( though you see you might ) when you say the notion we have of it — there are other persons of a fairer reputation in the world both for learning and religion than you perhaps esteem mr. hobbs , or any of his sectaries ( to be ) who are of the same side you take . what plutarch's notion of punishment is , you may inferr from what i have already offer'd on the first argument ; and for seneca and plato , both of them seem entirely yours . seneca sayes expressly , and for what he saith , he quoteth plato , that this ought to be consider'd in every infliction of punishment , that it be designed either to amend the wicked , or to remove them , and that in both , respect ought not to be had to what is past , but to the future , for asmuch as plato affirmeth , no prudent rector will inflict punishment on any man , because he hath offended already , but lest he should offend again ; it being impossible that things past should be recall'd , but not so that things future should be prevented . but happily , you will like it better in his own language , and therefore take it so . hoc semper in omni animadversione ( saith he ) servabit , ut sciat alteram adhiberi , ut emendet malos●● alteram ut tollat . in utroque non praeterita , sed futura iutuebitur . nam ut plato ait , nemo prudens punit , quia peccatum est , sed ne peccetur . revocari enim praeterita non possunt : futura prohibentur & quos volet nequitiae male cedentis exempla fieri , palam occidet : non tantum ut pereant ipsi , sed ut alios pereundo deterreant . lipsius affirmeth this passage to be cited out of plato de legibus , and for that purpose he produceth the following text , which indeed hath something like it . — e platone haec sumpta 9. de legib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but i find a more express and pertinent one in his protagoras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor is this the only pertinent citation to be had in sene●a , there are many more of like import , of which yet there is but one that for its fulness and conformity of sense to yours , i shall at present note ; 't is in his first book of clemency , wherein there is the following paragraph . transeamus ( saith he ) — ad alienas injurias : in quibus vindicandis ●aec tria lex secuta ●st , quae princeps quoque sequi debet : aut ut cum quem punit , emendet , aut ut p●●na ●jus caeteros meliores reddat ; aut ut sublatis malis securiores caeteri vivant . but to come nearer home , i find a learned man , and he one that though he were not a profest divine , yet in divinity has merited in many things as much as most that are , i mean grotius , who owns the same notion of punishment with that which you propose as yours , for he saith , ius puniendi in rectore , &c. non est aut jus absoluti dominii , aut ius crediti . probatur hoc primo ex fine , qui optime sole● distinguere facultates . nam ius absoluti dominii ut & jus crediti comparatum est ejus gratiâ , qui id jus habet : at jus puniendi , non punientis causa existit , sed causa communitatis alicujus . poena enim omnis propositum habet bonum commune , ordinis nimirum conservationem onem & exemplum : ita quidem ut rationem expetibilis , non habeat , nisi ab hoc fine , cum jus dominii & crediti per se sunt expetibilia . hoc sensu deus ipse dicit se poena eorum qui puniuntur non delectari . and i will add to grotius his testimony , for the resemblance and conformity it hath therewith , that of a worthy person of our own , who also tells us ( as the author last mentioned ) that the obligation to punishment arises from the injury the publick sustains by the impunity of crimes , of which magistrates are to take care , for the reason of punishment is not because a law is broken , but because the breach of the law tends to dissolve the community by infringing of laws , and the honour of those who are to take care of them ; for if we consider it , the measure of punishment is in a well ordered state taken from the influence which crimes have upon the peace and interest of the community , therefore , pride , avarice , malice , are not punish'd by humane laws as severely , as theft , &c. — so that the common note talked of fiat justitia & pereat mundus , is a piece of pedantry , rather than true wisdom — and that hence it appears in humane laws , the reason of punishment is not that such an action is done , but because the impunity in doing it may have a bad influence on the publick interest , but in debts the right of restitution depends upon the injury received by a particular person , who looks at no more than the reparation of his loss by it . i make no question but whatever perswasion you may possibly have had before , you have this now , that i will do you all the right imaginable in the argument , seeing i acknowledge ( that ) the notion that is its basis and foundation , hath such authority to countenance and favour it : which that i may , i shall reduce the reason which you urge , to form , and so display it in its utmost evidence and force , and then joyn issue upon it . and in forms it runs thus , all punishment which is inflicted justly , is inflicted either for the good of the whole , or of the part . but everlasting punishment as such , is neither inflicted for the good of the whole , nor for the god of the part. therefore everlasting punishment as such is not inflicted justly , and consequently , not at all . for everlasting punishment is none , if not just. or thus , all iust and righteous punishment is inflicted , not to torment , but to amend the party punished , or the society whereof he is a member , that both may enjoy the sweets . but infernal everlasting punishments are not , cannot be inflicted to amend the punished , or the society , but only to torment the offendor . therefore , &c. this is your argument in form , wherein i take it to be so conclusive , so cogent against mr. hobbs and men of his perswasion , that i see not how on his principle the force thereof is avoidable . the answer he vouchsafech it , is utterly uncapable of being applyed , neither of the propositions in the mentioned syllogism , are in the least considered . a truth you will assoon acknowledge as you shall have read what he sayes . concerning revenge , saith he , which by the law of nature ought nor to aim ( as i have said r. 3. sect . 10. ) at present delight , but future profit , there is some difficulty made by such as object the continuance of punishment after the day of iudgement , when there shall be no place neither for amendment , not for example . this objection had been of some force , if such punishment had been ordained after all sins were part , but considering the punishment was instituted before the sin , it serveth to the benefit of mankind , because it keepeth men in peaceable and vertuous conversation by the terror , and therefore such revenge was directed to the future only . who seeth not how unapplyable to either proposition in the mention'd argument this answer is ? besides the great harshness , that revenge should not regard the past , but the future ; and as great a mistake [ or ignoratio elenchi ] as if the thing is question were the instituting and ordaining of eternal punishment , whereas indeed it is the inflicting , between which there is no little difference ; since if the menacing and threatning of revenge respects the future , yet the execution and performance of that revenge , doth in common sense regard the past. wherefore seeing mr. hobbs's answer will not satisfie a thinking man , i must essay to give the argument another , wherein though i might content my self simply to deny the major , namely , that all punishment which is inflicted justly , is inflicted either for the good and reformation of the party punished , or for example to others : yet considering of how great advantage it may prove , not only to detect a false notion of punishment , but instead thereof to settle and establish a true one , i shall in order thereunto expartiate in my answer . and there are four things that i will do in it . first , i will consider punishment in general , as abstracting from divine and humane , and so from common notions , endeavour to explain the nature of it , and the ends , where i will shew it to be vindictive . secondly , i will shew , that the notion of revenge is not incompetent to god , but that he is a revenger . thirdly , i will shew , that all infernal punishments are vindictive , or that they are revenges . fourthly , i will answer those objections that either mr. hobbs's principles , or other mens suggest against what i say concerning eternal punishment , and ●he person than god sustains in punishing . to the first . and what is punishment in the common sense and notion which all the world has of it , but infliction of some evil [ of pain ] on an offender for some past offence ? or as others judge it fitter to express it , an infliction of a natural for a moral evil. malum pane propter malum culpe , malum passionis propter malum actionis , evil of suffering for evil doing . indeed the notion strictly taken , immediately agreeth but to corporal punishment , as it is distinguisht from pecuniary , that being called poena properly , this mulcea ; but yet it secondly agrees to mulcts also ; for these , though in propriety of language they be not called pains , are yet called penalties ; to signifie they are not punishments , but in that respect wherein as evils , they do afflict and pain . this then is the true and proper notion , and the most agreeable to holy scripture , of punishment as it abstracteth from divine and humane , and it importeth in it somewhat as the matter , somewhat as the form . for the matter , it importeth pain ; for the term pain in english , is deriv'd from poena , the word for punishment in latine ; and indeed what ever is inflicted could not be a punishment unto the party , if it did not some way pain him . for the form , it importeth a relation to committed sin , in recompence of which , and as a thing deserved , the pain or evil is , inflicted ; for pain inflicted without relation unto some offence and transgression , may indeed be called an affliction , but to make that pain a punishment , it must regard some injury , some wrong done , for expiating which it is inflicted . thus punishment it is retributive , and that it is so , the very terms that signifie it in the greek , do also manifestly show ; in which language it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all which imply a retribution and so the learned selden understood it , who sayes , ex ratione & essentiâ poenae proprie dictae est ut pro peccato seu culpa aliqua impendatur , &c. omnigena enim est partim retributiva , &c. in this notion punishment is really revenge , and indeed in general is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or revenge by plato in gorgias , vindicta by a. gellius , and ulpian that great lawyer , defineth it vindicta noxae , a vindication of received wrong . for what other is revenge , than what i have described punishment , a retribution of evil , a rendring evil back again for evil received , or a making him to suffer evil , that hath first done it : only , it looks in common usage , as if in some formalities they differ'd , and that to make revenge punishment , there were requir'd a sanction of it by law , as if to render evil , where there is no law to countenance and favour it , were bare revenge , but where there is , it were punishment . this i say , it seems , for whether any such distinction be indeed to be allowed or not . i make a great question , for as much as all revenges antiently were called punishments , genuine and proper . so pausanids , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antients were wont to call revenges punishments . nor is castigation or chastisement ( whatever scaliger and others think ) to be excepted ; for as punishment , it is retributive , it looketh backward , and is inflicted in the name of merit for some transgression past , and consequently is revenge ; though as it looketh forward to the future , and is intended to reform the party , and to prevent his doing so again , it is but a remedy , or medicine . i say it again , that castigation in the prospect of it , is not punishment ; and in the retrospect it is revenge ; and so saith selden in the place before quoted , omnigena enim est partim ●altom retributiva , tametsi simul etiam fuerit medicinalis , ut in scholis loquuntur , seu emendationi sive ipsius peccantis sive aliorum adhibita . neque , san● platonicum illud neminem prudentem punire quia peccatum est , sed ne peccetur , verum satis esse potest , nisi intelligas , &c. and from what i have already offer'd it doth evidently follow , first , that it is not warily expressed by you , that punishment is not inflicted to torment the criminal , you might as well have said , that punishment is not inflicted to be punishment ; it is essential unto punishment to be afflictive , for otherwise it could not be the issue and effect of wrath or anger , which yet i shall evince it presently to be . to vex and grieve the offender is the proper end of anger , and its proper design , and it is in this , as aristotle tells us , that it differs from hatred and malice . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this brings me to the second consectary , that all punishment as inflicted on transgressors for offences p●st●inia● issue and effect of anger , for what else is anger but as aristotle hath defin'd it , and as our own experience sensibly evinces it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appetition in desire of revenge , and consequently , punishment is in satisfaction and contentment to anger . hence the scripture paraphrases punishment , by the letting out of wrath or anger . i know the famous scaliger defineth anger otherwise , that it is not appetit●●s ultionis , but depulsinis , not a desire of revenging , but ●verting evil. a notion not a little opposite to common sense , and to be admired how possibly it could be his , who was so wrathful and vindictive a man , and when from his own experience , was as capable is ever any was of knowing better . but i take the answer to him to be very pertinent , which cardan , a scholar as substantial and as real , and every way as great as himself , has given long ago on this occasion , verum locum ( saith he ) & 〈◊〉 open invenit , quibas , suaes ineptias dissunderet . utinam vera esse●t quae definit : saepe anim ●●lia quaer●r● soleo , que non nvenio ●piud uliquem . sed absit ut ab illo accipiam , qui nec ab aliquo veterum significata haec accipit , nec ostendit quod ita fi●● sed vult , quae simplics narrationi , 〈◊〉 dictatori , atqui●e ovacula ●●ipiam , &c. — again , the sentiment of s●nec● that noble stoick , which also gratius owns as his , that justice is not ira , but ratio , that justice is reason , and not a●ger , is alledged . a● if , it were impossible that justice should be reason , if it were anger . a notion worthy only o● persons who believe the affection to be intrinsecally evil , or who understand them in their irration●● excesses only , as seneta did when he talked so , and not of those that can believe that they be natural that they are ascribed to god that under regulations and within their bounds , they are not evils , but perfections , we may be ●ng●● and not sin . for my part , i am with those philosophers of whom i read in plutarch , who think that there is reason in passion . once animal in man is rationale , humane passions , regulated and conducted by the mind , are no irrational extravagancies , or emotions opposite to humane reason , but vertues that partake it , and in themselves accomplishments that integrate the humane nature , without which it would be lame , imperfect , defective . in a word , vindictive justice , as justice , it is reason ; as vindictive , it is anger ; and though it be not that anger which is excessive and extravagant , a thing so far from being governed by reason , and participating of it , that 't is inconsistent with it , and is a perturbation that transports a man beyond all bounds . yet anger it is , as anger is that rational inclination that a person hath to vindicate himself , for those indignities and those affronts that are done him . in this sense all punitive justice is anger , and in this sense also 't is reason , so that 't is not true to say , that justice is reason and not anger , for punitive justice is both , it is reason and anger , or reasonable anger . in fine , i oppose to seneca's authority , that of plato and of aristotle . so much in general for the nature of punishment . now touching the ends of punishment , and that division which is made thereof in reference to them ; i say , that seeing there are several parties in every punishment that is inflicted , of which the one is agent , he that punishment ; the other patient ; he that is punished , and then the circumstants and standers by . the punishment may bear relation to them all , and in conformity to those relations , as it is expressed by several titles , so it also has as many several ends and designs . for first , in relation to the agent ; or to him that doth inflict , in which respect they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or revenge , it is design'd in satisfaction of his anger , to assert and free him from contempt offer'd , and so to make reparation to , his lost , or injur'd honour . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as a. gellius — iccircoque id vocabulum à conservatione honoris factum putant . that reparation of lost and injur'd honour is intended in revenge , or punishment , is unquestionable , in as much as revenge , which i have defined retribution of evil , is not only expressed in common language , by i will be quits with him , i will meet with him , i will be even with him , in respect of which it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ie ) re●aliation ; but 't is also expressed , by i will make him know himself , i will make him know whome he hath to do with , before i have done with him ● and this is reparation of assaulted honor. hence it is that vindication , which originally and at first did signifie revenge , was afterward employed to signifie assertion or defence ; because the true design of revenge is to assert and free the taker of it from that contempt , and that neglect which was shewn him . and truly , there is nothing sweeter than revenge , as it atchieveth this end ; it carries in it so much satisfaction and gratification , something so agreeable and so delightful , that common sense as well as aristotle tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge is sweet . no wonder therefore that it is so natural to seek revenge , since it is so sweet ; there is nothing more delightful than to overcome an enemy , and to regain lost honour ; a delight so pure , so abstract , that t is ' not unworthy of almighty god himself , who is affirmed to assume it . he rejoyceth over his adversaries . 't is is relation unto this end , that anger cannot satisfie it self , as malice does , that evil be inflicted upon him that hath provoked it ; it requireth further that he be sensible of that evil , and who inflicted it ; for if he be not , it cannot compass this its end thereby ; it removeth not contempt , it maketh not the enemy to know himself , no nor to know him neither with whom he hath to do . in fine , this end is so inseparable from punishment , that whosoever does inflict this , must needs propose it ; and if he do not actually propose it , he is in reason to be interpreted to do so virtually , in respect of the person he sustains , which is of one so impaired , so injured in his honour by some contempt shewn him , that he cannot choose but vindicate it . this is the proper end of punishment as punishment , and in respect of this , punishment is meer punishment . hence god when he threatens to revenge and punish , words it , i will make them know that i am the lord , &c. so much for punishment as it respects the party that inflicts it ; but as it respects the party punished , so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or castigation , and is intended for his good , and amendment . for instance , a father so corrects his child , a master his servant , not meerly by way of vindication , for that he hath been bad , but by way of reformation , that he may be made better . folly is bound up in the heart of a child , and the rod of correction must fetch it out . thus punishment is physick . but if we consider punishment in reference to the standers by or assistants , so it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or example ; a word used also in the scripture , ioseph was not willing to make mary a [ publick ] example [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and those things are written for our examples [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and is designed to deterr and fright others from committing like transgressions ; and thus also punishment is physick . and so much for the first particular , to explicate the nature and the ends of punishment , wherein i have evinced it ( as such ) to be vindictive ; i now proceed to the second , which is to shew , that punishment in this notion of vindictive , is not incompetent to god , but that as he punishes , so he is an avenger ; and that the punishments which he inflicts , are not only castigations and examples , but revenges . and there is nothing more perspicuous than this truth ; for first , therefore he assumeth anger , wrath and indignation to himself , nay , jealousie , to shew he minds his glory , that he will not bear contempt , that it is no good despising of him , that if he be despised , as he wanteth not the power , so he will not want the will to avenge for it . the thought that god will avenge ; it striketh men with fear , and the fear of god is the beginning of wisdom ; they that fear him cannot flight him . so aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that fears cannot flight or contemn . again , he hath ingrafted a vindictive principle into every thing that hath sense ; there is not a worm but has it , and he that hath ingrafted revenge , shall not he revenge ? for if he that planted the ear , must needs hear , and he that made the eye , must needs see ; and he that gave a heart to man , must needs understand ; then surely he that hath implanted in every living thing a principle of revenge , in order to its own defence and conservation , must needs be one himself that will take it . thirdly , and it being legible and manifest in nature , no wonder if the very heathens saw it . for besides the adrastia and nemesis of the poets , that sanctuary and asylum ( that ) they have made 〈◊〉 injur'd vertue , i find as much in livy , ad deos vindices entolerandae 〈◊〉 confugiam . so seneca , s●nt 〈◊〉 immortales lenti quidem sed certi vindices generis humani , &c. and there is a plain and full assertion of it in the laws of the twelve tables , of which the first ( we have ) is , ad divos adeunto caste ; pietatem adhibento , opes amovento , life up pure hands to god ; exercise piety ; use no costly and expensive ceremonies . qui secus faxit , deus ipse vindex erit . he that doth otherwise , god will take vengeance upon him . it is deus erit vindex , not erit judex , cicero's observation , it is not that god will judge , but that he will avenge . fourthly , but i insist too long in arguing a point that is so manifest for what is plainer than that god is one that executeth vengeance , since he appropriates it to himself ; vengeance is mine , and i will repay it ; for he not only own himself therein to be a revenger , but he claims it as his great prerogative to be so ; vengeance is mine , it is not man's , i will repay . and no less than this did seneca imply in saying , let this therefore be for our comfort , that although our frailty omitteth revenge , there will be some one who will revenge us on an audacious proud and injurious enemy . but you will ask me , why doth god appropriate vengeance ? and how doth he execute it ? i answer first to the first question , that therefore vengeance is appropriated unto god , because in every wrong , iniquity , injury or sin , which in its utmost comprehension and extent he hath severely forbidden , there is contempt of him ; and his command , so that though the hurt and injury be done to man , yet there being also in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neglect of god , it were an insolence that could not be excused , for the creature to take the matter out of his creators hands , who is infinitely more concerned in it than he . this were for man to frustrate and defeat ( as much as in him lyes ) the vindication and revenge of his superiour and lord , and by a presumptuous execution and pursuit of his own . god sayes , vengeance is mine . i am more concerned in the injury than thou . thy enemy wrongs thee , but he contemns me ; and therefore since it is so much my interest to see it taken , do thou leave the revenge to me . and to leave it to god , is but a piece of deference and respect we owe him . so aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is pie●y ( as one doth paraphrase it ) to leave the matter to god , who if there be any fraud or cozenage , will surely revenge . and how is vengeance executed by him , which was the second question i supposed you to put , but either immediately and in his own person , or mediately and by his ministers of state and magistrates ? vengeance is god's , but he hath betrusted it with men to execute and let it out ; i have said ye are gods , magistrates that bear the name , they have the keeping of the honour and vengeance of god ; it is god hath put the sword into their hands , and to appeal to them for vengeance is to go to god for it . god doth revenge , when they do , vengeance is mine , and i will repay . this is the charter wherein the magistrates vindictive power , or right of the sword is conveyed . men must not right themselves , it is god must right them . for this end he hath appointed men on earth in his name to do it , this is the basis and foundation of magistratical power , and this is the sole consideration that makes the prosecution of injuries lawful . were not magistrates gods , there could be no complaining to them , for redress of grievances , nor going to law before them , in vindication of our rights and properties , for vengeance is gods. i make no question , but by this time you see the little excursion i have made in this particular , is not impertinent , but that i was obliged to it , to obviate the prejudices some have taken up against the vindictiveness of punishments in general , and consequently of divine ones ; namely , that humane punishments are so rectoral , as not to be vindictive or effects of anger . but you see now , that magistrates as rectors are gods , that as such , they are invested with vindictive power , and are in the place and stead of god , to execute his anger for all dishonour and contempt done him ; so that the obligation unto punishment , in a rightly instituted common-wealth , ariseth not only from the danger that not unlikely may accrue unto it by the impunity of crimes , but also from the dishonour and affront is offer'd in them unto god , the soveraign rector . so far is fiat justitia , ruat coelum , from being a piece of solemn pedantry . yes , it is a principle of solid and substantial wisdom . god is the first author , and therefore he is the utmost end of humane societies , 't is by him , and therefore for him that kings rule , . and princes decree justice . of this perswasion were such illustrious romans as accused of parricide ( for having murdered his sister ) that horatius ( one of the tregemini ) to whom all rome was so obliged , and so freshly ; and what they urg'd in order to procure justice upon him , evinces that they thought the doing of it on all wisdom , and that as much as common-wealths are interessed and concerned in punishments , all-mighty god is more . hi longa oratione proserebant lges ( sayes dionysius ) que nemini quempiam indemnatum occidere permittunt : recensebantque ; exampla deorum irae in civitates que inulta sivissent scelera . yes , and in the same cafe , so scrupulous and tender was the king himself , that though the people upon appeal made to them , had acquitted that deserving criminal , yet tullus hostilius out of the great respect , fear and reverence which he paid to his deities , would not but in the way of expiation and sacrifice . rex ramen non contentus hominum calculis , & de religione solicitus , accitis pontificibus jussit placari deos , atque genios , & caede iuvenem expiari legitime . nor is what i now assert with so much confidence , more than what the great apostle hath asserted long before me , in rom. 13.1 , 2 , 3 , 4 , 5. for nothing can be plainer , than that in the text alledged , paul affirms what i have , ( 1. ) that the magistrate is a revenger , for he not only calleth him a terror to the evil ( which implyes it ) but in terms a revenger . he is the minister of god , a revenger . ( 2. ) that revenge taken by the magistrate , as the sword with which he takes it , is god's . he beareth not the sword in vain , he is the minister of god. ( 3. ) that punitive justice is vindictive , and punishments effects of wrath , not the wrath of man , but the wrath of god , he is the minister of god to execute , what ? justice to be sure . but that justice is wrath , divine wrath ; he is the minister of god to execute wrath . and my assent to these assertions is unshaken , notwithstanding that i find objected , that the measure of punishment is taken from the influence that crimes have upon on the peace and interest of the community , pride , avarice , malice not being punished by humane laws as severely as theft , &c. but this moves not me . for first , humane laws ( as also law-givers ) are not alwayes what they should be . and we must distinguish humane laws . for these are either universal , such as are coincident with laws divine , and do prohibit or injoyn , what they do : or else municipal , and more particular , founded only on the profit and utility of such as consent to them . now humane laws of the first sort , which i called universal , are properly laws , and do oblige the conscience , as being of divine appointment and sanction , and the punishments annexed to them must be executed on offenders , they being vindicts and concerning god. but humane laws indeed of the second sort , which i would rather call agreements of the people or compacts under a forfeiture , do oblige no farther , than as they are of advantage ; nor by the breaking of them incurr you other danger than of the forfeit was agreed on , to those to whom you have made it , who may dispence . for every one may depart with his own right , though none with anothers . again , if pride , avarice , malice are not punished by humane laws of the first sort as severely as theft , &c. so neither are they in the present world by the divine , which yet regard god ; and it is because they have not that malignant influence upon the publick , which theft and others like it have , and consequently , that in that respect they are not so evil. but thirdly , though the measure of punishment be taken as you see i grant in part it is , from the influence that crimes may have upon the peace , and interest of the community , yet it follows not but that such punishment inflicted , may be vindictive . and vindictive 't is , for god ordained it . and he ordaineth greater punishment for such than other crimes , for that they having tendency to ruine and dissolve common-wealths , which it is as well his care , as great concernment to maintain and uphold , are more offensive and provoking to him , than others . nihil est ( sayes cicero ) illi principi deo qui omnem hunc mundum regit , ( quod quidem in terris fiat ) acceptius quam concilia , coetusque hominum jure sociati , quae civitates appellantur . and so much for the second head. i am now in the third place to shew the kind and species of eternal punishments , whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whether they are meer revenges , in satisfaction and contentment of divine justice and anger ; or castigations , intended only to reform and amend the punish'd ; or in fine , examples , design'd to edifie the standers by , and make them careful what they do . and to be plain , i hold eternal punishments now threatned , and one day to be inflicted on the wicked that despise them , all vindictive , or effects of wrath ; and that the great design and end of god in them is to rescue his engaged honour and glory , and to satisfie and please himself in trophies of his justice , and in triumphs over vanquisht enemies . now that eternal punishments are principally , if not solely designed for the honor , glory , triumph of the great god , is evident , in that the day of iudgement ( wherein the sinner shall be damned to them , ) is the last day ; when all administration , government and rectory shall cease , and be no more ; and consequently cannot be intended either in favour of the punished themselves , or for examples to others . perhaps some who love hypotheses , as many do in this too curious age ; will tell you , that the eternal punishments and torments of the damned are examples unto saints in glory , and that they are designed as a means to settle and establish them in that condition ; it not being to be thought that any in it can incline to change , when they shall ever have before their eyes so dire examples of changing . and socrates in plato , who makes the damn'd in hell examples unto those in purgatory , is in part of this opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( sayes he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — but others are extreamly wicked , and by reason of their wickedness become incurable . of these , examples are made , who indeed being incurable , receive themselves no advantage and benefit , yet others do , who see them suffering for their sins , the most extream , most sharp , and most tremendous torments , and that to eternity . and for confirmation of it , it may be colourably offer'd , that the devil who affected to leave his first habitation , and to change it for another , had not had an instance them of that exorbitancy and folly in any kind ; nor had adam , whole easie nature was abused by that serpent into a like extravagancy and weakness with his , then had one in his own . for had either of them had an example , it is to be presum'd , he would have found therein a perfect cure for curiosity , that impotent and fond emotion , which prov'd so fatal to both . i say curiosity , which i apply as well to faln angels , as to faln adam , because it seemeth not unlikely , an unhappy curiosity of knowing this inferiour world , and perhaps of making an experiment of misery and evil , whereof hitherto they had but heard , that rather than pride , or any impotent and senseless ambition of being either equal or superiour to their maker ( as the most think ; ) or , ( as tertullian and cyprian do ) their envy at the honour and happiness of man was the lust inclining them to leave their first habitation , and to exchange't for another . this was that which made them descend , they were disposed to try those other regions . and really the history of their fall or descent , as it stands on record in the sacred volume , which is not much unlike what socrates in plato hath concerning it , countenanceth this opinion , it being said in iude , that they kept not their , original and first state [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but ( which is added exegetically ) that [ as persons not contented with it ] they left their proper habitation . in doing which , as they committed sin and evil , so they found its punishment : god for that extravagance and weakness ( of theirs ) both excluding them for ever from heaven , and converting the place they so affected to be in , into a hell to them , 2 pet. 2. this is the less improbable , for that they tempted eve and adam with the same consideration , you shall be like to elohim ; presuming ( as it may be rationally thought ) that that was likely to become the most efficacious and successful bait unto others , that had proved but too powerful a one unto themselves . they by elohim but meaning themselves , which yet was understood by adam ( probably as they would have it ) to signifie god. thus the devil put a fallacy and cheat upon our first parents , and for that is called a lyar from the beginning . he equivocated with them . you shall be as elohim , [ they understood as god ; the devil meant as his fellows : ] and wherein as elohim , but by knowing by their own experience good and evil ; and truly so they did , by woful experience ; they knew good in paradise , and evil out of it ; as the devils knew good in heaven , and evil in hell. but this by the way , to return . but though another might presume to bottom the eternal standing of the good angels , on the dismalness of that condition , which they see the faln ones have plung'd themselves into , by leaving their first habitation ; and who would try again , or wish to have experience of hell , evil , misery in himself , that has seen , or still sees so dreadful an experiment thereof in others ? and he might also think himself as able to account in like manner , for that eternal confirmation of the glorified saints in heaven , by the tremendous observation of the dire examples of the damned in hell , eternally depending in their eyes . i say , though another would account and reckon thus , yet i dare not : there is in my judgement an infinitely higher ground than this , both of the fixation and establishment of glorified saints and of standing angels . for ( as i take it ) it is incorporation and ingraffment of the former , and also of the latter into jesus christ , and the inhabitation and indwelling of the great eternal god in them , as in his own house , that doth establish and confirm them ; it being the prime design of god in all that has been , and all that shall be done in the world , but to build unto himself a spiritual house , and temple wherein he may reside for ever ; whose house ye are . christ is master-builder , ministers inferiour builders , the work both of christ and ministers is edification and building . to whom coming as to a living stone disallowed indeed of men , but chosen of god , elect and precious , you also as lively stones , are built up a spiritual house . by this you see eternal punishments are not designed for example , much less for castigation and amendment of the punished hell is not a purgatory , as the treefalleth , so it lyeth : judgement is the final and conclusive act of dispensations : no , eternal punishments are neither castigations , nor examples , but meer revenges , intended to assert divine honour , to satisfie justice , and in a word , intended to remove away from god , all that dishonour and contempt , that hath been put upon him by sinners . and this also was the notion that the antients had of the last judgement , for they held the justice of the great judge rhadamanthus to be avenging and vindictive . so aristotle , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they seem to call this the justice of rhadamanthus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — if any be requited in the same kind , or suffer what he has done , he is served right . and so hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such an one god is angry , who in the end will take severe vengeance for all iniquities . but this is a thing that seems so harsh to you on many accounts , that to settle your belief concerning it , i must now perform what i promis'd in the fourth place ; namely , answer the arguments you apprehend to militate , and fight against it : and first for mr. hobbs's he saith , revenge when it considereth the offence past , is nothing else but present triumph and glory , it directeth to no end , and what directeth to no end , is therefore unprofitable , and consequently the triumph of revenge is vain-glory , and whatsoever is vain , is against reason . thus mr. hobbs . but 't is as easie a matter to defend my self from mr. hobbs in this particular , as to repulse a weak and tir'd assailant : for though i do acknowledge that revenge as it respects offences past , is glory and triumph ; for therefore i asserted that god did glory and triumph in his revenge [ he rejoyces over his adversaries : ] yet that his glory , triumph and rejoycing over them , because it is not directed and referred to a further end , should therefore be vain , is inconsequent . for it is a most improper expression to say an end is vain ; an end as such hath no end . nor can there be an infinite progression in ends , any more than in efficients , and though destinates are said to be in vain , if either they are insufficiently , or not at all referred to their ends , yet that which is no destinate , but is the ultimate and furthest end of all that are , is not vain , though it cannot be referred to another . now divine glory is the utmost end of all things , god himself in all he does referreth to it , and obligeth us to do so in all we do ; so that although it cannot be denyed but that humane glorying , or the boasting of men in themselves , because it is not ( as it ought to be ) and indeed cannot be directed to the divine glory , which is the ultimate end , is therefore vain ; yet that divine glory and triumph it self , which is the matter of the greatest satisfaction of god , and is the utmost and furthest end he can propose to himself , who ultimately minds himself , and cannot possibly do otherwise , that that is vain , because it hath no further end , is not only a blasphemous , but a foolish assertion . the last end can have no further end ; indeed no end can as an end , because as an end it is last . gods glory is simply the last end ; no flesh shall glory in his presence , let him that glories , glory in the lord. the glorying of men is vain glory , because not referred as it ought to be to god ; but the glory of god is solid and substantial glory , because the end of all . again , but you will tell me out of grotius in the place before cited , that god delighteth not in the death or punishment of those on whom it is inflicted , that is , to use the terms of another learned person ; of whom i also made some mention before ; that as a governour or rector he delights not in it , as expedient for himself , and that because the right of punishment is not existent for the sake of him that punisheth , but for as much as all punishment regards the common-weal or society , it is existent for the sake of that . but i have already proved , that the obligation unto punishment resulteth not solely , nor principally from the injury the publick may sustain , by impunity of crimes , but from the wrong , and injury and contempt of god that is in them ; which whosoever seriously considers that societies themselves are for god , and that punishment it self is in the nature of it vindictive , cannot easily deny . temporal rewards and punishments as well as magistrates and governments , are divine ordinances , and therefore directed to divine glory , as to their last end . god is the soveraign rector , and designs his own honor , as well as mans good. he is dishonoured , as well as the common-weal endangered , if punishments be not duly executed . for this cause he threatned the israelites , that if they found not out the sacrilegious person , and punisht him , he would forsake and leave them . and for that that it is said in sacred scripture , that god delighteth not in the death of a sinner ; the meaning is not that , if sinners will be obstinate , perverse and refractory , he can't derive his satisfaction from his justice , in rejoycing over them to do them evil , for that he can , according to the proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but that he deferreth and delayeth punishment , and with much patience , long-suffering and forbearance endureth all their miscarriages , and all the insolencies of the wicked ; as who should say , he would rather they would turn from their wickedness and folly , and live , than persist therein and dye . so he waiteth to be gracious . the long-suffering of god is salvation . it is in this sense that god is said not to punish and correct the children of men willingly , viz. that he beareth with them long ; for in common language those expressions are equivalent and much the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is long before jupiter inspects his note-book , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jupiter unwillingly takes notice of it : and so erasmus understands them , who tells us , sero dat , aut punit , gravatim id facere videtur , that whoso deferreth either to oblige or punish , he seems unwillingly to do it . it is thus that god delighteth not in the death of a sinner , and that he willeth it not ; comparatively he wou'd rather that he should repent and live ; and interpretatively , he delayeth to inflict punishment , as it were expecting an occasion , that he might with honor omit it . and this in answer to the general exceptions you put in , namely , the seeming improportion betwen a finite transgression and an infinite punishment , and the inconsistency of eternal punishment with the end of punishment ; as for the more particular ones , i shall in their order now consider them , and first for that of the odd circumstances of the most that are christians . you say , not to urge that the most that are christians lye and live under such odd circumstances , that they are very near an impossibility wholly to subdue , and suppress the influences of sense , and yet must they be plagued or punisht with unspeakable and eternal tortures ? i answer no , for 't is impossible for any while immur'd in the body , wholly to subdue the influences of sense , and should none arrive at heaven , but who had first arrived to a state of perfection here on earth , heaven would be empty , and hell full : that perfection which is to be our aim on earth , cannot be our attainment , or our achievement but in heaven . here sin will be indwelling in us as long as there is flesh incompassing us . it is not perfect , but sincere obedience that is exacted by grace . for , that perfection cannot be attained in the present world by any that descend from adam , is evident : in that concupiscence or lust is original , native , inlayed with our very tempers ; we are begotten in sin , and in the fervency or heat of lust and appetite , and consequently having such impressions made upon us in our very rise and conception , and augmented , and improved in us by our after acts , 't is as impossible for us totally to rid our selves of these , as of any other instincts , and propensions of nature . we may check them and restrain them , but cannot destroy and eradicate them . this body must be new-moulded , new-cast , before it can be wholly freed of the lusts that infect it . therefore the apostle when he would be discharged from his sin , thus expresses his option , who will deliver me from the body of this death ! i know that jesus christ was a man , and that he lived in the midst of temptations without the danger and the power of any , and that he is the great example of divine life ; but i also know the devil who coming unto us doth find so much , coming unto him , found nothing in him . for he not being begotten or conceived in the ordinary way of generation , as all others are , with the common fervency and heat of lust or appetite , but on a pure and cold virgin , and by the holy ghost , had no original concupiscence or lust to be awakened and excited in him , as in us , by the many objects presented daily to the sense . now external causes work little without there be internal ones to co-operate , inefficax est causa procatarctica sine proegumena . but to return ; again , the christian life here is compared to imperfect things , to fighting , to running , to growing , to walking , in a word ( compared ) to motions ; and what is motion but imperfect act , actus entis in potentiâ , quatenus in potentiâ . what is in motion is but in tendency unto perfection , but hath not yet arrived to it . in motion there are two terms . the term from which , and that in this is here on earth : and the term to which , and this is in heaven , and between these is the motion . truly sir , our holiness is not our righteousness to justifie our persons ; 't is too imperfect and defective to do that , 't is not our inherent but adherent righteousness , not the righteousness within us , but the righteousness imputed to us , that must bottom all our hopes ; and i the rather say this , because i am a little jealous ( by reason of the supposition on which the argument you urge is grounded ) that you hold the opinion which is now the ascendent , that imputed righteousness is phancy , and that it was not the design of jesus christ , nor of the gosple to advance and set up that , but only that which inheres in us . were i sure of what i but suspect that you are indeed of this opinion , and that your argument hath aspect that way , i should more fully set my self to oppose it , and to establish that egregious verity and truth of christian doctrine concerning righteousness imputed , as one that ministers as much unto the comfort , and repose and quiet of conscience , as any other . but since i am not sure , i shall say the less of it now . only thus much i will say , that certainly the great design of god in sending iesus christ into the world , was to make his righteousness , the righteousness of god illustrious , in opposition unto that of man , or the righteousness of the law ; there being nothing within the compass of the humane understanding that can more contribute to illustrate and set off the infinite and transcendent majesty of the great god , as to his wisdom , goodness and justice , than the declaration he hath made from heaven of his righteousness in jesus christ , that he is just and a justifier ; iust to punish christ that assumed on himself the sin of man , and a iustifier of those that are in christ , whose punishment he bore . the inherent righteousness , that romanists and others so insist upon , is nothing as a righteousness to boast of , but that pharisaical one displayed by our blessed saviour in the instance of it which he gives in luke , i thank thee o god that i am not this nor that , but do this and that : wherein there is an acknowledgement of god as author and inspirer of all the good he doth , but withal an exaltation and advancement of self , i thank thee , there is the one , i am no extortioner , no adulterer , nor unjust : i fast twice in the week , i give tythes of all that i possess , there is the other . it was very well done that he fasted , that he gave alms , &c. but yet not so well as to incourage him to boast therein before god. verily the great design of jesus christ and christianity is not to exalt , but to depress self ; he that glories must not glory in the flesh , not in anything he is , not in any thing he doth , though by divine assistance . for by that must all have been done , that either was or could be done by adam in innocence , it must have been done by gods assistance ; and yet for all that , room enough there was for boasting and glorying , then in that transaction , whereas in this of grace , or in the dispensation of the life and immortality by jesus christ , there is absolutely none at all . no , the design of christ and christianity is instead of pharisaical and legal righteousness , which consisteth in our doing and performing of the works of the law ( as by divine assistance and enablement we can ) to institute another , that of the son of god , the lord our righteousness , who is appointed to invest and cover with his , all those that sensible of their own unrighteousness and imperfection , do apply themselves unto him for it . except your righteousness exceeds the righteousness of the scribes and pharisees [ which consists in their own doing , &c. ] and the christians doth exceed it , his is the lord christ , it consists not in his own doing for himself , which is but short and imperfect , but in christs doing for him , which is full and perfect . that it doth so is evident , in that the publican in whom the christian righteousness is represented , hanging down his head , as one ashamed of himself , and ashamed to come into the divine presence , not boasting of performances and works , but confessing and acknowledging of sins , humbly imploring grace and mercy , was rather iustified than the pharisee , that is , according to the scripture language , was justified , and not the pharisee . the like of paul , who had as much according to the law to boast of as another , yet in the matter of justification , when he comes to make reflection on his best performances , he in comparison of christ , esteems them all but dung and dross ; and is to far from standing on them in point of righteousness , that he first renounceth all presensions of his own thereto , and then intirely devolves himself on jesus christ for it . such is the christians righteousness , 't is not his holiness within , but christ without that justifies him . this is that method of iustification of sinners that was contrived by divine counsel and goodness , and that is displayed in the gospel ; god imputeth not sin unto believing sinners , but imputeth to them the righteousness and sufferings of the lord christ ; he reckoneth as if sinners suffered in their own persons , and did what jesus christ hath done and suffered for them , and so acquitteth them and sets them free , as those that by their surety have contented justice , and satisfied the law. thus is christ made of god unto us righteousness ; his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or satisfaction to divine justice by suffering ( for in this sense i find the word to be often used even in heathen writings ) as well as his performance is reputed ours . nor is this licentious doctrine and an inlet to profaneness , for what shall we say then , shall we continue in sin that grace may abound , how shall we that are dead to sin live any longer therein ; know you not , &c. rom. 6.1 , 2 , 3 , 4. but now being made free from sin , and become servants unto god , you have your fruit unto holiness , and the end everlasting life , verse 22. without holiness no man shall see god. faith worketh by love. if ye love me , keep my commandments . i would have offer'd more on this exception , but that you seem not to insist your self so much upon it . it being another to which i am proceeding , that it seems awakens in you far more feeling and more vive resentments . for so i judge , when i find you saying , how much more dismal and tremendous doth it look , that those people in america , japan , china , lapland , &c. that lye under an unavoidable ignorance , i mean morally so , that yet these poor creatures for what they cannot help , shall be cast into everlasting darkness , &c. truly sir , i apprehend not the reason why you instance in the americans , iapaneses , chineses , as people lying in a state of unavoidable and invincible ignorance of jesus christ , and of the methods of salvation , since jesus christ is preached among them , though with some mixture , and the christian doctrine , if you will believe history , hath been witnessed to among them , as at first it was among others , both by the martyrdom of those that brought it , and by their miracles . you know by whose incitement the famous francis xavier ( that papal apostle ) undertook the indian expedition for the saving of souls , and what success attended both him and those that followed him in that design in india , china , japan ; whereof you have a large account not only in the indian and japanick epistles , but also in the commentaries of emanuel acosta , expressly written on that subject . and how industrious and careful the great bishop hath been ( in this to be commended ) to advance the same design in america , and what the setled order for it is , i make no question but you may have read in many , which i might name . but i will not give you the trouble of reflecting longer on modern and recent accounts , since there are others far more antient by which it may be made appear , that christ was early preach't among them . but of this you may be pleased to consult paget and purchas , cum multis aliis . you see by this how fair an opportunity i have to evade , but am not sophister enough to do so , seeing as you mean the objection , there is something weighty and momentous in it , namely , that it seemeth inconsistent with divine goodness that poor creatures lying under unavoidable and invincible ignorance of jesus christ , and of the method of salvation by him , should be damned to eternal darkness and sorrow for what they cannot help , and that to use your own expression , there are no reserves for their ac●ing for an happiness they have no notice of , &c. believe it sir , it is no easie matter to account for all the phaenomena of providence , and particularly for this , of which , when we have said all we can , we cannot say as much in vindication of divine goodness , justice or wisdom in it , as god can say in his own . his thoughts , they are as high above ours , as the heaven is above the earth ; and what is unaccountable and dazeling to men , is not so to god. i say not this as if i thought the present difficulty less accountable than many others , but to let you see i have a right sense and apprehension of its being one ; wherein when i have told you what hath satisfied me about it , ( for i have had the same perplexities , and the same scruples ) you will happily receive what also may conduce to satisfie you , both from the holy scriptures and from reason . in order hereunto i shall by way of premise , explicate and settle a verity that ought to be receiv'd by all christians as fundamental to their being so , namely , that there is no salvation but by iesus christ , which established , i will in satisfaction of the scruple evince , first , that god is not obliged by his goodness to dispense an equal light to all mankind ; but that being free and soveraign in all communications of his grace , he doth inqually dispense it , to manifest himself so . but yet , that secondly , to whomsoever be affordeth least light , he affords enough to leave them inexcusable and without cause of complaint ; because he doth afford them more than they improve , or use . and thirdly , what in this occasion will abundantly illustrate and set off divine goodness , as well as justice ; he requireth not from men according to the light and means they have not , but according unto what they have , expecting less from them to whom he hath afforded less , and only more from these who have the opportunities and the means of doing more . and first , by way of premise ; i lay it down as fundamental in the christian doctrine and profession , that there is no salvation but by iesus christ , for it is he the son of god that hath assumed humane nature ; that hath satisfied in it the divine justice ; that by his obedience and death , hath rendred god attonable to man ; and that hath procured all the terms ( whatever they be ) on which divine majesty is pleased to transact again with us , and to receive us into favour . he is the prince of peace , that glorious intercessor , that hath gone between the wrath of god and us , but for whom apostate adam had been lost for ever , and there had been no more reserves for happiness , or overtures of grace for him and his descendants , than for the faln and apostare angels . christ is the foundation-stone , the chief corner-stone in this building . god so lov'd the world , that he gave his son : this is my beloved son , through whom i am well pleased . sacrifice and offerings thou wouldst not , but a body hast thou prepared for me . lo i come . the lamb slain from the beginning of the world . this i take it is the meaning of that known expression , there is no other name given under heaven by which we can be saved , but the name of iesus , viz. that no other person is to be acknowledged to have the honour of being the procurer of peace and reconciliation for us with the divine majesty , and of having marked out the way to glory , but only jesus christ , it being too important and momentous an affair for any but emmanuel , or jesus , one that is god as well as man , to undertake to manage . for who but god-man could dare to go between god and man ? thou shalt call his name jesus , for he shall save his people : that it might be fulfilled , they shall call his name emmanuel ; which is by interpretation , god with us . the connection must be noted , it evinces that he only could be iesus , that was emmanuel : thou shalt call his name iesus — that it might be fulfill'd — they shall call his name emmanuel ; as if iesus and emmanuel were but one name . there is no other name given , but the name of jesus , whereby we can be saved : it is not the name of moses , nor of pythagoras , nor plato , nor of mahome● , or of any other meer man ; these are not names that merit this honour . it is iesus is the only name ; it must be god with us that saves us . the practical belief of this is called faith in christ ; and is a thing so absolutely necessary to salvation , that without it 't is impossible to please god , or be accepted with him . but as absolutely necessary to salvation , as belief is , it is not so in every degree , or every act of it ; there are degrees of faith , and there are several acts ; there is a formal and explicite apprehension and belief of this truth in so many terms , that there is one god the father almighty , propitiated and attoned towards men ; and that there is one mediator , jesus christ god-man that hath attoned and propitiated him . and as there is a formal and explicit , so there is a virtual and implicit apprehension and belief of it , which he has that believes that god is ; that he is gracious and benign ; that he pardons sin ; and that he is a rewarder of them that diligently seek him . and one may as well implicitly and virtually believe as will. for as he implicitly and virtually doth will the means , although he doth not actually reflect and think upon them , that effectually doth will the end ; so he that does explicitly believe that god is gracious and well-pleased , he doth implicitly believe in christ , in whom alone he is so ; the explicit belief of the conclusion , is the implicit and virtual belief of the premises . this virtual and implicit faith he may be said to have , who feareth god and worketh righteousness , whether he be jew or gentile ; for he that feareth god and worketh righteousness , cometh unto god [ by doing so ; ] and he that cometh unto god , must needs believe that god is , and that he is a rewarder . a faith that many of the gentiles were as well the owners of as the jews , for which they were accepted of god : so peter , of a truth , i perceive that god is no respecter of persons , but in every nation , he that feareth him , and worketh righteousness , is accepted with him . and doubtless there were many cornelius's and iohn is plain , he that worketh righteousness , is born of god. such gentiles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fearers of god , acts 12. 16. 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worshippers , v. 43. i pray sir consider rahab the harlot , and what kind of faith it was for which she has the honour of a monument unto this day ? and for which her self and all her household were saved , viz. the lord your god is a god in the heaven above , and in the earth beneath : this was her faith ; and the ground and basis of it , what was it but report and fame ? we have heard how the lord dryed up the water of the red sea for you , when you came out of aegypt , and what god did unto the two kings of the amorites ; we have heard . all heard , but she only believed savingly ; and therefore hid the spies , which the rest would kill . this was her faith , she had heard of god , the true god ; and who had not ? and she believed that god was , and that he was a rewarder , therefore she hid his servants , which was her work of righteousness . all believed and trembled , we heard and our hearts melted , which is the faith of devils ; but she believed and wrought righteousness , she hid the spies . her 's was a saving , because a living , a working faith. 't is true ; some of the old believers are illustrious instances of faith , and of its vigor and power ; for though the day of christ were far off , yet they saw it clearly , and distinctly ; abraham ; sayes christ , saw my day [ though ] far off . so jacob , the scepter shall not depart from judah , nor a law-giver from between his feet , until shiloh come , unto him shall the gathering of people be ; and so iob , i know that my redeemer liveth , and that i shall behold him standing on the earth . but yet i find them not explicitly a praying in the name of christ , or doing any thing therein . so ; hitherto ( sayes he unto his own disciples ) you have asked nothing in my name ; nor were they yet obliged , since he was not to be so exalted , but after he had drunk of the brook in the way ; it was then the comforter the blessed spirit was to come , and give his testimony for him in the hearts of men , after which his name was to be honoured . when i am lifted up , i will draw all men unto me . in that day you shall ask in my name . before all was done in the name of god ; but since the comforter , all in christs name . there is no other name under heaven given , that is , no other name of any person on earth is appointed in which we can approach to god , and so be saved . indeed the antients prayed towards the debir or oracle , or ark which typified christ , and so implicitly and figuratively prayed in his name , but yet explicitly and formally they did not . i confess there are not a few , both pious and learned that herein differ from me , who believe the antients prayed formally and explicitly in the name of christ , and who apprehend themselves abundantly confirmed in that belief , by one expression in daniel , now therefore o god , hear the prayer of thy servant , and his supplications , and cause thy face to shine upon thy sanctuary that lyeth desolate , for the lords sake ; for the lords sake , that is , say they , for christs sake . but to omit that for the lords sake may be refer'd to desolate , as it is in some translations , wherein the comma is not put to desolate , but to sanctuary ; as if the sense were , that for the lords sake the sanctuary was desolate : i say omitting that , and taking it for granted to referr to hear , and lift up the light of thy countenance ; yet whosoever doth compare it with the following verses , must needs acknowledge , that for the lords sake is for gods sake , for his name sake , his honours sake , it being so explained , v. 19. o lord hear , o lord forgive , o lord consider and do it , defer not for thine own sake , oh my god ; for thy name is called upon this city , and upon this people . and thus much by way of premise , i now apply my self to give a more particular answer to the exception , by making evident and clear the several propositions which i mentioned for that end , and which evinced and made out , will abundantly illustrate this matter , and absolutely satisfie your mind , in a scruple which cannot but be much abated already . and first , that god is not obliged by his goodness to afford equal light to all . for though divine goodness be a perfection essentially inherent in him , yet in the exercises of it he is free and sovereign ; the emanations of that glorious attribute not being as some imagine them , as unrestrainable and necessary as those of light from the sun , and heat from fire . no , it is as well a great truth as commonly received , and that the divine goodness is seated in the divine will , and is ( as it were ) a certain mode of it ; the goodness of almighty god , it is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure , good-will , and consequently being but a certain kind or manner of will , must in all the exercises of it be as free as this is . divine goodness is nothing but the divine good-will , or a propensity in the divine will to be doing all the good that in his infinite wisdom he sees meet . now the will of god ( if to discourse thereof as of mans , be not too great presumption ) is not a necessary and determined , but a free and undetermined principle ; and the nature of it as to liberty and freedom , consisteth in an unrestrained unconfined amplitude of acting . whereof he cannot doubt that seriously considers what ( of another purpose ) i noted in my former treatise , viz. that as what is lower on the scale of being , and more immersed in matter , is more confined and determined ; so that what is higher , and superior , and more spiritual , is in proportion according to the measure of its advancement on the scale , more undetermined and free . for thus , a little to illustrate and set out the matter in examples , plants and vegetables are less determined in respect of action , than are the minerals and fossils . again , the meerly sensitive or irrational animals are less determined than the vegetables ; men less than they ; and not improbable , the angels less than men ; but god who is above them all , a pure act , possesses amplitude of action , as infinitely much transcending all theirs as is his being . all determination and confinement is from matter , all indetermination and unconfinement from form. god is therefore most free and undetermined , because most formal and most pure act. but by this infinite amplitude and liberty of action , i would not have you understand me to intend wilfulness ; as if the will of god , which is the principle and rise of all external actions , were meer will , and that in that will , there were not also wisdom , justice , goodness and holiness . for it were to have a most unhappy and mistaken apprehension of me , as if i coin'd a notion of the great god , and of the freedom of his will , that could not be endur'd by any that did either know , or fear him . no , but by this amplitude of action , or liberty of the divine will , i mean no other but a most illimited capacity and power in god , to do what seemeth best and most agreeable unto himself to do ; and that is best and most agreeable for him to do , which is most convenient and congruous , and most becoming all his glorious attributes , his wisdom , his benignity , his sovereignty , majesty , &c. as who would say , it is a free , unconfined , unnecessitated , undetermined power of doing or not doing what he pleases . now he doth what he pleaseth , that does whatever pleases him ; and what can we imagine to please god , but what is ( most ) agreeable and congruous to him ? and what is ( most ) agreeable and congruous to him , but what suiteth ( best ) with all his attributes ? so that it is not meer will that is the principle or reason of the divine actions , but , as the holy scriptures happily express it , it is counsel , counsel of will. his will is will , it is soveraign and free , but it is also wise ; and good , and just , and holy. god does what he will , and because he will. but yet whatever he does is wise , and good , and holy , because his will is so . but you will say , i grant enough for your argument as now i have explained my self ; for if the meer and naked will of god be not the sole reason or rule of his acting , but that his other attributes do influence and guide him in it , and so his goodness and benignity doth challenge some share ; then seeing there is no respect of mens persons with him , but that in his sight all are equal ; and also seeing goodness obligeth not to make a difference , where there is none already , 't is unconceivable how any should be made , and how he should not deal alike benignly [ be bountiful and good alike ] to all. i answer ; that indeed benignity and goodness hath a great , though not the sole hand in moving or inclining the divine will ; that god is no respecter of mens persons ; that both jew and gentile are as one to him : no humane qualities of wit and ingenuity , of learning , of beauty , of civility , or the like , which rather are effects than motives of divine favour , do at all affect or move him . further , nor will i deny , that divine goodness and benignity as such , obligeth not god to discriminate or make a difference between man and man ; but then ; as it obligeth not to make a difference , so it obligeth not to make none , but it leaves him free to follow the motions of his other glorious attributes , such as either wisdom , soveraignty , or some other of his admirable excellencies do inspire and infuse him with . but chiefly his soveraignty ; for all his practical and active attributes ( for such i call these which ( seem to ) have an influence upon him in his acting ) are all will. soveraignty hath place in all. and this brings me home . for do you ask me , how it cometh to pass there is a difference made between man and man , nation and nation , in respect of the light and knowledge of god ? i answer , god makes it , who dealeth not alike to all ; and do you further ask me , why he dealeth not alike to all ? i answer further , it is to shew he is not bound to do what he does to any ; and that if he sheweth mercy , it is because he will shew mercy ; not from any obligation on him whatsoever , much less any engagement from the object , but ex mero motu , of his own alone election and choice . it is for this reason that he so delighteth in election and reprobation , that he not only sheweth them in mankind among particular and individual persons , he chooseth jacob , and rejecteth esau ; and among nations , he choosed the iews , and he refused the gentiles ; of all the nations of the earth , i have chosen you ; and among the gentiles , he enlightens some sooner , others later , some more , some less : but also in the kind of angels , thus he elected those that stood , and he rejected those that did not : all is to shew how soveraign and how free he is , in whatsoever he doeth . hence the scriptures speak so much of election , and of gods purpose according to the election , and of the good pleasure , and of the will of god. thus god in all the exercises of his grace is free , not only from all determination and necessity of nature , but from all engagement by any foreign and extrinsecal respects whatever in the object ; and it is to manifest himself so , that he so diversly dispenses it ; to some he manifesteth more , to some less , to those in one way , and to others another ; all according to the counsel and advisement of his own will , and not according to the humor , or deserts of ours . so much for the first proposition ; but secondly , though god dispenseth not an equal light to all , yet to whom he hath dispensed least , he hath dispensed enough , if not to save them , ( which many of the antient and most learned fathers thought ) yet he has to leave them inexcusable , and without defence , as our apostle exprestes it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain it is , as i proposed in the first assertion , that the dispensations of almighty god in point of light and opportunities of grace , are not equal every where ; for if they were , there would be as little beauty , ornament and lustre , as variety in them , since 't is in the moral world , as in the natural ; wherein day and night , and diverse graduations of the light and darkness in them , are necessary to compose it , and to set it off with some advantage and beauty . but though there be a diverse and inequal dispensation of the light , some have more , and some have less , yet so extensive is divine goodness , and so large , that all have some , and that some ( as little as it may be ) enough to silence obloquy and contradiction : a truth that cannot be refused in consideration of the antient gentiles , with more reason than it can be doubted in respect of the antient jews , who had the oracles of god. for the antient gentiles ( for so i call those before christ , in contradistinction to the jews ) though they had not moses , and the law and prophets to instruct them in the method of salvation ; yet they had tradition , and they had philosophers and philosophy ; the persians had their magi ; the babylonians and assyrians , their chaldeans ; the indians ; their gymnosophists and brachmans ; the celts and gauls , their druides and semnothei ; the greeks , their philosophers ; in a word , all of them they had divines and prophets , who were preachers to them of the fear of god , and of righteousness . and you know i have already evinced in the premise , that to fear god , and work righteousness , suffices to render one accepted with him , and this philosophy taught . now by philosophy i understand not any one kind or species of it , as either the barbarian , or the grecian , the stoic , the epicurean , the platonic , or the peripatetic ; but ( as clemens alexandrinus also doth ) all that truth or verity divided and dispersed among them ; and of this i say , it was a ray or beam of jesus christ , the original light , [ the light that enlightneth every one that comes into the world ] afforded to the gentiles to conduct and guide them to god : and so sayes the father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so both the barbarian and the greek philosophy containeth in it a certain portion of the eternal truth ; which it borrowed not , or derived from the mythology of bacchus , but from the theology of the eternal word himself . thus clemens of alexandria ; and indeed it is the main design of his stromata [ books he called so , because in them he collected these dispersed truths ] to manifest the consonancy and agreement of the old philosophers , with the verities of the christian religion . i know the great apostle affixeth on philosophy an epithete that seemeth not agreeable to this assertion , he calls it vain philosophy , and cautions those he writes to , with very much concern , more than once against it ; but who ever well considers that he represents the jewish ceremonies , which in their institution were divine and useful methods for happiness , as beggarly and carnal rudiments , as elements of the world , and under other hard names , he will not find himself surprized at his doing the former ; or necessitated to confine the philosophy of which he speaks , as clemens alexandrinus does , to the epicurean that denyed providence , and all respects and care of god for the world. for i make no question but whosoever seriously reminds the circumstance of time wherein the apostle wrote , that it was after the effusion of the blessed spirit , and the bringing of the life and immortality to light in jesus christ , will easily agree that his principal , if not his sole design in so severely reflecting on the ceremonies of the iews , and on the philosophy of the gentiles , was to oblige both the one and the other to abandon and forsake their a , b , c. and that since there is a fuller and a clearer demonstration , or discovery in the gospel of the way of life , it is to wean them from those darker ones , that serv'd their turn before . and indeed , though god connived at men in the dayes of their ignorance , yet now he calleth all to repent . and verily it is a great truth , that as he would not have the jewish law , so much less would he have the gentile wisdom to supplant the gospel . all the light before christ , whether that among the jews , or that among the gentiles , was but moon , or star-light , designed only for the night preceding ; but it is the sun must rule by day . now the gospel dispensation is the day , and christ the sun that makes it ; by whose alone light we must walk . for as in nature , the light afforded by the moon and stars , which is of great advantage , and very much administers to our direction , and comfort in a journey by night , yet in the day is none ; the moon and stars that shine by night , and then make other things visible , they are invisible themselves , and dark by day ; so in the moral world , not only the law of moses to the jews , but that philosophy and wisdom among the gentiles , that before the coming of the lord christ , while it was yet extream dark , was of extraordinary use and benefit , it is no longer new of any to them , nor to be insisted on , since he is come . for now 't is broad day . one would be glad of moon-light , or star-light , that is to travel by night ; but he delires , and is out of his wits , that would preferr it before the sun by day . by this time , you see how my opinion of the old philosophy , that it was a kind of star-light derived from the sun of righteousness , and pointing to him , is so far from being in derogation to the gospel grace , that it rather highly illustrates and establishes it ; the philosophers themselves , as well as the prophets , being ( as it were ) as so many stars that shined in a dark place , and with a borrowed lustre , until ( in peters own expression ) the day-star arose from on high . but this assertion , so many prejudices lye against it , is not of a nature to be entertain'd assoon as presented ; wherefore i shall crave your leave to offer somewhat by way of confirmation , which though i might do by very probable conjectures , both from the paerabolical and figurative way of institution used by jesus christ , so conformable to that of plato ; and the interrogatory and questionary , so like to that of socrates and others , and from the honour put upon philosophy and philosophers , not only by god himself in giving some of them the preheminence , in an extraordinary manner , by a starry messenger sent on purpose , first of all others to behold the blessed jesus in the flesh , and to recognize him king ; but also by the antient christians , who not only permitted , but assumed their formalities and customs . i say , though i might confirm this truth by these , and many other very probable conjectures , yet i rather choose to go a plainer , and more demonstrative way , by particularly instancing the several doctrines of the grave philosophers , and wise men among the gentiles , and shewing how agreeable they are to those of christians ; and that , to vindicate my self from all temerity and rashness in affirming what i have , as well as to afford an entertainment that will neither be unpleasing , nor unuseful to many . indeed , it will put the doctrines of the christian religion beyond the contradictions of the atheist , to a person that shall see them to be such as have obtained among wise men in the most antient ages , and universally over all the world. and forasmuch as to the moral part of christian religion , there is not so much doubt but that the heathen had a great intelligence and understanding of it , as whoever readeth homer , hesiod , theognis , socrates , plato , xenophon's cyrus , and oeconomus , isocrates , tully's offices , and seneca , cannot but acknowledge ; therefore i shall not stay you here with any long discourse on that point . wherein that i may not overwhelm you with a multitude of instances that do occurr , for to say all i might , were to translate whole volumes : i shall only offer for a taste what is at present in the compass of my memory , upon the three heads , of piety to god , of righteousness to man , and of sobriety to our selves ; resolving for your greater satisfaction , and that the argument in hand may have the more light and efficacy , to parallel the testimonies of the poets and philosophers , which i produce , with others of a like importance in the holy and inspired pen-men . and first for piety to god. first , that god is to be worshipped . pythagoras that great philosopher referred all to this : and before him orpheus , whom pythagoras imitated ; but to be particular , he must be worshipped , first , spiritually , purely , holily . cato , and the heathen liturgies . si deus est animus , nobis ut carmina dicunt , is tibi praecipue sit purâ mente colendus . if god be a spirit , as poets say , or rather as we are taught in liturgies or solemn prayers , he is chiefly to be worshipped by thee , and with a pure mind . christ in iohn 4.24 . god is a spirit , and will be worshipped in spirit , and in truth . tibullus . casta placent superis , pura cum mente venite , et manibus puris sumite fontis aquam . holy things do please those above ; come you with pure and holy minds , and with pure hands take fountain water . in leg. 12. tabul . ad divos adeunto casté . approach holily unto the gods. david in psal. 93.5 . holiness becometh thy house . james 4.8 . — cleanse your hands , ye sinners , and purifie your hearts , &c. pythagoras . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having put off thy shoos , do thou sacrifice , and worship . exodus 3.5 . put off thy shoos , for the place whereon thou standest is holy ground . secondly , in the best manner we can . in leg. 12. tabul . ex patriis ritibus colunto optima , among all the countrey rites of religion , those which are best , must be observed . so apollo pythius . for when the athenians had consulted him about religion , and ceremonies , and put the question to which they should adhere ; he answers , they should adhere to those of their ancestors ; [ quae essent in more majorum ; ] and when coming again , they told him that the religion of their ancestors had undergone so many mutations , that they were to seek among so many where to find it , and therefore pray him to vouchsafe his direction , which among them ought to be observed ; to this he answers , the be●t . malachi 1.14 . cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing . socrates , as zenophon tells us , was wont to commend this saying of the antients , secundùm quod potes , diis immortalibus sacrificia offeras . offer sacrifice to the gods , according to thy ability . paul in 2 cor. 8.12 . — so there may be a performance also out of that which you have ; for if there be first a willing mind , it is accepted according unto that which he hath . thirdly , according to that discovery of the divine mind which we have . zenophon sayes concerning socrates , si quando autem quicquam à diis sibi ostendi putabat ; minus persuasus fuisset praeter ostensa facere , quam siquis suasisset ei ducem in via caecum pro vidente recipere , & viae ignarum pro gnaro . illos autem , qui cavendo mal●m hominum de se opinionem , praeter illa , quae dii consulerent , facerent , stoliditatis accusabot : ipse vero consilium divinum omnibus anteserebat rebus humanis . if at any time he apprehended a thing to be revealed to him by god ; he could not more easily be induced to act beside that revelation , than he could be perswaded to take a blind guide , to conduct him , for one that had eyes ; or to take him that knew not a foot of the way he was to go , before one that knew it perfectly . also he accused those of extream folly , who to avoid the ill opinion of men , would act beside the discovery and revelation of god ; but for his own part , he preferred divine direction and counsel , before all humane respects . deut. 5. 27. speak thou unto us , all that the lord our god shall speak unto thee , and we will hear it , and do it . fourthly , with all alacrity and cheerfulness . ovid. dii quoque ut à cunctis hilari pietate colantur , tristitiam poni per sua festa jubent . the gods that they may be adored with cheerfulness , command men to lay aside sadness and sorrow , which is evident by the feasts they have instituted . apostle , 2 cor. 9. 7. & phil. 4. 4. god loves a cheerful giver . rejoyce in the lord alway , and again i say rejoyce . fifthly , seriously , and without distrauion . pythagoras forbad occasional and ejaculatory prayers , because he could not conceive them to be serious and solemn . the romans , whilst the priest was occupied and taken up about the auguries or sacrifices , used to cry , hoc age , mind this . quae vox eos qui intersunt ( sayes plutarch ) ad rem quae agitur attentos reddit . david in psal. 86. 11. unite my heart to fear thy name . sixthly , with reverence and godly fear , and without curiosity . zenophon in stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that divine things are above us , every one knows . it sufficeth to adore the excellency of his power . but who the gods are , is neither casie to find , nor lawful to seek . so it is not fit for servants to pry into the actions of their masters ; to whom under that character , nothing but service will sute . deut. 29. 29. secret things belong to the lord our god , but revealed things to us , and our children . so much for worship in general . now for the two principal acts of it prayer and giving of thanks . first , prayer . first , it ought to be performed in faith. ( 1. ) that god will bear ; and ( 2. ) that he is able to help . numa ordained peractis precibus sedere , to sit down after prayers ; which plutarch saith , was interpreted , augurii vim habere , quia bonorum vota cert'a sunt , & firma futura . to be as good as an augury , for asmuch as the prayers of good men are certain and sure to be answered . so menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god refuseth not his ear to a righteous prayer . james 5. 16. the effectual fervent prayer of the righteous man prevaileth much . linus in iamblic . & stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we ought to hope all things ; there is nothing which we may not hope for . all things are easie to god , and nothing impossible . matthew 19. 26. luke 18. 27. all things are possible to god. what things are impossible to man , are possible to god. romans 4. 18. who against hope , believed in hope . secondly , it ought to be performed in all humility , with acknowledgements of our unworthiness and ill deserving . iamblicus . supplicare verò humillime convenit : agnoscere enim bilitatem nostram si superis conferamur , efficit , ut maxime supplicemus ; convertamurque ad illos omnino , & assidua consuetudine similes evadamus . it becometh us most humbly to apply our selves in prayer ; for to acknowledge our bileness , if we be compared with the deity , conduceth much to the making our prayer a prayer ; and to the entire conversion of us to him , and to the rendering us like and conformable by daily accustomance [ or converse ] . iacob in gen. 32. 10. i am not worthy of the least of all thy mercies . the publican in luke 18. 13. be merciful to me a sinner . seneca . caeterùm idem semper de nobis pronuntiare debebimus maelos esse nos , malos suisse , invitus adjiciam , & futuros esse . but we ought alwayes to pass the same sentence on ourselves , that we are evil ; that we have been evil ; and i will unwillingly add , that we shall be so . 1 john 1. 8. if we say we have no sin , we deceive our selves , and the truth is not in us . thirdly , we must pray for temporals , with resignation and submission to god , as who knoweth what is fitter for us , better than we our selves . numa ordained , adorantem in orbem se circumagere , that he that prayed should turn round : which plutarch thus interprets , ( nisipotius ) quod aegyptiorum rotae obscure repraesentant , idem hoc numae institutum declar at , videl . nihil in rebus humanis stabile , ideoque conveniens esse , ut quocunque modo vitam nostram deus torqueat atque revolvat boni consulamus . unless you would rather conceive that what the wheels of the aegyptians did obscurely represent , that same this institution of numa did more manifestly declare , to wit , that in humane affairs , there is nothing established and firm , and therefore that it is most fit that after whatsoever manner god doth shape and turn our lives , we should take it well at his hands . zenophon says of socrates . orabat deus simpliciter bona praestare , tanquam optime dii quaenam sint nobis bona scirent . qui vero aurum , aut argentum , aut tyrannidem , aut quippiam hujusinodo à diis orando petebat , illos simile quid opinabatur orare , ac si ludum talorum , aut praelia , aut aliquid orarent cujus incertus exitus esset . he was wont simply to ask of god good things [ not specifying any ] as knowing god did understand best what things are so for us ; but as for those that in their prayers petition for gold , for silver , for empire , or for any thing else of that nature , them be conceived in it to resemble such as should pray for a game at dice , for a battle , or for any thing else of a like uncertain and doubtful issue . matthew 20.20 , 21 , 22. then came to him the mother of zebedees children , with her sons , worshipping him , and desiring a certain thing of him . and he said unto her , what wilt thou ? she said unto him , grant , that these my two sons may sit , the one on thy right hand , and the other on the left in thy kingdom ; but jesus answered and said , ye know not what ye ask . thus much of prayer . secondly , thanksgiving . all must be acknowledged and ascribed to god. archilocus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribe all unto [ the gods ] god ; for [ they do ] he does often raise men out of their calamities , that lay before upon the black earth , and as often overturns and throws upon their backs those that stand most firmly . and this acknowledgement , or praise must be 1. in word . pythagoras in iamblicus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as there is a god , and he lord of all , it is most meet to acknowledge and confess him , to be the good. psalm 92.1 . it is a good thing to give thanks unto the lord. plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most just that hymns and praises of god [ the gods ] mixt with prayers be sung to him . philippians 4.6 . in every thing give praise to god , by prayer , and supplication , with thanksgiving . the antients had their paeans or laudatory songs , and one eminently called so : — laetumque choro paeana canentes . 2. in deed. and that , 1. by tything . the antient heathen generally paid tythes to their gods , as an acknowledgement , high-rent , or honourary to their soveraign ; an usage i should be apt to believe derived from the aegyptians , were that true which batricides sayes , that by the ordinance of joseph they paid to pharaoh the tenth : but since moses speaks but of a fifth , i rather derive the custom from a much higher original . once it obtained generally , to tythe their spoils , and their goods . 1. their spoils . agis gave the tenth to god. post haec agis delphos profectus est , ac decimam deo obtulit . and the greeks also under the command of zenophon , when by his admirable conduct they were returned safe into greece , devoted the tenth of their spoil , hîc etiam pecuniam de captivis collectam partiti , eam quae decimae nomine , aut apollini , aut ephesiae dianae vota fuerat , consecrandam praetores acceperunt . with which money dedicated to diana of ephesus that great captain builds a temple and an altar , and endows it . ante templum pila erecta est in qua incisae literae sacer dianae ager . qui posside at atque ex eo fructum capiat , annonae decimam illum deae solvere ; reliquum in sartâ tecta conservare oportet . deam ipsam qui se fraudavit vindicturam . the same zenophon tells us of agesilaus that he also tythed . atque amicorum quidem solum ( saith he ) ab omni praeda tutum praestitit : hostium verò ita fruitus agro est , ut duobus annis centum talenta & amplius deo apud delphos decimam dedicavit . and tarquin the proud was , in this respect , no less religious : he built the capitol of the tenths of spoils . hoc opus [ viz. capitolium ] ( sayes dionysius ) tarquinius ex decimis suessanae praedae perficere cogitans , &c. and after him , pesthumius also did consecrate the tenths , as sayes the same dionysius , de spoliorum decimis ludos & sacra diis fecit xl. tatentorum impendio , &c. according well to what we read of abraham , gen. 14.20 . heb. 7.2 . and he gave him tythes of all ; viz. the spoils . 2. yes , and the antients did not only consecrate the tenth of the spoils which they took ; but also of all their other substances and goods , as is plainly intimated in the question , which we read in plutarch . cur multi divitum herculi decimam bonorum suorum consecrant ? but of hercules his tenth , be pleased to consult diodorus : of which also i find some mention made in cicero . oresti nuper prandia in semitis decimae nomine magno honore fuerunt . yes and long before hercules , the old pelasgi that built and dwelt at spina , mittehant delphos deo decimas ex maritimis proventibus : and others of them were obliged by the oracle at dodona when they were at rest , and setled , decimas phoebo mittere , & capita jovi . so that the very heathen by the light they had , were acquainted that an high and honorary rent must issue out of all our estates , and all our increase , unto god the owner and the lord of all : not unlike to what we have thereof in solomon ; honour the lord with thy substance , and with all the increase of thy substance . and this for tything . 2. vowing is another way of real paying of thanks . it was one of the laws of the twelve tables , sancte vota reddunto . and i render it in the words of david , make vows , and pay them unto god. which in part omitted by the tyrrheni , or as dionysius , the pelasgi , they were punisht for it with a thousand evils , and were told so by the oracle . consulentibus autem oraculum quo deo , quove daemone laeso , paterentur talia , & quomodo quaerendum his malis remedium ; respondit deus , eos voti compotes , non reddid●sse quae voverant , & multum debere insuper . laborantes enim sterilitate pelasgi omnium rerum jovi , apollini & cabiris decimas voverant , & eorum quae ipsis nascerentur in posterum ; potitique voto , frugum omnium , & pecorum portionem sortiti obtulerant diis , quasi vovissent haec sola . well you will say , but though the world both knew and glo●ified god , yet ( according to the testimony of the great apostle ) they glorified him not as god ; god is a spirit , but the gentiles becoming vain in their imaginations and conceits of him , changed the glory of the incorruptible god into an image made like to corruptible man , and to birds , and four-footed beasts , and creeping things . indeed it cannot be denyed , that generally the heathen were depraved in their thoughts of god , but universally they were not . what apprehensions many of them had of idols , and of the superstition representing the creator in the shapes of creatures , you may well imagine by a passage in strabo . he discoursing somewhere of the occasion why moses reputed by him an egyptian priest , abandoned and left his countrey , namely , that he held the institutions followed in it , not to be endured ; that the egyptians who attributed unto god the images of wild beasts , or cattle , had no better sentiments and apprehensions of him than the greeks , that represented him in humane figure ; and that god containing all things , was not to be adored in the shape or figure of any . who ( sayes that noble geographer ) possessed of this opinion and belief , begat a firm perswasion of the same in not a few good men , whom he conducted to the place where now ierusalem stands . i might dilate on this head in shewing out of seneca and tully in many places , what apprehensions both of these had of idols , but i should be too prolix . that the antient persians owned none , is certain . and for the greeks , it was a symbol of the sage pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ingrave not any image or likeness of god in a ring ; whereby it signified ( as iamblicus interprets him ) that god is incorporeal and invisible . as for the romans , numa interdicted unto them the use of all effigies of the gods , and all pictures ; so that in antient times , and for the space of an hundred and seventy years , that people had none . neque priscrs illis temporibus suit apud illos vel picta ulla imago dei ( saith plutarch ) vel ficta , sed primis centum atque septuaginta annis , etsi templa aedificassent , atque sacras casas struxissent , nullum tamen omnino simulacrum efformavere ; nempe eo quod & nefas esset praestantiora deterioribus assimulare ; neque eum aliter quam mente attingi posse senserunt . so conformable a sense had many antient heathen unto that of the second command . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or in the earth beneath , or in the water under the earth , thou shalt not bow down to them , nor worship them . and as for others who approved of the use of images , if we but reflect upon the reason which inclined them to do it , there will be as much to be offered in extenuation and excuse of that commission , as there can be for the romanists . which truth i shall as easily perswade you of , as i can read a passage to you in the admirable max. tyr. it a deorum naturae ( saith he ) nec statuis per se , nec imaginibus opus est ; sed cum infirma sit oppido mortalium conditio , tantumque à divina , quantum à coelo terra recedat , signa ejusmodi excogitavit sibi , quibus & nomina deorum , & nuncupationes tribueret . si quibus igitur tam firma sit memoria , ut erecto statim animo coelum usque ipsum pertingere , deumque recta adire , nihil iis fortasse opus sit statuis . verum rarissimi inter homines sunt hujusmodi . and afterwards , videntur certè & legislatores mihi non aliter quam puerorum gregi , has generi mortalium invenisse imagines ; honoris divini quasi signa quaedam , vel notas , queis ad memoriam ejus tanquam manuductione quadam , & via homines deducerent . and again toward the conclusion of his dissertation . deus enim omnium quae extant pater , conditorque sole antiquior , antiquior coelo , omni tempore major , omni aevo , & quicquid in natura mutatur ; legislator line nomine , quem nulia vox exprimit , nulla oculorum intuetur acies ; cujus cum sensus nostros excedat essentia , aurilium a verbis , a nominibus , animalibusque , ab auri , eboris , argentique figuris , à plantis , fluviisque , à montium jugis , aquarumque scatebris aliquod petamus ; ut ad ejus hac ratione intellectum pervenire liceat . cumenim tenuitatis nostrae ita poscat ratio , quicquid apud nos est pulcherrimum , naturae illius dedicamus : plane ut amantes solent , qui eorum quos amant , lubenter simulachra intuentur , &c. as for reverence to the name of god injoyned in the third commandment , thou shalt not take the name of the lord thy god in vain , 't is evident how g●eat consideration the disciples of pythagoras had of that duty , by what iamblicus affirmeth of them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were very sparing in the use of the names of the gods. indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverence an oath was a decree and ordinance of that great master , and that respect and deference which he was sensible was due unto the divine name , obliged him to make it ; which same reflection urged periander to proceed farther . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes he ) an expression not to be translated better than in the words of christ himself , swear not at all . for the sabbath , the learned selden as well as others , whom you may consult at your leisure , hath amassed many testimonies about it . i will only mention that of tibullus , luce sacra requiescat humus , requiescat arator , et grave , suspenso vomere , cessat opus . solvite vincla jugis , nunc adpraesepia debent plena coronato stare boves capite . omnia sint operata deo : non audeat ulla lanificam pensis imposuisse manum . which may very well be paraphrased in the terms of the fourth command . remember the sabbath day to keep it holy , six dayes shalt thou labour , and do all that thou hast to do ; but the seventh is the sabbath , in it thou shalt do no work , thou nor thy son , nor thy daughter , nor thy man-servant , nor thy maid-servant , nor thy cattle , nor the stranger that is within thy gates . so much for piety to god. as for righteousness to man , it would be infinite to instance all i might upon the several commandments which concern it , both out of menander , phocylides , pittacus , theognis , pindarus , pythagoras , socrates , plato , cicero , seneca and others ; a work i find already excellently well performed to my hand by stobaeus . i shall therefore urge at present , but that one duty which is comprehensive of all the rest ; that we ought to do to others , as we would be done unto by others ; which also is the law and the prophets . all men know it to have been a symbol of the emperour severus , quod tibi fieri non vis , alteri ne feceris . do not that to another , which thou wouldst not have done unto thy self ; and what he expressed in so plain words , is as plainly implyed both in that of isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upbraid no man with his calamity , for chance is common , and thou knowest not what may befall [ thy self ] : and in that of seneca , seis improbum esse , qui ab uxore pudicitiam exigit , ipse alienarum corruptor uxorum . thou knowest how unjust he is , who expecteth that his own wife should be loyal and chaste , while he himself committeth adultery with other mens . and this for righteousness to others . as for moderation , temperance and sobriety , it was a symbol of pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one ought not to indulge himself in immoderate and profuse laughter , which as iamblicus , who best could , interprets it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] implyed the castigation and subdual of the affections ; a doctrine most comformable to that of our apostle , mortisie therefore your members which are on the earth , fornication , uncleanness , inordinate affection , &c. and the same pythagoras hath another symbol not impertinent , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pass not over a yoke ; whereby , as the lately mentioned interpreter assures us , he obliged his disciples to the exercise of iustice , equity , moderátion ; and indeed he doth it in an expression not unlike to that of the scriptures , wherein we read , it is good for a man that he bear the yoke in his youth — of an heifer unaccustomed to the yoke — my yoke is easie . and we have the famed socrates a great example of self-denyal , temperance and moderation ; for of him 't is said by zenophon , . tali modo corpus ac animum castigabat , &c. tum enim paucis utebatur , ut nescio quis tam modicum laboraret , qui non posset lucrari quae socrati satis essent , &c. that he so chastised both his body and mind , &c. and did use so few things , that zenophon knew not the man who got so little by his labours , but that it was enough to procure what would suffice socrates . wherein he resembled paul , who saith of himself — i keep down my body — i will not be brought under the power of any thing — having food and rayment , let us be content . godliness with contentment is great gain ; or in seneca's language , , magnae divitie sunt lege naturae composita paupertas . ad manum est quod sat est . we must deny our selves and take up the cross to be christians ; and the terms were no easier for them that would of old be philosophers , satis ipsum nomen philosophiae ( sayes seneca ) etiamsi modestè tractetur , invidiofum est . which also maximus tyrius affirms , and plato . again , i might also instance , in the greatest and most illustrious duties of the gospel , such as that of acknowledging ones self a sinner in order to his being made better , concerning which in epictetus you may read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou wilt become good , first believe that thou art evil. that of forgetting and forgiving injuries , of which the celebrated cato is a great example , for to a certain fellow who had hurt him while he was in the bath , and who repenting , asked him forgiveness , he answered ( him ) . i remember not that thou didst strike me . that of giving alms secretly , let not thy left hand know , what thy right hand doth , of which artesilaus , who left a bag of money under the pillow of his poor distressed friend , unknown to him , [ a story mentioned by seneca ] is a known and famous instance : and lastly , that of leauing all for religion , a doctrine as hard to be digested as it is in sensual and debauched times , it would be no surprise to anaxagoras , of whom it is averred by philo , that prae amore philosophiae praedia reliquit . he left his lands for the love of philosophy . the like is said of democritus , and others . but no longer to insist on special ones , i will only hint some general and common rules , by which the heathen doctors obliged their disciples to regulate themselves in all their actions , which assoon as i have mentioned , i make no question but you will acknowledge them christian. as first , that they ought to live and to think as alwayes in the sight of god , whoever inspects them ; yea , and as if they were within the ken and view of all men . so seneca , sic certe vivendum ●anquam in conspectu vivamus , sic cogitandum , tanquam aliquis in p●ctus intimum inspicere possit , & potest . quid enim prodest ab ho●rine aliquid esse secretum , nihil deo clausum est . interest animis nostris , & cogitationibus mediis intervenit . we ought so to live , as if we lived in publick , and so to think as if one alwayes looked into our very heart ; and one can . for what advantage is it that a thing be concealed from man , when nothing can be hid from god. he is present to our minds , and conscious of all our thoughts . thus seneca ; and thales taught the same doctrine : viz. homines existimare oportere , deos omnia cernere , deorum esse omnia plena , fore enim omnes castiores . that men ought to believe that god seeth all things , and that all places are full of him , for by this means they will become more holy. walk before me ( sayes god to abraham ) and be upright . can any hide himself in secret places , that i shall not see him saith the lord [ in the prophet ] he is the discerner of the thoughts and intentions of the heart , neither is there any creature that is not manifest in his sight , but all things are naked and open in the eyes of him with whom we have to do , saith the apostle . secondly , that whatever enterprize they were engaged in , or did apply themselves unto , they ought to go about it in the name of god , acknowledging him author both of all ability , and all success ; for which cause it was ordained among the romans , that nothing should be done , or undertaken by them , but with invocation of divine assistance and prayer . bene ac sapienter p.c. ( sayes the iunior plinie ) majores instituerunt , ut rerum agendarum ità dicendi initium à precationibus capere , quòd nihil rite , nihilque providenter homines sine deorum immortalium ope , consilio , honore auspicarentur . it was a pio●s and most prudent institution of our ancestors , o grave and honourable fathers , that all orations as well as all actions , should be begun with prayer ; for asmuch as nothing can be wisely taken in hand by men , and to good purpose , without the help , counsel , honour of the immortal god. and so ovid , a iove principium in iovem terminus esto . the apostles doctrine is , pray alwayes . and in the revelations of st. john , 't is i am alpha and omega , the beginning and the ending . which minds me of another rule . thirdly , that they ought in all their actions to referr unto the glory of god , and so to carry and acquit themselves in them , as those that do partake of his nature . ut breviter tibi formulam praescrib●m ( it is in seneca ) talis animus sapientis viri esse debet , qualis deum deceat . that i may prescribe thee a brief rule of living ; such ought the mind of a wise man to be , as doth become god. so the apostle , let the same mind be in you , as was in christ iesus . be you perfect ( sayes christ ) as your heavenly father is perfect . again , it is averred of pythagoras and his followers by iamblicus , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that whatever distribution they make of actions , [ or what rules soever they make concerning them ] all refers to this mark , the confession [ or glory ] of god. and thus the apostle , whether you eat or drink , or whatever you do , do all to the glory of god. it was from this principle that their so absolute a resignation to the divine disposal and will , and their so perfect a submission proceeded , that as the christian prayeth , let thy will be done on earth , as it is in heaven , so a philosopher could say , nihil cogor , nihil patior invitus , nec servio deo , sed assentio , eo quidem magis , quod scio omnia certa & in aeternum dicta lege decurrere — olim constitutum est ; quid gaude as , quid fle as . i am not compelled , i suffer nothing unwillingly , neither am i a slave unto god , but assent unto his will , and so much the rather , because i know that all things happen by an eternal and unchangeable ordinance of god. — long since it was decreed , what thou shouldst have of joy or sorrow . so seneca . and with how much justice doth the same seneca in the same discourse applaud that manly speech of demetrius ; in this one thing , o immortal gods , i can complain of you , that you have not made known unto me what your will was : for of my self , i had first of all come unto these things , to which being now called , i present my self . fourthly , not to mention what apprehensions many of them had of conscience , and of the interest it hath in all our actions , that a good one is a continual feast , an evil one a continual torment ; that the goodness of the heart ought to concurr to make the action good. actio recta non erit , nisi recta fuerit voluntas , ab hac enim est actio . rursus , voluntas non erit recta , nisi habitus animi rectus fuerit . if the will be not good , the action which proceedeth from the same shall never be . furthermore , the will shall be perverse , if the habitude of the spirit be not upright . but not to stand on that , i will add but one more , but that a very useful and momentous one , namely , that they ought to act nothing with doubting and reluctant minds , but to be well resolved of the equity , justice and lawfulness of things , before they did them ; so cicero . quocirca circa bene praecipiunt , qui vetant quicquam agere quod dubites , aequum sit , an iniquum ; aequitas enim lucet , ipsa per se dubitatio autem cogitationem significat injuriae . well therefore do they teach , who forbid the doing of any thing whereof thou hast doubt , whether it be right or wrong ; for equity carries its own light with it ; but doubting declareth some imagination and conceit of injury . this is according to our apostle , he that doubteth is damned , if he eat , because he eateth not of faith ; for whatsoever is not of faith , is sin. and now sir , what remaineth to perfect my discourse on this head , but that i demonstrate that the old philosophers and other wise heathen , in all their actions of religion , designed something which they called communion with god. which that they did , is manifest , not only from the doctrine of the stoicks , which some deride as too fantastical and aery , but from that of the platonists and other sects . nisi divina sunt , ubique tollitur sacrificii virtus , quae in quadam deorum ad homines communione consistit . if there be no deity , then farewel the virtue of sacrifices or religion , which consisteth solely in the communion of god with men. thus iamblicus . and saith the apostle , we have fellowship with god. the like is in plutarch . and this communion with , and conjunction unto god , as they understood it to be inchoate and begun in the present world , so they were perswaded that it was not to be perfect and consummate but in a future : that here indeed , as on a raging and tumultuous sea , men are uncapable of hearing and discerning god distinctly , but that hereafter when they have emerged it , they shall go to him , and there shall hear him , and see him , and know him , even as he is . so max. tyr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but how shall we do to get out of this tumultuous sea , and come to see god ? thou shalt see him entirely , when thou shalt be called to him ; nor will it be long before he calls thee , in the mean time await till he do . old age is coming , which will conduct thee thither , and so is death , which though the weak fear , and tremble at the approaches of it , yet every lover of god doth both expect it with joy , and receive it with confidence . this is much , but what is more surprizing , i will now compendiously summ up the articles of christian faith and doctrine , and by way of parallel annex to them others not unlike them in the books of philosophers ; which though it may seem presumptuous to attempt , is yet no more than what the antient fathers , some of them in part have done , as clemens alexandrinus , and eusebius , and others of them , as lactantius for one , acknowledged not impossible to be performed ; for fayes be , facile est autem docere pene universam veritatem per philosophos & sectas esse divisam . it is easie to evince , that almost the whole truth of christian religion is divided among the philosophers in their several sects . — sed docemus nullam sectam fuisse tam deviam , nec philosophorum quenquam tam inanem , qui non viderit aliquid ex vero . we assert that there was never a sect so much out of the way , nor one of all the philosophers so vain , but that both . it and he had some glympses of the truth . — quod si extitisset aliquis qui veritatem sparsam per singulos , per sectasque diffusam colligeret in unum , ac redigeret in corpus , is profecto non dissentiret à nobis . sed hoc nemo facere , nisi vere peritus ac sciens potest . were there one that would collect together , and reduce into a systeme or body , all that truth scattered in the several philosophers , and diffused throughout their several sects ; verily he would not differ from us . so said the father , and so think i. to begin then , that god is , and is such an one as holy scripture hath described him , that is , that he is father almighty , wise , holy , good , just , maker of heaven and earth , and that his providence and care extends to all his works , are truths so generally acknowledged by wise men in all times , that i dare not abuse your patience by so unnecessary a performance as that would be to give you many proofs and instances on them , out of the antients . you know how many plain testimonies concerning them , are collected by martinus in his metaphysicks , by alsted in his theologie , and by the noble morney in his book of the verity of christian religion , and by many others ; and in the treatise which occasioned you the present trouble , there are also some collected , so that i need not add more on this head , but only one citation out of plato . for he having first confessed the little satisfaction which he had received in the theogonie , and zoogenie of the antients , or those discourses which were transmitted down by them in writing about the origin or generation of the gods , and animals , he premises this as fundamental to his own concerning the former . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that there are gods , or which i take to be the true meaning that there is a god , whose providence and care particularly extends to all things both small and great , and who is inflexible from what is iust and right . and afterward in the same discourse , reflecting on the perpetuity , the constancy , the order in the motion of the heavens , not conceiving it imaginable how any lower being should be able to inspire , and principle it , he concludes that god did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i affirm , it is god that is the cause . but to leave a point that is not questioned , i proceed to entertain you with another that almost deservs to be as little , i mean the doctrine of the trinity , which though denyed by the modern iews , as we may read in buxtorfe , and called into question by many that profess themselves christians ; yet it was undoubtedly acknowledged by the antient jews , as you may find demonstrated in morney , and was intimated in that form of benediction , which galatinus mentions ; nor was it unknown unto the gentiles , which is now my task to demonstrate . and here i must profess how much i owe to the learned and industrions patricius , for saving me a great part of the labour which otherwise i must have put my self to , by collecting out of zoroaster , and hermes , such authorities as manifestly prove the point in hand ; which partly because they may not be so generally known , the author not lying in every bodies way , and partly also to render this discourse the more absolute , i shall compendiously repeat here . for to begin with zoroaster , he speaketh of a paternal monad or unite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the paternal monad is ; and , as patricius well observes , a paternal is a generative or principiant monad , and so is this , for he begetteth or principleth the number next in nature , and that is two [ the son and spirit ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( faith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the monad is protended , which begetteth two ; which two he calls the diad , and affirmeth of them , that they alwayes sit with the father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the diad sits with him . [ in the beginning was with god. ] now a monad and a diad , or one and two makes three ; or a monad protended into a diad , is a trinity ; of which he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the trinity whereof the unity is the principle , shineth out in all the world . but you will say , here is a kind of trinity indeed , but of what relation to the christian ? ours is a father , a son the wisdom of the father , and an holy spirit , through which he worketh all , and so was zoroaster's ; for the first principle , which he mostly calleth the monad , otherwhere he calls the father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father ravished himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father perfected all things . the second person , which he somewhere calls the fathers power , he calleth otherwhere the fathers mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the self-begotten mind of the father , considering the things which were made . and for the third person [ which , as patricius thinks , he calls the second mind , for the self-begotten is the first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father perfected all things and gave them to the second mind . i say , the third principle is by him acknowledged to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the term of the patèrnal abysse , and the spring of intellectual beings ; to whom ascribing the efficiency and making of all things that are made ; he calls him the maker , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and the maker , &c. so much for zoroaster ; and there are as many and as pregnant testimonies in hermes as in him ; all which it were too long to enumerate ; wherefore i shall only touch on some , and those the principal ; as that he speaks of god the father , and calls him the mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the mind , god the father . which had zoroaster also ever done , i should have thought the second mind to be the son , and that the saying which i quoted even now , that the father perfected all things , and gave them to the second mind , were to be understood of the son , to whom the scripture tells us , the father hath given all things , [ all power in heaven and earth is given unto me : ] but patricius is express , that zoroaster never calls the father mind , though hermes do . indeed in my opinion hermes speaketh more expressly of the son and spirit , and more consonantly to the sacred scriptures , than zoroaster , for he saith of the former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — from the [ first ] mind [ proceeds ] the lucid word , the son of god. which word he often calls the son. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is the issue of the most perfect , the perfect , the begotten , the natural son. by this word , he sayes the father made the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great creator , or demiurgus , the father , he made the whole world , not with hands , but by [ his ] word . and for the spirit , what clearer testimony can be had of him than this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god [ the father ] male female , life and light , did by the word principle another demiurgical mind , which being the god of fire and spirit , produced or effected [ the world. ] in which assertion , as in the holy scriptures , the third principle is compared to fire and spirit , he shall baptize you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the holy spirit and fire ; which spirit hermes also representeth as the ligament and band of union between the father and son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no other union of this , than the spirit that containeth all things . and it is this spirit that he somewhere calls the life ; for speaking of the father and the son , he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are indistant from one another ; for the life is the union of these two ; and so the scripture speaks , which also calls the spirit , the life . but in regard the works of hermes and zoroaster are esteemed by many but pious frauds , though perhaps it were no hard task to evidence them very antient , and to restore them to their former credit , ( a piece of justice that the learned patricius hath in part done them ; ) i shall therefore add some other testimonies not obnoxious to such suspicious , in confirmation both of them , and of the truths i have design'd to evince . not that i will much insist on the trinity of the antient orpheus , or his three creators and makers of the world , ( which some say he calls phanes , uranos and chronos ) concerning which you may peruse reuchlin and morney ; nor on the testimonies of the sibyls , which yet are very plain and express ; nor on the three kings of plato neither , under that notion , of which patricius whom i have so often mentioned , speaketh ; or on this , that plato in gorgias ( if you will believe the learned du port ) teacheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( autorem scil . fuisse ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that homer was author of the trine subsistence of the demiurgical principles . the first i will insist upon is , that of the pythagoreans , who as aristotle noteth in his book de coelo , affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the universe and all things in it are terminated by three : and it was , as plutarch tells us , one of the placits of pythagoras , — diis superis impari numero sacrificare , inferis pari , that the number of the sacrifices offered to the celestial gods should be odd , but to the infernal even . now we know pythagoras had been initiated in aegypt , into the mysteries of hermes , and in chaldaea , into those of zoroaster , and not unlikely in honour of the doctrine of the trinity wherein he was instructed , he might put this honorary mark upon the ternary number , and vogue it sacred and divine ; which also others did as well before , as after him . so homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all things are divided three manner of wayes . so theocritus . ter libo , terque haec pronuncio mystica verba . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so virgil , — numero deus impare gaudet . so ovid , et digitis tria thura tribus sub limine ponit . and how inefragable a testimony of the doctrine of the blessed trinity , that it was not utterly concealed and hid from the antients , is this of aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore receiving it from nature as a law of her establishment , we are wont to use this number [ viz. the ternary . ] in the solemn worship of the gods. and how could this usage so obtain [ so universally as to be thought a sanction , law and ordinance of nature ] but that it was received by tradition from the first and common parents , and so diffused all over ? so little reason had cardinal bassarion to deride trapezontius . but not to importune you with all that might be said , i will only offer one consideration more to make it plain , which is , that the antient roman pontifs , who 't is likely might receive the custom from pythagoras , were in their imprecations , their vota , or solemn invocations of divine goodness and clemency , wont to hold three fingers up erect , the other two depressed on the palms of their hands , as who would say , imploring from the blessed trinity , the father , son and holy ghost , that good and blessing they desired . that this was an antient custom among the romans ( and , as galatinus saith , the high-priest among the iews , when he pronounc'd within the sanctuary , the nomen tetragrammaton , or name iehovah , did the like ) is proved by the learned , reuchlin , who affirmeth that for this reason their imprecations , vows , or blessings were called indigitaments . so imprecari , in festus pompeius is indigitari ; which word , though by occasion of the ignorance of persons uninitiated in the mysteries , it were read , and now is written in [ indigitari ] yet antiently , and in the pontifs books , it was not so , but tri-digitari , thus iii digitari ; as they were wont to write one that had been thrice consul , iii coss. you may see more of .. this in reuchlin . again , and what among the learned is more discoursed of than the trinity of plato ? who in his timaeus mentions one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eternal being ingenite ; whom he afterwards calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the maker and father of this universe ; and who is this but god the father almighty ? then he mentions a begotten god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all these reasons did he beget this blessed god. by which truly i think he understood not the intelligible world , or that idea and exemplar of the sensible , extant in the mind of god from all eternity , which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal form or model , but this sensible one , or nature ; which none can once question that but readeth what he further saith of this begotten god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . such indeed was the eternal ratiocination of god about the future god , which he made smooth and equable on every side , and from the middle rising up evenly , a body perfect and absolute , composed of absolute and perfect ones . this is plato his begotten-god , or the son of god ; not that intelligible world existent in the mind of god , but the sensible produced by it ; and of the same mind is timaeus locrus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — god made this world , &c. which afterwards he calls the son of god , or the begotten-god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god willing to beget a most fair and beautiful off-spring , produced this begotten-god [ the world. ] but to return to plato , we have him mentioning another principle which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or soul ; for he supposeth that the sensible world is an animal or living creature , and that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the principle that doth enliven and animate it , of which he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ but he begot ] the soul [ of the world ] a thing superiour to , and before the body both in generation and in vertue , and set it over it as a lady to rule and govern it . and of this he speaketh in his tenth book of laws , wherein he seems to make it to be god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is manifest that the best soul [ god ] must be affirmed to superintend the whole universe , and to act and rule it in that way and method which we have mentioned . so near this great truth was plato , and had he acquiesced in the general account thereof , which it seems he had received from the antients , with the tradition of the 〈◊〉 or creation of the world , ( which i am the apter to believe he did , because as moses hints a trinity in his genesis , whence the evangelist iohn derives his , so doth plato in timaeus , or the heathen genesis . ) i say , had not plato been too curious to pry into a mysterie too hard for him to comprehend , but had acquisced in the general account received , he might have passed for a very good and orthodox believer ( of it . ) for what is more agreeable to christian doctrine , than that there is a father without beginning , that there is a blessed begotten-god , as who would say the son , and that there is a soul or spirit [ proceeding from the father and son ] who doth inspire all the motions in the whole universe , and who doth govern them all ? but the gloss and comment of plato ( as may be inferred from what i have discoursed of it already out of his timaeus ) is not as orthodox and christian as the text it self , and no wonder , when among christians , and in the advantage of the gospel light and dispensation , there is so little understanding of the mysterie , and that little so imperfect , that even most of us may have as much reason to correct the boldness , presumption , temerity of most of our pretending and splendid talk upon it , and explications of it , as plato had to correct his , which yet he piously did . we may as well say in this matter , when we have said the most we can , and the best , as he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but how rashly and inconsiderately do we speak in this matter [ which is so much above us ? ] by this it seems , that what he wrote by way of explication of the trinity , was not so much what he believed of it himself , but what the people , of whose capacity he had consideration and respect , could bear . for however in timaeus he disguises the matter , 't is most certain he believed better himself . for what belief is more agreeing to the christian doctrine , or more orthodox than this ? that there is a god the governour and cause of all the world , and of all things in it , those that are , and those that shall be . and that there is a father of that universal governour and cause of all things : as who would say , that there is god the son , invested in all the power both in heaven and earth ; and there is god the father , who is the origin and source of all that power , from whom the son derives and receives it . and this belief was plato's . you shall have his own words — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — swearing by the god the governour of all , both of things that are , and of things that shall be , and by the lord the father of this cause and governour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom , if we philosophize truly and aright , we shall all have as clear a knowledge as happy men are capable of . i am the more confirmed in the pertinency of the present text , by the judgement passed on it by one of the most learned , as well as the most antient of the christian fathers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith clemens alexandrinus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for i mention not plato . he in his epistle to erastus and coriscus , speaketh plainly of the father and son , &c. it might be added by way of confirmation to the sense that i have given of plato , that the platonists have had the like ; for proof whereof i will but offer what i find in st. austin , that the good simplicianus ( afterward bishop of milan ) told him , that a certain platonist said in his hearing , that the beginning of st. iohn's gospel , viz. in the beginning was the word , and the word was with god , and onward to the end of v. 5. was worthy to be written in letters of gold , and to be read in the highest places of all temples . and amelius , as vives on st. austin cites him , has the very words of the evangelist , and quotes him . and this for plato . i might also instance in other gentile writers that do seem to hint somewhat of this divine mysterie , and there are who think there is no other meaning of the pallas born of iupiters brain , ( of which both poets and philosophers have spoken so much ) than that god the son the saviour of the world , is the divine wisdom , begotten of the fathers understanding ; and because his generation is transcendent , and unspeakable , to signifie her being so , pallas her image ( as herodian has assured us ) was by the romans worship't and adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hid and unseen . again , how plain a testimony to the son of god the word , is that of zeno in laertius , and how agreeable to christian doctrine ● viz. that there are two principles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an active , and a passive principle ; that the passive principle is matter , but that the active principle effecting all , is the word who is god. for so i take it we may well translate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of which word he farther saith , that it is eternal , and that it maketh all things that are made in the whole extent and latitude of matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for the holy spirit , there is not only a general testimony given to it by poets and philosophers , who conformably to that of moses in genesis , acknowledged a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common spirit of the world. so ovid , est deus in nobis , agitante calescimus illo , spiritus hic cèlsae semina mentis habet . virgil. spiritus intus alit . , totamque infusa per artus mens agitat molem , & magno se corpore miscet . so manilius . hoc opus immensi constructum corpore mundi , membraque naturae diversa condita forma , aeris atque ignis , terrae , pelagique jacentis . vis animae divina regit , sacroque meatu conspirat deus , & tacita ratione gubernat , et multa in cunctas dispensat foedera partes . but a most particular one both as to its being god , and which is the scriptural notion , its indwelling , inspiring , ruling and governing in man , pray hear seneca , prope est à re deus ( faith he to lucilius ) tecum est , intus est . god is not far from thee , he is with thee , he is in thee . ita dico lucili , lacer intra nos spiritus sedet , &c. this i say o lucilius , a holy spirit resideth in us , who is the observer and register of all the good and evil we do ; this useth us , as he is used by us . there is no good man without god. how can any raise himself above the danger of fortune , if not assisted by him ! it is he that inspires great and generous counsels . once , it is certain a god dwelleth in every good man , though what that god is , is not certain . thus seneca , so like the apostle , you are the temples of the holy ghost . and so much for the trinity as far as it was known among the gentiles , who , if you will believe macrobius , as fabulous and idle as they were in other matters , were not in the least so in this : for saith he , cum de his inquam loquuntur summo deo & mente ( of which latter he had said before that it was nata & profecta ex summo deo ) nihil fabulosum penitus attingunt . that the world had a beginning , was the general belief of most that ever lived in it , and aristotle himself as good as tells us , that all philosophers before him owned it . yes , and that it was produced by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine word , was also asserted not only by the aegyptians and assyrians , who , if we may believe hermes and zoroaster , plainly did so , but by many greeks , particularly , by zeno in laertius in the text before cited , and by plato in his epinomis , in these terms : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — together finishing — the world , which the word the most divine all things had made visible . st. austin in his confessions sayes that he had read the beginning of st. iohns gospel [ in the beginning was the word ] in plato , but not in the same words . that angels were created , and before man , and for his advantage and utility , and consequently , that then they were not devils or enemies to man , was asserted by the famed apollo , in one of his oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . before us , and before the divine production of the world , there were immortal spirits created , for our utility . that there was an apostasie or fall of some of those angels , among whom there was a chieftain whom they called typhon or the devil , [ isidis nomine terram , osiridis amorem , typhonis tartarum accepimus ] who degenerating from their proper natures , instead of continuing friends , became the mortal enemies of god and man , is plainly intimated in the doctrine of the ancient theologues , who , as macrobius tells us , and as i minded you before , affirmed the body to be hell ; and that souls were sent into it but by way of punishment , to expiate that guilt they had contracted long before . and indeed the great hypothesis of pre-existence of souls , though as stated and interpreted by hierocles , it seem a depravation of the history of the fall of man , yet as displayed by plato himself in phaedrus , what is it other than a disguise of that tradition of the fall of the angels ? which we may presume transmitted to him , and conveyed from most antient times . for there he treateth of a threefold condition of the soul or mind , one before its immersion in the body , while it was above in heaven ; the other after its immersion in the body , while it is in union and conjunction with it , and how it came to be so ; the third the state of separation and dis-union from the body again , and what becomes of it then . he saith of the soul , that before its immersion into this terrestrial body , she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect and winged , and that while she was so , she did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she kept above , flying as she pleased over all the world ; but afterward , by reason of her turpitude and pravity , the feathers falling from her wings , she sunk lower , and at last , meeting with convenient matter in this inferiour region , took up her residence and habitation in it . this is his notion of the pre-existence of souls , and of the cause of their incorporation in terrestrial vehicles or bodies , which in his own terms you may read in his phaedrus thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the divine nature is amiable , wise , good , and whatever else resemble this , and by these the wing of the soul is chiefly both nourisht and augmented , but by contrary things , as turpitude and pravity , &c. it is clipped and dissolved ; the feathers fall off . and , who seeth not in this hypothesis or notion , that he supposeth there were unconcreted minds or spirits which fell , and left their first habitation , which in their state of fall or apostasie not concerned with terrestrial bodies , are daemons , and concerned , are souls ? souls and daemons differing in no other wife with plato , than according to the notion of a learned person that understands him well enough , as swords in scabbards do from swords without them . and truly to render my discourse on this matter beyond exception , i am but to demonstrate this the sense of many of the antients , namely , that souls and angels differ not in substance , but only in condition and state ; which that it was , you will easily be induced to believe when i have proved it received even among the iews , who not unlikely might derive the same as well as many other of their vulgar placits , from the greek philosophers . and that it was a received ( though false ) opinion among the iews , is evident from that of those disciples met together to pray for peter , who on rhoda's insisting that she heard his voyce at the gate , whom they knew before in prison , and then imagined dead , conclude it was his angel , that is , not his guardian as the most think , nor his messenger as some , for it would not follow from the premises , it was peters voyce , therefore his guardian angel ; or it was peters voyce , therefore 't is his messenger ; but that it was his spirit , or as we call it his ghost , his spectrum , his apparition ; mens ghosts ( therefore called apparitions ) usually appearing in the same shape , and dissembling the same voyce that was owned by the living persons whom they represent . nor is this interpretation groundless , or a meer conceit , for i find in philo a passage that will much contribute both to illuminate and strengthen it , for he saith , that the belief that souls , genius's , and angels do not differ really and in deed , so much as nominally and in name , will effectively redeem and free the mind from grievous superstition : and so apuleius , animus humanus etiam nunc in corpore situs , daemon nuncupatur , that the soul of man even while it yet resideth in the body , is called a daemon , or angel. in a word , that there is a devil as well as a god , an evil principle the cause of all the evil in the world , as well as a good , the author of every good and perfect gift , was a common tenent in antient times . zoroaster , father of the magi , held there was an oromazes , and an arimaneius , and conform to the scriptures , adds , de rebus sub sensum cadentibus illum maxime similem esse luci , hunc tenebris & ignorationi : that the one was best compared to light , the other to darkness and ignorance . of which opinion also were the greeks [ philosophers and poets ] qui ( faith plutarch ) bonam partem jovi olympio , malam diti averrunco assignant , who ascribe all good to the god of heaven , and all the evil in the world to the devil of hell . yes sayes plutarch most emphatically , uerustissima autem sacrarum professoribus rerum , & legum latoribus derivata est opinio , autore incognito , fide firma & indelebili , non in sermonibus ea tantum , & in rumoribus , sed & in mysteriis ac sacrificiis , tam barbaris quam graecanicis extans . what ? neque casu ferri , & à fortuna pendere universum , mente , ratione ac gubernatore destitutum : neque unicam esse rationem quae contineat id & dirigat tanquam clavum aut fraena moderans . sed cum per multa è bonis juxta malisque sunt confusa — ergo à duobus principiis contrariis , adversisque duabus facultatibus , quarum altera ad dextram & recta ducat , altera retrorsum avertatur , atque reflectat , cùm vitam esse mixtam , tum ipsum mundum , &c. and more than this , it was a common tenent amongst them , that between the good and evil principle there was war commenced , and carryed on i● the world , which under the management and conduct of a third or middle one , called by zoroaster mithra , and as plutarch tells us , by the persians mesites , mediator , by the greeks harmonia , agreement ; it was in conclusion to be finisht by the ruine of arimanius ; all which the author last mentioned , in his treatise of isis and osiris , shews at large , wherein , with many other , you may read the following passage . oromazan natum aiunt è luce purissima , arimanium è caligine , eos bellum inter se gerere . sex deos fecisse oromazan , primum benevolentiae , secundum veritatis ; tertium aequitatis , reliquos sapientiae , divitiarum & voluptatis , quae honesta consequitur opisicem : arimanium totidem numero his adversa efficientem . this shews the nature of the war ; and for the success and event of it , hear theopompus . theopompus ait de sententia magorum vicibus ter mi●e annorum alterum deorum superare , alterum succumbere ; & per alia tria annorum millia , bellum eos inter se gerere , pugnare , & alterum alterius opera demoliri : tandem plutonem desscere & tun● homines fore beatos , neque alimento utentes , neque umbram edentes . when all the devils works are demolisht , and his government overthrown , then blessed and happy shall men be . [ they shall be as the good angels ; ] they shall not live on elementary aliment , but they shall have glorious and heavenly bodies . so i interpret that , neque umbras edentes . that man was created upright and in the divine image , and that he was invested in a state of honour as well as of innocence , and had at first bestowed upon him , all the creatures god had made , i have already evinced known among the gentiles ( in the little treatise that occasioned your letter ) not only by the testimonies of the poets , hesiod and ovid , but of grave philosophers , of plato , of hierocles , and of others : and therefore i will add here but one more , and that shall be out of hermes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the father of all , the mind , being , life and light produced man in his likeness , in whom he was delighted as in his off-spring , for he was very beautiful , and lovely , bearing the image of the father . and in very deed god was in love with his own similitude , and assigned over unto him all that he had made . that men fell , and by temptation of the devil , or serpent , were cheated out of paradise , was a truth no less acknowledged among the heathen , than that they once stood : of which , as i have given several testimonies in my former discourse , so you may find more in morney and dr. stillingfleet , who both make the table of ophioneus ( whom coelius rhodiginus calls daemonicum serpentem , the devilish serpent , and leader of the rebels and apostates from god ) to be a depravation of the history of moses concerning mans fall effected by the crafty serpent . once , that man at first was taken up in contemplation and enjoyment of the great creator , but that afterwards converting to the creature , instead of walking in the way of understanding , which lyes above to the wise , and of conforming to the dictates of the superiour faculties , he took the lower way of sense and appetite , and so , of a man became a brute , and of free a vassal , sold to sin and lust. ] as it is hinted in the metamorphosis and transmutations of the pythagoreans and poets , wherein they feigned men transformed into the shapes of beasts ; so it is expressed plainly by iamblicus . contemplabilis ipse in se intellectus homo , erat quondam deorum contemplationi conjunctus , deinde vero alteram ingressus est animam , circa humanam formae speciem coaptatam , sive contemperatam , atque propterea in ipso necessitatis , fatique vinculo est alligatus . nor were they less acquainted with the way of mans recovery , and with the method wherein he is to be restored again unto felicity , than with his fall , and the cause of it . for as they took the fall and infelicity of man , to consist in his oblivion and forgetfulness of god , and in a foolish forsaking of himself ( abused as he was by false appearances , ) to lust and sensitive appetite , instead of firm adhering to reason ; so they understood his liberation and redemption from that servitude and bondage , no otherwise to be effected , than by his again recovering that acquaintance and knowledge of god , which he had formerly lost . this is life eternal to know thee , sayes our saviour ; and the same saith iamblicus , who speaks as much as here i have , both as to the fall of man , and to his rise . considerare itaque decet qua praesipue ratione ab ejusmodi vinculis solvi potest ; est autem solutio nulla praeter ipsam deorum cognitionem . idea namque felicitatis est ipsum cognolcere bonum . quemadmodum est & idea malorum , ipsa quidem bonorum oblivio ; & fallacia circa malum , &c. — haec autem à principiis cadens , atque repulsa , seipsam projicit ad corporalem ideam dimetiendam . that the gentiles had heard of the promise of christ , or god incarnate , and that some among them looked for him , is not obscurely intimated by the prophet in the attribute he gives him , that he was the desire of all nations . for though the incarnation of god , or as our apostle , the manifestation of him in the flesh , be a thing of so much difficulty to be apprehended , that in the judgement both of epicurus and laertius , it is no less than plain folly and madness to believe it , quippe etenim mortalem arterno jungere , & una constare , & putare & fungi mutua posse , desipere est . — yet 't is undenyable that many as well philosophers as others thought it possible ; and i make no question but moved by some old tradition , they earnestly expected such an one to come ; of which there are no dark evincements . for not to insist on what the noble morney hath so closely pressed , that iulian himself believed aesculapius the son of iupiter to have descended from heaven , to be incarnate , to have appeared among men as a man , in order to the restistution of both souls and bodies to their pristine perfection ; i say , not to stay on that , 't is evident as well from aristotle in his ethicks , as from others , that they thought the like of many , [ great and eminent persons among them ; ] of all which , that i may not too much exercise your patience with instancing in more than need , i will elect but two for examples . for what did many of them think of great pythagoras , but what we believe of iesus christ , that he was the son of god , a god incarnate , sent to men in humane shape on purpose to reform and correct their lives , and by his own example to inflame and kindle in them ardent affections and desires after true philosophy and happiness . and aristotle meant no less , when in a book he wrote of the pythagorean philosophy , he maketh mention of — a certain distribution of beings possessed of reason , that was ( he sayes ) preserved of holy men as one of the greatest and most sacred mysteries they had in keeping ; viz. that it was either god , or man , or as pythagoras , as who would say as god-man , or one participating both . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that you may not fancy i have put a false interpretation on the text of aristotle , or have affirmed more of pythagoras than ever entred into humane cogitation in respect of him before , you shall have as much as i have said of him , represented to you by iamblicus , who wrote his life ; as the common sentiment of very many of old. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — but others reported him to be one of the coelestial gods [ who came ] for the benefit and reformation of the mortal life , affirming that he appeared in humane form to men , that he might graciously afford to corrupt nature , a saving incentive both to philosophy and blessedness . and little less was said of plato , another great luminary or star that shined in the gentile orb ; for of him speucippus , clearchus , and anaxalides in laertius affirm it commonly discours'd at athens , that he was born of a woman who had never known man , and consequently , that he was begotten of god. for when ariston his reputed father would have taken that possession of pericthiona ( for so the mother of plato was call'd ) which the marriage condition did entitle him , and give him right unto , he could not possibly effect it , but was restrained by apollo , whom he saw in a vision protecting and defending her from his embraces , to keep her pure until she was delivered of that with which she went. the story is known and to be seen both in laertius in the life of plato , and in illustrius . so far from being incredible is that essential part of the history of christ , that he was born of a virgin , and conceived by the holy ghost . and what i pray you should incline the heathen to imagine extraordinary persons to have been begotten of god , or to be gods incarnate , but what mov'd the iews in the gospel to think that jesus christ was that prophet they lookt for , and others of them to imagine simon the aegyptian , and some barchochebas to be the messiah ? namely , that they were informed there was such an one to come , whom accordingly they did expect , and the extraordinary and surprizing advantages of which the persons they beheld with admiration were possessed , inclined them to believe that this or that was he . and indeed the frequent apparition of the angel of the covenant [ the lord christ ] to the patriarchs , might be also some occasion of this belief . but this may pass but for a probable conjecture . it is certain iob was a gentile , that he lived in the land of uz , and that he saw his redeemer ; and as certain that balaam , another gentile , prophesied of christ , and saw his day : and that the magi or wise men in the evangel , had such discoveries of our blessed saviour , and such conduct to him , as none other mortal ever had the like , which ought to be noted . nor shall i blush to urge the testimony of the sibylls , on which so many antient and learned fathers have insisted as on their principal plea : there are many scatter'd up and down his institutions by the elegant lactantius , and summed up by st. austin , which i will not touch : i will only mention the acrostich which i find in vives his notes upon st. austin , taken out of eusebius ; and i the rather pitch on this , because i find in cicero , some speech of such an acrostich of one of the sibylls , written with much art , that should speak ( as this doth ) of a king that was to come , whereof you may hear more anon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i n sign of doomes day , the whole earth shall sweat : e ver to reign a king in heavenly seat s hall come to iudge all flesh . the faithful , and u nfaithful too , before this god shall stand , s eeing him high with saints , in times last end . c orporeal shall he sit , and thence extend h is doom on souls . the earth shall quite lye waste , r uin'd , o're-grown with thorns , and men shall cast i dols away , and treasure , searching fire s hall burn the ground , and thence it shall enquire t hrough seas and skie , and break hells blackest gates . s o shall free light salute the blessed states o f saints ; the guilty lasting flames shall burn . n o act so hid , but then to light shall turn , n o breast so close , but god shall open wide . e ach where shall cryes be heard and noise beside o f gnashing teeth . the sun shall from the skie f lye forth , and stars no more move orderly ; g reat heaven shall be dissolv'd , the moon depriv'd o f all her light , places at height arriv'd d eprest , and valleyes raised to their seat . t here shall be nought to mortals high or great . h ills shall lye level with the plains ; the sea e ndure no burthen , and the earth as they s hall perish , cleft with lightning : every spring a nd river burn : the fatal trump shall ring u nto the world , from heaven a dismal blast i ncluding plagues to come for ill deeds past . o ld chaos , through the cleft mass , shall be seen , u nto this barr shall all earths kings convene , r iuers of fire and brimstone flowing from heav'n . to this i will but add a tristich out of reu●hline , which ( he sayes ) he found among the sibylls , though i fear it spurious ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and which he thus translates , ipsa dei soboles magni ventura parentis , mortali similis sub carne videbitur aegra , quatuor ergo ferat vocales consonat una . the meaning is , that the son of god should be incarnate , and that his name should be jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ihsuh ; as that author interprets it . but of this , sit fides penes authorem . but if the reputation and credit of the sibylls be disputed , concerning which i shall presume to offer somewhat hereafter , that of poets and philosophers is more received ; i will but mention the druids , of whom i find in spotswood , that it is reported that they prophesied of the incarnation of the son of god ; but in regard he citeth not his author , and i my self have never met with any to strengthen that assertion , i think it best to pass it over ; as also what clemens alexandrinus citeth out of pindarus about a saviour , that shoul●●well with themis : nor will i stand on what the antient hermes , after he had talked with pimander , speaketh of himself [ as a type , ] perhaps in that sense in which the prophet david did , saying , thou wilt not suffer my soul in grave , nor thine holy one to see corruption ; so hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i raising them up again , was made the guide of mankind , shewing them the way how , and in what manner they may be saved . once , who hath heard of jesus christ , that can without reflection on him , read the greek stories of mercury ? when he shall find in them , that they make him leader of the graces ; that they called him diactor , a messenger to go between the gods and men , and socus or saviour ; that they assigned him a rod with two serpents twined about it , to indicate his office , which was to make peace , and to destroy the enmity ; in fine , that he was the son of iupiter , begotten by him on maia . all this and more too is to be read of mercury in phornutus , which he indeed jejunely applyes , as many other antients also did , to speech . but we are to understand it to carry deeper sense than so , which we shall more easily be induced to believe , if we re-mind that admonition ( necessary for the comprehending both of this and like discourses of the poets and antients ) which plutarch gives us ; porro autem fabulis utendum est , non quasi eae remprorsus doceant ; sed quod ob similitudinem cum reipsa aliquam , commodum ad ejus explicationem offertur , desumendum inde est . we are not so to use ( the ) fables ( of the antients ) as if they graphically did describe the thing [ discoursed of ; ] but for some resemblance that they have with it , they do accommodate and help us in its explication : which is the use we must make of them . but that i may not tire you with consequential evidences , that to some will seem far fetcht , i will offer one or two so manifest and plain , as shall not only reflect abundant confirmation on all already offer'd , but also effectually demonstrate ( of themselves ) the truth before us , viz. that the gentiles had a fair prospect of christ , and that philosophers as wary and as sparing as they were in making mention of it , yet they saw his day . for plato in his politicks , after he had been discoursing of the golden revolution under saturn , and had said a many things thereon , seemeth to correct himself for talking so presumptuously of things so long ago , and out of ken , and therefore for fuller satisfaction , refers to one to come , a fit and qualified person , who would give them satisfactory information both in this and all things else of concern . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but let us adjourn this discourse , until a certain fit messenger come , who will tell , &c. indeed it would put the faith of plato above question , were that true which alsted tells us of it ( he sayes ) from boethius de disciplina scholastica ; that in his sepulchre was found a golden lamin having engraven on it these words [ credo infilium dei nasciturum de virgine ] i believe in the son of god that shall be born of a virgin ; had there such a lamin so inscribed been indeed found in plato's tomb , and were there no conveyance of it in by legerdemain or pious fraud , it would import much . but i am not credulous enough upon so slight motives , to believe his faith so clear and so express , especially since i find not any mention of the story , or any thing relating to it in boethius himself , nor in truth in * any other but one whose very relation is a discredit , i mean in sr. iohn mandevile , who tells the tale thus , once upon a time within the church of st. sophy an emperour would have laid the body of his father when dead , and as they made the grave they found a body in the earth , and upon the body lay agreat plate of pure gold , and thereupon was written in hebrew , greek and latin letters these words , iesus christus nascetur de virgine mariâ , & ego credo in eum . and it is thought hermanes the wise man writ it . a pittiful story and not found in the latin copy of the travels as they are in purchas . again , who can put a tolerable sense on that in cicero concerning a king , without acknowledging the prospect which the gentiles had of christ , and that indeed the sibyll spake of him , though perhaps she were as little understood by most others , as by her own interpreter , and by the orator himself , who derides her ? sibyllae versus observamus , quos illa furens fudisse dicitur . quorum interpres falsa quadam hominum fama dicturus in senatu putabatur , eum , quem revera regem habeamus , appellandum quoque esse regem , si salvi esse vellemus . hoc si est , &c. we observe the verses of the sibyll , which she is said to pour out in her fury : whose interpreter very lately ( it was thought ) would have spoken in the senate , that the king which we have indeed , ought also to be called king if we would be s afe . forwhich misapplication of the text , the interpreter doth as much fall under our censure as cicero's ; for ( as suetotonius ) percrebuer at oriente toto vetus & constans opinio : esse in fatis , ut eo tempore judaea profecti rerum potirentur . tacitus reports the same . again , the humane sacrifices which obtained among the heathen all the world over , of which beside the instances alledged in my former essay , we have many more in porphyrie and others , for evincements ; i say , their pharmaci and catharmi were but depravations and disguises of that first tradition of the seed of the woman , or the man christ , who by divine appointment was to make his soul an offering for sin , and so to be the common pharmacus or catharmus for the whole kind . nor is this a notion so improbable and far fetcht , but that it is as capable of demonstration as any thing of like nature . for had not this custom not of sacrificing only , but of sacrificing men , been bottomed on some mistaken tradition , which the rest of the world had received from the first patriarchs , in whom as in a common stock , the several branches concurred ; it cannot be imagined how it should become so early , and so general as authentick story witness it , since nothing could obtain so generally in the first ages , when there was not such an intercourse between the nations to favour it , as in following times , but what either was a prime dictate of reason , which a thing apparently inhumane and unreasonable could not be , or else a point of first tradition . yes , the gentiles had a sense of sin , and of the clemency and grace of god ; as also that to expiate for the former , and to procure the latter , there was somewhat else necessary beside repentance and reformation of the sinner ( which yet the modern iews impertinently think enough . ) for else , what mean all their rites of expiation and lustration ? all their applications and all their altars to iupiter salutaris , iupiter the saviour ? and iupiter melichius or placabilis , iupiter the appeasable , and iupiter the propitious ? of all which we have abundant instances and proofs in homer , plato , thucidides , in xenophon , pausanias and so many others , that it would be infinite to cite them all , be pleased to accept of three , homer in plato de rep. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gods are flexible , prayers and victims appease them , &c. plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . expiations can do much , and the gods are exorable , as the greatest cities , the poets sons of the gods , and the prophets affirm . phornutus . porro etiam ( saith he ) mitem àppellant jovem , nempe placabilem esse his , qui è scelerata vita pedem retrahant , non enim ita erga eos est affectus , ut reconciliari nequiret , quam ob causam & placabilis jovis arae sunt . there are altars to love the appeasable . and 't is not unlikely but that many of them had some confused glympse and apprehension of christ , the true propitiatory ; forasmuch as thinking and inquisitive philosophers ( for so i call them ) who examined the reasons of the rites of their religion , evidently enough perceived the insufficiency of not a few for those ends they pretended , and in particular of cruentous sacrifices , which ( if they thought of it ) they could not but discern to conduce little to the real cleansing and purgation of their consciences , the expiation of sin , and the propitiation of god. the ratiocination of the prophet micah is so natural and easie , that it could not possibly escape a cogitative man , wherewith shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt offerings , with calves of an year old ? will the lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? shall i give my first born for my transgression , or the fruit of my body , for the sin of my soul ? 't is not improbable but some reflections of a nature like to these , ingaged phythagoras ( as i find recorded by iamblicus , in the book he wrote of his life ) to offer his devotions on an incruentous altar . but whatever moved him to do so , it is certain that the poet philemon convinced of the insufficiency of sacrifices to propitiate , and attone god , obliged men to piety , and righteousness , as things in themselves of more avail and power with him for that end , than offerings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now supposing any of them to have had such reflections , what inference can be more easie ( if we suppose them also to believe , what the universal obtaining of cruentous sacrifices over all the earth compelled them to do , namely , that they were ordained of god ; ) i say , what illation or consequence can be more easie , than that god ordained not cruentous sacrifices for themselves , as the only means of expiation of sin , or propitiation of god ; [ it not consisting with divine wisdom to appoint so unproportionable and imperfect ones : ] but only in relation to a thing of more perfection and sufficiency , which these did but prefigure and type ? thus , christ was not far from any of the gentiles , would they have ( but ) groped after him . what the ceremonial . law given to the jews was ordained for to them ; those apish observations might have proved to the gentiles : such imperfect sacrifices might easily have put them on the quest of another more perfect , expiatory sacrifice . as the law among the jews , so these observances and rites among the gentiles , did but point to another : sacrifices and offerings thou wouldst not , that is , ultimately , and for themselves ; in burnt offerings and sin-offerings thou hadst no pleasure , viz. terminatively and in themselves . these were insufficient for purgation of sin , and propitiation of god ; then said i , lo i come , [ i come ] to do what they could not , viz. by making my soul an offering for sin , to purge and take it away . i am the more confirmed in this opinion , when i consider with how great care the antient mystae made it be conceived , that their religion was umbragious and figurative , and that there was a deeper sense and meaning in the rites and ceremonies of it , than these at first might seem to carry . for to insinuate this , as plutarch tells us , they used to hang up sphynxes in the fronts of most of their temples : quo innuunt ( saith the author ) suam rerum sacrarum doctrinam constare perplexa , & sub involucris latente sapientia : and that inscription on minerva's temple at sais , celebrated all the learned world over , implyes no less . ego sum omne quod extitit , est , & erit , meumque peplum nemo adhuc mortalium detexit . i am all that that hath been , that is , and that shall be , and no mortal ( man ) hath yet discovered my veil . a symbol not obscurely indicating unto iesus christ , [ or him that was to come ; ] of whom it 's said , no man hath . known the father but the son , and him to whom the son hath revealed him. he came out from the father , and did peplum dei detegere , open or discover his veil . ] i know the greatest part of the gentiles , as well as of the jews , did bound their apprehensions with the things before their eyes , and never understood the true intendment or meaning of the ceremonies and rites of that religion , of which they made profession . and therefore it might well be , that in all their humane , and other expiatory and cruentous sacrifices , they had not one thought of that catharmus that occasioned them ; but if they had not , it was their own fault , and i make no question but there were many that had . which i believe you will not think impossible to be conceived , when i have shewed what is next in order , that notwithstanding the many lords gods , as well as gods , the gentiles had ; yet many of them knew , there was one the lord-god or mediator , as well as one supream god. 't is true , it is a matter of the greatest difficulty to evince this , and like points , because the magi , philosophers , priests , and other thinking and contemplative persons , did in complyance with the weakness and infirmity of the vulgar , and for their own security disguise their meanings , and but shew by half lights in umbrages and riddles , what they knew of god , not agreeing with the common notions about him . this is evident in plato , who in an epistle which he sent to dionysius , excuses the darkness and obscurity of his discourse concerning god , with this apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i must speak to thee in parables , that if the letter miscarry , he that reads it , may be never the wiser . ] and then proposes his symbol , circa omnium regem sunt omnia , &c. secundum ad secunda ; tertium ad tertia , a ternary . but to return . as many of the gentiles , notwithstanding the multitude of gods acknowledged among them , did believe there was but one god , as plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when i write seriously , i begin my epistle with god ; but when otherwise , i mention gods : so likewise , notwithstanding the multitude of demons , or lords-gods and mediators , many did believe there was but one great demon , one lord-god , the mediator between god and man. this iamblicus assures us . for when his scholar porphyrie had put him the question , why there was but one [ common ] prayer with which antiently they invocated several daemons , whereas it seemed more agreeable , that diverse daemons should have diverse prayers address them ; he answers , quoniam per deum-dominum , unum daemonum , agitur invocatio , qui & 〈◊〉 principio suum cuique daemonem definivit , & in sacrificiis secundum propriam voluntatem suum cuique monstrat ; semper enim , &c. that it was , for that all invocation is performed through the lord god , one of the daemons , who from the beginning assigned every one his own daemon , and does in sacrifices , according to his own pleasure , shew every man his own. nor is iamblicus's testimony the only one i have in this matter ; for plato in his convivium , having spoken somewhat of the nature , and of the offices of love , to the end he might discourse more confidently of it , introduces one diotima , a stranger , but a prophetess [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and makes her answer socrates , inquiring what that love should be , that it was not god himself , as he had apprehended it , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great daemon , mediator between god and man. she sayes the great daemon , for she supposeth there are many daemons , but this the great one , or lord-demon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there are many and diverse daemons , and love is one of them . i know you do not startle at the name , nor at the thing daemon , though i believe some others will , who are less acquainted with the antient learning , and who know no other meaning of the word , than what common usage now enstamps upon it . but there will be little reason for any man to boggle at either , if he can have the patience but to hear diotima describing the demonial nature , that it is a middle one between god and what is mortal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is its office to interpret , and to carry the prayers and sacrifices of men to god , and the precepts and commands of god , with all his gracious retributions and returns to men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that it filleth ( being of a middle nature ) both [ the upper and the lower region , ] or , is as a haps or common ligament , to bind the universe in all its parts together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that it is the rise and spring of divination or prophecy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — in fine , that god and man have no immediate communion or commerce together , but what intelligence and intercourse soever is between them , proceeds from this daemonial nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — thus diotimae . and how well has her discourse , it is so deep and so surprizing , rewarded our attention to it ! for all she spake in general of the daemonial nature , was intended ( as the scope of that discourse evinces ) principally , if not solely for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great daemon ; and if she mention'd others , it was by way of caution , only to secure her self , and umbrage what she said that it might down the better , amid the many prejudices of the vulgar that opposed it . nor durst plato , who was well acquainted with the fate of socrates , and with the charge that made it , more apertly explicate the matter ; it was the great crime imputed to the master , and for which he was condemned and executed , that he introduced new daemons ; and it would have been a greater in the scholar , and after such example less excusable , wholly to exclude the old. wherefore , it is not injudicious to understand the pro●hetess , in the argument preceding , principally to regard the great daemon ; and who is he , but christ ? for it is he , and ( indeed ) only he that is a mediator between god and man , and that participates them both ; it is he interpreteth the mind of god , and that presenteth all our prayers , and that reporteth all his answers and returns ; by him alone we hold communion , and intelligence with god ; 't is he that filleth all things , which no other daemon can , and in all , the aethereal region in the form of god , the inferiour in the form of man ; and it is he that is the common ligament that holdeth heaven and earth together , by whom all the parts and members of the universe , disbanded in the fall , are re-united under one head. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to recapitulate , is the apostles word . ] and well might iesus christ , the great daemon of plato , be styled by him ( as he was ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love , who as one composed all of love , has given greater demonstrations in effect of his , than it is possible for men to represent in words . nor is it contradicted by the story which the author tells us of the origin and rise of love , namely that it was the offspring of porus and penia , of plenty and poverty ; for what more easie applications can be made of it , than to our blessed saviour , who is the issue of the grace and goodness of almighty god , and of the indigency , need and poverty of man ? had not man been indigent and needy , and god infinitely rich in grace and mercy , christ had never come . as for the resurrection of the dead ( another article of christian religion ) it was believed by the druids ; it was preached by the sibylls ; it was implyed in the doctrine of the immortality of humane souls , in the sepulture of bodies , and in the rights of sepulchres , which for that they preserved the dust and ashes of men against the time of restitution , were esteemed all the world over sacred and inviolable . so phocylides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is humane ] to afford earth unto unburied carkases . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not violate the sepulcher of the dead ; nor discover to the sun , things not to be looked on . the next verse is to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is infamous to dissolve the humane frame , or disturb his ashes . and why ? he annexes the reason in the following verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and we hope that ere long the grave ●hall render up again to light the reliques of the dead . and , though in st. pauls time , ●he multitude at athens were so ab●olutely unacquainted with the resurrection ( of the dead , ) that when they had the happiness to hear him preach concerning it , some of them apprehended him to speak of a god , and all of a new and strange thing ; yet we know that at the same time , there were philosophers rome that were most clear and full in their belief and faith of it , who not unlikely with their other knowledges , received even this at athens ; from some above the many . once , philosophy came from greece to rome ; and at rome we have some notice of this article . seneca shall speak thereof , mors ( saith he ) intermittit vitam , non cripit . veniet iterum qui nos in lucem reponat , dies . death is but [ a sleep ] an interruption , not an abolition of life ; there wi● a day come , when we may repossess the light. thus he of the resurrection of the body : which yet both portius festus and pliny derided . democritus indeed seems to have spoken of it , and that occasioned in part the extravagant sally and talk of pliny . and having treated of the resurrection of the body , i will now tell you why i premised to it nothing of the state and immortality of the soul ; it was because i did esteem it as a point supposed in all religions , and taken for granted . however in regard you may expect i should say something ; not to mention that pherecides syrus master of pythagoras , is said by some , ( by others thales ) to be the first that asserted it , which i will then credit when i am convinced that before them , there was neither worship nor theologie ; i affirm it a doctrine so universally believed , and known to be so , that it were superfluous to be much in citations . you shall therefore have the trouble but of reading one testimony , which for pregnancy and fulness of its sense , and its conformity with that of holy writ , will supersede all others . it is moschion's , or as some , menanders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — permit the dead to be covered with earth , and every thing whence it came into the body , thither to return : the spirit to heaven , and the body to earth . so solomon . then shall the dust return to the earth , as it was ; and the spirit shall return unto god that gave it . and socrates was sure of it that he should go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the gods lords . as for iudgement ; 't is manifest by a passage which i cited out of iamblicus upon the first argument , that the great pythagoras both believed and taught it . and what apprehensions the more antient times had , and how conformable to those that christians have from christ in matthew , is deduceable from the old story of erus , son of armenius , which we have in plato , and which i mention'd in the preface to my former treatise . the story is this , erus son of armenius , was in a great combat slain with many others , and after ten dayes , when the bodies of the rest , all purified and rotten , were removed , his was found as sweet and as found as ever , which his friends carrying home in order to perform to it all the requisite funeral ceremonies , on the twelfth day from his decease , as they were laying him upon the funeral pile , behold erus reviv'd , and being reviv'd , related all that he had seen and heard from the time that he first departed . his relation follows . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he said , that after the separation of his soul from the body , he went with many in his company , and [ at last ] arrived at a certain divine place , whence he saw two openings or hiatus in the earth , one near another , and as many also above in heaven right opposite to them . that betwixt these openings there sate judges . that these iudges , after they had taken iudicial cognizance of all persons and matters , and accordingly had passed sentence , commanded the just , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go to the right hand up into heaven . which they did , carrying on their breasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the records of all the good things acknowledged in that iudgement to have been done by them . but the wicked and unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were ordered to the left hand , and to descend to the infernals ; they also bearing , but upon their backs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intimations [ as it were records in writing ] of all that they had done . that erus himself for his part , when he came before the iudges , was told by them , that he must return again to mortals , to report to them all that he had seen and heard , and therefore that he should exactly observe , &c. and how agreeable ( i say ) is this relation of erus , for so much of it as concerns judgement , to that we have from iesus christ , who tells us , that in the last day there shall a separation be made , as of sheep from goats ? the sheep shall stand at the right , the goats at the left hand ; and that then the good omitted by the wicked , as that performed by the just , shall come to light , and stand eternally recorded with the sentence passed on them , to shew divine justice . you have another old story to demonstrate the antient faith of gentiles in the point of iudgement , who maketh socrates to tell it to one callicles . therein he speaks of two wayes , one to heaven , another to hell : of three iudges , rhadamanthus judge of the asians , aeacus judge of the europeans , and minos presiding over both , with a many other not impertinent matters . but as he tells the tale , it is so prolix , and after what i have already said from erus , so unnecessary here , that i will not give my self the trouble to transcribe , or you to read it ; only , there is a passage in it that imports how just , and how impartial a judgement that shall be ; which for that it is important and concerning , i think not fit to omit . for socrates having in discourse on some part of his relation said ( what the holy penmen in many places also do ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that many of the dynastes or rulers of the world are wicked ; thence he takes occasion to resume his story , and to tell how uprightly , how equally , how impartially judge rhadamanthus does acquit himself towards them and others ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the foresaid rhadamanthus taketh such an one in hand to examine him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh cognizance of nothing in him , neither of what rank or quality he is , or from whom descended ; but only that he is wicked ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and finding him so , dismisseth him to hell. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . putting on him ● mark to signifie that he is curable , or else incurable . ] it seems they held purgatory . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if he see another soul , that of a man that hath lived holily and according to truth , and justly , whether it be that of a plain and unlearned man , or else of another , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but principally i say , o callicles , if it be a philosophers [ i had almost rendered it , if a christians ] one that minds his own matters , and is no busie-body in other mens ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he huggs , and sends to the islands of the blessed . aeacus does the like . minos sits by superintending , according to ulysses in homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding a golden scepter , and ordaining right to the dead . this for the iudgement to come ; but if any urges that the testimonies i have cited do concern the particular one , which every soul assoon as it abandons and forsakes the body undergoes , rather than the general wherein all men all together , souls and bodies re-united shall appear at the bar : i say ( 1. ) particular judgement and general differ not essentially ; but accidentally . ( 2. ) and who knows but that they meant both ? but ( 3. ) if they apprehended not the article in all its circumstances so distinctly as we now do , it will not much matter , if for all they did believe the substance , that all must answer one day for what they do in the body , and be rewarded accordingly : since this sufficeth for both the ends of that discovery , namely to influence the humane life , and to justifie divine procedure . as for the two states of heaven and hell , there are so many and so obvious testimonies both of poets and philosophers , of which occasionally i have mentioned some already , that to offer any in so plain a matter , and here especially , may seem superfluous ; yet , that i be not altogether wanting unto this article in its order , since i have not yet been so to others in theirs , i will present you one evidence concerning it , and because it will indeed be absolutely unnecessary after that to offer more , i will present but one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( sayes socrates ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this was the law and sanction of god concerning men in the reign of saturn , and the same was alwayes , and even now is ( in force . ) and what is that law ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that , whosoever among men did live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteously and holily , should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever he dyed , go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the islands of the blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there to dwell in all felicity , without the mixture of evils . this was the law for the good. so christ , blessed are they that dye in the lord , thenceforth they rest from their labours and their works follow them . there shall be no night there ; there shall be no curse there . but what is the law for the wicked ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he that lived without god , or impiously in the world , and unrighteously , was to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the place of punishment and iustice , which they call tartarus . and dives in hell , &c. i confess , the life everlasting , by which i understand that glorious and immutable condition or estate to be possessed by the godly in the resurrection or the re-union of the body with the soul , is an article wherein ( if in any ) the gentiles generally were but dark : and yet ( what is not easily believed ) it is true that some of them had light and information of it ; for that very poet whom i lately cited for the resurrection from the dead , immediately to what i have already quoted out of him on that head , adds this . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . afterwards [ viz. after the resurrection ] they shall be gods. and not the poet only , but the old magi believed another , and that an immortal life . so laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — who ( saith he , speaking it of theopompus ) affirmeth , that according to the doctrine of the magi , men shall live again , and then be immortal ; a belief that is not much short of that the christians had of old , i know faith iob , that my redeemer liveth , that in the latter day he shall stand upon the earth ; and that i shall see him with these eyes . when i awake ( saith david ) i shall be satisfied with thy likeness . and what is that likeness . i know how some understand it , viz. that it does consist in holiness , or in the correspondency of our natures to the divine ; but i rather understand it as analogie and common sense of scripture prompts me , to consist in glory , i mean , in the conformation of the vile bodies of believers to the glorious body of iesus christ. for as they have born the image of the eart hly , they shall also bear the image of the heavenly . beloved , we are now the sons of god , and it doth not yet appear what we shall be , but we know that when he shall appear , we shall be lik● 〈…〉 is he that shall 〈…〉 christ ? and the 〈◊〉 proveth it , 1 ioh. 2. 28. but to conclude this tedious entertainment of the gentile divinity , i will only add , that many heathen held opinion , that the world should have end by fire . of which perswasion [ generally ] were all the stoicks ; seneca is press and full , at illo tempore , solutis legibus , sine modo fertur . qua ratione inquiris ? eadem qua conflagratio futura est . utrumque sit cum deo visum ordiri meliora , vetera finiri . at that time absolved from all laws , it doth observe no measure . how can that be dost thou say ? why , in the same manner wherein the conflagration shall ; both the one and the other is when it pleaseth god either to give beginning unto new things , or else to put an end to old , &c. ovid sayes as much . esse quoque in fatis 〈…〉 affore tempus quo mare , quo tellus , correptaque regia coeli ardeat , & mundi moles operosa laboret . that time shall come when both the earth and sea , with heavens arch so glorious to behold shall burn , and shall turn unto decay . so also lucretius . una dies dabit exitio , multosque per annos sustentata ruet moles , & machina mundi , accidet exitium coeli terraeque futurum . the world which stood so many years shall in one day destroyed be , destruction likewise shall appear for heaven and earth most suddenly . to this also agreeth the poet lucan , his words be these , invida fatorum series , summisque negatum stare diu , nimioque graves , sub pondere iapsus , nec se roma ferens . sic cum compage soluta secula tot mundi suprema coegerit hora , antiquum repetens iterum chaos , omnia mistis sidera sideribus concurrent , ignea pontum astra petent , tellus extendere littora nollet , excutietque fretum . fratri contraria phoebe ibit , & obliquum bigas agitare per orbem indignata diem poscet sibi , totaque discors machina , divulsi turbabit foedera mundi . the fates envy the states of mortal men , the highest seats do not continue long : great is the fall under the greater burden , ( and greatest things do to themselves great'st wrong ) rome was so great ( whom all the world did fear ) that rome her self she could no longer bear . so when this well couch't frame of world shall burn , and the last hour so many ages end : to former chaos all things shall return , ( the envious fates this issue do portend ) then all the planets shall confus'dly meet , and fires coelestial on the floods shall fleet . the earth shall grudge to make the sea a shore , and cast it off , and push the flood away : the moon enrag'd shall cross her brother sore , and seek to alter course , to shine by day : thus all at odds , in strife and out of frame , they shall disturb the world , and spoil the same . so great a light was that afforded to the gentiles , in all essential points of true religion : which perhaps , if we possessed all the volumes perisht by the injury of times , and the destiny of letters , would have appeared much greater ; yet so great it seems now by what discourses i have made already , ( the which i might enlarge on every article , ) that none that does unprejudicedly weight them , can have cause to wonder either at clement's , or at lactantius's sense in favour of the old philosophers , or that st. austin should say , that the jews dare not averr that no man was saved after the propagation of israel , but israelites . indeed there was no other people properly called the people of god. but they can't deny that some particular men lived in the world , in other nations , that were belonging to the heavenly hierarchie . and vives in his notes is of the same perswasion . but do you ask by what means gentiles who were aliens from the common-wealth of israel , and without the line of that communion ; became acquainted with those great truths of which the iews only had the solemn keeping ? i answer , that ( as i have often intimated ) it was either ( i. ) by a catholick or general tradition from the first and most antient fathers ; or ( 2. ) by some extraordinary revelation or discovery made to them ; or ( 3. ) by communication from the hebrews , the israelites , and jews , who as a church , were a candlestick to hold the light committed to them , out to all the earth . that most of those doctrines i have noted , were communicated down from hand to hand by immemorial tradition , from the first and most antient fathers , is not difficult to be conceived by those that know , that as all men came from adam in the first world , so that in the second all did descend from noah , who had the knowledge of the true religion , and instructed all his children in it , which children cannot be imagined but also to instruct and teach theirs , and so onward . but this is not all ; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mos majorum was a thing insisted on by all the heathen , who ever pleaded for the rites of their religious , that they had received them from their forefathers , and that they were of antient usage ; yes , and that plato ( whom aristobulus the iew affirmeth to have been a follower of the law of his nation , and to be very studious of the doctrines in the sacred oracles , and whom numenius for the same reason styles the attick moses , ) he sayes expresly , that he gleaned all he had , and wrote in that kind , out of immemorial and unwritten , but almost expired and worn out traditions . for in his politic in the place which i have cited in my advertisement to the reader , he plainly tells us , that the points he speaks of , were transmitted from our first predecessors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & c. that those that lived in the former ages preached , ( it is his own expression ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were preachers of the very things that now are causelesly rejected of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the like in his philebus , which i also noted before , wherein he sayes , that the antients , better men than we , and dwelling nearer to the gods , delivered to us the report or fame of these things [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] yes , and in his republique , he maketh adimantus in address to socrates , to speak the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deducing your discourses from the [ an●ient ] heroes who were from the beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the remains of whose discourses are arrived even down to us . 't is very probable that these whom plato calls the first ancestors , the antients , better men than we , nearer to the gods , heroes that were from the beginning , i mean the first patriarchs ( for so i understand him ) noah for instance and his children , are the same designed by the fam'd apollo , when in answer to a grave and serious inquiry made by zeno citticus , how he might institute and frame and order his life best ? he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he would institute and frame and order it best , if he made it to conform to the dead . apollo's dead , and plato's heroes are the same . thus by oral tradition , or report , by which i mean a delivery down of doctrines from hand to hand by words , or else by visible and significant actions , many things were transferred from preceding to succeeding ages . but report or oral tradition and delivery , is in it self a means of conveyance so uncertain and fallible , that when it passes many hands , there can but little be consided to it in controverted matters ; ( for ) then it proveth ( most commonly ) so diversified and various , that it is the cause of controversies , not the cure ; the persons that convey it are so lyable either to mistake and imposture , or to design & interest . nothing is more obvious , or more frequently experienced than this : for the report of an accident but at one end of the town ; albeit it may retain ( as for the most part it doth ) some general likeness and similitude of the first and original truth : yet 't is disguised with a thousand errors ; though perhaps in some places with more , in some with less , according to the different capacities , numbers , tempers , affections and designs of those that have the conveying of it . report the further it goes , the more it loses of truth , and the more it gains of error . in this instance we have a lively pourtraict of the false religion of the gentiles , and the plain reason why it seemeth in so many things an apish imitation of the true ; why it is so diversified in it self , and yet withall retaineth such resemblance and conformity with ours . it is because that all men came from one , and that all men came from one , and that not only adam , but noah did instruct his children in the mysteries of the true religion , and in the rites of it , and these again reported to theirs , and so onward . but we may easily believe it to have hapned in this tradition , as it doth in all others , that there was almost in every new delivery and transmission , ( for the mentioned causes ) some departure and recess from the former ; and thence arose so great diversity in several parts of the world ; yet ( what also is in all reports ) notwithstanding so much variation in particulars as there was among them ; all retained some agreement in the general , and that greater or lesser , as those that made them were either nearer to the first reporters , or more remote ; or else were more or less intelligent , faithful , careful and sincere in transferring them . cunning and designing men foisted in something of their own , and made the catholick traditions , to father their conceits ; but others were more honest : hence the variety , and hence the agreement in the religions of the world. now , those general articles , heads , or points of religion , wherein all men all the world over commonly agree , and which are therefore called common sentiments , though they be not ( what by some they be imagined ) innate idea's , or notions ingrafted and imprinted on the minds of men by nature , but ( as i have evinced them ) main and substantial points of the first tradition , and consequently , retained in all the following , with more or less disguise ; yet be they as infallibly and indubitably true , as if they were ; since 't is as impossible that they should obtain so universally ( all the world over ) if indeed they were not the traditions of a first and common parent , as that they should be false , if they were . for grant one first parent common to all the world , who could not but know the truth , and that he so delivered things to his children , and doubt o atheist , the reality of them , if thou canst ! finally , how disguised soever truth was in those successive traditions , as necessarily it must have been in passing through so many and so diversly affected hands ; yet as in other reports , so also in these , when one becomes acquainted with the original truth , he will be able by comparing and conferring , to discover the causes , or rather the first occasions and rises of mistakes and errors , [ what grounds there were for such ; ] since it is as certain , that all mistake , error , falsity hath for its bottom and foundation one or another truth , as that evil has some good to ground it . this consideration will administer abundant light to those that mind it , for their understanding of the cogency of some of those discourses i have made before , about the christianity disguised in many of the gentile rites ; and it was for that purpose , and with that design , namely , that it might reflect upon them somewhat of strength and confirmation , that i made any mention of it here ; for doing which , after i have offered this apology , i hope i need no pardon . thus tradition was one way . but though tradition was one ; yet the only way it was not whereby the gentiles became acquainted with the mysteries of the true religion , for besides that , we are to conceive they had some extraordinary revelations and discoveries of them , by inspiration or oracle : there not being any nation under heaven , and in the whole universe , wherein ( if you will credit cicero ) divination was not . and indeed the antient superstition was magick . of which truth we are assured not only by the definition plato gives of magick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is the worship of the gods ; but also by the more authentick history of balaam , who when he would divine , did nothing but perform rites of religion ; he caused altars to be built , and offered bullocks and rams . yes , and strabo tells us , that all the heathen , as well barbarians as greeks , had certain festive sacrifices , wherein they were inspired by the deity , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] pausanias also having mentioned the persians eminent for divination , adds , et haec quidem de foeminis & viris , quibus ad hunc usque diem divinandi scientia divinitus contigit , memoriae prodita sunt . in sequentibus dehinc seculis credi facile potest alios ejusmodi homines , qui futura praedicant , non defuturos . as for the rise and origin of heathen inspiration of oracle , i do not hold my self obliged to discourse thereof here , farther than as generally hinted , it may serve to regulate our apprehensions in the present matter ; and therefore omitting what peripatetiques and stoicks say , who make it the effect of certain preparations or dispositions of mind , or what plutarch , who ascribes it unto qualities and temperatures of places ; i impute it to religion , and to the state and condition of the first times , wherein inspirations , while there was no other certain way of knowing the divine mind , and of being guided by it , were far more frequent and common , than in the more remote . and no question but among the many other traditions given by noah [ father of the second world ] to his children , this was one , in extraordinary cases to consult god for resolutions and direction by ( a way of ) extraordinary worship and religion ; for instance , by extraordinary prayers , and extraordinary sacrifices ; it being the acknowledged nature of religion and worship , by qualifying and accommodating of the mind to god , to invite and draw him down , and make him present to the religious , and worshippers . thus all men all the world over mov'd by that tradition , as by instinct of nature , did in all unusual and uncommon emergencies , or when they would be counselled and resolved in any matter , immediately apply themselves to the deity ; which the superstitious doing in wayes and methods not appointed by the true god , expected him in vain , he ( for the most part ) disdaining to approach unto them on such allurements ; whence it came to pass , they were abused by the false , ( i mean the devil ) who readily espying and improving this occasion , slily intruded himself ; so that appearing in the place of god , he passed for him . it was thus the devil became the god of this world , or of the gentiles . the superstitious invocated god in false wayes , who therefore refusing to approach , and visit them , the devil takes the opportunity ; he comes in his stead , and so passes for him . i am the more confirmed in this opinion , by considering that among the superstitious , there were the same wayes of responses by visions , by dreams , by voice , &c. as among the truly religious ; as also by the cessation and defect of oracles or inspiration , which on this notion , and in this way , is more accountable than in any other . for when the superstitious ceasing to be so , became ( as in process of time they did ) diffident and faithless of the power and aptness of the means , for effecting of the ends pretended , and consequently either innovated new rites , more agreeable to their own conceits , or else grew cold and formal in the use of the old ; it followed , that they lost the advantage of such communication and direction from their gods , as formerly they had , with their faith and zeal in those performances , that is , with that religion which possessed them of it . false religion made oracles , and irreligion ruin'd them . sublata causa tollitur effectus . and who can doubt of this account , or reason , that seriously considers , first , that we read not of the cessation or defect of any oracle , but about the time that scepticism and epicurism obtained . that great oracle at delphos , so celebrate in all the earth , then ceasing to answer , as it had before in verse , when the seeker pyrrho was followed . and secondly , that iamblicus is of the same opinion , who informs us , that it was the innovating and unsteady humour of the greeks that rendred inspiration so unfrequent and rare , among whom ( he sayes ) it was ( for that reason ) of a duration and continuance , much shorter than among the grave barbarians . oportet igitur ( sayes he in his mysteries ) ritus adorationis antiquos tanquam sacros conservare semper intactos , neque demere quicquam , neque aliunde quid addere ; ferme namque & hac causa nuper extitit , ut omnia & nomina & vota debilirata jam sint ; propterea quod propter ipsam proevaricationem & invocandi cupiditatem permutata sunt semper , & permutari non desinunt . graeci namque natura rerum novarum studiosi sunt , ac proecipites usquequaque feruntur , instar navis saburra carentis , nullam habentis stabilitatem , ne●abque ; conservant quod ab aliis acceperunt . sed & hoc cito dimittunt , & omnia propter instabilitatem , novoeque inventionis elocutionem transformare solent . barbari vero sicut moribus graves , firmique sunt , sic & in iisdem sermonibus firmiter perseverant , ob quam sane stabilitatem , & ipsi diis sunt amici , & orationes offerunt illis acceptas , quas nulli ulla unquam ratione fas est permutare . but to circumscribe my self : that the true god did on occasion infuse into the heathen some divine motions is ( in my apprehension ) scarce questionable by any that reflects on balaam . again , and as little questionable is it , that the devil , after he had usurped the place of god , and ( as it were ) assumed his person , did frequently both say and do many things that were like him , to the end he might more craftily secure the cheat , and pass for what he was not . though indeed at other times , he acted things like himself , which when he was received for god , he might the safer do ; and all this as one that personates another is wont , who must do something like the person he pretends to be , that he may pass for him ; and will do more like himself . hence the heathen oracles and sibylls had a mixture in both of good and bad. the former , that they might seem to come from god ; the latter , because they came from the devil . now whether the sibylls ( for of these i principally design to speak , as having pressed their authority before ) were inspired in what they spake of jesus christ by the deity ; or ( as you see i apprehend ) prompted by the devil , is a matter not so necessary here to be decided . both wayes are possible . god inspired balaam many hundred years before the prophets arose , so that he spake as plainly and fully of our saviour , as any of them all ; and for the devil , he gave as large and full a testimony unto jesus christ , when come , as any in that time beside him . and that he might predict or prophesie of him in the sibylls , and other oracles , for the same respects and ends before he came , for which he did confess him when come , is not difficult to be conceived by a thinking and attentive man. what if the devil by the clearness of his oracles in this particular , thought either to out-vye or to forestall the prophets in theirs ? it would not seem a design ( if that were his ) unworthy either of the envy , or the subtlety , for which he is so infamous . and what if he intended to verifie his divinity to after ages , by the truth of his prognosticks in the former ? besides , he might conceive it would intangle and perplex succeeding times , as indeed it mightily hath ; which to design was proper for him . once , 't is out of doubt that there were sibylls , and those antient , though how antient it be not easie to determine . certain it is , their writings ( of old ) were held at rome in extraordinary veneration , there being officers appointed , during both the government of kings , and that of the people , to preserve , and on occasion to inspect and consult them . that after the conflagration of the capitol , and of the books with it which hapned in the one hundred fifty fourth olympiad , there were ambassadours sent on purpose to erithrae , to repair that loss , which was done in part from thence , and in part from other cities . in fine , augustus by his edict commanded that all the verses going under the name of sibylls , in the possession of any in his territories , should be brought to the praefect of the city of rome , to be by him submitted to the censure of the quindecem viri , who were to judge which were true , and which false ; severely forbidding private persons to retain or keep them . thus they were preserved till the time of stillico , who destroyed them . of so much credit they were . indeed , that among the writings commonly reputed sibylline , there were antiently a many false , suppositious , and ingenuine , cannot be denyed by one who reads in dionysius of halicarnassus an express assertion of it ; or that considers , that it was ( as taccitus affirms ) the motive of the edict ( so lately mentioned ) of the great augustus . and for the times since christ , what the learned vossius hath suggested may in part be true ; that many of the writings now obtruded on us for the sibylls , may be pious frauds , contrived to beguile the heathen , by men of honester designs and meanings than practices . of this sort , forasmuch as the devil who resided at the celebrated delphos , was long before forsaken of his versifying humour at least , ( as is very evident from cicero , strabo , plutarch and many others ) is that famous oracle pretended to be given by him to augustus caesar , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me puer hebraeus jubet hinc rex ille deorum tartareas remeare domos haec aede relicta , post ergo ora tenens altaria nostra relinquo . and of the same bran i reckon that tale of theodosius the iew , which mr. howell sayes he found in suidas , and concerning which he prayeth the judgement of the learned doctor usher , in a letter sent ( to him ) for that purpose . the story is this ; that when the temple was founded in ierusalem , there were twenty two priests according to the number of the hebrew letters to officiate in the temple , and when any was chosen , his name with his fathers and mothers were used to be register'd in a fair book . in the time of christ a priest dyed , and he was chosen in his place ; but when his name was to be entred , his father ioseph being dead , his mother was sent for , who being asked , who was his father , she answered , that she never knew man , but that she conceiv'd by an angel. so his name was register'd in these words , jesus christ the son of god , and of the virgin mary . this record at the destruction of the temple was preserved , and is to be seen in tiberias to this day . thus he. these , and other instances of pious fraud in former times , may be a just ground whereon to raise suspicion , that some of those verses commonly reputed sibylls , were no better ; but that all were so , or that the most , is not at any hand to be admitted , seeing they were insisted on so much , and appealed to so often , by very many antient , learned and prudent fathers , namely , iustin martyr , clemens alexandrinus , lactantius , &c. who instead of defending , would have indeed betrayed the christian doctrine , had they underpropt it with so weak and false supports . questionless , 't is the only way to stagger and discredit the greatest truths , to go about to establish them with lyes and falsities . i confess , it was pretended long ago by the heathen , that the urged sibylls were impostures , but lactantius both disavoweth and disproves the scandal . and constantine the emperour , who had opportunity to know it well , asserts their integrity . truth is , there would but little doubt remain in this particular , concerning the authority and use of sibylls writings , were that exhortation pauls indeed , which clemens alexandrinus puts upon him , libros graecos sumite , & sibyllas agnoscite , quomodo unum deum significent , & ea quae futura sunt , & invenietis in eis filium dei clarius & apertius scriptum . but to omit apocryphal and doubtful testimonies , that which abundantly evinceth the prophecies ascribed to the sibylls , to be for substance theirs , and that they spoke most clearly , both of jesus christs nativity , and of his kingdom , is what hath been noted and insisted on before by eusebius and st. austin of old , as well as many moderns of late , namely , that virgil in his fourth eclogue , written about thirty years before the incarnation of our saviour , doth ineptly apply to saloninus , son of pollio , the sibylline prophecies , conceived in terms that agree exactly to the great redeemer , and can to none else . ramus in his learned praelections on that ( fourth ) eclogue , though he seems himself to haesitate about the interpretation which so many worthy persons make , yet he offers much in favour of it . salonis in dalmatia victis , pollio filium quo tun● erat auctus , saloninum cognominavit : virgilius igitur hac ecloga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus describit ex adjunctis , quod ejus aetatis aetas aurea comes futura sit : eique permulta tribuit , quae christo dicuntur a sibyllis attributae . quae christianis ita probata sunt , ut graeci hanc eclogam graece converterint : & divus hieronymus ad plautinum affirmet maronem sine christo christianum fuisse ; & divus augustinus sentiat , spiritum sanctum per os inimicorum locutum . et satis constat secundianum pictorem , & marcellianum oratorem , hujus eclogae versibus consideratis christianos factos esse . thus he . and to speak plain english , who can longer bark against the sibylls with any face , or think to elevate their testimonies by consideration of the clearness and fulness of their prophecies , that reflects on what the poet professeth to have receiv'd from them , and could not from any after christ , viz. that in the last age there should a child be born of a virgin ; that he should be king of all the world ; that he should take away the sins of men ; and that he should restore unto the earth eternal calm and peace ; all which and more too that poet found in the sibylls . you well know what he sayes , ultima cumaei venit jam carminis aetas , magnus ab integno seclorum nascitur ordo , iam redit & virgo ; redeunt saturnia regna . now is come the last age predicted by the sibyll called cumaean , and that great ordinance appointed from the beginning of the world is now fulfilled . now cometh the virgin , and now the golden dayes of the kingdom of saturn return again . thus he raiseth the attention of the reader , and after goes on . i am nova progenies coelo dimittitur aelto . tu modo nascenti puero , quo ferrea primum desinet , & toto surget gens aurea mundo , casta fave lucina , tuus jam regnat apollo , &c. te duce , si qua manent sceleris vestigia nostri , irrita perpetua solvent formidine terras . ille deûm vitam accipiet , divisque videbit permistos heroas , & ipse videbitur illis : pacatumque regit patriis virtutibus orbem . at tibi prima puer nullo munuscula cultu , errantes hederas passim cum baccare tellus , mistaque ridenti colocasia fundet acantho : ipsae lacte domum referent distenta capellae ubera , nec magnos metuent arment●● leones . ipsa tibi blandos fundent cunabul●● flores . occidet & serpens , & fallax herba veneni , &c. aggredere ô magnos ( aderit jam tempus ) honores , chara deûm soboles , magnum jovis incrementum . aspice convexo nutantem pondere mundum , terrasque tractusque maris , coelumque profundum : aspice , venturo laetentur ut omnia seclo , &c. which mr. sands thus translates , now a new progeny from heaven to earth descends : lucina favour this childs birth , in whom the iron-age ends : forthwith shall follow a golden race , now reigneth thy apollo , &c. " now shall our crimes whose steps do still appear , be raz'd ; and earth deliver'd from long fear . the life of gods shall lead ; shall heroes see with gods commixt , and seen of them shall be ; and with his fathers power th' appeas'd world guide . free earth her native presents shall provide for thee , sweet boy : wild ivy , baccaris , smelling acanthus , broad colocasis : goats to their homes shall their full udders bear ; nor shall our heards the raging lions fear . the cradle shall sprout flowers : the serpents seed shall be destroy'd , and the false poysonous weed , &c. dear issue of the gods , great jove's increase , produce those times of wonder , worth and peace . " lo , how the world , surcharg'd with weight doth reel , which sea and land and profound heaven do feel . lo , how all ioy in this wisht times approach ! &c. to whom can all this agree , but to christ ? and now , having vindicated the sibylls , and evinced many of the prophecies ascribed to them to be truly theirs ; i am next to do as much for hermes trismegistus , whom all will readily acknowledge to have been inspired , if pimander and other cited works be his , which to shew to be so , is my present business . and verily , did i not reflect upon the lust some critical and learned men have of making tryal of their wits any way , and this especially in elevating the authority of antient and received writings ; of which we have a great instance in the noble francis picus ( seconded by others ) who hath taken much pains to shew how little certain we are that any of the many volumes generally reputed aristotles , are indeed his ; i say , were it not for this reflection , i should extreamly admire how any prudent and judicious persons of latter times , should call in question the legitimacy of writings antiently received without question , and for which they cannot name another father , there not being an annius , a monk , to father the pimander and asclepius , as there is to father false berosus and manetho . again , not to urge that asclepius is commonly affirmed to have been translated by apuleius , and if it were so , it cannot be conceived a pious fraud : i will only add a testimony out of iamblicus ( who yet is pressed by some against them ) which , well considered , will signifie with you as much in favour of the writings generally called trismegistus's , as it doth with me : it is in his mysteries , where i find these words , his ita discretis , facile solvuntur dubia , quae in libris aegyptiis , quos legisti , concepisse dicis : qui enim sub dercurii titulo circumferuntur , opiniones derturiales continent , etsi saepe philosophorum graecorum stylo loquuntur ; sunt enim ex linguae aegyptia in graecam translati à vir●s philosophiae non imperitis . stobaeus hath much out of them ; and verily there are as learned and judicious men of the moderns , who do assert the authority of those writings , as any that deny it . marsilius ficinus , patricius , steuchus , &c. are great names , nor can i in coringus himself , find that against them , which well weighed may over-balance what i have propounded now in defence of them . but to return ; there were other wayes of revelation by which the gentiles may be thought to have received the knowledge of religion , i will instance but in one , and that is publick vision . for to make a judgement of what may have been done in former and long ago elapsed times , by what has been done of the late [ almost ] in ours , i will refresh your remembrance of the famous history of the apparition at medina , with the mention of what i find concerning it in knolls . there came news to constantinople of a strange apparition which was seen at medina talnabi in arabia whereas mahomet the great prophet was buried , to visit whose tomb the turks use to go in pilgrimage , but they must first go to mecha , which is some few dayes journey off , and there take a ticket from the grand signiours beglerbeg , else they are not allowed to go to medina . this vision continued three weeks together , which terrified the whole countrey , for that no man could discover the truth thereof . about the twentieth of september there fell so great a tempest , and so fearful a thunder about midnight , as the heavens were darkned , and those that were awake almost distracted , but the vapours being dispersed , and the element clear , the people might read in arabian characters these words in the firmament , oh why will ye believe in lies ! between two and three in the morning there was seen a woman in white , compassed about with the sun , having a cheerful countenance , and holding in her hand a book ; coming from the north west , opposite against her were armies , turks , persians , arabians and other mahometans ranged in order of battle , and ready to charge her ; but she kept her standing , and only opened the book , at the sight thereof these armies fled , and presently all the lamps about mahomets tomb went out ; for assoon as ever the vision vanished , ( which was commonly an hour befor sun-riseing ) a murmuring wind was heard , whereunto they imputed the extinguishing of the lamps , the antient pilgrims of mahomets race , who after they have visited this place , never use to cut their hair , were much amazed , for that they could not conceive the meaning of the vision ; only one of the dervises declared it , and dyed a martyr . thus the turkish history . there are many other stories of apparitions not unlike the former , to be had in purchas , as that of virachocha , who appeared to the peruans , and taught them : and that of the maur , or stranger , bearded and clothed like a christian , who to the pagans of brasile , did preach the knowledge of god , but not believed by them , was succeeded by another , who delivered them a sword , since which they have accustomed to kill , and eat one another . the apparition of a cross to constantine , and of words about it , is generally received , and reported , not only by eusebius in the life of that great emperour , but also by eutychius in his annals ; who addeth a story of another that appeared in golgotha , concerning which he reporteth cyrill bishop of ierusalem , to have written to the emperour constantius , son of constantine the great , in these words ; sub patre tuo beatae memoriae imperatore apparuit crux domini christi stellis [ effigiata ] medio die in coelo ; ac jam te regnante ( imperator foelix ) apparuit super cranii [ loco ] cruxè luce cujus splendor solis splendorem ipso meridie super at . and so much for the second way of revelation and vision , wherein divine knowledge may have been communicated to the gentiles . but to proceed , thirdly , that some of the knowledge owned by the gentiles , was derived at first or second hand from the hebrewes , and church of god , is undenyable by him that shall consider , how that in most antient times , aegypt and phoenicia were the ●arts of wisdom for the rest of the world , and that both these received much from the hebrews . that aegypt and phoenicia were marts of wisdom , is most certain . as for egypt , it was repaired to by all the world , so celebrate it was for knowledge . there it was that thales had his institution , who was the first philosopher in greece , and author of the sect ionic ; and it was thence that the great pythagoras author of the sect italic , did fetch his wisdom . homer himself , that glorious father of the graecian poets , was so obliged unto aegypt for his great science , of which he was master , that ( if we may believe clement of alexandria ) many thought him an aegyptian . yes , and long before them all the famous orpheus , numbred by st. austin among the heathen theologues , as unto whom the antient grecians ówed their theology ; he ( as we are told by diodorus ) went a pilgrimage to aegypt to learn it ; and is for that reason honoured by virgil both with the name , and with the habit of priest. nec non threïceus longa cum veste sacerdos obloquitur numeris septem discrimina vocum . this for greece . as for phoenicia , that of pliny , ipsa gens phoenicum in gloria magna literarum , &c. that the phoenicians were illustrious over all the earth for their knowledge in letters , is to be remarked ; and it is as certain by the same author , as by concurrent testimony of many others , that the greeks themselves received letters from them , and not unlikely other knowledge with letters : nor can it reasonably be so much as doubted , but that this noble people trading into most parts of the universe , communicated to them what they had heard , and what they knew of god. now that both aegypt and phoenicia received knowledge of the true god , and articles of true religion from the hebrews , will be evident to all that mind ; first , that abraham , afterwards that iacob and ioseph , and for some hundred of years , all the numerous offspring of the twelve patriarchs were in aegypt ; and when these last were redeemed and placed in the land of canaan , there ever was such intercourse between them and the aegyptians , as must necessarily occasion in the latter some discourses of the true god , and true religion . i confess they generally hated the religion of the hebrews , because of the aversion and contrariety therein unto their own ; but then , by reason of its strangeness , they talked the more of it . i am apt enough to believe , that aegypt owed much to abraham , as well for that skill and knowledge which it had in divinity , as that in astronomy , geometry and other parts of the mathematicks , for which in after times the aegyptians were in such repute ; yes , and perhaps from him they might receive their very letters themselves , to which belief i am inclined by what i read in pliny , who yieldeth the assyrians to have had advantage of all nations in point of letters , when he faith , literas semper arbitror assyrias fuisse ; sed alii apud aegyptios à mercurio , ut gellius ; alii apud syros repertos volunt . and phoenicia was so near palestine , where the fathers abraham , isaac and iacob sojourned , and where afterwards according to the promise , their posterity inhabited ; and in the dayes of david and solomon , and not unlikely both before and after , by reason of trade ( facilitated by community of language , the punic and hebrew differing only in a dialect ) there was such commerce and intercourse between the hebrews and phoenicians , that the manners and religions of both people , cannot be conceived to be unknown to either , epicharmus in clement affirms the phoenicians to have received their letters from the iews , and so doth eupolemus . and having mentioned solomon , with the intercourse between the hebrews and phoenicians in his time , i cannot pretermit a not impertinent note , which it occasions me to make ; it is that the brachmans and gymnosophists , men of so fair a reputation thoroughout the whole universe for knowledge and philosophy , were the off-spring of the voyage to ophir , and that the iews that fetched gold from india ( for ophir is in india , beyond ganges , where chryse was of old , and now the kingdom of pegu ) left behind them in that golden countrey , doctrines much more precious than the metals they went for . those were the institutions for which so many ages after , these philosophers of india were so venerable ; whose very way and method of philosophizing , which as laertius notes , was aenigmatical and sententious [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worship god : do no evil : exercise fortitude : ] was as conformable to that of moses , as was the matter of their philosophy . such was the rise and origin of the brachmans and gymnosophists . and for the persian magi , though some derive the brachmans and gymnosophists of india from them , and others on the contrary the magi from the brachmans or gymnosophists , affirming that histaspis father of darius , travelled into india with design to learn philosophy and magick , the which the magi afterwards professed in persia : yet i have cause to think , that omitting the magick whereof zoroaster is reputed author and founder , the magi celebrated by the greeks for doctrines so conformable unto the christians , owe their original and rise to daniel . and what inclineth me to this belief , is that daniel was considered first by nebuchadnezzar , afterward by belteshazar as a great magus or wise man , and had in such repute and honour , that he was preferred by the former to be chief of the governours of all the wise men in babylon , or as it is interpreted daster of the magicians , astrologers , chaldaeans , southsayers ; and by the latter made the third ruler in the kingdom . yes , and at the entry of darius , in whom the kingdom was translated from the assyrians to the medes and persians , he had the honour of being , first , the president over all the princes of the provinces , and then , after the conspiracy of all the magi and princes against him ; in the progress of the government of the same prince , he had the happiness to see their ruine , and to hear his god proclaimed god and king thoroughout the whole extent of the empire . thus perished the old magick , the fam'd superstition of zoroaster , it was extinguished with those that made profession of it , and another kind of magick ( to use the heathen term ) introduced by daniel ( then of great authority and influence ) even that of moses , which was continued down along from him ( among the jews ) in the schools of the prophets , accordingly as he had promised , and predicted that it should be ; the lord your god shall raise up unto you another prophet like unto me . it was for this magick that the iews were noted ; talis erat moses ( saith strabo , speaking of magi or diviners ) & successores ejus : qui cum initia non mala habuissent , postea in deterius delapst sunt . a censure much truer of the gentile superstition . in this i am confirmed , first , by that of pliny , who having spoken of the magick of zoroaster , adds , est & alia magices factio à mose , à ianne & iotape judoeis pendens , sed multis millibus annorum post zoroastrem . and there is another exercise of magick , derived from the jews , moses , jamnes , and jotape [ perhaps he means iannes and ioshua , so confused is tradition but by many thousand years later than that of zoroaster . and also that in diogenes laertius , some who by the great conformity of tenents observable between the iews and magi , were convinced of some relation and intercourse between them , yet unwilling to acknowledge the truth , that the magi proceeded from the iews , affirmed that the iews derived from the magi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and some say , the jews came from those magi. to this add , that the greeks must be conceived to mean this new order of magi , and not the old , who would derive them from histaspis . and for the druids both of britain and gaul , there is so great resemblance in their institutions , discipline and doctrine , with the iewish priesthood , that it is not difficult to guess their original : it was the office of the druids , as of the jewish priests , to procure sacrifices private and publick , to interpret laws , to instruct youth , to decide and umpire controversies , & si quis aut privatus aut populus eorum decretó non stetit , sacrificiis interdicunt , &c. and if either person or people will not bide by their award , they excommunicate ( and out-law ) him . in order to discharge the office last mentioned , all the druids ( over whom presided one that had supream authority , as who would say , the high priest ) did once a year upon a certain and determinate time , use to assemble in a consecrated place in midst of gaul , where they sate in judgement , and where all the people that had any differences depending , conven'd before them , to have them ended . not much unlike what is ordained in deut. 17. 8 , 9 , 10. in fine , what makes it more probable , is a common usage mentioned by caesar to have been among the gauls , which likely they received from the druids , namely , of computing times , not as other european people , by the number of the dayes , but nights , they so observing nativities , the beginning of months , and of years , that the night therein precedes the day . a custom bottomed upon the great originist , and that account he gives us of the genesis and rise of things , wherein the darkness was before the light , night before day . evening and morning made the first day , &c. and now i make no question , but you will tell me , that you should not doubt the druids were of hebrew institution , and original , could you be resolved how it came so pass , that nations so remote as the gaules and hebrews , should communicate knowledges . wherein to give you satisfaction , i shall plainly evidence , first , that the gaules received the druids institution from the britains , and then that the britains immediately received it from the orient ; not unlikely from the phoenicians [ who sailed hither . ] that the gauls received the institution of the druids from britain , was in the dayes of caesar a receiv'd opinion . disciplina in britannia reperta , atque inde in galliam translata esse existimatur . this discipline of the druids is also found in britain , and it is believed from thence transplanted into gaul . which opinion he confirms , & nunc qui diligentius eam rem cognoscere volunt , plerumque illo discendi causa proficiscuntur . and even to this day , those who will more thoroughly understand that matter , do for the most part sail over into britain to learn it . and indeed it cannot be imagined to be communicated from the iews any other way than by sea , since the intermediate countreys , through which it must have passed by land , have no vestigia of it . as for the second point , that the britains received those knowledges , which were the foundation of the druids institution from the orient , is very probable , because it is apparent by very ancient story , that they had no little correspondence with it ; for not only caesar , but diodorus siculus mentions the chariots that ( as in the eastern countreys ) they used in war , which the rest of europe did not , and the latter faith expresly . — britanniam tradunt incolere aborigines , qui priscorum more vitam degunt , utuntur enim in pugna curribus , velut antiquos graecorum heroes usos in bello trojano ferunt . the inhabitants of britain are said to be aborigines , living after the manner of the antients , for in fight they use chariots , as in the trojan war ( they say ) the old heroes of the greeks did . that the phoenicians sailing hither , and jews perhaps with them , brought those knowledges , is most likely , because they were the merchants of the world , and antiently most famous both for navigatition and for trade , so that as gold obliged them to sail to india , cinn might to visit britain . britanni qui juxta velerium promontorium incolunt [ which dwell at the lizard ] mercatorum usu qui eo stanni gratia navigant , humaniores reliquis erga hospites habentur . thus diodorus . so long ago was this island fam'd for tinn , for which in caesars time it drove a great trade with the gauls . ] in fine , not to mention that the name of druid derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oak , a tree of old in much repute with the hebrews , that which renders it the less unlikely that the phoenicians , inlightned by the iews , were founders of the order of druids , is that conformity of customs that the gauls had with them in sacrificing men for expiation of god , and for redemption of their own souls , they being framed to this usage by the druids upon a a ground received from the phoenicians , quod pro vita hominis ( as caesar gives it ) nisi vita hominis reddatur , non posse deorum iminortalium numen placari : that nothing can appease the immortal deity , or content and satisfie for the life of man , but the life of a man. this principle [ the rise of humane sacrifices ] whereon ( if the story be not a corruption of that in holy writ of iephta ) agamemnon offer'd iphigenia , looketh high , and doth effectually evince what i so often have inculcated , that the heathen usage of sacrificing men had its foundation in that great tradition of the seed of the woman , that he was to make his soul an offering to god for sin , and that no consideration could content divine justice for the lives of men that had been forfeited to it in the fall , but the life of christ a man. the redemption of a soul is precious . it is true , i find in diodorus , that the ethiopians were so great pretenders unto religion and antiquity , that they affirmed worship ( itself ) to have had its origin and rise among them . asserunt deorum ( saith he ) apud eos cultum primitus adinventum , sacra insuper , pompas , celebritates aliaque quibus diis honores impenduntur , ab eis fuisse reperta . qua ex re ipsorum in deos pietate , religioneque inter omnes vulgata videntur aethiopum sacra diis admodum grata esse . hujus rei testimonium asserunt antiquissimum fere ac celeberrimum apud graecos poetarum , qui in sua iliade iovem reliquosque una deos introducit in aethiopiam tum ad sacra quae cis de more fiebant , tum ad odorum suavitatem commigrantes . but 't is easie to imagine , how they might receive their knowledge from the aegyptians , their neighbours , and consequently ( though we should not believe iosephus , that meroe antiently was saba ) how much they were indebted to the queen of sheba , and the iews , that great person so dispersing and spreading among the heathen far and near , the knowledge learned by her in the royal court of solomon , that she is in story celebrated for it for a sibyll , and so styled by some the babylonian , and by others the aegyptian . i impose not my conceits upon you ; what i now say , is a matter vouched by as good authority as any we can have for things of this nature . hear pausanias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . after demo , there comes another , who by the hebrews that inhabit above palaestine , is reputed a wife or inspired woman , her name is sabba , whom some call the babylonian , some the aegyptian sibyll . thus he. further , i might here add what others have discoursed more at large before me , that the greek philosophers immediately derived from the jews some of the knowledge which they had of true religion . clemens alexandrinus undertook the province long ago ( which since him others also have discharged ) it is his main business in his second book of stromata , to demonstrate how prodigious plagiaries the greeks were in all the rites of their religion , and to instance what they stole from the iews . and though laetantius gainsay what i am now about to tell you , yet i find it in porphyrie , ( viz. ) that pythagoras himself did travel to the hebrews , and was instituted by them : and aristotle , though i think him not a iew , as some assert him , yet ( if we may believe clearchus , his disciple , who in iosephus tells you it ) he was instructed by a iew , a coelo-syrian . in fine , what to me is more than all i yet have said , it is evident from the history of sacred scripture , that it was the great design and end of god , who is most wise and good , to give the rest of the world , at convenient periods , some intimations and discoveries of himself by means of the hebrews , to the end that he might never leave himself without witness , but might refresh the knowledge which they had received of him by tradition , or otherwise , when it was almost outworn and vanisht . for this purpose , while mankind was yet but of a narrow spread , he ordained the travells of the patriarchs ; and when afterwards it was of greater , he set up the nation of the hebrews , as it were a beacon on a hill , in the midst of all the earth to lighten it . and more than that , he orders several scatterings and dispersions of them ; first of the ten tribes by salmanazer ; then of the two by nebuchadnezar , into countreys into which there was resort from all the world . after this , he in his providence obliged alexander , great founder of the grecian monarchy , to visit iewry ; to venerate iaddus the priest , to invest the nation of the jews with great immunities and priviledges . from which time not only the people , but their usages and laws became of so much reputation , that ptolomy ( the son of lagus ) that great patron of learning , and lover of books , procured the mosaick writings to be solemnly translated into greek [ then the universal language ] by which means the knowledge of good , as well as copies of the bible , were dispersed and scattered throughout the whole earth . in a word , who knoweth not that in our saviours time , there were iews or israelites of all nations under heaven ? of so large a spread then was the knowledge of god , acts 2. so beholding were the gentiles ; and yet it cannot be denyed , but that they so avers'd and hated the iews , to whom they were obliged , that in their writings they make no frequent mention of them , and when they do any , it is with hard words ; reflecting on them as a people most conceited , superstitious , absolutely unworthy all remembrance ; for which reason their doctrines were by most despised , or if received by some more knowing and discerning than the rest , and so proposed to others , it ever was with much disguise and alteration , left they should betray their original . thus , the light shined in darkness , and the darkness comprehended it not . and so much by way of demonstration of the knowledges the gentiles had before christ ; and of the methods wherein ( it may be probably presumed ) they received them . as for what they have been owners of since , and how they came to be so , i shall only offer what is generally acknowledged , that in the very first age and century , the gospel way communicated unto all the earth , either by the apostles themselves , or their disciples and followers [ their sound went over all the earth , and their words to the end of the world : ] and that there was not that place and region then inhabited , wherein it may not be evinced by either plain and undoubted history , or by apparent probability , that the name of christ was heard of . go disciple all nations ( saith our saviour to his apostles ) and the fall of the jews ( saith paul ) shall be the riches of the gentiles . among the fathers , tertullian , chrysostom , theophylact , hilary are of the same opinion : and in the industrious purchas you may read the several peregrinations of the apostles , with the proofs he gives of them . it were easie for me to instance in the most remote regions , how the gospel came into them , but that i judge it superfluous ; only , because you mentioned china as an example of the grossest ignorance of god and christ , i shall mind you of the antient stone , not many years ago discovered in it , which affords an admirable testimony , that the gospel penetrated thither , by means of st. thomas ; as also of the chaldee breviary , rited by alvarez semedo , which assures us of the early preaching of the gospel of the same apostle among the chinesians , indians , aethiopians and persians . and for america , it is evident from vega who was born in cusco , and of the ' race of the inca's , that it was uninhabited long after the incarnation of our saviour ; and some have thought it worth their labour to evince , that at least some of the inhabitants in it are iews . and it would be worth ours , had i leisure to display the admirable methods wherein providence hath from time to time revived the knowledge of jesus christ in regions where it was effaced and worn out . but you will say ( that ) perhaps the antient heathen might be so enlightned before christ , and so since , and that those among them which were humane and civil , might retain much of what they had received from their ancestors , or otherwise , in points of religion , but that it is as evident there are a many savage and barbarous ones , for instance , not to mention any remote and distant times , these in ours about the bay of soldania , and cape of good hope , the lapps and many others . and shall these be damned to eternal torments , for what they cannot help ? shall these be cast into everlasting darkness , and sorrows , without reserues , &c. i answer , that besides that their ancestors may long ago have had the opportunity of hearing the gospel , which they either entertained not , or having entertained , afterwards revolted from it to barbarity and heathenism , so that god in righteous judgement might punish them in their posterity , with the want of what they rejected ; i say besides that , there is no nation under heaven so inhumane , barbarous and savage , but that though it may not have as much as many others , yet it hath sufficent light concerning god , and concerning common offices and duties of men , such as does leave them inexcusable , and without defence [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pauls expression . ] of this no question can be made , in as much as those that have the least light have more than they improve or live to , which having , there is no reason for them to complain they have too little ; it is their omission ( and no man may pretend the advantage of his own guilt ) as well as their unhappiness they have no more , who imploy not , and improve not what they have . light is a growing and improvable thing , they would have received more , in using what they had : the blessed spirit who is free and unconfined , and who bloweth where he listeth , would not have failed to assist sincere and hearty endeavours . this is certainly the cafe of all how barbarous , rude and savage soever , they have sufficient light and means afforded to them to be better , a light within them , and a light without them , subjective and objective light. first , a light within them . this is the true light that enlightens every man that comes into the world . by the light within , i understand nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practique reason , that ray of jesus christ [ the sun of righteousness ] who is original , first and primitive reason ; by which a man enabled to discern good and evil , vertue and vice , rectitude and turpitude , is agreeably inclined to pursue one , and to refuse the other . so seneca , i now therefore return unto that which thou desirest me to resolve thee in , how the knowledge of that which is good and honest came first unto us . this nature could not teach us , for she gave us but the seeds of sciences , and not science it self , some say that we casually come to the knowledge thereof , which is incredible ; that the image of vertue shall casually appear unto any man. but we suppose that by diligence , observation ; and frequent conference of things , estimated by that which is good and honest , we have attained to this knowledge , &c. i know that archelaus , aristippus , carneades and others hold opinion that neither rectitude , nor turpitude , vertue nor vice , good nor evil are by nature so , but by law ; and that there is nothing either honest or dishonest , vertuous or vitious , good or evil , essentially , intrinsecally , and in it self , but only by denomination from extrinsecal and forreign respects ; respects not ingenite in the things themselves , but , by positive and humane constitutions , superinduced upon them . the like opinion are many now among us , who apprehend that iust and legal are the same , as if all in any government and society done according unto humane law and constitution , were justly done ; whereas , what lactantius long ago observ'd is most true , that it is not iustice , which is uniform , simple , and the same in all the world , but interest or utility that is the cause of humane laws , which are therefore so difform , various and manifold , because as well the interest , as humours of the people to which they be adapted , are so . and how can men be just , by conforming but to laws that are made by men who may be unjust ? aliud est igitur ( saith the father ) civile jus , quod pro moribus ubique variatur ; aliud est vera justitia , quam uniformen & simplicem proposuit omnibus deus . civil law therefore which is everywhere diversified according to the several manners of men is one thing , and true justice another , which uniform and simple , is proposed by god to all. but to return to archelaus , aristippus , and carneades , they might as well have said , that there is no asperity or laevity in tangible objects , no harmony or dis-harmony in sounds , that among odors , vapours and colours , some are not in nature pleasing and agreeable unto these respective senses they affect , and others contrary ; but that this agreeableness and disagreeableness of objects to the sense , from which they are denominated good or evil to it , is but a fiction of the humane mind . i say as well ; for the practique understanding is but a● high and racy sense , and as other senses , so this ( within its capacity and sphere of comprehension ) has objects that are contrary , some are agreeable ; and some are otherwise , and she iudges of them . there is ingrafted in the mind of man an intellectual sense , a discernment of what is good and evil ; as in the eye , a sensible one of white and black ; in the palate , a taste of bitter and sweet : in the ear , a power to discriminate harmonies and discords ; in all a sense of pleasure and pain . what is harmonious , equal , congruous , and consequently pleasing and agreeable unto practique reason , and accordingly approved by it , which it honours with a dictate that it ought to be pursued , or effected , that is called morally good ; and what is dis-harmonius , inequal or inconcongruous , and consequently painful and disagreeable , and accordingly disallowed , of which the understanding dictates that it ought to be avoided , that is morally evil. to be morally good or evil , is to be good or evil in point of manners ; good and evil in manners , are the objects of the practique understanding ; there are things agreeable and disagreeable to the mind and practique understanding , as well as to other senses . there are things good , and things evil to this high and racy sense , as well as to inferiour ones . the system of prime , common plain self-evident dictates of the practique understanding or reason ( whose number can no better be determin'd than that of fundamentals in religion ) is generally called the law of nature ; not only because it is described as it were in nature , and in the very habitudes and respects of things themselves , but also because ( as our apostle happily expresseth it ) it is a law whereby a man is so unto himself , that is , his very faculties themselves , which are his nature , do as it were prescribe him laws , which in opposition unto positive and written laws , are called unwritten , and under that notion were acknowledged by the wisest heathen , by plato , by aristotle , by cicero to be the catholique or common law of all mankind . i say , it is called law , the law of nature ; but in strictness and propriety , it is not law barely , for that it is a frame of things that natural reason sheweth fit , and necessary to be done or forborn ; for seeing law is nothing but the signification of what a superiour power and authority requires from us , in point of doing or not doing , as we would have him pleased , or incurr his displeasure , reason doth not by a naked dictate of the reasonabless , and fitness of things , make the doing of them duty and obedience . for though reason do injoyn for matter and substance , but what god doth ; yet properly its dictate is not law upon the bare account of being an injunction and command of reason , but as it is an injunction and command of god ; which is signified to us , and made known by reason . else man in the state of nature were his own lord , and governour . yes , that men do hold themselves obliged unto things proposed to them by the practique understanding , as unto duties which they owe , and consequently that the dictates of the mind or understanding are regarded by them as laws , ariseth from a belief implanted in them , that what reason manifests to be convenient or unconvenient , equal or unequal , congruous or incongruous , is the will of one above them , that they should perform , or omit ; it being law only that is capable of making duty , and the will of the superiour only that is capable of making law. reason though it may inform us what is fit and congruous to be done , yet inforces not what is so to be duty ; if there go not a perswasion with it , that what it sheweth , is the will of a superiour . the law of nature is the law of god written in nature , which reason sheweth , and this maketh duty . that principle by which a man is conscions that there is a superiour ( power ) requiring him as he would either please or displease , to do what reason dictates fit and convenient , and to forbear the contrary , is conscience , which i take ( as it exists in us ) to be an instinct of nature , or ( if you will pardon the expression ) a natural habit and impression transmitted with the geniture from parents unto children . reason shews what is to be done , but this conscience binds it on the man as duty , and makes him to believe what reason shews , to be the will of a superiour . so the apostle ; these not having a law , are a law unto themselves : which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing or excusing one another . i call conscience an instinct . to comprehend which , it will behove us as well to look abroad , and about , as into our selves . there is in animals that want reason , a principle of action which we call instinct , by which a hound doth follow the hare ; the hare avoids the hound ; a chicken dreads the kite ; a lamb at first fight of the wolf will tremble and seek sanctuary ; by which birds instructed both to build their nests , to sit on their eggs , and to feed their young , are moved to seek places of most advantage and retreat to conceal them . and such a principle in man is conscience ; it is an instinct , or ( if you please ) a natural impression of a future judgement in the mind of man ; you may call it a natural habit. an habit , because it was at first an adventitious impression ; natural , because now it is original , and transmitted in the same way as other natural qualities . this impression of a future judgement , or the fear of god as judge , might first be taken by adam , when after he had eaten the forbidden fruit , hearing god coming , he avoided him and fled ; [ which i the rather think , because natural conscience ( before illumination of it by divine grace ) is apter to accuse and terrifie for evil done , than to receive comfort for good. ] which impression so received and transmitted to posterity , is confirmed and strengthned , or else weakned and abated in them , and perhaps extinguisht by education and usage . a constant exercise of religion , by preserving fear of god , preserves the impression ; without that , it first abates , and then expires ; men of no religion will in time be men of no conscience . conscience in adam was knowledge ; he feared god because he knew him ; in his children instinct , they naturally fear a reckoning ; and can't help it . taking this to be the true nature of conscience , that it is the practique or reflexive power of the mind ( as ) formed with an instinct of a future iudgement ; all its operations are most easily conceived . for then if a man reflect and seriously considers , either that he hath omitted , what he ought to have done , or else hath practised what he ought not : he is conscious in it that he hath incurred the displeasure of a superiour power , and consequently is full of terrors , and horrors , from an apprehension of his coming to judge for it ; or if he be conscious that he hath performed what he ought , and consequently that the power above him is well pleased , this possesseth him with secret joy , as being one in favour with his master , who will not fail one day to make him see the effects of it . their consciences accusing , or excusing . this conscience naturally is in every man , who by it is a law to himself , till he fear it . of this conscience the heathen have spoken much . hear one or two for all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that is conscious to himself of any crime , be he never so stout , his conscience makes him most fearful and timid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for a man to be conscious to himself of having done no wrong in his ( whole ) life , it affords him unspeakable pleasure . so much for the light within . but divine bounty infinitely transcending humane apprehension , hath afforded man not only light within , but light without . for that which may be known of god is manifest unto him . for the invisible things of god from the creation of the world , are clearly seen in the things that are made , even his eternal power , and god-head , and he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food ' and gladness . this light without is styled natural theologie , and is a manifestation and discovery in the things that are made , and in the providential dispensation , government and conduct of them , that god is , and that he is almighty , infinite , eternal , immense , all-wise , all-knowing , bountiful and benign , which is principally shewed in the former : and that he is su●ream rector and governour of all , that he loveth righteousness and doth right , that he is gracious and merciful , and that his mercy is to all , and over all his works , and this is principally shewn in his providence . hear hierocles concerning natural theologie , and perhaps christologie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nature having fashioned the visible world , according to divine measures , did by proportion every where in different manners , conform it unto himself , and express the image of divine pulchritude in all the species and kinds of beings through the universe , in this one way , in that another ; so that heaven was to have perpetual motion , earth stability , but both of them to bear some footsteps of divine similitude . and so the apostle , who is the image of the invisible god , the first born of every creature , for by him [ as by an exemplar ] all things were made , &c. this theologie indeed is ●ieroglyphical and figurative ; nature , an allegory , god is represented in her and in providence , as a cause in its effects , and as a thing is signified in the sign , that sheweth it , not to the sense , but by it to the mind . but as it is significant , it is also suitable , congruous , convenient unto humane nature , and consequently plain enough . for as man is an embodied , and incorporated mind , a rational discoursing animal , one that inferreth thing from thing , so it is agreeable and sit that god should represent himself unto him in types , figures , signs , wayes wherein he is to exercise his reason and discourse . such is the demonstration of almighty god in the world , it is not that of colours to the eye , but of conclusions in the premises unto the mind ; the theologie of nature is significant , and the world , a system of divinity , aenigmatical and symbolical , god is ●een and represented in it , but so that while the senses shew , it is the understanding that does see , and read him . the invisible things of god are clearly seen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being minded , sensibles are signs ; and a sign is what doth offer somewhat to the sense ; but more to the mind . god must be minded in things made , or else no seeing of him in them , so homer , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue the footsteps [ or vestigia ] of god. and so pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . follow god or imitate him , who goeth not before us visibly to the eye , but who is to be seen by the understanding harmonically , in the eutaxie and goodly order of the world. so much light without , and such a light within have all , and those who live not up unto it , and don 't improve it , are inexcusable , and without the least defence or apologie ; [ so that they are without excuse — now thou art inexcusable o man : ] and i take it , jesus christ himself in that so well known parable of the talents , designed the vindication of divine procedure in this particular now before us : and ( if you will give me leave to say it ) even the satisfaction of your scruples . for in the distribution of the talents , to one five , to another two , to a third one , conceive him by the first to intimate inlightned iews and christians ; by the second , civil , and by the third , savage and barbarian heathens ; and then you have your case ; wherein be pleased to observe , how he with one talent , when called to account , but pleadeth for himself as you have pleaded for him , by reflection on his master , accusing him of want of goodness , and of as much injustice for expecting from him what he could not do , and for condemning him for what he could not help . then he which had receiv'd the one talent , came , and said , lord , i knew that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strawed , &c. where permit me to observe what here i may insert without impertinence , that idle ratiocinations , [ such ' as these ; if i am elected , i shall be saved , let me do what i will ; if reprobate , i shall be damned , do what i can ; i have no sufficiency and power of my self to act towards my salvation ; and therefore , how , or why should i endeavour it ? if god expecteth from me more than he hath put into me , and grow angry because he hath not what he looks for , who can help it ? ] these and other such discourses are the great impediments to lett and hinder men , in minding their eternal concerns , and to deterr them from them : this is the lion in the way . i call them idle ratiocinations in conformity to jesus christ , who styles them so . for it is not the common ordinary vain discourses , ( as many apprehend them ; and for countenancing which , they quote a rabby , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam propter sermonem levem viri cum uxore adducetur ille in judicium ) that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iále words intended by our blessed saviour , when he tells us that every idle word that men shall speak , they shall give account thereof in the day of judgement : but they are the ratiocinations and discourses instanced before , and the like , which for that they do enervate all endeavours , and consequently render men idle in their most important and concerning work , are therefore called idle . that this is so , i am abundantly convinced , for that i find the very term in this sense in frequent use among philosophers , witness cicero , nec nos impediat illa ignava ratio quae dicitur , ( saith he , whose testimony is as plain as full ) appellatur enim quidem à philosophis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : cui si pareamus , nihil est omnino quod agamus in vita : sic enim interrogant ; si fatum tibi est ex hoc morbo convalescere , sive medicum adhibueris , sive non , convalesces ; item , si fatum tibi est ex hoc morbo non convalescere , sive tu medicum adhibueris , sive non , non convalesces : & alterutrum fatum est : medicum ergo adhibere nihil attinet . recte genus hoc interrogationis ignavum atque iners nominatum est , quod eadem ratione omnis è vita tolletur actio . but to return ; you see how god is charged ; and how doth he acquit himself from the charge and imputation laid upon him by this unprofitable man , but by telling him what i have you ? that he had received a talent , and that he ought to have improved it , and the rather for that he apprehended [ him ] his master so severe and rigid ; that had he put his talent , though but one , unto the exchangers , and so returned it again unto his lord with just improvement , he himself in justice had been held excused , and his lord contented ; which since he hath not done , he is concluded not only insolent and wicked for his vile calumniation of his master , but slothful and idle , for not improving his talent . the lord answered and said unto him , thou wicked and slothful servant , &c. which stops his mouth . he had a talent , and should have improved it . indeed , the master would have seemed hard , to look for something , when he had given nothing , but he is not so to look for improvement , where he gives a talent . and this reminds me of the last particular , which i promised to evince ( for which you see i have prepared the way ) in order to the clearing of the present difficulty , and that is , that god is so good that he accepteth not according to what a a man hath not , but according to what he hath , where he giveth , he expecteth more ; where less , he looks for less ; still he looketh for returns but in proportion unto what he first gives ; which since he doth , i see no room for complaints . no man shall be condemned for what he could not help , nor for what he could not do . i know almost nothing wherein the scripture seemeth fuller than in this particular : for in the parable of the talents , as he received five improvements , from him that had five given him , so he accepts the two by way of improvement , from him that hath but two to trade with : and the man with one talent , is not condemned for not producing five , or two , but for his not at all improving that one . and if he be not able to bring a lamb , then he shall bring for his trespass , which he hath committed , two turtle doves , or two young pigeons . and the times of this ignorance god winked at , but now commandeth all to repent . as many as have sinned without law , shall also perish without law ; and as many as have sinned in the law , shall be judged by the law. gods judgement is righteous and just ; not according to what men have not , but according to what men have , doth god accept . for my part , i conceive sincerity , and the true direction of the intention to do the will of god , ( which ever is accompanyed with suitable endeavours ) to import much ; yea , most with him . for so a mans endeavours be unfeignedly designed , and in integrity of conscience ( according to the measures of received light ) to the promotion and advancement of divine honour , though the acts themselves conferr not much to that end ; yet i make no question but the good god doth what a good man , a good father , a gracious prince would ; i mean , he regards the will , and good intention of the agent , rather than the simple acts themselves that flow from it . yes he looketh to the heart ; if there be first a willing mind , [ that must be first ] it is accepted , &c. perhaps , while some of us are for martyn , and others for luther , and one against another , god likes well of us all. he understands us to mean the same thing , though we understand not one another , and i fear , never shall . finally , i make no question , but sincere endeavours after knowledge of the true god , and sincere intentions to advance his glory , are recompensed with further revelations and discoveries of him , which i take it is the meaning of our b●essed saviour , saying , ( 1. ) if thine eye be single , that is , if in what thou doest , thou have a love to god , and what proceeds from it , a simple and unbyassed aim at his glory , then thy whole body shall be full of light , thou shalt receive a more abundant light , and manifestation to direct and guide thee in it : and , ( 2. ) if any man will do his will , he shall know of the doctrine , whether it be of god , &c. so much for your fourth and last argument , the tremendous circumstances of the heathen . in answer whereunto i have evinced their cases not to be so sad and dismal , nor god in his transactions with them so severe and hard , as some conceit him . i have also proved that the great creator , as he doth inequally dispense his light and favour , so that by his goodness he is not obliged to do otherwise . that to whom he doth dispense least , he yet affords sufficient to leave them inexcusable , and without cause of complaint . in fine , i have evinced that god expecteth not from man , but in proportion unto that he first gives him , more from them that have received more , and less from him that has less . and wherein now in point of goodness , or of justice , is he wanting or defective ? thus sir , it is that i have laboured your satisfaction in the several points wherein you desired it : and if integrity , candor , sincerity in a performance , may justly bottom any hopes of its success , i cannot be without some , that what hath proved really convincing and establishing to me , will also prove the like to others ; which that it may , and particularly to your self , is matter both of ardent , and of daily prayer , to , sir , your friend and servant , richard burthogge . finis . notes, typically marginal, from the original text notes for div a30629-e1480 plutar. de iis q. tar . ● num. co●rip . clem. alexand . str●w . l. 5. pl●t . de iis qui tard . à num. cor . virgil. apud lactant. instit. l. 7.6.22 . aug. de ciuit. d●i , l. 11.6.23 . aug. de ciu. dei , l. 21. c. 17. macrob. in some . scip , ● . 10. lactant. de falsa sap . c. 18. macrob. in som● . scip. c. 11. iambl . protr●p . cap. 13. plutarch . de prim . frig . plut. ubi supra . phornut . de nat : deor. pl●t . de prim . frig . a●d plat. i● p●aed . plut. de prim . frig . pausanias in arcad. plut. ubi sup . plat. l. 9. de leg. plat. in p●aed . philo de agricult . psal. 51.4 . lev. 16.16 . deut. 17.2 . arist. de mor. ● 5. c. 8 labeo apud olde●dorp . in leg 12. tab●l tit . 11. floc . in prae●at . ad lib. depotest . rom. demad . apud plutarch . in solon . 〈◊〉 . l. 1. c. 15. park . de desc. lib. 4. aug. de civit. l. 21. c. 11. plat. de rep . l. 2. plat. in prota● . hobbs de co●p . polit . pa●t . 1. c. 5. iambl . in ●it . pythag. c. 30. clem. alex. in pedag. l. 1. c. 8. matth. 3.7 . clement . paedag. l. 1. c. 8. phornut de nat. d●or . hobbs leviat . par . 4. c. 45. ezek 18.21 , 22 , 23. v. 27 , 28. arist. rh●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. c. 15. plat. in phaed. id. in gorg. plutar. de iis quitar . à num. cor . arist. d. morib . l 4. c. 11. pl●tarch . de iis qui tard . à num . corrip . hobbs de corp . polit . part . 1. c. 3. art . 10. hobbs de corp . polit . ch . 5. art . 11. sen. d : ira , l. 1. lips. con . ● se● . l. 1. d : ira●ot 177 plat in protag . sen. de clem. l. 1. grot. de satisf . christ. c. 2. dr. stil . discourse concerning the sufferings of christ , c. 1. sect . 4. hobbs de corp . polit . part . 1. ch . 5. sect . 11. gret de i●re bell. l. 2. c. 20. selden . de jur . nat . & gent. l. 1. c. 4. vid. cic . de inviat . l. 2. pausan , in laceri● . silden de fare nat. & g●nt . l. 1. c. 4. ar●st . rh●t . l. ● c. 5. arist. rbet . l. 2. c. 2. scal. exerc . 313. cardan . actio . 1. contra caelumn . vid. a●ist . de mer , l. , 4. c. 11. plutar. de procr anim. i● tim. vid laclan . de ir● dei , c. 37● & 21 , & ● . plat. 11. de rep . arist. 3. eth. nico. c. 8. apud lipsium . com. in sen. l. 1. de ira. noct. a●● . 6. c. 14. arist. rb●t . l. 2. c. 2. arist. rbet . l. 1. c. 11. & l. 2. c. 2. arist. rhet. l. 2. c. 2. vi● . frat. adag . tit . ultin . courtar de ●xag . deor. ● . 307 , 308 , &c. cit. d● leg . l. 2. v●d . arist. de man. ad fin . sen. insap . no● cad . inj●ria . c. 18. arist. rhet : l. 2. c. 16. dio●●ys . ha-lica●●ass . l. 3. cic. in som. scip. socr. apud plat. in gorgiâ . so●rat ●p●d plat. i● phaedon . jude 6. arist. eth. l. . 5. c. 8. hesiod . oper . &c dier . l. 1. hobbs de corp . polit . part . 1. c 3. s. 10. vid. eras● i adag . tit . ult. mal. chartar . de imag. deor. f. 110. erasm. in adag tit . qui ult . mal. luke 18.10 , 11 , 12. luke 18.13 , 14. vid. michael . in arist. moral . l. 5. camerar . ad e●nd . acts 4 11. mat. 1.21 , 22 , 23. heb. 11.6 . acts 10.34 , 35. 1 john 2● 29. heb. 11.31 . josh. 2 9 , 10 , 11. john 16.24 . john 16.26 . dan. 9.17 . dan. 9.19 . rom. 1.20 . vid. laert. in pr●em . vid. infra . clem. alex. l. 1. str●mat . col. 2.8 . gal. 4.9 . clem. alex. l. 1. strom. 2 pet. 1.19 . ianbl . de vit . pythag. f. 138. cic. 2. de leg. iambl . protrep . c. 21. f. 136. cit de leg. l. ● . ci● . ibid. zenoph . l 1. de dict . & fact . socrat. zenoph . ubi supra . vid plat. in apol. pro socr. pythag. apud . plutarob . in num. plutar. in num. zenoph . i● epist. ad aesch. apud stob. ser. 78. pl●t . in num. iambl . de myst. ex translat . ficini . sen. l. 1. de b●nef . c. 10. plut. in num. zen. l. 1. de dict . & fact . socrat. archil . apud s●ob . serm. 103. ambl . c. 28. d● vit. pythag. plat. l. 7. de leg . ap● stob. ser. 42. v●g . batric . annal . alexan. f. 88. zenoph . de reb . gest . graec. l. 3. zenoph . de cyr. min. exp . l. 4. zen. ibid. zenoph . de laud. ages . dionys. halic . antiq. rom. l. 4. liv. l. 1. dionys halic . l. 6. pl●t in . quaest. roman . qu 18. diod. l. 4. cic. l. 2. de offic. dionys. halic . l. 1. antiq. cic. l. 2. de leg. dio● . antiq . l. 1. rom. c. 1. strab. l. 16. geogr. iambl . piotrep . c. 21. symb . 24. vid ; . plin. hist. nat. l. 2. c. 7. plat. i● num. max. tyr. diss. 38. iambl . de vit . py●hag . c. 28. sel. de ius . nat. & gen. l. 3. c. 16. ●o● . i●i s●●o● . isocr . apud . stob. serm . 110. sen. ep. 49. iambl . pretrep . c. 21. symb . 21. pythag. apud iambl . ubi supra . zen. l. ● . de dict & fact . so●r . s●● . ep. 4. se● ep. 5. max. tyr. dis. 29. plat. i● euthypehr . e●ict . stob. serm . 3. se● . l. 2. de irae . c. 32. vid. socr i● crit. plat. sen. l. 2. de benes . philo de vit . contempl . vid. plat. apolog. pr● socr. sen. epist. 83. thal. apud cic. l. 2. de leg . gen. 17. 1. jer. 23.24 . heb. 4.13 . plin. in p●●g . epist. 92. iambl de vit . pythag. c. 28. sen. cur bon . vir . mald siant c. 5. vid. c●b . in phaed. plat. vid. stob. serm . 22. epichar . apud clem. alexandr . l. 7. strom. sen. ep 95. ci● offic. l. 1. iambl . de myst. plutarch . co●tra colet . max. tyr. diss . 1. lact instit. l. 7. c. 7. vid. steuch . de perenni philo. l. 3. & 4. plat. in fp●n . vid. so●r . in plat. phaed. arist. de mundo . buxtor . synag . iud. c. 3. morney of trueness of christian religion , c. 6. galat. in epist. ad re●●s●n . patric panarch . l. 9. herm. in pim. l. 2. vid. steuch . de perenni phil. l. 2. c. 17. in reu●b . l. 3. de verb. mir . c. 5. nox , coelum & aether . morney of truth of christian religion , c. 6. vid. a●g . de ciuit. l. 10. c. 29. du-port g●om . ho-mer p. 86. arist. de cae●. l. 1. c. 1. plut. in num. vi● . apul. florid. l 1. vid. du-port . ubi supra . theocr. in pharma-ceutr . arist. de caelo , l. 1. c. 1. galat. in ep. ad reuclin . reuclin . in ep. ad galatin . plat. in trin. plat. in tim. f. 34 : ed. steph●ni . tim. locr. de a● . mu● . plin in ●im . f. 34. plat. l. 10. de leg . plat. in tim. f. 34. plat. ep. 6. ed. steph. clem. alex. stro● . l. 5. aug. de civ . l. 10. c. 29. vid. ste●e . de perenni phil . l. 1. & 2. herodian l. 5. la●rt . i● ze● . ma●il . l. ●● c. 2. sen. ep. 41. macrob. saturn l. 1. c. 2. vid. apul. l. de philos . vid. lia●m ap . laert. plat. in e●tby . arist. de coel. l. 1. c. 10. z●● . ap . lart . ●bi , su ra . plat. in epi●om . ae● . gazacus in theop●rast . vid. steuch . de pere● . phil l. 3. c. 12 , 14. pl●t . de is. plat. in phaedro . vid. aug. de civ . l. 9. c. 11. act. 12.15 . vid. b●z●iu l●● . philo iud. l. de gigant . apul. l. de d●o socrat. zor . a●●d plutar. ld● osir. plutar. de is. & osir. plutar. de is. & osir. theopomp . ap plutarc . de is. & osir. herm. in pomand . ex edit . patri● . de ophion●o tracta vit . pherecyd s syr. ut max. tyr. dis . 29. osserit . iambl . de myst. ex edit . ficini . iambl . de myst● . ex edit . ficius . arist. eth. nicom . l. 7. c. 2. iambl . dt vit . pythag. l. 2. c. 2. arist. apud iambl . l. 1. de vit . pythag . c. 6. iambl . de : vit . p●tha● . l. 1. c. ● . laert. in vit . platon . illustr . de philos. in platon . viv. ad august . de civ . l. 18. c. 23. vid. six . senens . bibl. l. 2. f. 115 , 116. reuchli● de ve●b . mirif . l. 3. c. 15. spotswood . hist. of ch. of scotl. l. 1. f. 3. clem. alex. stron . l. 5. herm. in p●m●x ed. patrit . phoniae . de nat. d●●r . plutar. de is. & oscr. plat. in polit. f. 272. ex edit . steph. alsted . encyclop . l. 25. c. 3. * since i find dr. don. ser. 2. f. 17. citing aquinas for the story . ci● . de diuin . l. 2. sueton. in vespat . c. 4. tacit. hist. l. 5. v. porphyr . de abstia . l. 2. s 27. caes. comment l. 5. curt. l. 4. vid dionys . halicar . l. 1. porphyr . de abstin l 2. ● 54 , 55 , 56. vid. caesar. com. l 6. vid. i●f●a san●ys survey of relig●on , f. 223. homer and plat. l. 2. de rep. plat. de rep. l. 2. phorn l. de nat. deor. vid. porphyr . de abstinent . l. 2. s. 24. mic. 6.6 , 7. iambl . in vit . pythag. vid. & plutarch . in num. & porphyr . de vit . pythag. plutar. de . is. & oser . plutart . ubi supra . plato epist. secundo . plat. epist. 13. iambl . de myst. ex edit . ficini . plato in co●viv . f. 201 , &c. ex ed. steph. gr . lat . eph. 1.10 . plat. in conviv . f. 203. ex ed. steph. neh. 2. 3. phocyl . in poem . admonitor . act. 17.18 . sen. ep. 36. pli● . nat. hist. l. 7. c. 55. cic ●● tus● . quaest . l. 1. lae●t in thal. vid a●st . de gener. animal . l. 2. c. 3. plut , contra colo● . cic. l. de senec. mos●h a●d stob. s●r. 120. eccl. 12.7 . socrat. apud platon . in phaed. matth. 25.32 , &c. plat. de rep. l. ● f. 614 , &c. plato in gorg. s 526. ex . ed. steph. socrat. 〈◊〉 ; platon . in gorg. f. 523. ex ed. gr . lat . steph. philem : in poem . admonitor . theopomp . ap . laert. in proem . plutarch . de is. & osir. vid. supra 276. sen. nat. quaest. l. 3 ovid. metamor . dr. dove against atheism , ch . 14. august . ste●ch . e●g●b . de perenni philosoph . l. 10. c. 29. lucian bel. civ . l. 1. a g. ●de civ . l. 18. c. 47. numen . ap . illustr . de philos. plat● 〈◊〉 politic. f. 271. plat. ibid. plat. in phil●b . f. 16 plat. de rep. l. 2. f. 366. apollo apud la●rt . in zenos . cic. de divin l. 1. vid. iambl . de myster . strab. geog. l. 10. & 16. pausan. in phocic . vid minut. foelic . in octar . iambl . l. de myster . vid. lactant. inslit . l. 1. c. 6. — de ira dei , c. 22. viv. in not. ad august . de ciuit. l. 18. c. 23. dionys. halicar . antiq. rom. l. 4. dionys. halicarn . ubi supra . tacit●● a●nal . l. 6. f. 380. ed. lips. voss. de port. grae. c. 1 . cic. de diuizat . l. 2. strabo geogr. l. 17. plutarch . de orac. defectu . howells letters , sect. 6. let. 37. vid. morney of verity of christian religion , c. 30. clem. alexand l. 6. stronat . ramus in praelect . ad quartam e●log . virgil eclog. 4. d● ti●smegis●o vi●esis clem. alex. st●om . l. 6. lacta● . instit. l. 4. c. 9. iambl . de my●t . knolls turk . hist. f. 1384. ed. 5. purchas pilg. part . 1. l. 1. c. 2. eutych . acnal . s. 475 , 476. diod. sic. l. 2. porphyr . de vit . pythag. i●a●t . in vit . thal. porphyr . ubi supra . clin. alex. strom. l. 1. diod. l. 2. plin. hist. nat. l. 5. c. 2. ioseph . an. ti●abque ; l. 1. c. 9. plin. hist. nat. l. 1. c. 9. de brachman : gymn●ophist . vid. strab. grozr . l. 15. apul. florit . l. 1. clem. alex. strom. l 1. laert. de vit . in proem . strab. geogr. l. 16. plin. nat. hist. l. 3. c. 1. lae●t . de vit. in pro●m . caesar. com. l. 6. caesar. co● . l. 6. caesar. con. l. 6. caesar. com. l. 5. diod. sic. l. 6. vid. ezek. c. 12. diod. sic. l. 5. caesar. com. l. 6. steph. dichion . histor. in iphigen . diod. sic. l. 4. pausan. in phocic . porphyr . de vit. pythag. vid. clem. alex. stiom . l. 1. purchas part 1. l. 1. c. 2. alvarez semedo hist. of china , par . 1. c. 3● . vid. p●rchas par . ● . l. 1. c. 2. s. 7. thorow-good , iews in america . sen. epist. 120. plato d● leg. l. 7. arist. rhet. l. 1. c. 10. cic. part. orator . orat. pre milon . rom. 2.14 , 15. pyth●g . apud stob. s●rm . 22. antiphon . apud stob. ibid. rom. 1.19 , 20. psal. 19. & 89.3 . acts 14.16 , 17. homer . apud stoboem . fglog . ethic. l. 2. f. 163. pythag. apud endem . ibid. rom. 1.20 . rom. 2.1 . mat. 25.24 . mt. 12.36 . lad. cap●el . sp●ci eg . ad mat. 12.36 . cic. l. de fato . lev. 5.7 . ast. 17.30 . rom. 2.12 . v●d . epicha●m . apud clem. alex. strom. l. 7. 2 cor. 8.12 . mat. 6.22 . john 7.17 . nehemiah the tirshatha, or, the character of a good commissioner to which is added grapes in the wilderness / by mr. thomas bell ... bell, thomas, fl. 1672-1692. 1692 approx. 402 kb of xml-encoded text transcribed from 129 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a27353) transcribed from: (early english books online ; image set 59412) images scanned from microfilm: (early english books, 1641-1700 ; 203:12) nehemiah the tirshatha, or, the character of a good commissioner to which is added grapes in the wilderness / by mr. thomas bell ... bell, thomas, fl. 1672-1692. bell, thomas. grapes in the wilderness. [12], 59, [2], 182 p. printed by george mosman, and are to be sold at his shop ..., edinburgh : 1692. 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quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -hosea ii, 14 -criticism, interpretation, etc. kings and rulers -biblical teaching. god -goodness. sermons, english. 2005-03 tcp assigned for keying and markup 2005-05 apex covantage keyed and coded from proquest page images 2005-06 judith siefring sampled and proofread 2005-06 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion apud edinburgum . vicesimo primo die aprilis 1691 post meridiem . th● whilk day the commission appointed by the late general assembly of this church , having considered . report from a committee of their own number whom the said commission had appointed to revi●● two manuscripts , written by the late reverend mr. thomas bell minister of the gospel , and professor of philology in the colledge 〈…〉 edinburgh , and given in to them by his relick ; the one where 〈…〉 , grapes in the wilderness , the other , nehemiah the 〈…〉 , or the character of a good commissioner ; whereby the 〈…〉 ●ommittee declared that they having perused the saids peices , 〈…〉 them to be solid and edifying discourses ; and that 〈…〉 printing there would be very useful and profitable . and the said commission being well and ripely advised with the said report , they do hereby recommend to the relick of the said mr. thomas bell to get the said two pieces printed and published with all convenient diligence . extractum , &c. nehemiah the tirshatha : or , the character of a good commissioner . to which is added grapes in the wilderness . by mr. thomas bell , minister of the gospel , and professor of philology in the colledge of edinburgh . edinburgh , printed by george mosman , and are to be sold at his shop in the parliament clōss . anno 1692. unto the most noble and illustrious princess the dutchess of hamiltoun . may it please your grace , i have adventured , though not without blushing and some fear , because of the vastdistance , to dedicate and commit the tutelage of these two little orphan treatises of my deceast husband mr thomas bell , grapes in the wilderness , and the character of a commissioner , in the person of none-such nehemiah , to your grace the every way most fit and proper person , under the benign in fluence of whose incouraging countenance , he did for a considerable time preach the gospel at hamiltoun : and indeed if any other in the world could possibly rival it with your grace in my esteem , yet could i not without the highest both injustice and ingratitude dedicate them otherwayes , it having been to my certain knowledge his firm resolution , if ever they saw the light , that they should be dedicated thus , whose will i● 〈◊〉 such things was alwayes , and is still to me as an inviolably obliging law. i am very confident your grace will read them in print after his death , with the same edifying complacency and delight that you had wont to hear him discourse by vive voice , in the noble family , and in the solemne assembly , for really they resemble their father to the very life : that i have therefore sent them abroad into the wide world , under the patronage and protection of your graces noble and renowned name , ( which will sufficiently secure i am against all the censures & cavills of the most malevolent carpers of this ill natured age ) will not be construed impardonable presumption , is the humble hope of , most noble princess , your graces most humble , most obliged , and most devoted servant , l. r. to the reader . christian reader , the discoveries that the majesty of god , hath made of himself , in these latter dayes , are so transcendent and eminently beyond what was informer ages , that it may truly be said , that the men of this generation , shall be signally indebted , either to the grace and mercy , or justice of god. for informer ages , thought was comparatively dark , & the sun but rising in our horizon : but in this age , the light of the moon ( compared with former generations ) is like the light of the sun , & the light of the sun sevenfold , as the light of seven dayes . but alas ! our not walking in the light may justly provoke the lord to cause our sun go down at noon . beza complained in his time that there was multum scientiae much knowledge , but parum conscientiae little conscience ; and how much more is there ground for this complaint now ? for since the primitive and apostolick age , greater light hath not broken forth , and moe stars of the first and greatest magnitude , have not more clearly shined in any age : but oh ! how little walking is there sutable to such great light ? how many eminent christians were there in former ages , who had not so much all their dayes of the riches of free grace discovered , and of the mysteries of the gospel unfolded , as some in this generation have had in a very little time , who have far surpassed us in this generation for eminency in faith , love , holy zeal , prayer , and wrestling with god , patience , meckness , diligence in duty , and a gospel adorning conversation ? and the generality have shut their eyes and will not behold the glory of god , manifested in the 〈◊〉 of jesus christ , in this gospel : for which cause , the holy and jealous god in great anger and holy indignation , hath removed many and eminent candlesticks out of their place and taken away many shining and burning lights : not in their old age , and gray hairs , but even in the flower of their age , and in the prime and flowrishing of their graces and gifts . one of which was the reverend ( now triumphant and glorified ) author of these following treatises . who was eminent for piety and learning , as his writtings do manifest . his roman antiquities , which he published before his death , cannot but command his learning to all knowing persons , and his piety was so eminent to all that knew him , that he needs none of our commendation : and these his works ( which are a specimen of his great knowledge , eloquence , piety and solid judgement ) will praise him in the gate , where he draws a vive picture and patern for all , but especially for rulers and magistrates to look on , and walk after , which i am hopeful will be very acceptable to all the judicious and godly . he i say was taken away in the flower of his age & flowrishing of his gifts : god not accounting the world worthy of him . and having left amongst his papers these two treatises ( one of which was for me established by a privat person , but without the knowledge and advice of the authors friends ) some of his friends , lovers of the publick good , judged it expedient to review and correct these treatises that they might be published for the good and edification of the church , that he by them ( though dead ) might speak . which we hope shall through gods blessing , be very edifying , for over throwing of atheism , discovering of the souls happiness in union and communion with god , directing great persons in their duty , and holding forth the excellency of the scripture , and pointing out to these who are walking in this wilderness the way to the heavenly canaan , with many other edifying purposes ; which that the great god may bless , is the earnest prayer of . thy servant in the work of the gospel . m. c. nehemiah the tirshatha : or , the character of a good commissioner . the scripture casteth such a light of divinity every way , its purpose being the mind of god , its writting the writting of god ; as whole the oracles of god , and every part of it he faithful sayings of god , that it is hid to none ●ut those that perish , whose eyes the god of this world hath blinded : so absurd a thing is atheism , that even those who serve the devil cannot want their god. at the birth of jesus there appeared a star in the east , which guided the wise-men ( by their presents seeming to have been greatmen ) to the place where the was : but the scripture , like the sun , is the great light that ruleth the day of the gospel , circling the world as long as the sun , and continuing while the moon endureth . rom : 10. 17. faith cometh by hearing , and hearing by the word of god : but i say , have they not heard ? yes verily , their sound went out into all the earth , and their words unto the worlds end . in the creation the first-born light of the first day , lasting but three dayes concentred and ceased in the enduring luminaries the product of the fourth day : so in the regeneration , the light of christs personal preaching , lasting just as many prophetical dayes , dan. 9 27. hath given place to the scripture-light that endureth for ever , and the sure word rf prophecy , to which we do well to take heed , as to a light that shineth in a dark place . this is the light that maketh all things manifest , even the thoughts and intents of the heart , that discovereth all things to men and a man to himself , both what he is , and what he ought to be : and what manner of persons ought we to be ? 2 pet 23 , ●1 truly this light is sweet and intertaineth u● with variety of delightful objects : amongst which of late , happening to be detained with these last words of nehemiah , and seeing them like a well done portrait , in all stances looking towards me with an eye of instruction , walking and returning , and still more desireously beholding , hardly could i be satisfied with a sixth view . remember me o my god for good . nehem. 13. last . these words at the very first view do clearly hold forth , that there is a god. and that both by an express testimony of his blessed name , that heard in all the scripture , and seen in all his works : ●e man of wisdom shall see thy name . mic. 6. 9. and force of reason , from the inclination and moti●● of the soul , which finding nothing but emptiness home , goeth forth in quest of happiness , and but ●arpening its desires with all that is imperfect , is ●●tisfied only with a perfect good : and that is ●od . so unhappy by necessity is every one that is ungodly . the pythagorean and hermetick method of ●ence is the best instructer of this truth , which euery man may read off his own soul. be still and know at i am god. how shall i know that ? by my own desires and expectations , which can take up with other thing . whom have i in heaven but thee ? and earth what desire i beside thee ? and now lord what ●●t i for ? my hope is in thee . if a raving stoick , or petulant dialogist , shall say that these soul-ardors ●e but the intemperat extravagant heats of a working fancy quickned by the touch of a platonick i●a , rather to be starved to extinction than indul●●d to satisfaction : it is answered seriously , that ●●icile est hominem exuere . or can any of them by an ●ey of fancy quiet an earning stomack , or cure a ●erish body , let be ( without quenching the spirit , ●d starving the soul ) still otherwise than by satisfaction , and enjoyment of the desired object , these soul-longings and desires , which are ever strongest ●●d most eager in the greatest serenity ? with my soul ●●ve i desired thee in the night : by night upon my bed , ●ought him whom my soul loved : and the lord is in ●e still voice : to make good the argument , let it be added , that the sagest , holyest , noblest so● are alwayes the hottest in this pursuit , such as p●● isay , nehemiah , david . now after what is the king of israel come out ? after what doth he pursue ? a●ter a flea ? after a fancy ? or should a wife man ●●ter vain knowledge , and like simon patricks pilgrim fill his belly with the east-wind ? now shall a● man be so unmerciful to conclude all the wor●● unavoidably miserable , that they may be atheist or shall they be so unwise , thus to be abused , to t●● hazarding even of a possibility of happiness ? f●● if there be happiness , there is a god ; and if the● be no god , there can be no happiness . and w● then are all men made in vain ? if there be no men for what do we hunger ? if no drink , what do 〈◊〉 thirst for ? if no glory , saith cicero ) for what 〈◊〉 all men labour ? if no rest way weary we our selves in vain ? if no god , no happiness , what is this o●● souls do so importunately pursue , with a serio●● loathing of all that is seen ? or what hath waken● in them those desires that can never be stilled till th● get what they seek . and what say these soul-longings , thirstings , pantings , breathings , but that 〈◊〉 thou beest an atheist , thou must put out the soul , a● put off the man ? how seasonable may this reflection be in a wo●●● where atheism is acted in so various guises : by some with a fools heart in a fools coat , saying in 〈◊〉 heart , there is no god ; by others in a philosopher garment ; for in the judgement of god , the wor●● by wisdom knew not god ; by some in the dress of hypocrite , in words professing to know god , but ●● works denying him ; by others in the person of amhitryo thinking that god is altogether such a one ●s himself : by some in epicurus his person , complementing god with the kingdom of heaven , ●nd offering to relieve him of the abaseing pensive and expensive charge of these his low countries , saying , he will neither do good nor evil ; but he is a god that judgeth in the earth : by others in the robs of pharaoh the egyptian tyrant , braving and defying god ; who is the lord that i should obey him , or harken to his voice ? by some in the pontificalls of antichrist with a mouth speaking great things against the most high , boasting himself that he is god , exalting himself above all that is called god , or is worshiped : by others in the equipage of a souldier fighting against god with wit and power , pen and sword. but let such as make war against the holy covenant and saints of the most high ; that hate the gospel , and hinder the preaching thereof , take gamaleels counsel , and beware lest they be found even to fight against god : for there is neither counsel nor strength against the lord ; and who ever hardned himself against him and prospered ? the second view of these words presents to us clearly , the immortality of the soul. this is establisht 1. upon the same ground with the former : for if the souls happinessly in the enjoyment of a perfect , and so necessarly an unchangeable good , sit must undeniably be immortal , both to enjoy and praise its obiect : et miserum est fuisse felicem : there is no happiness not perpetual , else he was a fool who spoiled his mirth with the thoughts of a sword hanging over his head . 2. it is confirmed clearly by the expectation of a future reward : remember me o my god for good . till i see good ropes twined of the sand , and the sea beaten to powder , i cannot be inclined to think that the world was made of atoms . and if it be ruled by chance , what are counsel and art , wisdom and folly , good and evil , law and justice , but names of fancies , large as ridiculous as he who should command the motes of the sun to dance a measure , or be who scourged the sea for its disorder ? we know that pure chance obtaineth impunity by the law both of god and man. now this matter belongeth to the ruler gravly to consider how inconsistent atheism is with government : for to the atheist treason and robbery is neither plot nor fellony , but simple chance medley , a french aire , or merry jigg of volage atoms : but by this fortuitous act of indemnity , as the atheist can do no wrong , so neither can he complain of injury , if he chance to be baffled , robbed , or dispatched violently . if the world reel ( i cannot say properly be ruled ) by chance is not the atheist , not by scripture only which never speaks good of him , but by his own principle ; also proven a forlorn fool , lyable in all things to unavoidable surprisal ? yea a liar also , who knowing and warned of a continual surprisal , can therefore never be surprised , except into the absurdity of a self-contradiction , whereof his principles of fortuity are a fair essay . but to a wise man ; if the world must be ruled by counsel and law ; how is it that justice is not in this life universally and fully executed , and every man rewarded according to his works ? but that there is a court of referrs , a day of the restitution of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of righting all wrongs and settling all disorders . rom. 2. 6. to 13. some are rewarded in this life , to convince us of a divine providence ; others are not rewarded , to warn ●s of a world to come . or what can perswade nehemiah with all the wisest and best of men , deliberat● to chuse willingly to forgo the worlds favour and measures , and undergo all its toil and displeasure , but ●● eye to the recompence of reward , by far more ●●e better than it is the later ? the sence of the souls ●nmortality is the indelible character and solid ●●reats of authentick nature , exactly rendered in ●●ery man's coppy : only it is not illuminated in some ●●rk hereticks and desperate monsters , satyres or ●●ch doleful creatures in humane shape , where you ●● as little of the man as of immortality ; for these ●● all appear equally . yet it is shaddowed in all ●ens practice : for look we backward , what but ●●e aire of immortality maketh men so conceit an ●●cient pedegree ? or foreward , what moveth ●●en to call their children and lands by their own ●ame , and to endeavour to perpetuat all together , it the expectation of immortality ? say it is their ●●●ty ; yet omne malum est in bono ; and there must some reality under that same vanity . and tru●● the souls immortality is the early dictat of na●●re our religious mother . the uncontroverted ●●d universal sentiment of all her posterity of whatever religion jewish , pagan , christian , mahume●● : the sadducees might well be the first deniers , o lord ; o lord , i beseeth thee send now prosperity : yet all that will live goaly in christ jesus must suffer persecution , and through much tribulation we must enter into the kingdom of god. but let no man add affliction to the afflicted , and scornfully with apostate iulian , alledge to christians this doctrine , to make their burdens heavier : god will not be mocked , but he will avenge his own elect , who cry day and night to him , though he bear long with them : i tell you that he will avenge them speedily , luke 18. 7 , 8. and men would remember , that there is suffering for evil-doing , as well as for well-doing ; and he who inflicts the one , may be rewarded with the other : for in the hand of the lord there is a cup , and the wine is red , it is full of mixture , and he poureth out of the same ; but the dregs thereof all the wicked of the earth shall wring them out and drink them , psal. 75. 8. and it ●● a righteous thing with god , to recompense tribulation to them that trouble you ; and to you who are troubled rest with us , when the lord iesus shall be revealed from heaven with his mighty angels , in flaming fire , taking vengeance , &c. 2 thess. 1. 6 , 7 , 8. 2. the belief of the souls immortality , teacheth men effectually the fear of god : fear not them that kill the body , and when they have done that have no more , that they can do : but fear ye him who can cast both soul and body into hell ; i say fear him , luke 12. 4 , 5 psal. 76. 11. he ought to be feared : and why ? verse 12. he cutteth off the spirits of princes , he is terrible to the kings of the earth . who would not fear thee , o king of nations ! for to thee doth it appertain , jer. 10. 7. 3. it teacheth moderation in the desire and use of all things worldly : we look not at the things that are seen , which are temporal , but at the things that are not seen , which are eternal . there is indeed the high spirit of christianity courting immortality with so great disdain of all worldly things , that it cannot see them in its way . this is the true nobility of the soul that exempteth it from the egyptian slavery and servil drudgery of loading it self with thick clay for the brick-kilns of worldly projects ; and setteth it far without the reach of this temptation , and woe be to him who buildeth his house by blood , and his city by oppression ; and delivereth it from the s●art of him , who will be rich , till he be peirced with many sorrows and drowned in damnation . but , this i say brethren . the time is short ; even short enough to him who every evening may hear , this night thy soul shall be taken from thee . it remaineth , that they who possess the world be as they possessed it not , they that use it , as if they used it not , and as not abusing it ; for the fashion of this world passeth away , 1 cor. 7. 29. and foreward . but alas for pitty that this same moderation and indifferency should be both practised and applauded in the matters of god! and that it is so rare to be seriously and positively holy , that godliness may say , o ye sons of men , how long will ye turn my glory into shame ? how long will ye love vanity , and seek after leasing ? psal. 4. 2. 4 it teacheth us the best managry . this age hath learned to be wonderful thrifty : but o that they could study to be rich toward god! and could be perswaded that alms and charity is the best husbandry , and surest art of managry ; and would learn of the unjust steward , to make to them-selves friends of the unrighteous mammon , that when they fail , they may receive them into ever-lasting habitations . mat ; 6 , 19 , 20 lay not up for your selves treasures upon earth &c. but lay up for your selves treasures in heaven . the me● of the world have their portion in this life ▪ but as for me when i awake , i shall be satisfied with thy likness psal. 17. 14 , 15. alas ! most me● first have so little desire for heaven , that next the● come to have as little hope of it , and so at last and fain to take up with the world , and for ja●●● blessing , must with esau , be content with the f●●ness of the earth . gen. 27 , 39. or else what mea● the unhandsome , unhallowed , and unhappy practises of catching , gripping , and inhancing , which have prevailed so far that now mens covetousness hath strengthned it self with pride , lest they should be reputed less witty : for how do they boast o● such exploits ? but such boasting is not good , and the● glory is their shame , for they mind earthly things phi● ▪ 3 , 19 , and they have hearts exercised with covetou● practises , cursed children 2 pet. 2. 14. but alas ! i find● one great fault in most mens accounts , that the● never count upon the soul ; they count their thousands , and ten thousands , and hundred thousands and the poor soul sayes , how many count you me●● i stand debter for ten thousand talents upon your score ; yea , i am already destressed , and what will you give in exchange for me ? not a groat , sayes the wretch , while i havelife , though after that he would give ten thousand worlds ; so much there is betwixt market-dayes . 5. it teacheth patience in well doing ; who by patience in well doing , seek for glory , and honour , and immortality , is eternal life ; to them rom ; 2 , 7. therefore my beloved brethren be ye stedfast , unmovable , alwayes abounding in the work of the lord , for as much as ye know that your labour is not in vain in the lord 1 cor ; 15. last . and this is the conclusion of the apostles vindication of the resurrection and the life to come . the saints have a long and sore service in the world , but god is not unrighteous to forget their labour of love ▪ a cup of cold water shall not be forgotten : and for whatsoever any have forsaken , they shall have a hundred fold in this life , and in the world to come life everlasting : and we reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in the saints . therefore let us not be weary in well doing , for in due season we shall reap , if we faint not galat. 6 , 9. 6. it supporteth the christians hope : for if in this life only we have hope in christ , of all men we are most miserable 1 cor. 15 , 19. it is certainly the interest of every good man to believe the souls immortality , and as much their duty to live so as it may be their interest : for it is not reason and judgement that prompt men to deny it , but fear and and an evil concience that tells them it will be ill for them . the souls immortality is the hope o● israel , that maketh them diligent in well doing patient in tribulation , and desirous of their change : for we that are in this tabernacle do groan being burdened not for that we would be uncloathed , but cloathed upon , that mortality might be swallowed up of life 2 cor. 5. 4. the third view of these words giveth this manifest reflection , that communion with god is the souls sanctuary and solace . we have this prayer of nehemiah thrice recorded in this chap. and in the close of the 5 , chap , besides frequent addresses of the like nature , such as that solemn ejaculation chap. 24. and that chap. 6 , 14. and another in this same chap. ver . 29 besides his ordinary attendance on publick worship , and solemn and extra-ordinary fasting chap. 9. by all which it is eviden● how seriously and constantly godly this renounced worthy was like david who could say , what tim● soever i awake i am with thee : and truly the soul is either sleeping or worse when not with god affaires and weight of business quickned their devotion as much as it extinguisheth ours : and the matter is , they were not cool , indifferent latitudinarians in religion , but men of another spirit , serious men. and if that be true which i hilosophers have said , that that is not the man which is seen ; alas what puppyes , what mock-men are we , who can be any thing but good and serious ? this observation proven by the experience of saints in all generations , who sat down under the shaddow of the almighty with great delight , and his fruit was sweet to their taste cant 2. 3. will make it self good by the strongest reason , when we have seen a little what communion with god is , and wherin it consists , and 1. it stands in reconciliation , the immediate result of justification by faith : amos 3 , 3. ● can two walk together except they be aggreed ? rom. 5 , 1. being justifyed by faith we have peace with god , and 10. v. we are reconciled by the death of his son. this giveth access to god , and bringeth us near who sometimes were far off : this of enemies maketh friends ; even as abraham believed , and was called the friend of god. 2. in a mystical , spiritual and supernatural union , the product of regeneration ; for he that is joyned to the lord is one spirit , and is made partaker of the divine nature this maketh us sons ; and plant●th us in god john 1 , 12 , 13. to as many as received him , to them gave he power to become the sons of god : which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of god. 1 john 4 , 13. hereby we know that we dwell in him , and he in us , because he hath given us of his spirit : and v. 16. god is love , and he that loveth dwelleth in god , and god in him . iohn 17. 23. i in them , and thou in me , that they may be made perfect in one . iohn 15 , 5. i am the vine , ye are the branches . 3. in likness of natures , compliance of minds , and conformity of manners . 2 cor : 3 , last , he that hath communion with god is changed into the same ●mage : and colos. 3. 10. is renewed after the image of him that created him . 1 cor ; 15. 49. as we have born the image of the earthy , so must we also of the heavenly . christ is the image of his father , and saints are the image of christ. and how much are they of one humour , pleased in and pleasing one another ▪ the lord is a god to the saints mind : in heaven or earth he sees nothing to him : whom have i in heaven but thee ? or who is a god like unto thee ? nec viget quidquam simile aut secundum and the saint is a david , a man to gods heart what is the book of canticles but one continued proof of this matter ? what exchange of heart● are there ? what concentering of affections ? what returns of love ? what uniting raptures ● what reflections of beauty ? what echo's of invitations and commendations with such likeness of voices that sometimes you shall hardly discern who speaks . moreover we find this complianc● universal in the saint , swaying all that was in him to the lords devotion : his understanding is re-newed in knowledge after the image of him tha● created him : he understands with god , from god , and for god : he can do nothing against the truth but for the truth : he lighteth his torch at the su● and taketh his light from the candlestick of t● sanctuary , the law and the testimony : his fait● hath the image of christ iames 2. 1. it is th● faith of our lord jesus christ , the lord of glory ; and christs superscription revel . 3 , ● these things sayeth the amen , the faithful and true witness : and , we have the mind of chris● conformably his will is swayed , whether for acting lord what wilt thou have me to do ? or for suffering not my will but thy will be done : he is an orthodox monothelit . and for his affections , he loveth and hateth as god doth , and because he doth it . and finally , in his conversation , he is holy as god is holy , merciful as he is mercifull , and perfect as his heavenly father is perfect . hence the old philosophers seeing thorow the darkness of nature have said , that good men are visible mortal gods , and the gods are invisible , immortal men : which as it is litterally true of their fictitious fancied gods ; so with respect to the true god , it proveth symbolically that the mystery of the incarnation is no absurdity ; there being such a high affinity betwixt the divine and humane nature in its integrity ; for we are also his off-spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts 17. 28. 4. in mutual claim to , and interest in the persons and things of one another ; the result of mutual choice , gift , and covenant contract : my beloved is mine and and i am his : i will be their god and they shall be my people : all that is in god is god , and all that is in god is for his people ; he is a god to israel : all that his people are , or have , or can , is for him 1 cor. 6. 19. 20. ye are not your own ; for ye are bought with a price ; therefore glorify god in your body , and in your spirit which are gods. and none of us liveth to himself , neither doth any of us dy unto himself , but whether we live we are the lords , or whether we dy we are the lords . and our communion with god consisteth much in holding up a trade , and keeping a bank with god in getting from him and bestowing for him : and though a man cannot profit god , nor reapeth he where he sowed not , yet he must have his own with the use . hath a man communion with god ; what hath he done ? what hath he given ? or what hath he forsaken that he had , or refused that he might have had , for god ? numb . 24. 11. balak could say to balaam , lo the lord hath keept thee back from honour : but we may say to some , the lord hath not keept thee back from honour : for like the apostate jews they love the praise of men better than god or the praise of god ; but moses refused to be called the son of pharaohs daughter , esteeming the reproach of christ greater riches than the treasures of egypt heb. 11. 24 , 26 the apostles forsook all and followed christ : a good bargain , ( a thing much prized by the spirits of our time ) a hundred fold in this present life , and in the world to come life everlasting . a man may forsake all for god , but he can lose nothing for god. take galeacius caracciolus for a sufficient witness , who proved the matter . italy the garden of the world , naples of italy , vicum of naples , farewell all for christ freely . but now if the son of man should come , shall he find faith in the earth ? who believeth indeed , that he who snared not his own son will with him give us all things freely ? are the consolations of god small with thee ? thinkest thou so meanly of god , and christ the gift of god , all the fulness of god , the treasures of hope , the earnest of the spirit , the riches of saith , the first fruits of the inheritance ? didst thou ever sing psal. 4 , 7. thou hast put more gladness in my heart than in the time that their corn and their wine increased ? all these things have i given thee , and yet i will do more for thee , if thou canst but for goe a little for me ; poor soul mayst thou not spare it ? 5. in fellowship of converse ; and therefore in scripture it s called a wal●ing with god , before god , in christ ; a dwelling in his presence , and walking in the light of his countenance . psal. 73 , 23. i am continually with thee . psal. 139. 18. when i awake i am still with thee . 2 cor. 16. 16. i will dwell in them and walk in them rev. 21. 2. and i heard a great voice out of heaven saying , behold the tabernacle of god is with men , and he will dwell with them , and they shall be his people , and god himself shall be with them , and be their god. men live together for mutual comfort and help of life : his comforts delight the soul , and he is the god of our life . men converse together for counsel ; counsel is mine , sayeth the wonderful counseller , and ●e giveth his people counsel ; and therefore the godly souls desire is to enquire in his temple : men ●onverse together for business , and o how much ●ath the soul to do with god! who doth all things 〈◊〉 it : men pay visits to one another ; and what find visits pass betwixt god and his people ? men ●ast and sup together ; i will sup with him and he with me rev. 3 , 20. prov. 9. 2. wisdom hath killed her beasts , she hath mingled her wine , she hath also furnished her table . psal. 23 , 5. thou preparest a table for me in the presence of mine enemies . isa , 25. 6 , a feast of fat things , a feast of wines on the lees , of fat things full of marrow , of wines on the lees well refined , cant. 4. last . and 5. 1. let my beloved come into his garden and eat his pleasant fruits : i am come into my garden , my sister , my spouse , &c , ea● o friend , drink , yea drink abundantly o beloved friends converse in presence , and correspond in absence and at a distance : the godly soul cannot endure absence or distance from god ; for the light of his countenance i● better than life : but if it fall at distance , it keep● up a correspondence ; in my trouble , i sought the lord , and my cry came before him ; ever into his ears . o ye daughters of jerusalem , you see him whom my soul loveth , tell him i am sick of love. when my heart was over whelmed within me , thou knewest my way from the ends of the earth will i cry unto thee o when shall i come and appear before god now for a reason of the observation , pray confider where should a man be , but with his friend where should the soul be , but where it subsist lives , loves , thrives and does well ? when should a man be but at home where he dwelleth and where should a branch be but in the vine where should love be but with its beloved ? when a like but with its like ? where should a man 〈◊〉 but where he hath comfort , liking , and being liked where should a man be but with his interest ? receiver but with a giver ? or a servant entrued but about his masters business ? where should courteour be but with his prince ? a man but with his counseller ? a person invited but at he feast ? and one visited but waiting upon his ●reind ? but how sad is it that men should so far sleight ●s to forfeit , and so justly forfeit as to sleight communion with god ? what lamentations may hereon be written ? or what shall be taken to witness for this ? jer : 2 , 10 , 11 , 12 , 13. hath any of the nations done such a thing as this to forsake their gods , which yet are no gods ? but my people hath forsaken me for a thing that cannot profit . and will a man forsake the snow of lebanon for the water of the brook ? but if ●et there be hope , let men be exhorted to consider ●f their wayes , by all the serious names of interest , profession , the love of their espousals , the memory of their serious hours , the testimony of their experiences , their appaling fears , their silent , silencing and silenced convictions , their unsatisfied desires , and speaking disappointments giving them ●arkness for light , a scorpion for an egg , a ston or bread , a lie for truth , a cloud for iuno : and ●inally by the misery of their despised soules : for what is the soul destitute of god ? an exile , wandering , wearyed , weighted , wounded , naked , reproached , starved , appaled , sleighted , hopless , helpness , a broken soul , a lost soul ? psal : 142 , 4. 5. refuge failed me , no man cared for my soul : i cryed unto thee o lord , i said , thou art my refuge and my portion in the land of the living . this is the rest wherewith they may cause the weary to rest : in returning and rest shall men be saved , in quietness and confidence they shall be established . return unto thy rest o my soul. the 4th view of this exquisite piece gives us the pattern of a good ruler . for being the epilogue and close of the book , it hath a natural and due relation to what goeth before ; and bearing the answer of a good conscience , casteth a streight reflection on the life and acts of the man ; and being a suit for reward , hath a necessary respect to the work , which also is expressed chap : 5 , 19. think upon me o my god for good , according to all that i have done for this people : and in this same chap : 14. ver , remember me o my god concerning this , and wipe not out my good deeds that have done for the house of my god : and ver . 2● remember me o my god concerning this also and spare me according to the greatness of th● mercy . many rulers have done worthily , some excelling in one thing , some in another ; yet search histories sacred and common , you shall no readily find in one man so many excellent part● nor so compleat a living , practical pattern of good ruler . the ruler would do himself a favour and god , & his people a great good service , to preserve the authentick of this book in his heart , and copy it exactly in his life and government . h● is a great kings high commissionar : and all thing in such a person being so great , that his sins can not be small , his care had need be so much the greater , and he would look to his copy the oftner behold then and consider , and you see him , like the sun in the zodiack , perfecting his course through all the signes of a ruleing luminary . 1. he is zealously and eminently godly , a burning and shining light , breathing at once a living compend of faith and obedience , law and gospel : for , faith laying hold on gods covenant , and obedience to the first and great commandment of love , which is the fulfilling of the law , are both angled and pointed in this one word my god : a man much in meditation , given to prayer , duties of so strict affinity , that in scripture the one passeth for the other : a man , the multitude and weight of whose employments awakeneth and quickeneth his devotion : such a riddle is religion that out of the eater it can bring meat , and sweet out of the strong ; but he that would unfold it must plow with samsons heifer and be truely godly . lo every act of the governour shut up with prayer . in the discharge of his employment and exercise of his government , he looks to god for direction , for be did all things as was found written in the law ; for help in his address to the king , he prayed to the god of heaven ; for his reward , remember me o my god for good . and therefore he was neither partial nor indifferent in the law , but zealously he pursued good , and persecuted evil , and that in all whatsoever : neither is his religion recluse , in the large as cold as calm , and full as dark as cold-shaddows of fruitless , lazie , lifeless , cowardly contemplation , but goeth abroad into free , generous , zealous , and heroick acting , retaining the height of spirituality in the midst of secularity , resembling therein the archetype ruler , who in most perfect rest ruleth all things , and moveth all , himself unmoved . it is below the godly ruler to be swayed and abused either by his own lust and interest , or example of others : chap : 5. 14 , 15. i and my brethren have not eaten the bread of the governour : but the former governours that had been before me were chargeable to the people , and had taken of them bread and wine , beside fourty shekels of silver , yea even their servants bare rule over the people : but so did not i , because of the fear of god. the fear of god is the star that guides the good ruler 2 sam. 23 , 3 he that ruleth over men must be just , ruling in the fear of god. if religious pretences be made helps to policy , how much better must be it self in reality ? and let politick pretenders beware of their fate and folly who taught others to be captains to their own ruine , that they teach not others to be politicians to the expence of the teacher , when he is served with his own measure . yet as to shun the baseness of hypocrisy a man needs not run to the wickedness of avowed profanity , so can he not pass from the one to the other but over the fair neck of christianity , with greater insolency of impiety then the outrageously barbarous tullia drove her chariot over the belly of her murdered father . levi. lib. 1. 2. the good ruler is a reformer , a repairer of breaches , a restorer of paths to dwell in : and it is but a faint encouragment and a desperat complement to a good ruler isay 3 , 6. be thou our ruler , and let this ruine be under thy hand : nor can he love to have it recorded , that in his dayes such evils prevailed unreformed : it was when there was no king in israel that every man did what was right in his own eyes . if the health of the people be not recovered , it sayeth there is no physician there ier : 8 , 22. but a good ruler scattereth the wicked and bringeth the wheel over them ; and he may say with david psal : 75 , 3. the earth and all the inhabitants thereof are dissolved , i bear up the pillars of it : he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and thing , a ioseph the ston of israel . such a one was moses the law-giver , such was iosua his successor , such were the judges of israel , such was samuel , such were all the good kings of judah , such was ezra the scribe , and such was nehemiah the tirshatha , an eminent reformer of religion and state , of church and kingdom . for religion : in general , gods holy commandments were broken by all ranks of persons ; prophanity and iniquity prevailed and abounded , that is solemnly confessed and amended chapters 1. & . 9. in particular , oppression reigned , that is quashed chap : 5. and the people relieved : false prophets were hired by the enemy , and bribed to compliance to weaken the rulers hands and hinder the work of reformation , they are discovered and marked chap : 6. the ordinary worship of god , and his solemn feasts were disused ; these are restored ch : 8. for advancing and establishing the whole reformation a solemn fast is kept ch : 9. and a covenant subscribed ch . 10. the holy seed had mingled themselves and matched with strangers , people of heathen abominations ; they separate themselves , and that is amended ibid. the offerings of the lord were neglected , these are renewed ibid : the sabbaths were horribly prophaned , that is strictly and with certification discharged , and they not suffered to lodge about the walls chap : 10 , 31. and 13 , 15. and foreward . the service of god was neglected by non-residence of the priests through calamity and want , that also is helped chap. 10 , 11 , 12 , 13. ver . 10. the orders and services of the preists and levits were confused ; these are cleared , and they set to their charges as appointed by david chap ; 7. 63 , 12. 45. and 13 , 30 strangers uncircumcised had entred and defiled the congregation of the lord , these are removed chap : 13 , 3 , profane persons of the princes of the heathen had lodgings in the lords house , they are expelled and the chambers cleansed chap. 13. 8. 9. some of the chief of the preists had defiled the covenant of the preisthood by strange wives , they are branded , and that also is amended . for the state : the city the place of their fathers sepulchres lay waste , and the gates thereof were consumed with fire : first these are repaired . the people and their work are strongly opposed and sore reproached , they are vindicated and their hands strengthened chap. 2 , 4. when the city is built it is not manned , therefore inhabitants and defendants are appointed chap. 11. the people suffer sore by morgage , the great sin of the oppressors belonging to the former head , and calamity of the oppressed pertaining to this part ; that is redressed chap : 5. open and secret enemies correspond and plot against the work and the ruler , these are discovered and disappointed chap. 6. they are in great reproach and distress ; god is sought and means are used chap. 4 and 6. they are poor ; husbandry and traffick is practised , only the sabbaths work and markets are discharged ; oppression is born down , and the people relieved of publick burdens ; nehemtah the governour and his brethren neither exacted the bread of the governour , nor bought land , nor refused to work as others : o for such rulers to a nation scattered and peeled , a nation ●me●ted out and troden down , whose land is spoiled ! isay 18 , 2. our rulers , if they had a mind , have a fair occasion for i bs gloriation chap. 29. 13. the blessing of him that was ready to perish came upon me &c. in this time are great decayes , desolations , abuses , and unsufferable corruptions ; let it not be thought an error proceeding from the ruler . and here people would be warned to enencourage and comply with reforming rulers , not , as they were in hezekiahs and josiahs times , inveterate , incureable and obstinate in their corruptions , lest they hear that , hos. 10 , 3 , 4. a king can do them no good , because they feared not the lord , and spake words swearing falsly in making a covenant . but this pertaineth to the ruler , that whatsoever is commanded by the god of heaven , be diligently done for the house of the god of heaven , lest there be wrath against the realm of the king and his sons ezra . 7-23 . and that judgment run like a river , and righteousness like a mighty stream : that he take his pattern from the type , and antitype , who also is the archetype ruler psal. 72. so shall there be abundance of peace ; and also in judah things shall go well . 3. the good ruler hath a natural , fatherly and tender care of the people . thus it s said i say 49. 23. kings shall be nursing fathers . and in israel they were wont to mourn for good rulers with this expression , ab my brother ier : 2● , 18. yea he is the breath of our nostrils , lament . 4 , 20. by whom in the publick body we lead a quiet life and peaceable in all godliness and honesty 1 tim. 2. 2. he is pater patriae & parens reip. nor can i see what should have moved those dissembling emperours , who in semblance refused the title of lord , to make so nice of the endearing name of father of the countrey , but simply the conscience that they did as little deserve the name as they designed the thing . but surely , as a rich man will never want an heir , a good ruler can never want children ; nor needs he fear coniahs fate , write ye this man childless : for if he have the heart of a father , he shall have the nameth 〈◊〉 better than sons and daughters . we find not that nehemiah was marryed , yet his name flourisheth in the records of his eminent services , more than if his line had continued uninterrupted to this day . the righteous shall be had in everlasting remembrance . four things are proper to the care of a father : affection , instruction , correction , and provision : all which are evident in nehemiah the governour . great is his affection chap. 1 , 3 , 4. and how sadly taketh he on for the reproach and affliction of his brethren ? he sat down and weept and mourned certain dayes , and fasted and prayed before the god of heaven . he cannot digest their grief chap : 8. 9 , 10. when the people weept , he said , go your way , eat the fat , and drink the sweet , and send portions to them for whom nothing is prepared , for this day is holy , neither be ye sad for the joy of the lord is your strength . for instruction , he causeth the priests read to them the book of the law of moses ; so they read in the book , in the law of god distinctly , and gave the sense , and caused them to understand the reading ibid. 8 , ver . nor is he wanting in correction chap. 5 , 7. i rebuked the nobles and the rulers ; and chap. 13 , 25. i contended with them , and cursed them , and smot certain of them , and pluckt off their hair : and in the 11 , v. ibid. i contended with the rulers ; and in the 17. v , again , i contended with the nobles of judah ; and 21 , v. then i testified against them , and saied unto them , why lodge ye about the wall ? if ye do so again i will lay hands on you . and in the matter of provision , he was of the mind of the apostle , that children ought not to lay up for their parents , but the parents for the children ; he will not be chargeable to the people , nor take the bread of the governour , nor buy land ; but keeps a large table for a hundred and fifty of the jews and rulers , beside strangers . and that no man may think this was a frolick , or an ambitious , singular , popular humour , v , 15. he asserteth expresly , that this he did , because of the fear of god ; and resolveth it into this reason ; that he would not be chargeable to the people : and thus i take the account of the matter , that to be chargeable to a poor exhausted people consisteth not with the fear of god , nor with the fatherly heart of a good ruler . in fine , the ruler should remember , that subjection first founded in a son is ultimatly refounded in the commandment , honour thy father . 4 the good ruler is a person well informed and throughly acquainted with the condition of his people . such was nehemiah . and first , something 's fall under his own eye and observation : such as the prophanation of the sabbath , and the marriages with strangers , in this same chap. i saw ( sayes he ) &c. a ruler can be nought the less a judge that he is a witness . matth. 26. 65. what further need have we of witnesses ? behold now ye have heard , was proof sufficient , if the enditement had been relevant . it were good in the first place , that rulers would suppress the enormities whereof themselves are witnesses . histories tell us of many famous persons , who would go through their dominions incognito or in diguise , to get information . our james the fifth is known to have been much of this humour ; and a pitty it is , that his methods and prattiques of information were not committed to more clear and faithful records than dark and slippery tradition . chap ; 2 , 12. nehemiah goeth out by night to view thè wall . the ancient hieroglyphicks , which painted rulers blind , may here come under correction ; for he that hath not eyes and ears of his own can neither see nor hear with another mans , as is commonly said to be the case of rulers . other things the tirshatha understands by information of others : and here the good ruler will seek information chap. 1. 2. ver . and this proceeds from his foresaid affection ; or otherways he rejects not information , and that either by complaint , as in the case of the morgage 5 chap. or simple historical relation , as the condition of ierusalem and the people chap. 1 , 2 , 3. and the fault of eltashib in giving tobiah a chamber in the house of the lord chap , 13. 7. and the withholding of the priests portion ver . 10. it is the part of all good subjects , in their several stations , to give , and the part of the good ruler to seek and take information of evils and disorders in the peoples condition or manners . princes should have long ears . pharoahs princes said , knowest thou not that egyptis destroyed ? if he knew not , they could tell him it . but sometimes know not is one with care not , and then comes the question of the disciples , master carest thou not that we perish ? and prov. 24. 12. would be remembred : if thou sayest , behold , we knew it not : doth not he that pondereth the heart consider it ? and he that keepeth thy soul , doth not he know it ? and shall not he render to every man according to his works ? foreign intelligence is necessary of the counsels and motions of enemies : and nehemiah is not wanting in that either ; yet take it apart from homeward information and acquaintance with our own condition , it is but foris sapere , and none of the greatest wisdom : for what is the difference betwixt a man out of his wits , and him whose wits are without him ? what can a judge say to a cause , or a physician to a disease without information ? and what can a ruler do for a people , unless he be throughly acquainted with their condition ? 5. the good ruler is a homely , condescending , conversible , and accessible person . this necessarly maketh way for the former in practise , and followeth from it in reason . chap. 1. 2. hanani and and the men of judah got access to and audience of nehemtah . chap. 4 , 22. he talketh with the people ; yea he hears the complaints of the people and their wives that were oppressed chap. 5. 1. to 6. and chap. 75. god puts it in his heart to gather the noble and the rulers , and the people . chap. 4 , 14. and 8 , 9. he encourageth and comforteth the people , and sayeth to them &c. chap. 13 , 7 , when he came to jerusalem he understood what there was done : and how but by converse ? els might he as well have understood elswhere . yea v. 15 , he condescends to be a personal reprover of those of the people whom he saw profaneing the sabbath ; and likwise of the merchants v 21. and of these v. 25. who had transgressed by strange marriages . nor is all this popularity , but real duty , which obligeth rulers by many commands in scripture , to hearken the compaint and hearthe cause of the poor and needy . hence isayes complaint 59 , 14. that judgement is turned away backward , and justice standeth afar off ; that truth is fallen in the street , and equity cannot enter ; it can have no access to , nor hearing of the ruler . an unaccessible ruler is a luminary ecclipsed : the intercepting of the soveraign's beams from shedding their benigne influence upon the subjects and precluding the subject from access to receive them , are by so far more fatal than the most dismal ecclipses ; these but conjecturally and contingently portend , these necessarly and effectually produce and unavoidably infer the fall of a ruler ; and really undo the prince whatever they pretend for the person , and leave him , like a defeated trojan with his royal blood to shift for a kingdom , beside the wrong done to the people . if any should invert the decree dan. 6 , 7. and establish it with this alteration , that any man may freely ask petitions of any god or man , save of the king , it would be large as unpolitick as the other is ungodly . in such case esthers resolution must carry it : behold i goe in to the king , which is not according to law , and if i perish i perish . a recluse prince is so absurd and inconsistent , that charles the fifth disponed his crowns before he took himself to the cloister : nor should ought but despair make a monk of a ruler . i understand not the mystery of gyges , how a man can see unseen ; nor what but a miserable vanity can move some great princes of the east to shut themselves up in canopyes ; but all the world knows what all the world thinks of achilles with his distaff , and sardanapalus in his gynaeceum and tiberius in his retreat at caprea . but he that ruleth over men must be just , ruling in the fear of god ; and is as the light of th● morning when the sun riset● , even a morning without clouds , as the tender grass springing out of the earth by clear shineing after rain . 2 sam. 23 4. his countenance and influence must reach , to visit and refresh the lowest of his people . that homely and accessible prince iames the fifth , called the carl's king of scotland , really was , and was reputed the bravest prince in his time . 6. if he be a nehemiah , a commissioner deputed by a soveraign ruler , he must be , as diligent to get , so faithful to give true and full information of the peoples condition to his master , and effectually to interpose for his help , and to enlarge the indulgence of his royal concessions to the outmost thus nehemiah told the king all that was told him of ierusalem and his people chap. 2 , 3. and that in sadness : and sought a commission for help and reparation v , 5. and foreward ; which he shewed to the governours beyond the river v , 9. and executed to the full extent throughout the whole book . in the 4 and 6 v. of the 2 chap. his request and the kings grant was only that he might build ierusalem : and we see in the progress of the work , and sequele of the history , how amply he prosecutes that commission to the largest extent of its virtual comprehension : for he not only builds but beautifyes , not only beautifyes , but fortifyes not only repaires but reformes ierusalem , and ye● exceedeth not his commission : for when all this is done ierusalem is but ierusalem , beautiful for situation : a city that is compact together ; whether the tribes go up , the tribes of the lord unto the testimony of israel , to give thanks unto the name of the lord : for there are set throns of iudgement , the throns of the house of david psal 48 , 2. and 122 , 3 , 4 , 5. and david by a figure understood no less in his serious us petition psal ; 51 , 18. do good in thy good pleasure unto zion : build thou the walls of jerusalem ; where one part helpeth to clear another ; to build her walls is figurativly , to do her good properly ; and to do her good in propriety , is in the figure to build her walls ; and psal. 122 , 7 he calleth it more expresly peace and prosperity . the ruler that is thus minded may resolve with nehemiah , to meet with scorn , calumny , opposition , and , which is ordinary , malicious challenges of sedition , and accusations of rebellion ; but affection to the work , adherence to his commission , the gallantry of his person , prayer to and confidence in the god of heaven bear him out against and over all these : chap. 2. 20. i said unto them , the god of heaven he will prosper us , therefore we his servants will rise and build ; chap. 6 , 9. now therefore o god strengthen my hands ; and 11 , v. i said , should such a man as i flee ? and who is there that being as i am would go into the temple to save his life ? i will not go in . how chiefly necessary is this good part in a deputed ruler , where the nation to their great loss wants the desireable influence of their gracious princes presence ? 7. the good ruler is governed by justice and the law of god , in the whole exercise of his government 2 sam. 23 , 3. he must be just . before there were kings in israel , it was appointed deut. 17 , 18 , 19. that the king should have a copy of the law which he should read , and keep , and do , even all the words and statutes . this was davids study psal 119 throughout . this was the care of the good reforming kings of judah , chiefly hezekiah and josiah ; this was the practise of ezra the scribe , and nehemiah the tirshatha . according to the law he hates and refraines from oppression himself , and restraines it in others : according to the law he orders the genealogies of the priests , and appoints their offices and portions : according to the law he restores the ordinary and extraordinary publick worship , and solemn feasts . according to the law he reformes the abuse of marriage with strangers . according to the law , and practise of good rulers in former times , he subscrives a covenant for reformation . according to the law he sanctifies the temple , and cleanses it from the abomination of heathen usurpation , and profanatition of strangers . according to the law , he dichargeth the profanation , and enjoyneth strictly the sanctification of the sabbath . this is that which maketh the difference betwixt a good ruler and a tyrant . but every measure is not the standard ; and humane laws have too much of the man to be perfect , and not so much of the pope as to be ininfallible . other laws are but ruled rules ; but the law of god is the ruling pattern psal. 19 , 7. the law of the lord is perfect , and his testimony is sure . in a time of restitution , even laws may suffer a reformation : that which hath been may 〈◊〉 ; and a rescissory act is not impossible . but ●●axerxes his decree must stand immovable ezra 23. whatsoever is commanded by the god of heaven , let it be diligently done for the house of the god heaven : with this inumation , lest there be wrath . moses was faithful in all the house of god , as a servant , but jesus christ as a son ; and the isles shall wait for his laws by 42. 4. a voice came from heaven saying , this is my beloved son , hear ye him . be wise ●●e kings , be instructed ye judges of the earth : kiss the son. ps. 2 , 12. the ruler ought to be a ●ing law , and to remember the noble saying of ●sar to the roman senate , in mexima fortuna min●●● licentia est ; which is true , as he there reckon●● , in as far as the faults of rulers being more no●ur , are otherwayes also aggravated above the ansgressions of others . but herewith consider the law being the mind of the ruler ; a lawless ruler , as a self-contradicter , maketh himself a transgressor : if the law be evil , why did he make it ? it be good , then why should he break it ? 8. the good ruler is a wise person . it is wisdom that saith prov. 8. 15 , 16. by me kings reign ●●d princes decree iustice : by me princes rule , and ●iobles , even all the judges of the earth . you have ●eard of the wisdom of solomon : and david his father was as an angel of god discerning good and evil : and who wiser than daniel ? happy common-wealth where either wise men reign , or kings study wisdom . six things in morality and divinity , in reason and scripture contribut to wisdom knowledge , understanding , invention , counce●● iudgment , and prudence : which , howbeit because of their affinity and mutual concurrence , they b● often used promiscuously ; yet , having natural their distinct proprieties , i shall indeavour , as i ca● to marshall them in their due order , especially a required in the ruler . 1. knowledge taketh ●● things simply and historically as they are or appear and hath its treasure chiefly in the memory : it purchased and preserved either by observation a●● experience , for a wise mans eyes are in his hea● or by reading ; ahasuerus caused read the chroncles ; and daniel understood by books . the boo● and play are the two things that take up children if the latter be not below the ruler , surely be not above the former : he who will not be as a c●● at book , may happily prove such indeed in co●●ses● ; and he who will not be serious in l●● may readily ludere in re seri● . we know what 〈◊〉 count alexarder had , and what use he made the works of homer , i suppose most of the hist●ry then extant . and in all ages and places wh●● letters were received , what a price have prince put upon learned men and libraryes ? how g●● historians were the bravest emperours ? or knowledge is got by tradition and information others ; before books were used , or where t● were not known , we have heard with our ears , ●● our fathers have told us was the history practise i suppose history was not much known to nation in the dayes of galdus , yet we find h● ●●scourse to his people of the noble acts of their ●ncestors , as exactly as if he had been reading a ●cture of history . 2. understanding lodged high●● in the upper room of the speculative judgement , and reaching deeper , discovereth things in ●●eir original , and taketh them up in their causes , ●●d how they are . simple knowledge without understanding is like those of whom we read in matth. 13. 13. that seeing they see not , and hearing they hear not , neither do they understand . ●he saith well . it is a good memory that remembers a thing and the reason thereof : i add , it is a ●od knowledge that knoweth a thing and the ●●uses thereof ; felix qui potuit &c , are there in a ●●d abuses and corruptions ? are their decays and assolations ? here is the wisdom of the ruler , seriously to consider for what the land perisheth , and is burnt up as a wilderness jer 9 , 2. and ●he be as willing as concerned to know , the next ●●rse will resolve him ; because they have forsaken my law , which i set before them , and have not obeyed my voice , neither walked therein , but have walked after the imagination of their own heart &c. the philistins when they were afflicted , ●on inquiry found , that it was not a chance , but ●● hand of god that afflicted them , for his ark ●hich they held captive 1 sam. 6 and pharaoh to ●● cost was taught understanding , because be would ●●t let the people goe to serve the lord. genes : ● . 3 and 18 abimilec king of gera● was taught to understand the cause of the barrenness of his house , ●● that he had taken a mans wife . the same is shewed by hosea chap , 4. 10. they shall commit whord● and shall not increase . in a word , whatsoever plag●● whatsoever sore is upon a people , it springs from s● the formal cause of corruptions , and meritorious afflictiones and desolations . the crown is fallen fro● our head ; wo unto us for we have sinned . 3. invention , great affinity with understanding ; this resolving ●●●ects into their causes , and that producing effects fro● their causes , like a latine version of a hebrew line sentence , rendering foreward what was read bac●ward . this is seeded by observation , and conceive by imagination : it 's issues , if weaker and tender ●● called fancys ; if masculine and stronger , engines a●witty inventions . the ruler must be an invent● of fit means to reform the abuses , remove the misery , further and settle the good and wellfare his people : such as nehemiah chap. 7. 5. acknowledgeth that god put into his heart for peopling a●● manning of ierusalem : and such as his appointing the priests and levits in their offices for the servi●● of god , and instruction of the people : 〈◊〉 causing shut the gates ordinarly with the sun-●● for defence of the city , and sooner before t●● sabbath , for its sanctification : and that of not eating the bread of the governour , for the ease 〈◊〉 the people : his causing restore their lands mo●● gaged by oppression : his making a covenant and entring the people into a curse with their ow● consent , for advancing reformation . o the that wisdom , be which king reign , would teac● them the knowledge of such witty inventtons ! counsel is an assembly of the witts for advice , an● for the exercise and tryal of inventions , that it may be known what is good , or what is better , and ●hat israel ought to do . chap : 5 , 7. i consulted with my self ( saith nehemiah ) and i rebuked the nobles and the rulers : and i set a great assembly against them ; ● appointed a high commission for bearing down of oppression : and that was amongst the rest of his noble inventions . 5. judgment is the chair-man and umpire of counsel , determining , approving , and referring sentences , as bad or good , good or better : and resting in one thing , as a close of the matter ; absalom sayeth , give counsel among you ; they ●y , the counsel of ahithophel is good , but the counsel of ●lusha● the archite is better : for the great counsel● had appointed the one to defeat the other : ●ounsel is good but determination is necessar : els ●e who hath much , is no better than he who hath nothing to say in a matter : and wavering in counsel proves but weakness of judgment . consultation should end in resolution , and resolution in ex●cution ( as we see in nehemiah ) for that whereof ●e are speaking is the practical judgment . 6. ●rudence that wise and religious matron , who with the gravity of her countenance putteth to ●ame and silence the folly of atheism , and insolen● of impiety , in her whole carriage keepeth such measure and decency as courteth into her devo●●on all that is worshipped : nullum numun ab●st si prudentia ; and guideth her affaires with such ●gh discretion , that by scripture and reason , di●●nes and philosophers she is deservedly preferred the government of manners , and intrusted with the ballance and standard of vertues , which in all things keep that measure quam vir prudens determinaver●● . she relieveth man of the great misery that lyet● upon him , teaching him to know both time and purpose : for to every ●oing there is a season , and a time to every purpose under heaven . she so fitteth resolutions to the exigent of occasions , as maketh them both safe and seasonable , decent and effectual she foreseeth the evil and avoideth it , and taketh the good in its season : she saveth a ma● the expence of apologies , and shame of non putaram and thus nehemiah was wise to know the counsel of his enemies , and conceal his own purposes t● the opportunity . and this is the rulers prudence neither to let the evil approach him , nor the good escape him ; nor ought he to say to the people come again another time , when it is in the power his hand to do them good , lest hind-bald occasion si● him , and his power perish with the opportunity 1 chron. 12. 32. the children of isachar we men that had understanding of the times , to know w● israel ought to do . tempu● nosce was the saying pittacus of mitylenae , reckoned the first of t●● greek sager . to day if ye will hear his voice , is 〈◊〉 saying of the only wise god : and , o that to haast known , even thou in this t●●● day ! was the w● and lamentation of the consubstantial wisdom god. be wise now therefore o ve kings : be infirmed ye judges of the earth psal. 2 , 10. 9. the good ruler is a person of courage a● valour , a gallant person . in this nehemiah was 〈◊〉 . this is the main and only thing so much culcat by moses upon joshuah his successor , jos. 1. 7. only be thou strong and very couragious . this joyned with the former maketh consilio & animis a noble device for a ruler : and he who is born with those induements hath a horoscope more prognosticative of advancement , than he who is born under the most regnant planets . the gallantry of the ruler is evidenced in a resolute and inflexible observance of all god holy commandments , maugre all opposition of his own lust and corruption : he that is slow to anger is better than the mighty , and he that ruleth his spirit than he that taketh a city ; or of the example and insinuations of others , or the scorn , and threats , and plots of enemies , or the eminent degree of transgressors . if morality and righteousness be the true measure of gallantry , surely the world hath many bastard ridiculous gallants , who dare do any thing but what is right and godly . but the courage of nehemiah appeareth particularly . 1. in his address to the king in behalf of his city that was desolate , and his people that were in reproach and affliction . it is no less unpardonable a reflection upon the justice and royal goodness of a king , to be diffident in requesting of him what is just , than to dare to ask unjustly . nehemiah when he is bid ask , all his asking is for jerusalem chap. 2. 6 , 7. 2. in that he can sustain the greif , disple sure , and scorn of malicious heathen enemies for the work of reformation ibid. 10 , v. 3. in that he dare atcheive so desperat like a work as was the repairing of jerusalems so vast desolations . v. 17. 4. in his unconquered faith and confidence of gods assistance , 20. v. he was strong in the lord , and in the power of his might . 5. in the atcheivment of a double employment , building and fighting . chap. 4 , 17. a coward may build a city in peace , and a slugard may defend himself in a strong city ; but a worthy only can build with one hand and fight with the other . 6. in his rebuking the nobles and the rulers for their oppression , chap 5. 7. an act of native gallantry , and an example for all that deserve to be in eminency ; the matter of holy iobs gloriation chap. 31. 34. did i fear a great multitude , or did the contempt of families terrify me , that i kept silence ? 7. in his rare generosity refusing , because of the fear of god , to eat the bread of the governour , or to bow to the example of those that had been before him , who had been chargeable to the people . the good ruler dare be singular in vertue , and accounts it his honour , not to take evil , but to give good example . what an unexcusable incongruity is it for a man who should be examplary to others in good , to submit to evil example ? and it is the voice of roman gallantry , discant al● potius nostro exemplo recte facere , quam nos illorum peccare . 8. in his inexorable resistance , even to the fifth time , of his enemies treacherous pretences for accommodation , with a design to do him mischief : 6. chap. wherein is no less manifest his singular wisdom . 10. the good ruler is a vigilant , active , and diligent person . we find nehemiah in continual motion , acting himself , and exciting others in their respective orders , like a great superior orb winding the inferior in their subordinate courses . for it is the inseparable , undenyable right of supremacy , to take inspection of all , and put every one to his proper duty . and as the superior orb moves not symmetrically in the place of the inferior , but moves in its place concentrically : just so is the case of the ruler . the slothful and soft ruler is one upon the matter ; and if there be any odds , a waking living dog is better than a sleeping dead lyon. it was nehemiah's honour , that neither the people , nor his own servants , nor the princes and rulers could be evil without a witness , as they were not good without an example . whence . 11. the good ruler is a person of an examplary conversation : alios quod monet ipse facit : he practiseth the same , that he commandeth : by a leading example he goeth out and in before the people : he walketh with a perfect heart within his house . the world is ruled by example . a good life is as necessar as good laws in a ruler ; and an evil example more hurtfull than evil laws : for that a pernicious law may quickly be repealed ; but bad example is not easily reformed . laws governed by righteousness , and a life ordered by law maketh the perfect ruler . thus we see nehemiah examplary in religion , in refraining and restraining oppression , in wisdom , courage , vigilancy , and all the forementioned vertues : and this he hath left as a pattern to rulers . 12. the good ruler is a constant person , persevering and abounding in well doing : he is fled fast , unmoveable , abounding alwayés in the work of the lord knowing that his labour is not in vain in the lord. thus we see nehemiah beginning with good designs and intentions , going on with gallant interprises and good actions , and ending conformably with a good conscience , and glorious expectation in the last act of his appearance : remember me o my god for good . he remembreth that better is the end of a thing than the beginning thereof ; and that he who indureth to the end shall be saved ; and that he is crowned who striveth lawfully , and therefore so runneth that he may obtain . he knoweth ezek. 18. 24. when the righteous turneth away from his righteousness , and committeth unquity , and doeth according to all the abominations that the wicked man doeth , he shall not live : all his righteousness that he hath done shall not be mentioned , in his trespass that he hath trespassed , and in his sin , that he hath sinned , in them shall he die . he knows the quinquenmum neroms , and the misgiving pretences and appearances of tiberius and others : and he is better acquaint with scripture than to be ignorant of the apostacy , ingratitude , and fate of joash 2 chron. 24. whereby is manifest that this observation is large as useful as true concerning the ruler . but the path of the iust is as the shining light which groweth brighter and brighter unto the noon-ti●e of the day . and such a one is the good ruler . now from this illustrat character shine forth in so many bright beams 1. the original , 2 , dignity , 3 , duty , 4. necessity , 5. usefulness , and 6. ●arity of the good ruler . all which ( so rich a piece is scripture ) may be easily deduced from one sentence of psal 82 6. i have said , ye are gods , and all of you are children of the most high . and because i know that both is evil manners , to come ●athly into , and go hastily from the presence of a ruler : i shall for a salutation shut up my view with this seasonable exhortation : that in this atheistical age , the ruler would do his author the honour , himself the pleasure , and a discontented , unbelieving world the favour , to shew forth so much of god in his person and administrations , that those who will not believe may see , and those who will not see may feel , that there is a god , that god judgeth in the earth , and that by his vicegerent ; that he be unquestionably good himself , an incourager of those that do well , and a terror of evil doers : that by the shaddow of divinity in the ruler , the world ( if possible ) may be convinced of the body and substance ; and by the sight of the beautiful portrait may be enamoured of the original . and you o christian people consider , christ is not divided , nor contrary to himself . he is by nature and eternal generation lord of the world , and god of policy and order , as well as of the church by pact and dispensation ; and it is more than probable that rulers hold not christ as mediator . christianity received into the policy is not so untoward or unpleasant a guest as to disturb its own quarter : and religion but getteth the medlers blow when it sendeth a sword or occasioneth division : for of it 's own nature it is a harmless peace-pursuer ; and they were sworn enemies and slanderers of our saviour who said he was an enemie to casar ; for he taught his followers to give unto casar the things that are casars , and unto god the things that are gods. learn then of him to pay what we owe unto the ruler . how much are we indebted to so rare and excellent a creature as is the good ruler ? we owe the ruler 1. honour in heart and behaviour . 2 , subjection , in lawful obedience or in humble submission . 3. information and assistance in our respective stations . 4. tribute , and the bread of the governour , 5. and with all our owing we owe prayer 1 tim. 2. 2. 1. sam. 24. 13. as saith the proverb of the ancients , wickedness proceedeth from the wicked : but god forbid that the hand of any that fear god should be upon the lords anointed a tender conscience so far exercised to godliness as to flee from all appearance of evil , cannot digest the least approach to , or appearance of wrong to the ruler : say i this as a man , or sayeth not the scripture the same also ? ibid. 5 , v. davias heart smot him , because he had cut off sauls skirt . the 5th view of this useful piece presents to us the exit and retreat of the ruler . rulers , like men upon a stage , walk much in a disguise , or like mercury , and aeneas , in a cloud ; but here we have the ruler going off with open face , and with an eye to god , to himself , and to his reward . remember me o my god for good . his eye is upon god. 1. as a witness : for remembrance is of things known , and gods knowledge is by sight and intuition . he that can say with david psal. 119 168. all my wayes are before thee , may save the travel and shun the woe of those that seek deep to hide their counsel from the lord , and their works are in the dark , and they say , who seeth us ? and who knoweth it ? isay 29. 15. and their turning of things upside down is as the potters clay : they attempt more than they are able , and presume where they have no power . a proud ruler may say to the lords messengers , who made thee of the kings counsel ? but they would remember , that elisha the prophet could tell the king of israel the words which the syrian king spoke in his bed-chamber : and who told him but god that heard them ? let rulers learn in their time to put god upon their counsels , and make him a witness of their practises ; left when they must goe off , they find with jacob , that god was there , though they knew it not , nor called him to the council . 2. as a friend : o my god. happy he , ruler or other , who can say with his saviour , i go to my father and my god. he may , in the apostles words , proclaim a bold defiance to all adversity : if god be with us who shall be against us ? he may meditat terrour with the greatest security isay 33 , 18. though the world should be shaken and suffer sack , he may say with the philosopher , but upon better reason , that he is sure to be no loser : yea though hell were poured upon him , and heaven should seem to have forsaken him , my god , my god even then shall support him , every one seeks the rulers favour ; and the ruler would study to have a friend of his superior . they who court alliance and interest , would be perswaded that this is the highest . bewar of that friend that makes god an enemy , and of that gain where god is losed . luther pronounces him a divine , who can well distinguish the law and gospel : and he is no less a christian , ruler or other , who can reconcile them in , my god. wouldst thou either get or know an interest in god , take the short and sure method of the psalmist , who also himself was a great ruler , in that golden ps. 16 , 2. o my soul thou hast said unto the lord , thou art my lord. 3. as a rewarder : for his , remember , being a figure that putteth the antecedent for the consequent , in proper speaking is , reward me . and shall not he render to every man according to his works ? prov. 24 , 12. ps. 62 , 12 and verily there is a reward for the righteous . fear not abraham , i am thy shield and thy exceeding great reward . i fear the bad reward of some , hath tempted others to do well to themselves in their own time ; but with greater reason i fear that those who are thus tempted , have but a faint respect to the recompense of reward . but god who is not unfaithful , to forget the service and labour of any , will sure be mindful of a good ruler . if iehosaphat be reproved , his faults remembred , and wrath threatned ; yet his good deeds are not forgotten : nevertheless there are good things found in thee 2 chron. 19. 2. 3. most frequently throught the scripture the saints petition for reward is presented in the word , remember , whereby they referr particulars to him who is able to do abundantly above all that they are able either to ask or think . david sayeth , remember me ; ieremiah sayeth , remember me ; hezekiah and nehemiah say , remember me ; and augustine sweetly rendereth psal. 8. 4. ver . domine quid est homo nisi quia memor es ejus ? lord , what is man but that thou art mindful of him ? and happy he whose name is written in that book of remembrance that is before the lord mal. 3. 16. and when each man comes to be rewarded , malicious opposers of reformation , and profane corrupters of religion and the covenant of the priesthood may readily come to be remembred chap 6 , 14 and 13. 29. 2. in his retreat he goes off with an eye to himself ; remember me &c. the ruler who would make a honourable retreat , and come fair off , would look to 5 things chiefly that concern himself . 1. his conscience . can he say with nehemiah ? chap. 5. 19. remember me o my god for good according to all that i have done for this people : and chap. 13. 14. remember me o my god concerning this and wipe not out my good deeds and i have done for the house of my god and for the offices thereof or with hezekiah 2 king 20. 3. i beseech thee o lord remember now , how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight ? or with samuel 1 sam. 12 3. i have walked before you from my child-hood to this day : behold here i am , witness against me before the lord , and before his anointed : whose ox have i taken ? or whose ass have i taken ? or whom have i defrauded ? whom have i oppressed ? or of whose hand have i received any bribe to blind mine eyes therewith ? and i will restore it you . or if in any thing , as a man , he hath erred , for that he must say to god with nehemiah chap. 13 , 22. remember me o my god and spare me according to the greatness of thy mercy . a good conscience is a strong comforter : but gods sweet and tender mercies are the sinners last refuge and sure salvation : and it is bellarmines own conclusion . tutius tamen est adherere christs justitiae . and if so , why should unhappy men so voluminously dispute against their own mercy ? psal. 119. 77. let thy tender mercys come unto me that i may live , was the suit of the man according to gods heart , the pattern of rulers . and truely this generation would be advised to amend their manners before they change their religion , lest under the gilded large net of popery , by the doctrine of merits , they be involved and held in the inextricable grin of desperation : or if indulgence and pardon in end must do it , what ails them at gods , which is infinitly better than the popes , and incompareably surer , beside that it is manifestly cheaper ? but for the conscience of a ruler , who can say with titus that darling of mankind ? non extare ullum suum factum paeniteneum , excepto duntaxat uno . 2. his soul : the soul and conscience are of such affinity that he who destroyes the one cannot save the other : and what doth it profit a man though he should gain the whole world , and lose his own soul ? or what is the hope of the hypocrite , though he hath gained , when god taketh away his soul ? the soul is the man , and he hath got his prize who gets that for a prey . the end of our faith is the salvation of our souls psal. 119. 175. let my soul live , and it shall praise thee , was the rare and suit of that excellent ruler . and what a pitty is it to see a ruler upon a retreat from the world , and from the body , going off with such a amentable dirgie , as did adrian the emperour , in aelius spartianus . animula vagula , blandula , hospes comesque eorporis , quananc abibis in loca ? pallidula , rigida , nudula : nee ut soles dabis ●ocos . or with such a hideous rage as tiberius in sue●onius , like one speaking out of hell : du me deaeque ejus perdant quam quotidie perire sentio . 3. his fame and memory , a matter that highly concerneth the ruler , as in the last view shall be showen more fully . ● his posterity natural or politick . 5. his works , both which are expressed together in that prayer of moses the man of god psal : 90. 16 , 17. let thy work appear unto thy servants , and thy glory unto their children : and let the beauty of the lord our god be upon us : and establish thou the work of our hands upon us ; yea the work of our hands establish thou it . the good ruler not like the ostrich , which god hath deprived of wisdom , neither hath he imparted to her understanding ; that is hardned against her young ones as though they were not hers ; her labour is in vain without fear iob 39. 16 , 17. this regard to the work of god , and to the good of posterity , made moses record his song deut. 31 , and 32. and moved him to bless the people chap. 33. this moved ioshua to make a covenant chap. 24 25. this begot in david such a desire to build house unto the lord. this made hezekiah weep bitterly , that the begun reformation was like to cease by his death . this incited paul that great church . ruler so zealously to warn and guard th● believers against what should happen after his departure . this made moses and david before the death so carefully give charge to their successor concerning their duty . this moveth all men naturally at their death to leave their counsel and blesing to their posterity . and finally , this induceth good rulers in their time to establish good ordinances by which being dead they may speak to posterity . 3. like moses , he makes his retreat with a respect to the recompence of reward , remember me , o my god , for good , and that bo● proposed in the promise 2 sam. 23. 5. he hath made with mean everlasting covenant ordered in all things and sure ; for this is all my salvation , and all my desire ; or pledged in the testimony of a good conscience 2 king 20. 3. remember o lord how i have walked before the● in truth and with a perfect heart , and have done that which is right in thy sight . he who can say with iob my witness is in heaven , and my record on high , may justly say with isaiah , my work is with the lord , and my reward with my god. for surely there is an end , and the expectation of the righteous shall not be cutt off . now by these last words of the tirshatha , the ruler would be warned , in time to think of his retreat , how he may make it good with honour . for whether slow footed time , which changeth not his pace for fair weather or foul , for summer or winter , advance at the ordinary rate of journey ; or whether death take post , or changes take wing , and calamity come suddenly ; or whether all these hold the ordinary road with a warning , or take the by-way with a suprisal , it is time for the ruler to think of his removal . it is gravely observed by pedro mexia , that there is no death incident to men which hath not happened to emperours : discontent and grief is so ordinar to their rank , that almost it seems to be proper : and how few of them escape a misfortune , even children are taught from iuvenal . ad generum cereris sine caede & sanguine pauci descendunt reges , & sicca morte tyranni . and in this consideration the prayers made for rulers and emperours was a very necessary devotion , sanctifyed by the command of god , and confirmed by the examples of his servants in the scriptures . yet the prayers which would not let pom●ey die in prosperity , could not recieve him of final adversity . the ruler would always e●pect his summonds , give an account of thy stewardship , for thou mayest be no longer steward . the plays which are but too much in fashion , act things that are past ; but the ruler would erect a scene in his soul , and present there the things that may and shall be ; that which hath been is the same that is , and that which is , is the same that shall be ; and there is nothing new : the ruler must have a successor , as he himself succeeded to another . but beyond paticulars dan. 7 9. i beheld till the thrones were cast down , were a divertisment worthy of the ruler ; who if he would make a safe retreat , would beware of these things in particular 1. that he come not short in reality of that which was denyed moses in the type deut ; 34 , 4. the canaan above , the land that is afar off , the rest that remaineth for the people of god. i have caused thee to see it with thine eyes , but thou shall not go over thither . a sad matter for a ship to perish in the harbour , for a man to go to hell as it were in sight of heaven : for a ruler at once to be robbed of his soul and his authority , who can sufficiently bewail his misery ? i say this happened moses in the type ; for that he is already possest in glory is manifest from heb. 11. and luke 13 , 28. 2. of solomons fate , that by their apostacy and transgression they leave not the world to dispute their salvation ; as papists and armimans make him an instance of the final apostacy of saints ; though they fail in probation and fall short of their enterprise . it were the wisdom of the ruler by his unquestioanble goodness to put to silence evil speakers . 3. of the fate of joash , who for his apostacy , ingratitude , and trespass , was taken away in a hurry with terrour and misery 2. chron ; 24 , 23. and foreward . they who are bold to sport with eternity would bewar that time bear not witness of their folly . 4. of davids calamity ; that they entail not a judgment to their house and posterity ; the sword shall not depart from thy house . i the lord thy god am a jealous god visiting the iniquities of the fathers upon the children , to the third and fourth generation . manasseh is a witness how much hereditary misery may come upon posterity for the sins of rulers . 5. of ieroboams memory ; that he bear not the brand of infamy with posterity , who ●ade israel to sin . and this inviteth me to another view . the 6th view of these words obviously presenteth the memoire of the ruler : and , being recorded as a part of the history , giveth this friendly and pertinent warning to all in authority , that they would really be such as willingly they would suffer themselves by history to be represented to the world and to posterity : and that with iob they may say chap. 31 , 35. o that mine adversary had written a book ! &c , prov. 22 , 1. a good name is rather to be chosen than great riches , and loving favour rather than silver and gold : and the apostle recommendeth to all , whatsoever things are honest , whatsoever things are of good report . cicero pro archia excellently saieth : ●rahimur omnes laudis studio : & optimus quisque maxime gloria ducitur . and tiberins in tacitus lib. 4. annal : bringeth this so near , that in a manner he impropriateth it to the ruler ; ad ea tiberius cateris morta thus in eo stare consilia , quid sibi conducer● putent : principum diversam esse sortem quibus pracipu● rerum ad samam dirigenda . so that all men in their measure , good men more , and rulers who should be the best men , most and chiefly are governed by regard to their fame and memory . and this is their study : though , if so their fate be , to do well and be ill spoken of , is no less princely : according to the saying vented by antisthenes , used by alexander , and imitated by the emperour marcu● aurelius antoninus the philosopher . the ruler would seriously remember , that the world will not die with him : and that there will be men to speak and write when he shall not be found to answer : that fear and flattery the two abusers 〈◊〉 living rulers , like enraged cowards ( nam timidissimum quod que est idem crudelissimum ) turn the most insolent avengers , and sarcastick insulters over the dead that bite not . let the fates of sejanus that great minion , of tiberius his master , of domitian , and generally all wicked emperours and rulers be witnesses with a warning . tacitus that great state historian , and the rulers author , against whom nothing can be excepted , in the entry of his history tells us , that the acts and affairs of tiberius , ca●us , clandius and nero , while they flourished were falsly represented by fear ; but after they fell , were sett off with fresh hatred . if the voice of a flattering , fearful , interessed discontented , changeable multitude be rejected as partial , or sleighted as unsufficient , whose mouths not withstanding it were ●●ter they were stopped ; yet the ruler would ●ell consider what he leaves a tacitus , an imparti●●● author to say , who writes sine ira & s●udio , quo●●m causas procul habet ; who can tell him contemtis ●●mae , contemni virtutes . but lastly the ruler above all ●ould consider . what he deserves at the hands of ●od that cannot lie , who deceiveth not nor is de●ived , the faithfull witness , the soveraign ruler 〈◊〉 fame , unerring giver of names , and just dispen●●● of honours , who hath testified 1 sam ; 2 , 30. them that honour me , i will honour , and they that despise me shall be lightly esteemed : and ●ov . 10. 7. the memory of the just is blessed , but the memory of the wicked shall rot . that ●uler hath given a desirable subject for history , and erected a fair and enduring monument for his memory , who can say with nehemiah , remember ●●e o my god for good , according to all that i have one for this people , and for the house of my god : for ●sal . 112 , 6. the righteous shall be in everlasting remembrance ; and ver . 9. his righteousness endureth for ●ver , his horn shall be exalted with honour . finis . grapes in the wilderness : or a discourse fitted to all times , treating of the dispensations of god , and of the pertinent duties and comforts of his people in these times . with a preface of the fulness of scriptur sufficiency for answering all cases . hosea 9. 10 , i found israel like grapes in the wilderness jer. 2 , 2. i remember thee , the kindness of thy youth , the love of thine espousals , when thou wantest after me in the wilderness in a land that was not sowen numb . 33 , 1. these are the journeyes of the children of israel , which went forth out of the land of egypt with their armies under the hand of moses and aaron . 2 verse . and moses wrote their goings out , according to their journeyes by the commandment of the lord , and these are their journeyes according to their goings out . 1 epistle of john 1 3 that which we have seen and heard , declare we unto you . written in the wilderness . edinburgh , printed by george mosman , and are to be sold at his shop in the parliament-close , anno dom. 1692. the preface , the jews have a tradition of that manna wherewith god fed israel in the wilderness fourtie years , that the taste thereof was such , and so various , that it answered every mans appetit , and tasted to him of whatsoever food his soul desired . and look how uncertain is that jewish tradition of the materiall manna that was gathered off the earth for the space of fourty years in the wilderness of the land of egypt : so certain is this christian truth of the spiritual manna the word of god , that bread of heaven , that angels food , wherewith god feeds his church in all ages successively , and every child of his house the israelite indeed respectively throughout the whole course of their life and travel in the world , which is the great wilderness : that it hath in it a real supply of all their necessities , and hath always in it a word in season to all persons , at all times , and in every condition : to the dead , it is life : to the living , it is health : to the weary , it is refreshment : to the weak , it is strength : to babes , it is milk : to strong men , it is meat : to the hungry , it is bread : to the thirsty , it is waters : to the drooping soul and sorrowful heart , it is wine : to the faint , it is apples and pomegranats , cinnamon , safron , spiknard , calamus and all spices of the merchant . to such who love dainties , it is marrow and fatness , honey of the rock and droping from the honey-comb : to the wounded , it is the balme of gilead : to the blind and weak sighted , it is eye salve and oyntment to annoint the eyes . to such neat souls as love to be all glorious within , and to keep clean garments , it is a crown , chains of the neck , braceless , ear-rings , pendents and ornaments of all sorts : and if they like to be in fashion and to go fyne in the court of a heavenly conversation and communion with god , it presents them a bright large glass whereat they may dayly adorn themselves to purpose . this glass is no falsifying nor multiplying glass , but a just discovering and directing one ; here are also discovered not only all the obliquities of gesture , and faults of feature ; and all spots upon the face or cloaths ; but likwise the very in most thoughts and intents of the heart with the most subtile imaginations of the mind are here manifested . here ye are directed to sit all your soul-ornament in the fynest spiritual fashion , and to compose your gestur and order your motion , so as you may be able to stand in the presence of him who is greater than solomon . this large bright glass doth stand in king solomons bed-chamber in the pook of canticles , and in it you may see your self from head to foot , there ye see the head beautiful with locks . cantic . 4 , there ye see the sweet comly countenance of the saint , which the lord is so much in love with , that he is in continual desire to see it : there you see those eyes that ravish his heart and so throughout even to the feet that are very beautiful with shooes . chap. 7. 1. for such as are destitute and unprovided , the word of god is a portion : to the poor , it is riches of treasure of choice silver and fine gold. here is that which dispelleth darkness , cleareth doubts , dissolveth hardness , dissappointeth fears , dischargeth cares , solaceth sorrows , and satisfieth desires . here is counsel and strength for peace and war. here is daily intelligence from heaven . and in a word , here is the best companion that ever a soul did choose . and blessed they who can spiritually tone that short but high note psal. 119. 98. thy commandments are ever with me . and that they are not with the soul as a burden of idle attendants are with a man , see what good offices they perform by their presence . prov. 6. 22. 23. they are as hobab to israel , and david to nabal , eyes and a guard to us in the wilderness . in the world , and chiefly in this world we change seats and societies , we shift conditions and habitations , we go thorow the wilderness of baca from troop to troop ; we are driven from temple , altar , and oracle , and we are divided from our relations and dearest acquaintance whom we loved as our own soul , we are spoiled of our companions with whom we took sweet counsel and went into the house of god. but blessed that soul who in all this can say i am not alone , my good old friend the word of god , the bible the guide of my youth hath not yet forsaken me , it is with me , yea it is in me , in the midst of my heart , and i bear about me daily a living coppy of those livly oracles , and they are more near me than my very self : for my heart is within me , and they are within my heart . i may be separated from my self by death that parts the dearest friends , my heart may be pluckt from my breast , and my soul dislodged of my body , but my companion , the word of god and me shall nothing part . prosperity shall not cause me forget it : and adversity will not cause it forget me . i will never forget thy precepts , for with them thou hast quickned me . psal. 119. 93. as those who live upon the shoar have a very just diall of the measure and motion of the water , which they can make use of without the sun ; so are the ebbings and flowings of our affections to the word of god , the surest , most universall , and constant witnesses of our daily condition : for albeit the darkness that is upon the face of our souls may pretend that it is night with us ; yet if it be full sea in our affection to the word of god , we may be sure it is noon day : and when it is low water in our affection to the word , sure then , it is mid night : and the sun was never seen at mid night . be sure , it is ill with that soul that is out of conceit with the word of god. now to say nothing of the malignant qualities of gross ignorants , prophane atheists , and obstinate unbelievers who are habitually dissafected to the word of god : nor yet to mention the willful groundless fits of pettish distempers in saints , who often times do even take up at their foot groundless and needless pleaes and discouraging apprehensions which they cannot so easily lay down again psal. 42 , 5 , why art thou cast down o my soul , and why art thou disquieted in me ? psal. 77. 2. my sore ran in the night and ceased not , my soul refused to be comforted . to pass these , i say , as bearing no direct impeachment of the abovesaid commendation of the absolute sufficiency of the word of god to answer all cases ; there are three things that in a time of tentation , in an hour and power of darkness do readily concurr to diminish the saints respects to the word of god. the first is , that their case seems odd , unparalleled , and unpracticable in scripture : they find no case equal with theirs in all respects that hath been cured . 2 in their weakness they thereupon conclude that their case is really hopless and irremedable . but 3 the saddest of all is , that they find the word not only silent for them , but to speak directly and aloud against them , as they think , smiting , hewing and hammering them , with sad and heavy threatnings and intimations of determined wrath rejection and ruine to come upon them from the lord. in all these they err , not knowing the scriptures , but that yet for all this there is hope , and that the scriptures are not to be casten out with as unkind and uncomfortable companions in such cases , let these things be considered for vindication of the scriptures to souls thus exercised . and 1. be it granted as the truth is , that a souls case may be such for circumstances , that the scriptures mention none parallel with it in all points to have been cured ( the same is all along to be understood respectivly of churches and nations as of particular persons ) yet i am confidently perswaded , that there is no case now incident to any whether nation , church , or person , but the scripture holdeth forth some either , as evil or worse , whether for sin or suffering that have been helped . there hath no temptation taken you ( sayes the apostle 1 cor. 10 13 ) but such as is common to man. is thy case sinful ? behold the scripture tells us , that he obtained mercy who once a day thought himself the chief of sinners . 1 timoth. 1 , 15. and that as an exquisite and rare piece of mercy is set forth in the gospel , for a pattern to all those who should afterwards believe in christ to life everlasting . christ loves to have sinners change and for that he puteth forth his pattern , as merchants do their samplers of rich wares : and sure he hath since that time put off many such pieces , and yet the pattern stands forth shewing that their is more , abundance to serve all that have need . to say nothing of paul's sin which sure was great enough , nor of many who since his time may have thought themselves the chief of sinners as well as he did ( where i think i see a kind of strife among mercies clients who shall be most beholding to free mercy and free grace ) this pattern makes it fully certain that there is mercy for the chief of sinners be who he will , and that he , whosoever he that supposes himself the chief of sinners , is ●ot thereby warranted to despair of mercy ; but rather to plead the greatest interest of necessity , and to look upon himself as the fittest subject for the lord , wherein to display his glory . is thy case afflicted ? and thy sufferings extraordinary ? see job's desperate case , see heman's distracted case , see that case of the church in the lamentations , in whose case there is hope , though it had not been done under the whole heaven as had ●een done to jerusalem . look to the cloud of witnesses . look to jesus heb. 11. and 12. chapters . but here is the great case of the troubled soul , cleanly sufferings for the exercise of my grace , ●● job's , or for the testimony of truth and a ●ood conscience , as those of all the witnesses and martyrs , i could well bear : in these respects , i ●ount it all joy to fall into diverse temptations , and could count it my honour and mercy as well ●● suffer for christ as to believe in him : i could ●o with such sufferings as job would have done with his adversaries books ; i could take them upon my shoulder , and bind them as a crowne to me , and as a prince would i go near unto him ; ●ut alas ! i suffer with an evil conscience , my afflictions are to me the punishment of my ini●uity , and the fruits of my folly . this case indeed , if any , requireth the tongue of the learned , and a word in season to the soul that is weary of ●● ; and if the word of god help me not here , i have lost the cause , and come short of my accounts . but there is hope in israel also concerning this thing . ezra . 10. 2. and i find the scripture clear in these particulars concerning this case 1. i find indeed a great odds betwixt cleanly suffering for righteousness , and suffering meerly for i● doing . the one is a thing thank-worthy , and glorifying of god in the highest manner actively the other is not thank-worthy , but is the mans misery . in the one a man hath a good conscience and joy therefrom : in the other a man hath an i● conscience , with terrour and sorrow proceeding therefrom . the one gives a man good confidence of assistance , and of the spirit of glory and of god to rest upon him : the other makes a man despon● and droop . the one stops , the other opens the mouths of wicked men . therefore sayes peter . pet. 3 , 17. it is better if the will of god be so , t●● ye suffer for well doing , than for evil doing . 2ly it is clear that we ought to bear such afflictions with the more patience , micah 7 , 9. i will be● the indignation of the lord , because i have finned again him . nor ought any living man to complain who suffers meerly for the punishment of his iniquity . la● 3 , 39. and if he must complain let him complain to god , and bemoan his case in quietness to him ▪ it is far better for men to bear their yoke quieth and sit alone , than to pine away in their iniquity mourning one to another whilst they do not 〈◊〉 to the lord. too much whining and complaining to men will be found labour which profitet not , try it who will. but as a man would complain to god. so he would beware to complain of god : he would leave his complaint upon him self . job 10 , 1. and lay the blame of his afflictions home upon himself . psal 38. 5. my folly makes is so . 3. it is clear from the whole history of the scriptures , that most of all the saints afflictions , whether conjunctly in the body of a church or nation , or severally in their own persons particularly , have been the chastizments of their iniquities and the rods of men , that is , such corrections as men use upon misdemeaning children : i find this true of publik affliction of a whole church or nation . 4 , it is clear , that the lords rods , whether publick or personal upon his sinful people , ●ow from love in the fountain , are mixed with ●ove in their course , and run forth into love in the ●ssue . if this seem strange to any , let him remember , that he who spareth his rod , hateth his child ●ut he that chasteneth him betimes delivereth his ●oul . gods thoughts concerning his people are thoughts of peace and not of evil , to give them an expected end . jer. 29. 11. and in the midst of wrath he will remember mercy , habbac , 3. 2. gods love to his people is very consistent with anger , though that be even servent to the degree of wrath , but not with hatred ; and hatred , not anger , is lov 's opposite : an angry love is ofttimes most profitable . heb. 12. 10. let none therefore be so weak and child-witted as to eonclude , i am sharply scourged , and sore smitten for my folly , herefore my father hath cast me off and cares not for me . and yet we find affliction , that makth a wise man mad , raising such apprehensions oft●●s in the wise heart of strong david . i do not here speak how the lord causeth his people to pass under the rod , and bringeth them within the bond of the covenant ezek. 20 , 37. and how he chooses them in the furnace of affliction isai 48. 10. and that was an affliction for sin and sadly deserved rod : and yet the lord when he would pick out a piece of the finest mettal , goes neither to coffer nor cup-board , where the glistering of peace and posterity dazle the eyes of undescreet behold ers ; but he goes to the smoak and soot of the furnace , and there he pitcheth upon the rare● saints of the last refine : the lord goeth down to the land of affliction and to the house of bondage to visit his people , and there he falls in love with them , there he wooes them , and there he wedds them in their mourning garments : for the get not the oil of joy nor the garment of praise till the second day of the marriage , and then the● rise from the dust and shine , their light cometh and the glory of the lord ariseth upon them . see isai 48. 10. cited , hos. 2 , 14. and foreward . isai 61. 3. and 60. 1. in fine , the scripture is full o● rare and satisfactory expressions of gods love to his people , even under sufferings which their own wickedness hath procured , whereof it will apper tain to speak more particularly in the sequel of ou● ensuing discourse . 5thly it is clear from scripture , that there is difference to be put betwixt sin procuring and bringing on sufferings and bitter afflictions , and sin discovered in and by suffering . let god ca● a holy iob in the furnace , and it will discover scum , that will cause him say , my transgressions are infinit , and yet the lord himself sustains iob's plea , that it was not for sin that he was pursuing him . 6. it is clear that there is a great difference often times betwixt the righteousness of god , and the righteousness of men afflicting his people : as we see frequently in david's cases . yea i find an excellent , rare , comfortable dispensation of god to his people , that he will sometimes scourge them with the golden rod of martyrdom , and correct their faults in an honourable way , and chastile them soundly , and yet never let the world know , what is betwixt him and them . the lord loves not to proclaim and blaze the bemoaned faults of his people , nor to make them odious to the world which hath a bad enough opinion of them alwayes : but if i must correct my child saith he , i will stay till the world and he fall out in some point of conscience , in faith or manners , wherefore he must suffer , and then in my gracious wisdom , i will shew a rare conjunction or meeting of these three planets in one house . 1. the correction of my child . 2. his glory , and 3. his acceptable duty ; and i will let him earn a reward of thanks and glory in that very suffering wherein i shall visit his iniquities , and he shall give testimony for me . god can go many earauds at once , and sold up many projects in one piece of providence : the lord will finish the whole work and cut it short in righteousness , because a short work will the lord make upon the earth . rom. 9. 28. the lord is good at dispatches . if the question be then , whether god will ever honour a man with whom he hath a controversie , to suffer for righteousness ? i answer , yes , and i confess i should hardly have been of that judgment , if i had not found clear divine truth going before me in it , comparing the whole tenor of the 38 psalm with the 20. verse thereof : where at once the psalmist is suffering from men for that which is good , and from god for his foolishness and iniquity . verses 4 , 5 , and 18. here it is fit to remember luther's seasonable warning , that when david in his prayers speaketh of his righteousness , we would refer it to its true correlative , to wit , towards men his enemies he was righteous ; but towards god that is his language , be merciful to me o god , be merciful to me , in the multitude of thy tender mercies blot out my iniquities psal. 51. the accuser of gods children will be ready to carry ill reports betwixt him and them , and to keep up an ill understanding betwixt them , if he can , and in times of suffering for their duty he will not be idle : he will tell them a thousand stories of their own sins , to weaken their hands and cause them believe , that god will never accept service of them , but that they shall come foul off with all their fair essayes . ye have heard of gods gracious wisdom , and now these are the devil 's malicious wyles ; but a syllogism or argument framed of one premise of gods , and another of the devil 's , will never infer a conclusion of faith , and that can claime ●iducial assent . wherefore in such a mixed case , ( which i desire may be remembred to be every caseable ) let a man freely declare his iniquity 〈◊〉 god and be sorry for his sin , psal : 38. 18. let him repent and mean himself to god , who ( as i have said ) loves to keep his people's counsel and to keep their faults sub sigillo confessionis and under the rose , that is , he will be to them a good secretary , but ●●t them cleave to that which is good , and incourage themselves in a good matter , and beware of failing in present duty in a discourageing sense of former iniquities : for one fault will never ●end another , and yet that is even the best method that satan useth to offer in such cases : but the lord , that hath chosen ierusalem , rebuke him , for troubling his poor afflicted people , who are as ●rands plukt out of the fire . i have insisted upon his case , because of it self it is a weighty deserving one ; and i have not seen any who hath directly spoken to it , but one who dispatcheth it to good purpose in a word . it is worthy mr. scuder in his christians daily walk , ( this book was by famous mr. alexander henderson recommended and gifted as a vade mecum or pocket piece to his ●riend , at that time a young gentlman going into ●rance ) where , page 263 he speaketh thus . you will say , if you did bear afflictions for christ , then you could think and expect well of it ; but you oftimes suffer affliction justly for your sin . i answer ( saith he , for he had been speaking of that scripture , 2 cor. 4. 17 , 18 ) though this place principally point at martyrdom and suffering for christs cause ; yet it is all one in your case if you will bear afflictions patiently for his sake a man may suffer afflictions for christ two ways . first when he suffereth for his religion and for his cause . 2dly when a man suffereth any thing that god layeth on him quietly and for christs will and commands sake . this latter is more general than the former , and the former must be comprehended in this latter : els the former suffering for christs cause , if it be not in love and obedience for christs sake , out of conscience to fulfil his will is nothing : whereas he that endureth patiently endures affliction for christ , though he never be put to it to suffer for profession of christ : and i● such an one were put to it , he would readily suffer for christs cause : and such afflictions as these thus patiently endured , work also this excellent weight of glory as well as the other . by these and the like reasonings of faith , you may world your souls to patience as david and others have done by casting anchor on god and on his word fixing their stay and hope in god. let the issue of your reasoning be this , i will wait on god , and yet for all matter of disquietment will praise him who is the health of my countenance and my god. thus mr. scudder , and truely none could have spoken more , nor to better purpose in so few words . and thus have i spoken to scripture examples of cases parralleling the weightiest of cases , incident to any man now living . only be it remembered that cases are as faces , many agree in some things some in many things , none in all things . there is in every mans case something peculiar , aggravating it beyond that of another man , and ( as the heart knows its own grief ) every man knows best the plague of his own heart ; but he knows not , at least feels not his neighbours sores : hence every one judgeth his own case worst of all , it may be the best is bad enough , and yet the worstis not so bad but it may be better . in the second place , for vindication of the scriptures from the foresaid disheartning prejudices , i shall lay down this very self-ground whereupon the querulous soul doth walk , though with a halting foot . that those cases are hopeful and cureable that are paralleled and practicable in scripture , that is to say , that such whereof the scripture gives account , have been either hopeful and curable , or actually have been cured and helped . and thus i reason , è converso , or by exchange . that case is hopeful and curable which is paralleled and practicable : but such is thy case , it hath a match in scripture , and therefore curable . that is paralleled and hath a match in scripture i prove thus : a case concluded hopeless hath a match in scripture : but such is thy case , thou concludes it hopeless : and therefore it hath a match in scripture . that a case concluded hopeless hath a match in scripture , it is clear , in that the lord finds fault with those in ieremiah , that said their was no hope , and assures them there is hope ; if they will return and repent . it is clear likewise from the churches case in isaiah , who said her judgment was passed over of the lord , and for that is taxed , that she spoke unreasonably . likewise from david's case in the psalms , that said , he was cut off from god's presence , and yet he found heart to look again to god , and to cry to him and was heard , notwithstanding his former peremptoriness : likewise from the case of the church , or ieremiah for the church in the lamentations , who with one breath said , my hope and my strength is perished from the lord , and at the next breath could say , this i call to mind , therefore have i hope . and thereupon hath left a general experimental instruction to all others , that it is good that a man should both hope and quietly wait for the salvation of the lord , lament . 3. 26. but in the third place , the soul affected is to be advertised and put in mind , that it is an error and weakness to think that matchless and unparalleled cases , are therefore hopless and uncureable : for it is to be considered , that scripture instances and examples of parallel matching cases , are neither the only , nor compleat , nor principal ground of curing and resolving cases : for some cases were the first of their kind , and so could have no precedent , nor yet practicable example : and yet in that case , according to this crazie principle , that no unparalleled case is curable , the very fixed examples and choice copies of curable cases should themselves have remained uncurable , as having no precedent nor example : but the only square and compleat ground of curing all cases , is the whole scripture , whereof examples are but a small part , and that too , but as the illuminating colours , and not the substantial lineaments thereof : for exempla illustrant , examples do but enlighten things , and all that an example can do , is to show that such a case is practicable , and potentially curable : but it doth not , it cannot actually cure it . wherefore the principal , yea proper ground of resolving and curing all cases , are the universal fundamental truths of the gospel , the knowledge of god and christ , and of god in christ according to the gospel , whereof the covenant of grace is the sum and text ; and this david knew right well 2 sam. 23. 5. this covenant will mend all the holes of the believers house , and compleatly fit every case he can be in : till the foundations be destroyed it is never time to ask , what can the righteous do ? psal. 11. 3. but so long as there is a god in heaven that doth wonders , so long as christ is all , and in all , and ●o long as gods covenant with his saints endures , which shall be while sun and moon endure , and longer too , for his covenant shall live to lay its hands upon those two shining eyes of this corruptible world that is passing and posting off daily , and which now ( like the first covenant , heb. 8. 13. ) decaying and waxing old , is ready to evanish and die ; so long ( i say ) as these foundations stand sure , the righteous , in every case may still know what to do : for upon these shall mercy be built , and faithfulness established in the very heavens , psal. 89. 2. i shall illustrate this consideration with the case of relapses , a case right perplexing to exercised spirits , and wherein they find the scripture sparing of examples , at least of frequent relapses into the same fault , which , makes them apprehend there is no hope . these i write , not that any should sin ( and sure for that very cause , the spirit of god in wisdom hath beeen more sparing of such examples ) 〈◊〉 if any man have sinned and relapsed often into sin , let him remember . 1. christ's seventy times seven times , matth 18 , 22. and withall , that as far as heaven is above the earth , so far are his wayes above our wayes , and his thoughts above ours . isai. 55. 9. let him remember . 2 , the indefinit promises ezek 18. 27. and the like , that when and what time soever a sinner shall repent , he shall find mercy , 3. let him remember chiefly , the blood of christ that cleanseth us from all sin . 1 iohn 1 ; 7. and 4thly if he must have examples , let him read the history of israel's relapses in the book of iudges , notwithstanding which , the lord as often as he heard their penitent cryes , returned , and repented , and sent them saviours . and let him read a notable place psalm 78. 38. 40. in the 38 verse , many a time he delivered them , and forgave them : but how many times did he that in the 40. verse , how many a time did they provoke him ? even as often as they provoked him , a● often he forgave them : and when any man shall tell me precisely how often they provoked him , i shall then tell him peremptorly how often he forgave them . a simple soul may possibly think to prevail with god at a time , by pleading thus after the manner of men : help me o lord this once , and pardon my sin , and i shall never trouble thy majesty again . i apprehend such are sometimes the thoughts of some . but when heaven and earth shall be measured in one line , when god shall be as man or as the son of man , when his ways shall be as our ways , and his thoughts as our thoughts ; when i shall see the man that shall not be beholding to mercy , or the day wherein we ought not to pray , forgive us our debts , or the time when it shall be lawful to limit the holy one of israel , then shall i think that a convenient argument : but if i understand the gospel , it might be more beseeming god and his grace in the gospel , to plead after this manner ; o lord be gracious to me and forgive me this once ; and if ever i need , i shall come to thee again . providing always that the grace of god be not turned into wantonness , nor this our liberty used for an occasion to sin . now for confirmation of what hath been said in this consideration , i shall apply my self briefly to two places of scripture . the first is psal 22 , 7. where i observe these things from the whole tenor of the psalm . 1. a saint's case may be right odd , and in many things without a match , but i am a worme and no man , a reproach of men &c. 2. i see in afflicted saints a strong inclination to aggrege their own case , and to reason themselves out of case , with a sort of pleasure , verse 4. our fathers trusted in thee , and thou deliveredst them ; but i am not like other men , i am a worme and no man , the very language of dejected spirits to this day . 3. i see , that when they have reasoned themselves never so far out of account , beyond all example or match of case parrallel , there is yet some further ground , for the faith of the desolate soul to travel upon , in its search for discoveries of light and comfort , for we see how he goes on complaining , searching , believeing , and praying till he arrives at praise , which ever lyes at the far end of the darkest wilderness that a saint can go thorow : for when a saint is in the thickest darkness and under the greatest damps , there is still aliquid ultra , something before them ; and that is , light for the righteous , and joy for the upright in heart . 4. i see that a humble well tamed soul will stoop right low to lift up such grounds of hope and incouragement , as to a soul that is lifted up might seem but slender and mean : thou tookest me from my mothers belly , and caused me to hope upon the breasts . a humble faith will winn its meat amongst other folks feet , and when all examples fail such , they will find an example in themselves furnishing them with matter of hope . 5. i see there may be extant signal and manifest evidences of gods kindness to his people in former times , and in cases as pressing as the present , the memory whereof , for a long time may be darkned with the prevailing sense of incumbent pressures . verse 21. save me from the lyons mouth , for thou hast heard me from the horns of the unicorns . 6. though all parallels and matching examples of other mens cases fail a saint ; yet to him it is sufficient ground of faith and matter of praise , that his own case hath been helped , when once it hath been as ill as now it is , thou hast heard me from the horns of the unicorns ; and therefore i will declare thy name amongst my brethren , in the midst of the congregation will i praise thee . 7. if there , must be examples of leading cases , if so i may call them , then some must be the example by being first in that case ? and thus oftentimes , he that finds no parallel before him , leaves one behind him : and indeed we should be as well content , if so the will of god be , to be examples to others of suffering affliction and enduring tentations , as to have examples of others , therefore sayes he , verse 27. all the ends of the world shall remember this , and in the last verse , they shall declare to the people that shall be to come , that he hath done this . the 2d place of scripture i direct my thoughts to is iob. 5. 8 , 9. iob's case was clearly unparallel'd and absolutly matchless : and sayes eliphaz the temanite , i would seek unto god , and unto god would i commit my cause . and that he might do that upon good ground , he shewes in the 9 verse , for ( sayes he ) god doth great things . why , sayes the soul , mine is a great case , then he doth great things ; why , i know what he doth : no , neither thou nor all the world knows that , nor can find it out for he doth unsearchable things . whether that he is a god that cannot be known , be a greater mercy . or that he is an unknown god be to us a greater misery , is that which i know not : but this i know well , that more of the knowledge of god , and larger thoughts of him would loose many a knot , and answer many a perplexing case , to his people . yea , but sayes the soul , it shall be a wonder , a very miracle if ever my case mend ; why , then sayes eliphaz , he doth marvelous things . yea but god's wonders are not his every-dayes work ; but they are a few rare pieces of his kindness shewed to eminent saints , and great favourities , and we are not obliged to expect wonders : yet , i hope you are obliged to believe gods word , that he doth such things , and those too without number ; and you are obliged to obey gods voice , to seek unto him , and unto him to commit your cause , and you are obliged to give god his own latitude , and as well not to limit him if he will do wonders , as not to tempt him to wait for wonders : and psal. 88. 10. wilt thou shew wonders to the dead ? makes it clear , that god will turn the course of nature upside down , and make the world reel as we see psal. 18. at length , and will do wonders to purpose , that even the dead shall be witnesses of , before that his beloved be not delivered . now to descend into the particular grounds of the cures of saints cases , were to go through all the attributes of god , all the offices of christ , all the promises of the gospel , and articles of the covenant of grace , which are the substantial lincaments of that well contrived piece the word of god , which is so well illumnated with the lively colours of examples sufficient , and those so well mixed and so justly distinguished , one having what another wants , and the other having what it wanted , and wanting what it had , that it speaks the finger of god to have done it , and leaves a defiance to nature and art once to come near it . in the fourth place i offer this to be considered by the soul distempered , that is like to fall unkind with the word of god , thorow an apprehension . that all the threatnings of the word are directly against it . that all the most peremptory and seere threatnings of the word are to be understood and qualified with the exception of repentance . this is clear , 1. from christs express word . luke 13. 3. 5. except ye repent ye shall all perish , ●● from the account of events wherein we see ●●at the most peremptory threatnings have been ●iverted , and their execution prevented by repentance : witness , with many others , the cases of hezekiah and the ninevits . 3. from the exhortations and expostulations annexed to ●reatnings , with a solemn declaration of the ●ords gracious dislike of mens misery , whereof ●e scripture is full . in a word , the humble peni●●nt is worse feared , than hurt with threatnings . and even as a plentiful rain quenches thunders , alwayes the violence of storms and tempests , and ●oth tempers and calms the air ; so the tears of ●odly repentance , compose the thunder-and ●eather-beaten soul that is tossed with the tem●ests of thundering threatnings . in the 32 , psalm , ●ere was a great storme in davia's conscience . he ●ared all day long ; &c. but a free work of sincere repentance calmes all , and leavs the soul quiet ●●d serene : david takes a house upon his head , refuges himself in god by faith , and then let it ●t the unhappiest , thou art my hiding place , thou ●●t preserve me from trouble , thou shalt compass ●e about with songs of deliverance selah . verse 7. by this time , i hope , it doth in some measure ●●pear , that the scriptures are not wanting , in the performance of all offices of kindness , that can rationally be required in the most unpromising cases : and that they are much to be blamed who upon any of the foresaid pretences would pick quarrel against the scriptures . but such deal not fairly neither are their wayes equal : and i may we say to them , is this your kindness to your freind sure the scriptures have not deserved any such service of your hands . now to the soul that would keep up kindness with the scriptures , and so would be mighty in the scriptures i leave these directions in sh●● words . 1. acquaint thy self with the whole scripture and all scripture both in its letter and meaning for that is to know the scriptures : otherway it is but an unknown tongue to him that is ●●naquainted either with the phrase or meaning of i● the soul that is thus acquainted with all scriptures , if one scripture bind it , another will loose i● if one wound it , another will heal it : if one ca● it down , another will comfort it . 2. be a careful keeper of the word of god i● practice . david felt , and every soul that had their senses exercised will feel their affection to and proficiency in the scriptures grow according to their practice of the scriptures . psal. 1 : 9. 5 this i had because i kept thy precepts , and christ teacheth plainly , that he that is a doer of the will of god , is fairest to know the doctrine that is of god. i know no such way to be a good scholar , as to be a good christian. 3. intertain the spirit of god , if you would ●ave either comfort or profit of the word : isai 59 , 1. the spirit and the word are promised together : ●ohn 6. 63. christ tells us that his words are spirit ●●d life . 1 cor. 2 , 10. and foreward , it is the spirit that doth all by the word : and 1. iohn 2 , 27. ●● is the anointing that teacheth all things . one ●yes well of paul's epistles that no man can understand them without paul's spirit : and so may be ●●id of all scripture . sight is as needful as light , ●s blind men might judge of colours : and if the ●pirit were not as needful as the word of faith , ●en blind sense and hasty unbelief would not and to say that all men are lyars , and that god's truth failes for ever . the material doctrines ●nd objective revelations of the word and spirit ●e ever the same : and a spirit clashing with the word , is surely a ghost and an evil spirit . but ●●e word and spirit in the conveyance and deliver of the self-same revelations , are oftimes sepa●t in their influences : for sometimes the word ●●mes alone without the spirit to those who have ●es and see not . &c. sometimes again the spirit ●●mes with a discovery of the same truth that in the word without the help of the word , as infants , deaf persons , and even others at age ●●d having the use of their ears ; but being not ●ell versed in the scriptures , yet desiring to how and do the will of god , are oftimes , no ●oubt , by a secret immediate instinct of the spirit , god , without the actual remembrance and ●●lp of the word of god , taught and instructed acccording to the word : for god leads the blind by a way that they know not . and the apostle 1 pet : 3. 1. tells us , that some men at age , by good example may be won without the word why then may not the spirit of god do , what the example of a christian woman can do ? but that it concerns all that would converse comfortable with the scriptures , to call the spirit of god to their assistance is manifest from this , that ther● are many , and those the most concerning questions , that fall under a christians cognition to be resolved according to the word of god , which are determinable only by the spirit of god : eve● all these that may most desevedly be called to things of a man , which none knows , and therefore cannot competently judge of , but the spirit of god that knoweth all things , and the spirit the man , and that not either without a special presence and assistance of the spirit of god : nay you should conveen about these questions a council or general assembly , of the learnedst doctor or ablest divines in christendome , they could no● define them : such are the questions of a man● personal interest in god , and his state toward god whether a man have the spirit and be born of god and the like . they may give evidences of the● things in the general , and indefinitly , which ma● be as media to conclud upon , and which they ma● frame into universal propositions , that he who ha● these evidences is of god &c. but to subsume those propositions , and from these premisses to conclude particularly , belongs only to the spirit of god witnessing with our spirits that we are ●e children of god : for by the spirit we know ●●e things that are freely given us of god. the ●●ke is to be said of many particular matters of fact ●hat concern a man. i instance in one , but it is a ●ain on . the nature of the sin against the holy ghost , i find the best advised divines very warry as they have reason ) to determine in : and yet ●ore awar of personal application of their determinationss , because of latent circumstances impossible to be infallibly reached and discerned by any ●an in his neighbour . now whether is my sin against the holy ghost ? is a question so puzling and perplexing oftimes ( some know what i ●●y ) even to such as are dear to god , that it passes ●e reach of all created wisdom to ridd their doubt . ●nd let me say only by the way , there is no more compendious method in the world , to draw or ●ther to drive a man to the sin against the holy ●host , than the apprehension that he hath already ●●nned that sin : for that apprehension renders him ●esperat , and what will not a desperat man do ? o cunning devil ! but o wiser god! that gives sub●lty to the simple , and makes them able to stand against the wyles of satan . but how is the question ridd ? i answer , the spirit of god rids it thus , according to the scripture : that surely is not the sin against the holy ghost , whereof a man repenteth . now when the soul is at its wits end , ●nd ready to sink , the spirit of god sendeth such loose , into the soul of the sinner , of godly sorrow unto repentance , for that sin whereof he was so jealous , and the soul of him so joyes in hi● sorrow , and sorrows with his joy ( de peccato 〈◊〉 let , & de dolore gaudet ) that he cannot be satisfyed nor get his fill of that godly sorrow , which is so warme with love , and so wet with tears , tha● except a man that is wet to the skin should de●● that he has gotten the showre , he cannot deny b● he repents of that sin : and than sure he is not ●● sinner against the holy ghost , for it is impossible to renew such an one to repentance . i do no● here mean , that only an overflowing power of repentance , such as i have spoken of , is a cure 〈◊〉 the case : no ; for the very desire of repentance vindicats a man from any fear of this sin , ( because a sinner against the holy ghost , so sins and so delights to sin that sin , that he would not do other wise , if it were in his choise . ) but when the soul's perplexities about this question are over whelming , then it is fit that they be cured wi●● this measure of repentance that is so overflowing i marked before , and i mind it again , as goo● showrs calme and clear the air , so , much repentance it clears many doubts , resolves many cases , ridds the soul from many perplexities , and settles it in a sweet calme and serenity . the fourth direction i give to those th●● would keep so in with the scriptures , as to ma●● use of them with comfort and profit is this , th●● they despise not the discipline of tentations . book learned christians and divines are not the be scholars : but they that would be taught the mysteries and acroamaticks of religion and divinity must be luther's condisciples ; and he was bred at the school of tentations : he confessed , that his tentations had learned him more of the gospel than all his books had done . this school of tentations is of an old erection : and ( not to speak of others ) here our lord jesus took all his degrees . hence he was commenced master of experiences , and doctor universal in all cases : for in that he suffered being tempted , he is able also to help those that are tempted : and in all things he was tempted as we are , that he might succour them that are tempted . heb. 2. 17 , 18. and 4 , 15. and as his temptations accomplished him highly , for the rest of his mediatory work , so particularly and especially for the ministery : these were his tryalls for the ministery , matth. 4. at the beginning , he is tempted , and in the 17 verse , from that time iesus began to preach . wherefore let ministers remember , that if they be tempted , the lord is giving them the highest point of breeding for their imployment . but blessed is the man that endureth temptation ( or bides out the tryal ) for when he is tryed , he shall receive the crown of life which the lord hath promised to them that love him . james 1 , 12. now having thus spoken at length to the commendation of scripture what excellent uses it serves to in all cases , and what kind offices it performes to the people of god in every condition , let us for conclusion behold how it shewes to us the kindness of the lord , in that iethro-like it comes to visit ●s in the wilderness ; and let us hearken what it till say to us there : for there we are . text hosea 2. 14. therefore behold , i will allure her and bring her into the wilderness , and speak comfortably unto her . introduction . we have in the contexture of this chapter , a solemn confirmation of three great truths , that are noted in the scripture of truth . 1. that the lord will not cast off his people , nor forsake his inheritance , psal. 94. 14. which general assertion it will be fit to clear in these particular propositions . 1. god will never cast off the universal church , nor leave himself destitute of a people upon the earth , who may owne him and his truth , and may hold forth the word of life , shining ●s lights in the world , being blameless and ●armless in the midst of a crooked and perverse generation . thus in our creed , we believe a church universal , which sometimes is cloathed in scarlet , and sometime again is set upon the dunghill : sometimes is courted of the multitude in the city , and sometimes is persecuted and driven to the wilderness : sometimes is more visible and glorious , in the incorporat societies of national churches , sometimes more latent and obscure in some few single persons scattered up and down in the world ; who , it may be , in their time , are as little observed by the world , as the seven thousand true worshipers were by elias in his time . there is a time , prov. 28. 12. when a man is hidden : and the lord in the worst of times hath his hidden ones , psal. 83. 3. and when judgement returns unto righteousness , all the upright in heart will follow after it , psal. 94. 15. 2. god may utterly reject and totally cast off the visible body of a particular church : witness the church of the jews at this day , and the seven famous churches of asia . 3. god may sententially reject his people by threatnings , when he doth it not , nor minds to do it eventually and effectually in his dispensations . god may list up his hand against his people to overthrow them , and he may say by his threatnings , that he will destroy them , as it is psal. 106. 23. 26. when yet they are spared : he may frame a bill of divorse against his church but not give it her into her hand , zeph. 2. 2. the decree , or the threatning intimating the decree is one thing , and the bringing forth of the decree , or the execution of that threatning is another thing . repentance will obtain both a suspension and repeal of a sentence of rejection . in a word , god may cast out with his people , and not cast them off for all that : he may censure them within doors , when he minds not to put them to the door : the lord may say ; he cannot owne a whore , and yet he is married to her : and he threatens to cast off a whore , that so he may keep still an honest woman . 4. god may really and effectually cast out his people , when yet he doth not cast them off : a whore may be put to the door and taken home again , ier. 3. 1. a leprous miriam may be put out of the camp and taken in again : god may not only say by his threatnings , but seem to confirm it by his dispensations , that his people are out-casts , and yet he gathers the out-casts of israel , psal. 147. 2. the lord hath oft times in his dispensations so shewed himself to his people , testifying his displeasures against them ; that even those who were more than common counsellors with god. and were best acquaint with his wayes have had right sad apprehensions of total off-casting , ier. 14. 19 , hast thou utterly rejected judah ? psal. 85 , 5 , 6. wilt thou be angry with us for ever ? wilt thou draw out thine anger to all generations ? wilt thou not revive us again that thy people may rejoyce in thee ? and yet in the 9th . verse ( and o! if this were the answer for the mourners and inquirers in scotland , ) his salvation is near them that fear him , that glory may dwell in our land . so that these are three very different things , 1. gods casting out with his people . 2. his casting out his people . and 3. his casting his people off . 5. god may reject one generation of a church or nation , as a generation of his wrath , and yet his covenant stand with the same nation or church : witness that generation with whom the lord's spirit was grieved fourty years , and whose carcases fell in the wilderness . 6. god may cast off the incorporation of a church or nation , whereof sometimes he reserves a remnant to whom he will be gracious , and with whom he will establish his covenant , paul rom. 11 at the beginning shews , that be with israel as it will , god will not cast off his own elect , such as he himself was . and rom. 9. 27 : though a number like the sand of the sea be destroyed , yet a remnant shall be saved , as saith isaiah chap. 1 , vers , 9. and that is the grand consolation , when all goes to all , that of all that the father hath given him , christ will lose none , joh. 6. 39. a son of perdition when he meets with a temptation may go from christ's very elbow , both to hell and the halter at once : ' but however such may be lent to christ to make use of in a common service for a time ; yet certain it is , that they have never been given to him for salvation . but yet god is good to israel . psal. 73. 1. but here two distinctions are fit to be remembered , the 1. is paul's distinction rom. 9 , 6. betwixt israel and those that are of israel . common professors , carnal hypocrites and unbelievers may expect little mercy in a time of publick off-casting of a church or nation . the 2d distinction is hosea's in this chapter , betwixt the children of a whore and the children of her whoredoms . this whorish church had lawfully begotten children ammi and ruchamah , to whom the prophet , who likwise himself was one , and a brother of those children , is commanded to apply himself , and of these there were few in that time of publick apostacy . but then in the 4th verse of this chapter there are the ill begotten children of her whoredoms , whose names in the 1 chapter were called loammi and loruchamah , and these were many . the children of whoredoms are those who comply in judgment or practice with the common course of a churches apostacy , whose faith and principles ( if they have any ) are not the fruit of the immortall seed of the incorrupted word of god ; but of the inventions and commandments of men , or the delusions and impostures of satan , which their adulterous mother , the church that so breeds them , ( who is damned for that she hath forsaken her first faith ) is so fond of . if a woman be a gaudy , light person , it may readily render her children suspected : but if she be an arrand notorious whore , then it is too likely , and in the case of religion , it is almost necessary and certain , that si mater meretrix , filia talis erit . if the mother be a whore , the daughter will be such also , and so the proverb shall be fulfilled ezek. 16. 44. as is the mother so is the daughter . papists breed their children papists , and other folk breed their children such as they themselves are , and few children make their fathers religion better : and therefore sad is the case of young ones that fall into corrupt times : and sad is the condition of these times wherein young ones are bred corrupt . there is little appearance , if soveraign goodness interpose not , that they shall soon be better : because a person ordinarly persists in those principles wherewith they have been first possessed by education : for solomon tells us that whatsoever way a child is trained up in , he will not depart from it when he is old : and , quo semel est imbutarecens servabit odorem testa diu . a new vessel will keep the first scent long . but moreover there is real ground of fear , that such times shall still grow worse and worse : for evil beginnings have worse proceedings , they proceed ( saith the prophet from evil to worse ; jer. 9 , 3. and evil men and seducers , saith the apostle , proceed and wax worse and worse , deceiving and being deceived . 2 timoth. 3. 13. i hid me and was wroth , saith the lord , isai. 57 , 17. and he went on frowardly in the way of his heart : and what shall the end be ? and where will they stand ? if the lord say not that also which followes in the 18. verse , i have seen his wayes , and i will heal him . prelacy will breed popery to which it naturally inclines . profanness will make a straight path to atheism and barbarity . ignorance will nourish superstition . formality , indifferency , loosness , lightness , and luxuriancy of wanton-witted preachers especially ( but god be thanked , their skill is not so good as their will , nor their wit so great as their wantoness , and they are like evil favoured old whores out of case to do worse ; and therefore they must entertain their paramours with painting for beauty , and complement for courtesie ) will foster heresy . ceremonies straight way will learn to say mass ; and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord help it . but the other sort of children that are the children of the whore , yet not of her whoredoms , but of her marriage bed , are these whose faith is the off-spring of that first faith of the apostat church , and that unspoted chaste religion which she professed , before she forsook her first faith and brake her covenant of marriage ; and who owne their righteous father , whom their whorish mother hath dishonoured and forsaken , and who with grief and shame make mention of the lewdness of their mother , who mourn for her back-slidings , and plead ( as here in the 2d verse they are commanded ) for the honour and right of their father : with these it shall not fare worse for their mothers cause , for they are fellow sufferers of reproach with their father , and they bear his name : nor will he deny his interest in them , they are ammi , nor yet will he refuse them fatherly kindness and duty , they are ruhamah to him : and though their base mother by adulterating her faith doth forfeit her dowry of the priviledges of a true church ; yet their righteous father will find himself obliged by their mothers marriage covenant and contract , to give them the inheritance of lawfully begotten children : and they shall be kept and brought up in his house , when she shall be sent off to call her lovers baali , with her adulterous brats at her foot , who cry father to balaam . if i might insist , this consideration would clear the case well betwixt us and the popish church : but to speak to a purpose nearer us , if our mother will debord , let us tell her of it , and plead with her : if that cannot help it , let us be sorry for it : but let us not in any thing be partakers with her adulteries , lest we be thought bastards : let us owne our father , and study to be like him , even to be living pictures of his divine nature , that so it may be out of all question that we are his own lawfully begotten children , when we bear his name upon our foreheads , rev. 22. 4. and that is , holiness to the lord , zach. 14. 20. now these are they , even these who study sound faith , and sincere holiness , that go the world as it will , and let gods dispensations and their own apprehensions say what they will , shall never be forsaken nor cast off of god , psal 9. 10. thou lord hast not forsaken them that seek thee : psal. 37. 25. david in his old age who had seen many things in his time ; yet never had he seen the righteous forsaken . joh. 6. 37. him that cometh to me , sayes christ , i will in no wise cast out , heb. 13. 5. the lord hath said , i will never leave thee , nor forsake thee . ii. the second grand scripture truth that is confirmed so solemnly in the context of this scripture , is , that all the wayes of the lord to his people are mercy and truth , psal. 25. 0. we see in the former part of this chapter , in the 8th . verse , so long as she obeys and serves god , what kindness he shews her , he lets her want for nothing : and though 〈◊〉 most shamefully playes the wanton under all ●●at mercy , yet long he forbears her , and is still ●●ving her , till she begins insolently to reflect up●● the lord , and to speak more kindly of her ●overs than of him : then the lord , as one that cannot endure to be so far disparaged , as to have said that there is any service or fellowship so ●ood as his , finds it now time that she be taught , ●●at she can no where do so well as with her own ●●st husband : and this she must learn in the wilderness , where he remembers mercy in the midst of ●rath , and as it were forgets what he had even ●ow been saying , and from threatning falls a comforting and alluring of her , and there intertains ●●r with the most convincing expressions of love ●●d respects . and we may mark especially in ●●e text proposed , how the lord loves not to tell ●●s people ill news , and that he desires , in a ●anner , to tyne his threatnings in the telling , if ●● could be for his peoples good ; or , at least to ●ll them so cannily and convey them so artificial●● , and as it were , insensibly , and by the by ; and withall to drop them out so sparingly , as that they may neither hinder nor hide his great design ●● love and alluring mercy . i will allure her , and ●●ing her into the wilderness , and speak comfortably ●nto her : and when the lord hath gained his great ●esign and hath once won the heart of her , then followes mercy upon mercy and promise upon promise to the end of the chapter ; where he de●ares that he will betroath her unto himself for ever in faithfulness , and that there shall be ●● thing but inviolable kindness betwixt them in ●● time coming . the lords threatnings , fro●● and chastening rods , are all necessary mercy advancing the great mercy of god's people in ●● nearer injoyment of himself : and that which ●● its own nature , and at sometime is mercy , at ●nother time to such a person were no mercy , or cruel mercy , such as are the tender mercies of ●● wicked . but god will not shew wicked m●n mercies , cruel mercies to his people . i compare the mercy of god to his people , in all ●● wayes , to a white threed in a web , 〈◊〉 ing through many dark colours . a child , or ●● that knows no better , will readily think at eve● disappearing of the white , that there is no wh●● there : but when they look to the inner-side , th●● find the white appearing there that was interrup●● and lost , as they thought on the other side . ev●● so the mercy of the lord , which indureth ●● ever to his people , runneth uninteruptedly alon●● all his dispensations to them ; and if they point● any black part of the web , and ask , where●● your white threed now ? if they pitch upon a●● sad dispensation of providence , and ask , what mercy is here ? i will bid them , look to the inner-si●● for we must not judge by appearance , but we m●● judge righteous iudgment . there is a disappeari●● white threed of mercy on the innerside of all blackest and most afflicting lots of saints , and ●● any have not the faith to believe this in an h●● and power of darkness , yet i shall wish them ●● patience to wait , till they see the white threed ●yth again in its own place , and till they find undenyable mercy , that will not suffer it self to be mistaken , tryst them upon the borders of that dark valley : for mercy follows them all the days of their life psal. 23. 6. and sometimes it will compass them round about psal. 32 , 10. in a word all the very outfallings that are betwixt god and his people , they are amantium irae that is but amoris redintegratio , ●overs cast out and agree again , and they cast not out but that they may agree again : and so are god and his people , mercy shall conclude all that passes betwixt them : and that mercy is joyned with truth : for god hath said it , and he was never yet worse than his word to any ; but to many very oft much better . you see here ( which confirms the point not a little ) what a wilde ●iece she is , to whom the lord does all this , neither minding god nor his covenant nor commandments ; but courting her lovers and following her lightness : and yet the lord pursues her , ●ight and litle worth as she is , courts her , and invites her to come home . all this is strange , and yet all this is but like god , that the holy one of israel should thus like the adullamite judah 's friend gen. 38. go to seek a harlot by the way side . but consider . 1. that when the lord married her , he knew all the faults that followed her , and ●ook her with them all . if god had not known before what she would prove , it might be strange that thus he suits her : but if there be any thing to be admired here , it is his first love to her whom he knew to be such an one . but 2dly consider where will the lord do better ? where is there any in the world that without his own undertaking would serve him otherwayes ? and therefore till the lord find a better match , he thinks ( and with all reason ) even as good hold him at his first choise : especially since 3. he knows of a way how to gain her : and 4. sees her already rewing her courses , and saying that she will return to her first husband . and by all this 5. he will let it be seen that he is not so unstable and light as she is . she could find in her heart to entertain others in his place , and surely she was not ill to please , that could take an idol in his rooms : but yet he will make it manifest to all the world , that he is god and changes not ; and therefore he will mantain his old kindness to her , and will remember the love of her espousals , and the kindness of her youth : for 6. foolish as she was , he had gotten more love of her in former times , than he had gotten of all the world besides . and thus the very case stands betwixt god and his deboarding children and backsliding people unto this day . iii the third great scripture truth that is here solemnly confirmed is this , that gods way will his people is not the manner of men . 2 sam. 7 , 19 hosea 6 , 7. they like men transgress the covenant and chap. 11. 9. he like god and like himself ( and there is none like unto him : for if any were like him , he were not himself ) will not exe● cut the fierceness of his anger , nor return to destroy them ; because he is god and not man , jer. 3 , 1. the● say if a man put away his wife , and she go from him and become anothermans , shall be return unto her again ? ●●all not that land be greatly polluted ? but thou hast ●ayed the harlot with many lovers , yet return again ●nto me saith the lord. now that gods way with ●is people , is not the manner of men , warrands them to expect from him things not ordinary : ●or it was the greatness of his extraordinary kindness to david that made him say so of god : yea ●● warrands them to expect above expectation . isai. ●4 . 3. thou didst terrible things that we looked not ●●r . yea more , it even warrands them to expect above admiration . zech. 8. 6. if it be marvelous ●● the eyes of the remnant of this people in these dayes ; should it also be marvelous in my eyes , saith the lord of hosts ? and the ground of all is isai. 55 , 9. because as the heavens are higher than the earth , so are ●●e lords ways higher than our ways , and his thoughts than our thoughts . this is solemnly confirmed in ●he text proposed : where we have such a stupendious strange inference , a therefore that ( considering what hath been last said ) all the world cannot ●ell wherefore : a therefore , that if it had been left ●o all the world to supply what follows it , considering what hath immediatly gone before , i doubt it could have entered into any created heart to have once guessed it . she went after her lovers and forgot me saith the lord , and therefore i will allure here and comfort her . to this therefore is well subjoined , behold , which observation teacheth admiration of what we cannot reach to satisfaction : only , from all this , let us consider , whether the great sin of limiting god be not too ordinary , and too litle abhorred an evil amongst us . we frame to our fancy a litle modest god forsooth that must not take too much upon him : and by those fancies we model our prayers , and returnes , and pardons of sin , and accounts of providences , and events of dispensations , and all things . and if that be not to have another god before the true god , i have not read my bible right , nor do i understand the first commandment . but now after that i have wandered so long before , though , i hope , not beside the purpose , i am yet but entering the wilderness . sermon hosea 2 : 14 : therefore behold , i will allure her , and bring her into the wilderness , and speak comfortably unto her : a wilderness is a land of darkness ier. 2 , 31. and whilst i but look into the wilderness , i am surrounded with the darkness of a mysterious transition in the particle therefore . but when i begin to enter , and while my foot standeth even upon the borders of darkness , i see a light shining out of darkness , psal. 119. 130. the enterance of thy words giveth light , it giveth understanding unto the simple . this lights me over the border . where being come , i hear a voice which bids me behold , and beholding i see a strange wherefore , of this strange therefore , and it is this , that by any means the lord must have his peopl's heart , and be sole owner of their love without a rival or partaker . in the close of the former verse , she forgot m● saith the lord : that i cannot suffer , and therefore will allure her , behold i will allure her . she forgot me and could not tell wherefor , except it was for my indulgence , and that i spilt her with too much kindness ; as it is written for my love they are my enemies . and i will pursue her love , and follow her for her heart . i will allure her , and i will tell her wherefore not : not for your sakes do i this saith the lord god , be it known unto you ; be ashamed and be confounded for your own wayes , o house of israel . ezek. 36 , 32. but i will not tell her wherefore , but so it must be : therefore i will allure her , and if my former kindness and indulgence was a fault ; ( for the prosperity of fools destroyes them , prov. 1. 32. ) that shall be mended : i will bring her into the wilderness ; for she is so wild that i must tyne her before i win her : i must kill her , before i make her alive : i must loose her , before i find her : i must cast her down before i comfort her ; and therefore i will bring her into the wilderness ; and i will speak comfortably unto her . all this we are willed to behold . therefore behold . &c. in the words then we have these four things distinctly so be considered . 1. the note of observation behold . 2 , the intimation of the churches condition , i will bring her into the wilderness . 3. the lords great design upon his church in this and all his dispensations to her , i will allure her , which rules all the vicissitudes of her divers lots , as means depending in a due subordination upon this high end , whereinto they are ●ll to be resolved , as into the last cause and reason . this great design of god upon his people , is as the principles and fundamental propositions of sciences , which prove all particular conclusions , whilst themselves only remain unproven by infe●ence , as being received by evidence , of all that ●re but acquaint with the terms . for if it be asked , wherefore god will afflict his church and bring her into the wilderness ? the answer is , because he will allure her : and wherefore will he comfort her ? because he will allure her ; he must have her heart as i said before . but if it be asked , and wherefore will he allure her ? what sees he in her , that thus he should court her for her kind ness ? that must answer it self , that is the therefore that hath no wherefore , but. even so lord , for so it pleases thee ! 4. i shall consider the juncture and coincidency of her afflictions and his consolations ; i will bring her into the wilderness and speak comfortably unto her . therefore behold . from the first thing then , the note of observation we have this doctrine , that it is our duty ( and a weighty one ) well to consider the lords wayes with his people and his works towards them . therefore behold . &c. when god bids us behold , it is sure we shall have something worthy of the seeing . now that this is a concerning duty , seriously to observe the lords works and wayes towards his people , is confirmed by these three things from the scripture . the 1. is , scripture commands to this purpose , such as the many beholds that the lord either prefixes or annexes to his works , whereof we have one in this place ; and psal. 37. 37. we are commanded to mark and behold the end both of the upright and of the transgressours . and to the head of commands ( because i love not to multiply things without great necessity ) i refer all these things that are proper pertinents and pendicles of a command . 1. exhortations , such as ier. 2. 31. o generation see ye the word of the lord. 2. complaints and expostulations such as isai 26. 11. lord when thy hand is lifted up , they will not see . 3. promises , such as hosea . 6. 3. then shall ye know , if ye follow on to know the lord &c. 4. threatnings , such as psal. 28. 5. because they regard not the works of the lord , nor the operation of his hands he shall destroy them and not build them up ; with psal. 50. 22. consider this ye that forget god , lest i tear you in pieces and there be none to deliver . 5. commendations , such as psal. 107 , 43. whoso is wise and will observe these things &c , hosea 14. 9. and he that was a wise man and a great observer tells us eccles. 2 , 14. that the wise mans eyes are in his head . 6. we have also discommendations and exprobrations wherewith the lord upbraids such as observe not his works and ways isai 42. 18. they are deaf and blind that will not see : yea ieremy 4 , 22. calls them sottish , and the psalmists call them bruits psal 92 , 6. so then by the command of god which is the undoubted determiner of duty it is a necessary concerning duty to observe the lords works and ways towards his people . the 2d . thing that confirmes the point , is this , that the works of god are wrought before his people for that very end , that they may observe them : and he makes his ways known to men , that all men may observe him : take but one pregnant place for this . isai 41 , 20. that they may see and know and consider and understand together , that the hand of the lord hath done this , and the holy one of israel hath created it . the holy one of israel is no hypocrite , and yet he doth all his works to be seen of men . the third thing that confirmes the point is , the usefulness of the works of god : there is never a work of god , but it hath some excellent instruction to men that will observe them : every work hath a word in its mouth . there is something of use in every one : god speaks no idle words : every word of god is pure , yea his words are like silver tryed in the furnace seven times : there is no dross nor refuse in the bible : the light of israel and his holy one works no unfruitful works , like the works of darkness : gods works of providence are an inlargement and continuation of his first piece of creation ; and if the first edition of his works was all very good , perfect and unreproveable ; how excellent to all admiration must the last edition be , after so many ? but who is wise to understand these things , and prudent to know them ? who hath these two useful volumes of the word and works of god bound in one , and so makes joynt use of them in their dayly reading ? but howbeit many are unlearned , and to many the book be sealed , yet there are rare things in the book . so then since the works of god are so useful , it concerns us to observe them as things tending , even as also they are intended , to our great advantage . and upon this very useful consideration , we will find our selves obliged to observe seriously the lords works and ways to his people ; except we can answer that question , wherefore is there a price in the hand of a fool to get wisdom , seeing he hath no heart to it . prov. 17 , 16. i shall not here mention that which is , if not a strange confirmation , yet a clear illustration of the doctrine ; and it is the practice of saints in scripture who have been diligent students of all the works of god universally , and particularly of his ways to his people : and some have been such proficient by their observations , that they have been able to leave us a perfect chronicle , with a diurnal account of events in their time , as the scripture-historians ; others have searched so deep , by the special assistance of him that searcheth all things , even the deep things of god , that they have been able to frame us certain and everlasting almanacks of the state of future times ; as the prophets . but to pass these , as being acted and assisted by an extraordinary motion and measure of the spirit of god , look we thorow all the scriptures , how religious observers of the works of god and his ways whether in general to his people , or to themselves in particular , we find even ordinary saints and extraordinary persons in their ordinary conversation to have been . now being convinced that it is our concerning duty to observe diligently the works of god , and his dispensations to his people : two great questions require to be answered for our further satisfaction , and better instruction in this duty . 1 , vvhat are we specially to observe in the works of god and his dispensations to his people ? 2. how are we to observe the works of god ? to the first question then , be it presupposed , 1. that there is no work of god , nor any thing in any work of god , how common and ordinary soever , that is not excellent and glorious , and worthy to be searched out , psal. 111. 2 , 3 , 4. but 2. of all the works of god , some are more glorious and observable than others , and of every work of god , some things are more excellent and searchworthy than others . 3. that we are not able to observe or take up fully any work of god ; far less all his works . eccles. 8 , 17. whereupon it follows in all reason 4. that we are to apply our selves to the observation of some things especially in the works of god. otherwise as by a perpetual endless divisibility , of the least continuous body ( according to the principles of peripatetick philosophy ) a midges wing may be extended to a quantity able to cover the outmost heavens : so the observation of the meanest work of god , may abundantly furnish discourse deducable to perpetuity . but then what shall come of short-breathed man , whose days are an hand breadth , in the attempt of an impossibility ? he mustly by the gate , and leave the rest ( as italians do their chess playes ) to be told by his posterity . wherefore i shall but hint compendiously at these four things chiefly , to be observed seriously in the works of god , and his ways towards his people . 1. we would consider and observe seriously the works themselves with all their circumstances , and this is a part to know the times , to know what the lord is doing to his people in the times none would be such strangers in ierusalem as not to know the things that happen there in their days luke 24 , 18. david psal. 143 , 5. can say , i meditat on all thy works , i muse on the work of thy hands . we might think him a bad mariner who being at sea should not be able at any time to tell from what airth the wind did blow ; and we may think him a litle better christian who can give no account of the times , nor of the works of god in the times ; and knows not , it may be cares not , how the wind blows upon the church and people of god. every one that would be worthy of their roome in the time , would study to be acquainted with the accidents of divine dispensations in the time ; not out of athenian curiosity , but christian inquiry ; but if it be asked , how far is it betwixt antioch and athens ? or plainly what difference is there betwixt christian inquiry and athenian curiosity ? it may not be amiss ( as paul inpassing by beheld their devotion act. 17. 23. ) by the way to take notice out of act , 17. 19. 20. 21. of these three properties of athenian curiosity , which difference is from christian inquiry , 1. it runs all upon new things ; even the ancient truths of the gospel , and the best things in gods dispensations , if once they become old and ordinary , do not relish with curiosity . 2. curiosity satisfies it self with telling and hearing of those new things ; it hears to tell , and tells what it hears , and tells that it may tell , and nothing els , as the text says ; it is taken up with the report of things more than with the things ; it is an empty airy thing . 3. it is a time spending thing : they spend their time so , sayes the text : curiosity like nigards can spend well upon another mans purse , and give liberally of that which is none of its own : let no man trust his time to curiosity , which will be sure to give him a short account of all spent . but for further satisfaction in the difference betwixt athenian curiosity and christian inquiry , let all that be considered which rests to be answered to both the questions proponed before , upon a particular survey whereof , we shall be able to give a more distinct judgment in the case of this difference . only as it is kindness not curiosity that makes men inquire , how their friends do : so where there is true kindness to the people of god , it will kyth in a solicitous inquiry concerning their state in all things . but , as the man asked christ , who then is my neighbour ? so may the church and people of god justly ask , but who is my friend ? she sees so many as the levite , pass by on the other side , who never turn aside , so much as once to ask how she does , and to whom all is as nothing that she suffers . lament . 1. 12 , is it nothing to you all ye that pass by ? &c , let it be remembred then , that the works of god themselves with all their circumstances be duely considered . the 2d thing to be observed in the works of god , is , the author and hand that worketh these works . this the saints have observed in the works of god , psal. 39 , 9. this they will that others may observe , psal. 109 27. this all may , and ought , and shall in the end see psal. 9 , 16. isai 26. 11. who ever be the amanuensis or what ever be the instrument , gods works , as pauls epistles , are all given under his own hand , with this inscription , all these have my hands done . the scripture hath diverse expressions to this purpose , of the finger of god , the hand of god , the arme of the lord , and god himself appearing in his works , intimating the gradual difference of manifestations of a providence , appearing sometimes more darkly , sometimes more clearly in the works and dispensations of god. and yet even the smallest character of providence , if men had on their spectacles , is sufficiently conspicuous and may be discerned that it is the hand writing of the lord , for that it hath a peculiar stampt of divinity that cannot be counterfited . if god creat but a louse in egypt , that is an original whereof the greatest magicians can give no copy : because it is the finger of god exod. 8. 19. and yet many read the epistle without the inscription ; many see the hand work , and not the hand ; the work , and not the worker . not to speak of heathen atheists , of whom some have been darkned with the fancy of a voluble blind fortune : others dammished with the impression of on inflex●●●e inexorable fate : both equally opposed to the ●th of a wisely contrived and freely exercised ●●ovidence . nor to speak of heretical maniche● who attributed all evil events of sin or pain , to ●e daemoniacal influence of a malum principium an dependent unprincipiated principle of evil , in ●ain speech , a devil-god : nor of malicious blas●emous iews , who , albeit that they could not ●ny , that notable works and miracles were ●ought by christ , yet calumniously attributed at , which was the finger of god , to beelzebub ●e prince of devils . i say , not to mention these , ●w many are there in all generations , who have ●gmatically received the true principles of a gene● providence , that , either of neglect , do not , of infirmity and mistake cannot , or of malice ●ill not see , the hand of god in particular events : ●nd therefore we have this frequent conclusion gods dispensations whether of mercy or judg●ent , then shall they know that i am the lord. unbelief of a providence looseth all the pins and ●aketh the whole frame of religion : and the ●●th and actual observation of a providence sixeth that atheisme looseth . upon this pin of an observed providence , the saints do hang many excellent vessels of greater and smaller quantity . ●nd what doth not david build upon this foundation ? the lord reigneth . let us then observe ●rovidence ruling in all dispensations , and in every one of these , let us with old eli , both see , ●d say , it is the lord : and whether dispensations be prosperous or cross , let us remember him th● hath said , i make peace , and i creat evil . on●● let not the observation of providence either slaken our hands in any good duty : this evil i● the lord , wherefore then should i wait any longer 〈◊〉 him , was an ill use of providence . and this is b● like the rest of satans and unbeliev's conclusion nor 2. let it strengthen our hands in any sin● project or practice . it was the devil that 〈◊〉 cast thy self down from the pinacle because he hath ●●ven his angels charge of thee . let us not take providence 3. for approbation of our practice : senacherib who could say that he was not come without the lord against ierusalem . it was a wick●● word in david's enemies to say , god hath fors●●● him , let us persecute and destroy him : but david 〈◊〉 of another spirit , when god delivered saul i● his hand : let not my hand ( saith he ) be upon b● for wickedness proceedeth from the wicked , saith the proverb of the ancients . 4. let dispensations of providence be determining evidences of our state before god : for all things 〈◊〉 alike unto all , and and no man can know either ●● or hatred by all that is before him , eccles. 9 , 1. ●● a great vanity in a wicked man to think the 〈◊〉 of himself for prosperity . and it a great weak●●●● in a saint , to think the worse of himself for affliction and adversity , albeit all these come from the hand of the lord. and yet none are hereup●● allowed to be stoically or stupidly unconcerned 〈◊〉 the vicissitudes of differing dispensations : for ●●cles . 3 , 4. there is a time to weep and a time to 〈◊〉 time to mourn and a time to dance . and chap. 7. 14. the wise god by the wise mans mouth bids us , in ●he day of prosperity be joyful , but in the day of ad●ersity consider . the 3d. thing to be observed in the works of god and his ways to his people , is the properties and attributes of those his works : for as omne ●actum refert suum factorem , every thing made re●embles its maker ; so in the works of god generally , and more specially in his ways and dispensations to his own , we have a lively draught and ●elineation of all the attributes of the blessed worker . here is displayed the soveraignity of god which is exalted equally above limited ●oyality and licentious tyranny : for the kings ●●rength loveth judgment , psal. 99. 4. the soverignity of god flows from his unlimited indend●nt nature , is founded upon his transcendent un●erived right in his creatures , and runs in this method , 1. he is over and before all things : 2. all things are of him : 3. all things are his : and therefore . 4. he may do with his own what he will : ●e is the only potentat , and to him belongs the kingdom , the power and the glory for ever , amen . this ●overaignity of the works of god , or of god in ●is works , is a common pass-key that will open all ●he adyta , the secret passages of the most mysterious reserved works of god , in his most surprizing ●ispensations to his people , and gives the only answer to questions about many of his dispensations otherways unanswerable : instance these few . question . why hath the lord elected one to salvation , and appointed another to damnation and that , it may be , of two brethren , as iaca● and easu twins born , where all things are equal in the object ? answer . because the potter hath power over the clay to make of the same lump one vessel to honour and another to dishonour , rom. 9. 21. question 2 : why , i● pursuance of the design and accomplishment of the work of our salvation , did the lord bruise his own son and put him to grief ? it pleased the lord isai 53. 10. question 3. why doth the lord shew mercy to one , and harden another ? answer . so he ●● rom , 9. 18. question 4. why to all those that an● really in a state of grace , doth the lord dispens● grace so differently in time , measure , method manner and other circumstances ? answer , th●● is as the spirit of god will 1 cor. 12 , 11. question 5. why doth the lord distribute an equal reward of glory to those whose works and service i● very unequal in the world ? answer . because it is lawful for the lord to do what he will with ●● own . math. 20. 15. question 6. why doth the lord vouchafe grace to those most ordinaril● who naturally ly at the greatest disadvantages , ● that the poor , the fools , babes , yea the most desperat forlorn sinners , publicans and harlots , a● called and do receive the mysteries of the kingdom of heaven and enter thereinto , whilst th● wise , the mighty , the righteous , civil , well natured and well bred pharisees are passed by ? wh● should all this be ? answer . even so father for so seemed good in thy sight . math. 11. 26 , question 7. why doth the lord choose one people , and ●ation to make them his people , bring them with 〈◊〉 the bond of his covenant , and give them a free ●●spensation of his ordinances , whilst he doth not to others , and loves them that are of themselves , may be , the least lovely ? answer the lord loves and chooses , because he loves and chooses ●eut . 7. compare the 7 , and 8. verses . question 8. ●●w comes it that the lord surprises his saints any times with such unexpected kindness and ●ercies , as distress their wits and dash their mo●sty so , that they are equally ashamed and ignorant of that kindness , wherewith they are so loaded ●d weighted without wearying , that they are ●terly at a loss to express , let be to requite it ? hence is all this , i say ? answer . because gods way with his people , is not the manner of man : and what can david say more to it ? 2 samuel 19 , 20. question 9 , but how is it that the lord withdrawes his comfortable presence many times ●om his people , when they are most earnest to keep ●m , and solicitous to entertain him ? answer . ●hat is as he pleases , cant. 2 , 7. it becomes us well to ●ait his dyets , and it as well becomes him to be ●aster of his own dyets . question 10. why is it ●at the lord gives many of his finest and most ●oly saints , such a sad inward life of desertions , ●ears , tentations , that are able to distract even a ●ise heman from his youth ? and to make them ●iferenters also of such exercises ? answer , i find ●is question made by heman psal. 88 , 14. but i ●nd no answer to it . and it may be , the lord would have said it is ill speired . the just answer to this and such like questions is , job . 33. 13. g●● gives not account of any of his matters . question 11. ● dispensations how is it that either all things f● alike to all ; or if there be any odds of lots , the worst falls to the saints in this life ? and that som● times men that are singulary holy are strangely afflicted ? as iob. answer . job 9 , 22 , 23. this ●● one thing , therefore , i said it : he destroyeth th● perfect and the wicked , if the scourge slay suddainly , he will laugh at the tryal of the innocen● o soveraignity becoming him only who doth ● heaven and earth whatsoever he pleaseth ! th● next property and attribute of god observable i● his works , is wisdom : and this sweetly influence the former : for albeit god always will not , yet always he well can , give a good account of his ma●ters : known unto god are all his works , from the beginning , act 1● . 18. yea the lord som● times manifests the wisdom of his works evidentl● and eminently , to his peoples admiration rath●● than satisfaction , and lets them see more wisdom in his dispensations than they can fathom : o th● depth ! rom. 11. 33. i dare not cast my self into the depth of this wisdom of god in his dispensations , lest i be not able in haste to recover my self only let us mind that what we know not now ●● god 's mind in his dispensations , it may be w● shall know afterwards to our great satisfaction we should likewise observe in the works of god power , holiness , justice , goodness ( whereo● more in the sequel of our discourse ) and particularly we would observe the truth , for which the psalmist so much commends the judgements and ●nd works of god : we should observe , how every work of god verifies some word of his book , and ●ow all fulfills the whole . we find it frequent in the mouth of christ and his apostles , and sure it was first in their eyes : thus and thus it was done that the scriptures might be fulfilled . the works of god are an enlarged commentary of ● daily new edition upon the word of god. and be sure , this shall not be an orleans gloss that will overturn the text ; nor will the only wise god so far forget himself , in the least to counter work his word . and if thus we observe the correspondency of gods works with his word , our song shall be : as we have heard , so have we seen in the ● city of our god. and that according to his name so is his praise to all the ends of the earth . psal. 48 , 8 , 10. only let us be sure to have the word on our side , if ever we would expect good of the works of god : for if gods word be for us , himself is on our side ; & if god be for us , who shall be against us ? who is the man , what is the thing ? neither death nor life &c. the fourth thing to be observed in the works of god is the voice of them . gods words have a hand , and are active working words : his works have a tongue , and are speaking works : his words may be seen . ier ; 2. 13. o generation see ye the word of the lord : and his works may be heard , mica . 6. 9. the lords voice cryeth to the city , and the man of wisdom shall see the thy name , hear ye the rod and him that hath appointed it . there is both a visible voice and name , and an audible rod. men have no ears for gods word or if they hear it , they dally with it , and make i● but what they please , darkening it with the du● of their carnal self-pleasing glosses : but god hath another voice , the heavy voice of a bloody lashing rod : that voice will cause men hear , and i● speaks so distinctly that it will make the meaning of a despised word so plain , that it shall be even visible what god would say to such hearers . as the apostle sayes . 1 cor , 24 , 10. there are so many kinds of voices in the world , and every voice hath its own signification : so the several works o● god have their several signifying voices to the sons of men. some works of god have a voice o● instruction : some have a voice of lamentation : jesus once weept over the city ierusalem with the proper voice of his body : jesus often weeps over cities , churches , provinces and kingdoms with the metaphoricall voice of his dispensations : some works of god have a voice of gladness and singing psal. 9. 4. thou lord hast made me glad through they work some have a voice of victory and triumph and dividing the spoile ; i will triumph in the works of thy hands ibidem , in that same verse : miriam sang exod. 15 , 1. the lord hath triumphed gloriously ; and psal. 47. the lord is gone up with a shout , the lord with the sound of a trumpet sing praises to god , sing praises , sing praises to our god , sing praises . some works of god have the voice of a lyon roaring , some of a thunder cracking , some of waters rushing : some works of god have a still whispering voice , some have ● clear speaking voice , some have a loud crying voice . the still voice whispers in the conscience , the plain clear voice speaks in the word , and the loud voice cryes in the rod : the lords voice cryes to the city , hear ye the rod and who hath appointed it . now they hear and observe the voice of god's works that make the true use of every dispensation that it requires , that lament when the lord mournes , that dance when he pipes , that tremble when he roares , that hearken when he teaches , that answer when he calls : and thus every godly soul is an eccho to the voice of god : the spirit says come , and the bride says come : the lord says return , and the sinner says , behod we come : he says , seek ye my face , and the soul says , thy face will i seek o lord. but as christ says , it is only he that hath an ear who will hear , and ( as the prophet micah says ) it is only the man of wisdom that will see gods name and hear the rod. and i take him to have a bad ear , and little skill in discerning voices , that cannot give the tune of god's present dispensations to his people in these nations . but it will appertain to the answer of the next question , to give the particular notes of this tune , and to hold forth the proper uses of present dispensations to the church and saints of god. the 2d question proponed was , how are we to observe the works and dispensations of god ? to the question i answer , that we are to observe the dispensations of god. 1. with selfdenyal and humble diffidence of our own wisdom and understanding . there is 1. so much of mystery in th● dispensations of god. verily thou art a good that h●est thy self o god the saviour of israel , isai 42 , 15 and 2dly so many even good observers , godly men , have verily mistaken so far in their apprehensions of divine dispensations , ( witness job and his freinds who darkned counsel by words without knowledge ? iob 38. 2. and 42 , 3. whereupon the lord poses ●ob in the former place , and which he freely confesses in the latter ) that it is needful in this point , if in any , to hearken to instruction prov 3 , 5 , 7. lean not to thine own understanding : be no wise in thine own eyes . humble david though wise david , who for his discerning was as an angel ●● god 2 sam , 14. 17. would not exercise himself ●● matter too high for him , psal , 131 1. whereof the dispensations of god are a high part , which h● acknowledges to be too hard for him to understand psal. 73. 16. and his son solomon whose wisdom is so renowned , taxes all rash and unadvised inquiry into the works of god eccles. 7 , 10. there is no safe nor true discovery of the works of god but through the prospect of his word psa● 73. 17. we must ●o to the sanctuary with gods works the word will let us see , that wicked men are se● upon slippery places , even when they seem to stand surest , psal. 73. 18. and when their roots are wrapped about the earth , and they see the place o● stones , while they lean upon their house and holy it fast , while they are in their greenness , they are cut down , and as the rush they wither before any other herb . iob. 8. 11. and foreward . yea whilst the saints look not upon their own state and gods dispensations to them , according to the word , they are ready to mistake right far . i said in my prosperity , my mountain stands strong and i shall never be moved : thou didst hide thy face and i was troubled . and upon the other hand , when i said , my foot slippeth , thy mercy , lord , it held me up : wherefore let us ay be ready to hearken to better information , in our apprehensions of divine dispensations and particular events , remembring that all men are lyars . but for the general issue of things , we may be well assured without all fear of mistake , that it shall be well with the righteous , and ill with the wicked : for this is the sure word of prophesie isai 3. 10. 11. yea not only shall it be well with the righteous in the end , but every thing how cross soever in the way shall conduce and concurr to work his wellfare : and this is a truth that shall never fail , and wherein there is no fear of mistake , rom. 8. 28. and the scripture abounds with noble instances of this truth . but by the contrary , all things how prosperous soever that fall to the wicked in his way , shall in the end redound to his woe , and turn to his greater misery : of this likewise there are in scripture instances not a few . learn we then to observe dispensations of particular events with humility and submission to a better judgment . 2dly we must observe the works of god with patience , if we would know the lords going forth we must follow on to know hosea 6. 3. in our observation of dispensations we must not conclude at a view nor upon their first appearance . there is i , so much of surprisal in many dispensations , that often they escape our first thoughts : verily , says jacob , god was in this place , and i knew it not genes . 28 , 16. when the lord brought back the captivity of zion , sayes the church , we were as men that dreame psal. 116 , 1 , when the angel delivered peter , he wist not whether that it was true that was done ; but thought he saw a vision act. 12 , 9. there is 2 , oft times much error in our first thoughts of things that needs to be corrected by second thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , second thoughts are the wiser . i say ( ays david ) i am cut off from thine eyes ; but i said it over soon , i said it in my haste , i took no leasure throughly to consider the matter : and therefore i will look again toward thy holy temple , i looked , but i must look again ; i said , but i must say again . the scriptures gives many instances , of the saints mistaks and errors in the first thoughts of gods dispensations : and in these pat●untur aliquid humani , they are but like men . somtimes again 3 , the lord goes thorow in his dispensations by a method of contraries : he brings his people into the dark , before he cause light shine out of darkness ; he brings them ( as the text says ) into the driery wilderness , and there he comforts them ; he wounds before he heal ; he kills before he make alive ; he casts down before he raise up . and therefore there is need of patience to observe the whole course of dispensations and their connexion : for if we look upon them by parts , we will readily mistake in our observation . i find likwise 4. in many dispensations a reserve , the lord keeping up his mind , as it were to bait and allure his people to observe : verily thou art a god that hidest thy self o god the saviour of israel , isai 45. 14. o lord we cannot see what thou wouldst be at : what i do thou knowest not now ( sayes christ ) but thou shalt know afterwards . like a man if he see his hearers slack their attention to a serious discourse , he breaks off and pauses a little , to reduce them to a serious attention : so does god in his works to gain us to a diligent observation . threfore in our observation of dispensations , we would be like abraham's godly servant genes . 24 , 21. he held his peace , to wit whether the lord had made his journey prosperous or not . moreover 5. in some dispensations the lord uses a holy simulation , and makes as if he would do that which he hath no mind to do . sometimes he makes to take leave of his people before he tell his erand , let me go says he to jacob , when iacob was but yet beginning to know that it was he , and ere ever there was a word of the blessing , which he came to leave with iacob for his encouragement in his encounter with his brother . and christ made as if he would have passed by his disciples at sea : and the like semblance he made luke 24 , 28. now if we can have the patience to observe , we will sometimes see the issue of dispensations other than it appeared . and for patient observation of dispensations 1. respice finem a good advice , behold the end . psal. 37 , 37. it is the end that we are bidden mark and behold , a● i said above . we must not conclude of dispensations neither by appearances nor parts : we must wait till we see every part do its part : for all works together rom. 8. 28. and 2 , respice usque finem , behold or observe to the end , is an other direction necessary to the practice of the former : whose would see the end must behold with patience to the end . daniel 12 , 8. enquires concerning the end of things , and he observes till the time of the end , he looks thorow all interveening times of the accomplishment of these events manifested to him ; so albeit none of us hath a prophetical spirit to lead us thorow future times , yet the faith and patience of saints teaches us to wait all our appointed time . in our patient observation of dispensations we must be like the prophet isai 21 , 8. where he saith i stand continually upon the watch tower in the day , and i am set in my ward whole nights . my soul waits for the lord sayes david . more than the watch waits for the morning psal. 130. 6. i say more than they that wait for the morning , and by such patient observation he had seen many a foul night have a fair morning : sorrow may be at night , but joy comes in the morning . psal 30 , 5. 3dly we should observe the lords dispensations with search and secrutiny psal. 77. 6. my spirit made diligent search . 1. we should search the lord's affection in dispensations , and whether they be in mercy or in wrath : many get their will and asking in wrath psal. 78. 30. 31. some are rebuked and chastened , but not in wrath nor displeasure as david prayes for himself psal. 6 , 1. therefore the question would be ier. 14. 19. hast thou rejected ●udah ? hath they soul loathed zion ? 2dly we would search the reasons and procuring causes of sad dispensations iob 10 , 2. shew me wherefore thou con●endest with me ? 3dly we would search and inquire ●nent the event of dispensations , wilt thou not revive us again that thy people may rejoice in thee ? psal. 85. 6. we are allowed likwise 4thy to search and enquire anent the continuance of dispensations : to this purpose we read in scripture many a how long lord ? in sad dispensations likwise 5ly we should search for solid grounds of comfort , and for this we should remember bygone times , and remember the kindness we have tasted of in them , psal. 89. 49. lord where are thy former loving kindnesses psal , 77. 10. i will remember the years of the right hand of the most high . but in the observation of dispensations our search would be , 6ly chiefly about our duty : our main question would be , lord what wilt thou have me to do . act 9 , 6. and our great petition with david must be , lead me o lord in they righteousnes because of mine enemies , make thy way straight before my face , psal. 5. 8. teach me thy way , o lord , and i will walk in thy truth : unite my heart to fear thy name psal. 86. 11. 4. we should observe the dispensations of god with regard , the challenge is isai 5. 12 , that they regard not the work of the lord. this regard is a due judgment and estimation of the works of god with reverence becoming the majesty , worth and excellency of the worker , and the works , and that leaves an impression of piety and religion upon the heart of the observer : according to that pathetick exclamation rev. 15 , 4. who shall not not fear thee , o lord , and glorify they name ? for thou art holy : for all nations shall come and worship before thee : for thy judgments are made manifest . due observation of the works of god is a great curb to atheisme and prophanity : and atheisme and prophanity are as great enemies to due observation of divine dispensations . put men in fear o lord that they may seek thy name . 5ly we should observe the lord dispensations with affection : lament . 3 51. mine eye affecteth mine heart : the prophet's observation of dispensations made him cry , my bowels , my bowels , my heart is pained within me ! jer. 4. 19. i reckon him a savage person , and one that hath vicera fera & triplex circa pectus robur , the bowels of a tygar or bear , and that his heart is brass , oak , or stones , who is not affected with the dispensations of our times ; who grieves not for the afflictions of joseph amos6 . 6. and who cryes not alas for the day , for none is like it . it is the day of jacob's trouble . jer. 30. 7. 6. we should observe the lords works with memory : in our observations of things present , we should reflect upon these that are past in former times . i remember the days of old psal. 153. 5. and likwise we would lay up in memory our present observations for the time to come psal. 48. 12 , 13. mark ye well that ye may tell it to the generation following . we have both joined together psal , 78 , 3 , 4. that which we have heard and known and our fathers have told us , we will not hide from their children , ●hewing to the generations to come the praises of the lord , and his strength , and his wonderfull works that he hath ●one . the psalmist says psal. 111. 4. the lord hath made his wonderful works to be remembred . o! then ●t not the memory of the lords works go down ●n our days . let us comfort our selves with what ●s remembred : and let us transmit the memory of the lords works to succeeding generations , that they may share of the same comforts . and i believe the people of god in this time have much to ●o with their memory : we hear not what we were wont to hear , nor see what we were wont to see : we are now left to gather up the fragments of former enjoyments by the hand of a sanctified memory . one says , o , i shall still think well of christ ! he shall be to me as the apple tree alongst the trees of the wood : for the day was then i sat down under his shaddow , and his fruit ●as sweet to my taste . cant. 2. 3. another says o ●ut i love the house of god well ! and o when shall i come and appear there before god! for the ●ay was when i saw the lords glory and his power in ●● sanctuary . psal. 63 , 2. and o when shall i see ●e like again ? o how shall that be ? then make ●e of thy memory , and remember that david ●●m the wilderness returned and dwelt in the ●use of the lord all the days of his life . remember likewise isai 64. 3. that god did for his people terrible things which they looked not for , ●he came down and the mountains flowed down at his presence ; and this they build their hope upon in their present case . conclude thou then with david 2 sam. 15 25. that if thou hast found favour in the eyes of the lord : he will bring thee again , and shew the both his ark and his habitation ! this scripture hath long lodged in my thoughts , and while min● own heart , like sarah behind the tent door laught and says , shall these things be ? in reproach ●● scornful unbelief , i thus both use and please to reason . those who find favour in the eyes of the lord he will bring them again , and shew them both his ark and his habitation : to wit the sanctuary but the many wandering saints and out-cast ministers and people of these nations find favour in the eyes of the lord : therefore they shall be brought back to see the ark of the lord and his habitation . let unbelief answer the first proposition : le● even their enemies answer the second , and the●● who shall deny the conclusion ? 7. we would observe the works of god and his dispensations with use : the useful observe is the good observer of divine dispensations , an● this is that which before , in scripture phrase w●● called a harkening to the lords voice in his dispensations , and a discerning of their tune . there no work of god , but it hath a voice , and it hath a use ; and the works of god are of so universal ●● that hardly is their any truth in the word of god but we are taught it by some work of god. it ●t pertinent , nor take i pleasure here to enlarge general , of the proper uses of the several ●orks of god ; but having above supposed , as ●e truth is , that to any who hath an ear to discern ; the voice of present dispensations to the ●hurch in these nations is beyond all dispute a ●urnful one . i shall therefore shortly hint at the ●oper uses of such mournful dispensations : and shall direct them all from the third chapter of the lmentations . the first use of present dispensations is , for lamentation . verses 48 , 49 , 51. mine eye , ●ine eye , mine eye ! mine eye runneth down with ●vers of waters . mine eye trickleth down and ●●seth not , without any intermission : mine eye affect●● mine heart . o call all that are skilful to mourn , and let them raise up a lamentation . but ●hough neither our eyes weep nor our voice la●ent , yet even our condition it self doth weep and mourn to god. jer. 12. 10 , 11. many pastors have destroyed my vtneyard , they have troden my portion un●●r foot ; they have made my pleasant portion a desolate wilderness , they have made it desolate , and being deso●●e , it mourneth unto me , the whole land is made de●●ate , and no man layeth it to heart . come then and ●●t up a lamentation together all that are sorrowful for the solemn assemblies . lament smitten ●epherds , lament scattered flocks , lament hungry and thristy souls , lament desolate congregations , lament poor doubting disconsolate christians , lament closed churches , lament empty ●●ulpits , lament silent sabbaths , turn your joy into mourning , o our blessed communion-time lament cities , lament burrows , lament ye d● villages , and my soul shall mourn in secret places , cause the lords flock is carryed away . jer. 13. 17. say ! it is a lamentation , and shall be for a lamentation . we never saw the like since popish ●●terdictions , so many glorious lights obscured these nations . and if an enemy had done th● then might we have born it ; if pope , if turk , pagan : but thou o — a friend , a protestant , prince of the covenant ! what thing shall i ta●● to witness for this ? but because the apostle bids us mourn as those th● have hope . the 2d use of present dispensations sh● be to hope , verse 21. this i recal to my m●● therefore have i hope . verse 24. in him will i hope verse 26. it is good that a man should both hop● and quietly wait for the salvation of the lord isai 8. 17. i will wait upon the lord that hides his face from the house of jacob , and i will loo● for him . it is wonderful to see , how contrar● conclusions faith and unbelief will draw from the same premisses . the lord is wroth and hides h●● face , then say believing isai and jeremy we wi●● hope in him and wait for him ; yea but set unbelieving joram to it , and he will tell you shortly why should i wait any longer for him 2 kings 〈◊〉 32. and if he must know why ; jeremy ( lament 3. 26. ) can tell him , it is good : and if he ask what good is in it ? isai will tell him more particularly chap. 30. 18. the lord is a god of iudgment , 〈◊〉 blessed are all they that wait for him psal. 52 , 9. will wait on thy name , for it is good before thy saints : ●here we see it is the judgment of all the saints , ●at it is still good to wait on god. o then let us ●ait on him that hideth his face from the house 〈◊〉 jacob ; for surely there is hope . but where is ●ur hope ? our hope is in god that saveth the up●●ght : he is the hope of israel , and the saviour there●● in time of trouble jer. 14 , 8. so long as he is god , 〈◊〉 long is their hope : and to say there were no hope , were to say there were no god , and they ●ob god of his glory and title who fail in their hope . the 3d use of present dispensations is submission . verses 27 , 28 , 29 , 30. it is good for a man that he bear the yoke in his youth : he sitteth alone and keepeth silence : because he hath born it upon him : he puteth his mouth in the dust , if so be there may be hope , he gives his cheeks to him that smiteth him , he is filled with reproach , and verse 39. wherefore doth a living man complain , a man for the punishment of his sins ? what ever be the lords dispensations , is our part to submit . and because submission 〈◊〉 gods dispensations is a hard duty to our rebellious corrupt hearts , i find the lamenting prophet tacitly insisting to perswade submission upon ●hese grounds . 1. from the mitigation of dispensations : the lord punishes not as we deserve : ●●e are living men and are not consumed , and that ●his mercy renewed every morning . and indeed that is less than hell to a sinner , is mercy un●●served verse 22 , 23 , 2dly from the good that may be expected of the saddest dispensations verse 27. it is good that a man bear the yoke in h● youth : there is no lot so ill , but a well exercise soul can make good of it . 3dly from the hope ● an out-gate in the issue . verses 31. 32. the lord will not cast off for ever , but though he can grief , yet will he have compassion according ● the multitude of his mercies . 4. from the lords unwillingness to afflict . verse 33. for he doth not afflict willingly nor grieve the children of men . 5. from the lords soveraignity verse 37 , 38 out of the mouth of the most high proceedeth not evil and good ? 6. from mens deserving justly the saddest things . verse 39. wherfore doth a man complain for the punishment● his sins ? and verses 35. 36. the lord approv● no unjust dealing . but true submission is not stupid , idle , heartless thing : and if we suffer o● hearts wholly to be idle , they will not fail , like unemployed souldiers , to mutin , and so find themselves both unhappy and unlawful worl● therefore they must be diverted to that which good . take we then the 4th use of present dispensations to imploy our hearts with all , and that is se●● examination . verse 40. let us search and try o● ways ; a pertinent and very necessary work for su●● a time . amongst the many things we get leisu●● now to think on , let this be minded as none the least : as the ●yning pot for silver and the furnace for gold ; so is affliction to a sinner , a discovering and purging thing . affliction ( as i not before ) will cause men hear on the deafest side of their head , it will open their ears to discipline , it will cause them see things that before they would not see . let us then set in earnest to the work of ●elf-examination while we have the advantage of ●uch a help . the 5th use of present dispensations is repentance in that same 40 verse and let us turn again to the lord , what ever by self-examination is discovered to be amiss , ( as hardly any man shall search himself faithfully but many such things will be ●ound with him ) let all that be amended : for if ●ur scum be only discovered and go not out from ●s , we shall be in hazard to be consumed in the furnace . repentance well becomes a sinner at any ●ime ; but especially when god with rebukes is ●hastising man for iniquity , and persuing sin with ● rod : and gods hand will fiul be stretched out , nor will his anger turn away , till the people turn to him that ●nites them , isai 9 , 12 , 13. if we would freely turn to the lord from all iniquity , we needed neither fear the wrath of men , nor be beholden to their kindness , the lord should then command deliverances for iacob , as it is said psal. 44 4. and should cause the best of them be glad to go his erands and serve at his commands , but our iniquities turn away and with hold good things from us ier. 5. 25. o if once that sweet word were going thorow the land , hosea 6. 1. every one sending it to his neighbour and saying , come and let us return unto the lord. the 6th use of present dispensations is much prayer , verse 41. let us lift up our heart with our hands to god in the heavens , and if the people of god set once to prayer in good earnest , it will be high time for their enemies to fear a mischief ; for sure the cloud of the saints prayers will break in a tempest upon their fatal heads . the three last verses of the chapter are dreadful to them . render unto them a recompence o lord , according to the work of their hands : give them sorrow of heart ; thy curse unto them : persecute and destroy them in anger from under the heavens of the lord. and if the destitute people of god were mighty in prayer , wrestling with god , weeping and making supplication to the angel as iacob did , i could tell the church of god good news , that then the lord would build up zion , and would appear in his glory , and tha● he would regard the prayer of the destitute ; and no● despise their prayer psal. 102 16 , 17. for the lord is even waiting his peoples call , isai 30. 18. 19 the lord waiteth to be gracious , he will be very gracious to thee , at the voice of thy cry when he shall hear it , he will answer thee . and what will he give us ? he will give us our removed teachers with the fulness of the blessing of the gospel , in a plentiful and powerful dispensation of the word isai 30. 20 , 21. o then let all that love ierusalem pray , and let us wrestle together by prayer , and each pray with another , and for another , and to anothers hand , and let us all join hands , and see who can give the kindest lift and go nearest to raise up the tabernacle of david that is fallen , that we bear not the shame , that this breach is under our hand . now all these uses of afflicting dispensations , are as pertinent to the cases of particular persons , whose heart knows its own grief , and who know every one the plague of their own heart . and by all the rest prayer by the holy ghost is prescribed , as a chief ingredient in all the cures of an afflicted case jam. 5 , 13. is any man afflicted let him pray . prayer hath its famous witnesses in the scriptures , of the great things that it hath done ; neither wants it its witnesses in the breasts all the saints . one word of sincere prayer will cause devils , and men , and lusts , and fears , and cares all run , and will burst the strongest bands . one word of sincere prayer from the end of the earth , will at a call bring god to the soul , and with him light , joy , peace , inlargment and soul-solace . but if any be so obstinate , as the jews were in the case of the blind man , that they will not believe famous well qualified witnesses , who know what they speak , and speak that which they have seen ; i say but of prayer to them , as the blind mans parents said to those of him john 9 , 21 , ask him , he shall speak for himself . try but prayer in earnest , and i have no fear to be found a false witness : for its own works shall praise it self best , and then i shall be thought to have spoken within bounds . and thus i have answered the questions proponed for instruction in the observation of divine dispensations : all which may serve ( as i said ) to state a clear difference betwixt athenian curiosity and a christian inquiry into the works of god and his ways towards his people . having already prosecuted the doctrine in a way ( as i hope ) not unuseful , there remains the less to be said to it by way of use distinctly , in the usual way . only be it remembered that we observe the lords dispensations in manner aforesaid : and for incouragment take but one place psal. 107. 42 , 43. the righteous shall see it , and rejoyce and all iniquity shall stop her mouth . whoso is wise and will observe these things , even they shall understand the loving kindness of the lord. and so much for the first thing in the text , the note of observation behold . i will bring her into the wilderness . the second thing in the words is , the intimation of the churches condition . i will bring her into the wilderness , and hence the doctrine is , that these to whom the lord minds good , may expect to come to the possession of intended blessedness by the way of a wilderness , behold says the lord i will allure her , and speak comfortably unto her : there is my design upon her , and these are my thoughts of good concerning her , but first i will bring her into the wilderness . in the prosecution of this doctrine , three things are to be considered . 1. what is this wilderness ? 2. wherefore doth the lord bring his people into the wilderness ? 3. what use we are to make of this intimation of such a condition ? 1 , first then , what is the wilderness ? i answer 1. in general , it is a figurative expression of an afflicted condition , i will bring her into the wilderness ; that is , i will erercise her with such afflictions as men are wont to meet with in a wilderness . and therefore 2dly i find a wilderness condition importing these things particularly . 1. it imperteth a condition of want and scarcety both of temporal and spiritual things heb. 1. 37. those of whom the world was not worthy were destitute of all things : 2 cor. 6. 10. the apostles that made many rich , were themselves as poor : and they that possessed all things were as having nothing . psal. 107 4 , 5. they that wander in a wilderness are hungry and thristy ; and their soul fainteth in them . david psal. 63. 1. says my soul thristeth for thee , my flesh longeth for thee , in a dry and thusty land where no water is : he had no doubt his own temporal wants , and those great enough , but his greatest want was of the waters of the sanctuary , as is clear from the 2d verse , to see thy power and thy glory so as i have seen thee in the sanctuary : and the same was his condition in the 42. and 43. psalmes , and this is the supposed condition of all the people of god. isai. 41. 17. they are poor and needy , seeking water and there is none , and their tongue faileth for thrist . the want of water which is a most common thing , denoteth the extremity of scarcety and want . and this is the first thing in a wilderness-condition . the many hungry bellys , and no fewer hungry souls in these times which are crying , my leanness , my leanness , do plainly say , that we are entred more nor a days journey into the wilderness . the 2d thing imported in a wilderness-condition is desolation and barrenness , psal. 63. 1. and psal. 107. 33. a wilderness is a dry land , a thristy land where no water is . jer. 9 , 12. it is burnt up like a wilderness , and likwise a wilderness is a desolate place : there no foot of man doth come ; there the cities are made heaps ; there nettles grow upon the ruines of glorious temples . this desolation and barrenness is the cause of scarcety and want in a wilderness . and this likwise we have felt in our wilderness ; we want , but we know not where to get it : the wells are stopped , good occasions for our souls are removed , our teachers are removed into corners , the songs of our temples are become howlings . we may sing the 8 verse of the 46. psalme with a sad note , come behold the works of the lord , what desolations he hath made in the earth : and where desolations end , there beginneth barrenness and dry breasts . as in one place we have the wells of water and the streams from lebanon stopped , in the next place we come to , we find clouds without rain , and pits without water , trees whose fruit is withered , and without fruit , epistle of iude 12 verse , men who either never had any thing , or elss have lost what once they promised . as if christ ( o sad ! ) had come by and said , henceforth never fruit grow upon you ; if we were thristy beside the water , or hungry beside food , or sick beside the physician , or sorrowful beside a comforter , or in darkness beside light , we might the better bear it : but that it is other ways shews we are indeed in the wilderness . 3dly the wilderness importeth a solitary condition of separation from comfortable , sweet and useful society : david felt this in the wilderness psal. 42. 4. when he remembred that he had gone to the house of god with the multitude , with the voice of joy and praise , with the multitude that kept holy day : and for that his soul was poured out in him : heman felt this in his wilderness psal. 88. 18. lover and friend hast thou put far from me , and mine acquaintance into darkness , : the afflicted , overwhelmed composer of the 102 , psalm felt this likwise in his wilderness , 6 , and 7 , verses . i am like a pelican in the wilderness , and like on owl of the desart . i watch and am as a sparrow alone upon the house top . isai 35 , 1. the wilderness is a solitary place . good company and sweet comfortable useful society hath this to prove it a choice mercy , that ( as the rest of that nature ) it is never well known nor prized by us , till we are denyed it , and deprived of it . and now ( with pharoahs butler gen. 41. 9. ) i remember my faults this day ; and i fear i have too many fellows in the fault , who either neglect disdainfully , or els abuse good company to the increase of vanity . now begin i to understand more of that text eccl. 4. 9 , 10 , 11 , 12. and what a woe is it to him that is alone , and yet i doubt not but the kindness of the lord is shewn to many , even in separating and scattering them one from another : and to confirm me in this judgment , i remember the opinion of some who have been in account for skill in things of that nature : and thus they have thought , that when a family or bairn-time incline to a consumption ( which being a disease hereditary runs much in a blood ) in that case it is good that they part company , and live at a distance one from another , for that the disease is strengthned by their social conversation . i apply , that the evil and hazard of the company of those that are tenderly beloved children of god , may move him even in kindness to send them apart : but they will find it a kindness not so comfortable as needful . as i could like to be hungry beside good meat , or weary beside good lodging : so i would choose to be solitary beside good company , that is , so to enjoy my self by my self , as that i might likwise enjoy the help of christian company at will with conveniency . and as i am sure that god was never the instituter of the monks order ; so , sure i am , none can choose to shun good company , but such as would choose their own affliction , and forsake their own mercy . only i must here mind that good people are not always good company : but a good man or woman are only then good company , when they shew their goodness in company , so that they may do good to the company : and therefore , though it may seem a paradox , yet it is too true ; that we cannot always say we have been in good company , when we have been in the company of good men. let good people keep fellowship and company ; let the evils and vanities of good people be discharged the company , let good people do good in company , and so good people shall be good company . but as often as we miss good company , let it mind us that we are in the wilderness , and be it here added ( because i love not to multiply ) that it is no small part of the saints wilderness to be vexed and intested with evil company . the scripture descrives a wilderness to be the place of owls , ostriches , wolves , lyons , serpents , satyres , devils , dragons and all evil beasts and doleful creatures : and as it is said of christ literally , mark , 1 , 13. that in the wilderness he was with the wild beasts , so christians are mystically neighboured with the like in their wilderness : their righteous souls are vexed with hearing and seeing daily their doleful and detestable practises , besides their persecutions whereof it follows to speak , particularly . 4. the wilderness importeth a wandering and unsetled condition , psal. 107. 4. they wandered in the wilderness in a solitary way , they found no city to dwell in , heb. 11. 37 , 38. those of whom the world was not worthy wandered about in desarts , and in mountains , and in dens and caves of the earth . we read in the history of scripture , how israel wandered , and how many seats they changed in the wilderness of egypt fourty years , we read of the patriarchs psal. 105 , 13. how as strangers in the land of promise they went from one nation to another , from one kingdome to another people . we read , in the 1 sam. of david's wandering from one wilderness to another , and amongst the rocks of the wilde goats which he ●esents with tears , psal. 56. 8. thou tellest my wanderings , sayes he , put thou my tears into thy bottle , are they not in thy book ? and this is even the wilderness-condition of the saints and servants of god this day in these nations . how many driven from station and relations , and put to seek lodging amongst strangers ? what strange unsettlings are there among us ? by outing , confinement , banishment , denouncing fugitive ; and all these by laws and acts so contrived , as if they meant only to grant the lords servants ieremys deploring wish ier. 9 , 2. o that i had in the wilderness a lodging-place of waysaring men , that i might leave my people and go from them . and all these are beside all the particular wanderings of the lords scattered flocks whose condition we may see ezek , 34. 6. and throughout : my sheep wandered through all the mountains and upon every high hill , yea my flock was scattered upon all the face of the earth and none did search nor seek after them . 5. the wilderness importeth a condition of tentations , matth. 4 , 1. christ was led into the wilderness to be tempted psal. 95 , 8. 9. israels time in the wilderness , is called the day of tentation . i know it is there meant activly of these tentations ; as is clear from the 9th verse , your fathers tempted me , proved me , and saw my works . ●ut when i look back upon moses , who himself ●as with the church in the wilderness , and well ●ew their case , i find him reckoning it a time ● passive tentations also , such i mean wherewith ●●ey were tryed and tempted deut. 8. 2. and thou shalt remember all the way , which the lord thy god led thee these fourty years in the wilderness to humble thee , and to prove thee , to know what was in thine heart , whether thou wouldst keep his commandments or not . it is ●ar 1. from jam. 1 , 15. that god tempteth no ●n . 2. it is a great question whether satan ●●th a hand by tentation in every sin of man. ●t 3dly i judge , that satan hath not such a hand every sin as some are ready to say and think . ●he devil is not so ill , we say , as he is called , nor ● ugly as he is painted : many men father those ●s upon the devil , that have their own hearts ●th for father and mother : and many sin with●●t a tentation ab extra , or from without . yet the 4th place , it is manifest from iam. 1 , 14. 15. at a man is tempted at least by his own lust , as often the sins . and thus there is no sin without some ●nd of tentation , either from another or from the ●ner himself : and where there is much sin and ●ovocation , ( as was amongst the israelites in the ●ilderness ) there is much tentation . let the ●ords people then expect to find their wilderness place of temptation . and are not tentations ●awed thick in the way of gods people in these ●es ? is there not a ne●t spread upon mount tabor ? may we not say with the psalmist , p● 142. 3. in the way wherein i walked have they la●● snare for me ? is not the cass now , you must either do thus or thus as men ( who because they have ●● conscience of their own , therefore care not ● yours ) shall please to command , or els do other wa● upon your perill ? and when things might therways be better ordered and established , a● not laws and acts contrived so as occasions 〈◊〉 be sought against those , against whom , like da● chap. 6 , 5. there can be found no occasion , except the matters of their god. is not this the hou● temptation ? rev. 3. 10. but when enemies h● given over , and done their worst , in come 〈◊〉 friends ( who as peter to christ matth. 16. 23 ) 〈◊〉 a temptation to us , o , say they , look to your self , and play not the fool. and when all the prevail not yet , in comes carnal , worldly , 〈◊〉 believing , grudging and disquieting though● from our own hearts , and these , as in a refer guard , give the last and most dangerous assault , ● specially if the force of our spirits be any w● daunted or disordered by the foresaid attempt and therefore james . 1. 14. ( looking over t● former as it were ) tells us that then a man is tem●ed , when he is led away of his own lust and enti●e and then it is high time to look to our selves , wh● our enemies are those of our own house . ma● have born the force of outward attempts who h● much ado to sustain the impetuous assaults of th● own disquieted and disquieting hearts . psal. 42 , and 43 , 5. why art thou cast down o my se●● and why art thou disquieted in me ? and therefore iames pronounces him the blessed man chap. 1. 12. that endureth tentation . the tentations of an afflicted lot is the great affliction of our lot : and therefore in scripture afflictions are called tentations , and they that escape the tentations of affliction have got above all hazard of affliction otherwise : for tentations being the snare of affliction , when that is once broken , the strength of it is spent , and it's force is over . 6. the wilderness importeth a condition of fears , and perplexing doubts : for the wilderness being a land of darkness . jer. 2 , 31. and a place where there is no way , it puts the traveller inevi●ably to many sad fears , and perplexing doubts . the afflicting fears and doubts of saints in the wilderness may be reduced to those three chief ●eads . the 1 , are concerning their spiritual con●ition and state before god. the 2 , are concerning their present incumbent duty and work. the ● , are concerning thee vents of incumbent dispensations . i cannot endure , nor dare i expatiat more ●rgly in a discourse of these particularly , lest either saint in the way , or once turning off but a little ●to those dark mysterious paths , i be not able ●ickly to recover the high way : for if i speak to ●●e purpose , i may readily prognosticat that to ● the fate of my discourses , which is of their case ●ho once are ingaged in the intricacies of these ●●rplexities , that hardly can they quickly ridd themselves . this only i must say , that those ●●uls that have been at their wits end in these things , and have not known in all the world what to do , can best tell what it is , to be brought into the wilderness . and this i observe , that even as men have got a custome to plant wildernesses in the midst of pleasant gardens ; so many me●● in their otherwise good books and sermons , imprudently either starting difficulties unseasonably or pursuing them excessivly , do rather creat that clear perplexities to poor souls , and give them the entertainment of a toilsome divertisment in plac● of solid refreshment . but my project invites m●● if i could be so happy , rather to plant a garden i● a wilderness , than a wilderness in a garden . i fea● there is in the world but too much artificial religion and exercises , like garden-wildernesses , invented rather for pleasure than created by necessity i fear some christians , like some preachers , read more off their book , nor they repeat off their hear● but i doubt the pleasure of an artificial wilderness will either relieve or compense the grief of ● real one. elaborat , fine , accurat discourses o● christians doubts and cases whatever they deserv● in their own place , will be found but physician of no value , and miserable comforters to sou● that are in earnest ; except he that reveals secr●● and looseth the prisoners lighten the doubtin● soul's darkness , with a beam of his own presenc● in the 42 , psal. david had said well to it , but th● says best , 11. verse , he is the health of my countenam and my god. as gardens are more pleasant f●● men in health , than for sick men ; so , discourses of christian cases , in doubts and perplexties , will readily do better , either before or after the distempter , than in the time . much prayer and communion with god , is the best book of cases that ever a doubting soul read , and is blest with the maniest discoveries and manifestations of god , to those that walk in darkness and have no light . 7. the wilderness importeth a condition of reproach and persecution : iob 30. 5. descrives the reproachful base condition of his adversaries that mocked him from this , that , they fled into the wilderness and were driven forth from among men who cryed after them as after a thief . and rev. 12. 6. the woman in travel the persecuted church fled into the wilderness . this was davids wilderness-condition . psal. 55. 3. because of the voice of the enemy , because of the oppression of the wicked ; for they cast iniquity upon me , and in wrath they hate me , and in verse 6 & 7 i said , o that i had wings like a dove : for then would i flee away and be at rest . lo then would i wander far off , and be in the wilderness , selah . the scourge and persecution of false tongues , being worse than the venome of asps , the sting of serpents , or poyson of dragons that ●aunt the wilderness , makes often the wilderness a refuge and rest to be desired by the reproached people of god , and the wrath and cruelty of wicked men makes the saints often times find lyons , bears wolves and dragons to be better neighbours . heb. 11. 36. cruel mockings is the first item in the account of saints sufferings : and then follows scourging , bonds , killing sawing , tempting , torturing and wandering about . and the apostle 2 timoth. 3. 12. warns all that will live godly in christ jesus , that there way lyes thorow this wilderness of persecution , whereof reproach is not the least part : for compare gen. 21 , 9. with galat. 4. 29. that was carnal ishmael's persecution , wherewith he persecuted his brother isaac the son of the promise . and they had tryal , says the apostle , of cruel mockings : and the slandering tongues of wicked men are compared in scripture to the sharpest and most bitter instruments , sharp arrows , coals of juniper , swords , spears and the poyson of serpents : racking and torturing may break a mans bones , but reproach , says the psalmisi , hath broken my heart , and it hath dammished my very spirits , for i am ful of heaviness psal 69 , 20. and now when the people of god live in a land of trouble and anguish , from whence come the young and old lyon , the viper and fiery fleeing serpent , isa. 30. 6. pray , who will not call that a wilderness ? and where are they , think you , whose soul is among lyons ? psal. 57. 4. if any shall search the records of our scotish inquisition ( the creature that likes not to be called the high commission ) they may be soon convinced that these are no fictions of fanaticks and disaffected persons . but the question is not demonstrative ; ( for i warrand they have more loyalty than to deny these things that they say are so good service to — ) but juridical ; for jure factum di●u●t , they do all by law forsooth , and so justify all their practises : but are all laws righteous ? or is there such a thing in the world as a throne of ini●ity which frameth mischief by a law. psal. 94. 20. they think possibly ( as paul once thought ) that they ought to do these things , and that they do good service ; to god indeed they do not say , but ●● — they cry . but stay till christ examine the bra●est man amongst the examinators , upon that little qvestion , why persecntest thou me ? and then my lord ●nquisitor comes in upon second thoughts with his confession , i was a blasphemer , a persecuter , and in●rtous . 1 timoth. 1 , 13. and then the fools excuse is alledged by him that thought himself so ●ise ( for sapientis non est dicere , putavi ) i thought that i should have done these things . but what think you now sir ? why now i see that which formerly ● called loyalty , zeal and good service , must change ●ts name without any change in the thing : for it ●●oth was , and is , no other thing but blasphemy , persecution and injury . such a thing as this has been . 8. the wilderness importeth a melancholi●us , sad and dejected condition . this follows from all the rest . any who ever travelled alone thorow a wilderness , may easily understand this ; and there is reason for it : because a man is there deprived of any thing that may chear his spirit , and of all gladening objects ; besides that he is possessed with fearful apprehensions of evils that may befal him : and his spirit in the very entry is amused with the uncouth and solitary nature of the place . to say no more of this : the very countenances of of the lords people in these times look like a wilderness : and s●d cause why ; we see many things to make us sorry , little to make us glad . we see such things as we nor our fathers have not seen the like . and if there were no more , and albeit for our own particular we had no occasion of grief , and though like nehemiah we were serving the king with wine , and were of as jovial an humor as he who was not wont afore time to be sad : yet if any should ask the kings question . nehemiah 2 , 2. why is thy countenance sad seing thou art not sick ? this is nothing els but sorrow of heart may we not sadly reply with him in the 3 d verse why should not my countenance be sad when my city , the place of my fathers sepulchres lyeth waste , and the gates thereof are consumed with fire ? that is , when the church of god is laid desolate . but i suspect there are few that truly love god , or are kindly sons of zion but they have their own particular grievances in these times wherein they share of the common lot of the church their mother that sits in the dust : and ●● is good it be so : for wo to them that are at ease ●● zion . amos 6. 1. the particular grievances of saints and their pressures , serve well to keep them mindful of the churches common lot : for fellowship in calamity is such a pregnant incentive to sympathy , that even jesus himself was made the more compassionat , for what he himself suffered being in all points tempted as we are , yet without sin , he cannot but be touched with the feeling of our infirmity . heb. 4. 15. and does it not well suite all the children to go in mourning when the mother sits desolate and afflicted as a woman forsaken ? e● how could they expect to be comforted with her , if they do not mourn for her ? solomon that great master of religion , nature , and reason , hath determined eccl. 7. 2 , 3. that it is better to go to the house of mourning than to the house of feasting . and that sorrow is better than laughter ; for that by the sadness of the countenance the heart is made better : and he who is greater than solomon , who himself often weept , but never ( that we read ) once laughed , pronounceth them blessed that mourn , for that they shall be comforted . matth. 5. 4. 9. this wilderness importeth a condition of weariness and fainting : this yet follows naturally from all that hath been said psal. 107. 5. those that wander in a wilderness , their soul fainteth in them ; psal. 63. 1. davids wilderness was a thristy , or ( as the original hath it , ) a weary land : and isai 32 , 2. it is expresly rendered a weary land. the saints case in their wilderness is often like that of the egyptian . 1 sam. 30. 11 , 12. who was so outwearyed that he fell off from his company and sunk in the wilderness . david often complaineth that he was weak , that his spirit failled , his soul fainted , this throat was dry , his eyes failed whilst he cryed upon the lord and waited for him . and no wonder it is that the saints so often weary and faint by the way : but a great wonder it is , that any of them should hold up to the end : they have such long stages in the race that is set before them , and those in a thirsty wilderness where hardly they can drink of the brook by the way : and they must run it so oft about with fresh parties whereof possibly the worst comes last upon them , when they are already so much exhausted , that there is great reason , for him that would wager upon their heads , to ask , whether they have so much confidence remaining as to answer that question jer. 12. 5. if thou hast run with the footmen and they have wearied thee , then how canst thou contend with horses ? and if in the land of peace wherein thou trustedst they wearyed thee , how wilt thou do in the swelling of jordan . but the lord that makes the question must answer , and one prophet must answer another : and how jeremy could do all that , isaiah can tell chap , 40. from the 28 verse to the end : the everlasting god , the lord that created the ends of the earth fainteth not , neither is weary , &c. let the people of god in their wilderness expect to have their hands full of it , and as much as shall put them to a strict necessity either to believe or utterly to give it over . psal , 27. 13. i had fainted unless i had believed to see the goodness of the lord in the land of the living . now this is the wilderness : and thus is answered the first thing in the point , what is the wilderness . ii. the second thing to be considered in the point is , wherefore doth the lord bring his people into the wilderdess ? the scripture sheweth that for one or more of these five reasons the lord doth this . 1. he doth it for their sin : and that in these five respects . 1. to convince them of sin . it is long many a time ere the lords sinful people will see or acknowledge their sin : yea they will say they are innocent when their transgressions are most evident . jer. 2 23. and therefore verse 35. i will plead with thee , because thou sayest i have not sinned . such as are kindly melancholians may know by experience , what effectual impressions the change of places hath to the changing of mens minds : and for this it is necessary often times that men be sent to learn that in the wilderness , which they could not , it may be they would not , see at home in a land inhabited : jer. 22. 21 , 22. i spoke unto thee to thy prosperity , but thou saidest i will not hear , and therefore thou shalt go into captivity . affliction is quick-sighted , and necessity is wise and ingenious : affliction according as it is blest , or not blest of god , hath very contrary effects upon men : solomon tells us that affliction makes a wise man mad : and he that is greater than solomon tells us , that affliction sometimes makes a mad man wise luk. 15 , 17. it brought a distracted prodigal to himself . many men think it a piece of wit and gallantry to mantain their sinful courses in a day of prosperity ; and if he be a beneficed person or one in place , he is ill worthy either place or benefice who is so scant of discourse , that he cannot ( if this our craft be in danger to be set at nought act. 19. 27 ) make an oration in defence of diana ; and at least , cannot say to his companions with more truth than wit , though yet with more wit than honesty , sirs ye know that by this craft we have our wealth , ib. verse 25. yea if the lord by his servants plead with some men in prosperity for their iniquities , anon he shall have a reply till he bring forth his rod which is sitted for the back of fools ; and is the only cogent argument with such persons . take two instances shortly , one is isai. 31. 2. those people were bent upon idolatry , and when they were reproved and threatned for that by the lord , then they were confident in the assistance of egypt : and when yet they were taxed for that , no doubt , they would tell the prophets , self-defence was not unlawful , and many such witty stories , till the lord concludes the dispute with that , yet he also is wise , and will bring evil , and will not call back his words , but will arise against the house of the evil doers , and against the help of those that work iniquity . and now let those great wits and grand disputers say to it jer. 13. 21. what wilt thou say when he shall punish thee ? say to that gallants , or you have said nothing . the next instance is ezek. 17. from 11 verse to the end ; zedekiah had given an oath of fealty and subjection to the king of babylon , he rebells against the king of babylon and breaks his oath : the lord pleads with him for that , o! might he say ( mark you the language of our times ) it was a forced oath made against his will : yea , may be , it was an unlawful oath for him to subject himself and the lords people to heathens by a bond : and therefore why might not he take his occasions to break it , if once he had but strength to maintain the breach ? and , may be , ( as papists think that faith ought not to be kept to hereticks , so they call protestants ) he thought neither ought it to be kept to heathens : but ● mark from the place 1. against the popish whimsy that it is called significantly the king of babylons oath , in the 16 verse . i mark 2. in the same verse against other covenant-breakers . that whatever by zedekiah was or might be alledged , it was all but a prophane despising of the oath : for untill once it be lawful to take gods holy and fearful name in vain ; it shall never be any thing els but prophanity and perjury to break covenant upon interest . i mark 3. from the 20 verse against all patrons of perjury , and such as teach rebellion against the lord ; the lords great argument , which usually he reserves to the conclusion of such debates : well , says the lord , in the 19 verse , he hath sworn an oath , and hath broken it : but i will let him know what an oath is ; i will swear another and will keep it : as i live saith the lord , surely i will recompense it upon his own head . and in the 20 verse , i will spread my net upon him , and he shall he taken in my snare , and i will bring him to babylon and will plead with him there , for his trespass that he hath trespassed against me . and this was performed 2 kings 25. 6 , 7. and 2 chron. 36. 20 , 21. prosperity to many is as the day light to owles and batts , it daz'ls their eyes , and blinds them , that they do not see their errors till it be too late . zedekiah saw not his faults till he saw them without his eyes at riblah in the land of hamath . to say no more of this : if other arguments will not convince men that are guilty of perjury , there is a necessity they must go to babylon for instruction . as the lord lives , ( they are the words of god , and it is their meaning ) perjury shall get a convincing stroak . it is a scots proverb , as sore greets the child that is beaten after noon , as he that is beaten before noon : the church of god and his saints in these nations have gotten a forenoons correction ; but wo to them that get the after-noon stroaks . see the parables ier , 24 throughout . to conclude this reason then ; let us not seek conviction of our sin the length of the wilderness , nor at the rate of bitter affliction : but let us all take the councel ier. 6. 8. be thou instructed o jerusalem , lest my soul depart from thee , lest i make thee desolate , a land not inhabited : the 2d . account whereupon the lord brings his people into the wilderness for sin , is , for the vindication of his glorious and holy name from all appearance of connivance at , or partaking with his peoples sins , numb . 14. 21. as truly as i live , sayes he , all the earth shall be filled with the glory of the lord ; that is , with the glorious manifestation of his justice against his peoples sins : and he often threatens , that those who profane his name and make it to be blasphemed , he will return their shame upon their own faces . if any of us hath a friend who is leud and dissolute and debauched , we are ashamed of him ; because his faults reflect upon us : and therefore we hold our selves obliged for our own vindication to testify our displeasure against him . and so it is with the holy one of israel and his sinful people . the 3d. account is to imbitter sin to them , jer. 2. 19. know therefore and see , that it is an evil thing and a bitter , that thou hast forsaken the lord thy god , and that his fear is not in thee . as abner said to ioab of the war , so i say to every one of their sin , 2 sam. 2. 26. knowest thou not that it will be bitterness in the latter end ? prosperity sweetens sin to sinners , which of it self is sweet enough to their corrupted palate : but the gall and wormwood of affliction gives it its own kindly relish . the 4th . account is , that he may put a stop to his people in their course of sin. thus hosea 2. 6. i will hedge up thy way with thorns , and make a wall , that she shall not find her paths ; and verse 7 she shall not overtake nor find her lovers : many in prosperity are so engaged by custom to courses of iniquity , which nothing but affliction can interrupt and put a stop to ; and they must take their march into the wilderness to divert them off the paths of wickedness . o that all who are in affliction , and in the wilderness , would take this advantage of their impetuous over-hailing lusts and idols ; and had wisdom to improve such a good occasion , of a perpetual divorce and separation , from the sins that were wont easily to beset them , and as easily to prevail with them ! it is not time , when people are in the wilderness , to rush every one to their course , as the horse rusheth into the battel , never once asking what is this i am doing : but it is then seasonable daniel 4. 27. to break off our sins and iniquities ; least we go further on , than that we can safely retire our selves . the 5th . account is , that they may truly repent and throughly return from sin to god. in the 7 verse of this chapter , when by affliction she is put to a stand in her course of sin , it is yet intended further that she return to her first husband , and this is brought to effect , hos : chap. 6. verse 1. come , sayes she , and let us return unto the lord : for he hath torn , &c , simple cessation from sin , without true conversion in time of affliction , may put a person or people to pharaoh's expences of multiplyed rods and plagues one after another , with the hazard of utter destruction in the end . learn we then in the wilderness to say as is meet to be said unto god , iob , 34. 31 , 32. i have born chasitsement , i will not offend any more : that which i see not teach thou me ; if i have done iniquity i will do no more , let us turn throughly from all iniquity , and that with all our heart . and thus to the first reason and its several respects , why the lord brings his people into the wilderness : it is their sin . 2. the lord brings his people into the wilderness for their tryal and exercise , deut. 8. 2. the lord did all that unto thee , to prove thee , to know what was in thine heart , whether thou wouldest keep his commandments or not . rom. 5. 3 , 4 , 5. tribulation sets all graces on work in the saints : thus the lord dealt with the church psal. 44. from the 17 verse to the 23 , and psal 66. 10. thus he dealt with iob. the lord is come to these nations with his fan in his hand , he is winnowing us as wheat , and he will throughly purge his floor matth. 3 12. and who may abide the day of his coming ? and who shall stand when he appeareth ? for he is like a refyners fire , and like fullers sope ; and he shall sit as a refiner and as a purifyer of silver : and he shall purify , the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness . malach 3 , 2 , 3. now the secrets of many hearts are discovered : now we ●ee the ground of mens stomachs , and what corruption and rotten stuffe hath been lurking under ●he beauty of untryed profession . would not some have said , am i a dog ? if that which they have how done had been told them a few years ago . now it is seen daniel . 11. 34. that many did cleave to the covenant with flatteries ; but the next verse being the 35. says further , that some of them of understanding shall fall , to try them , and to purge , and to make them white , even to the time of the end , because it is yet for a time appointed . therefore blessed is he that endureth to the end . and let him that standeth take heed lest he fall . the strange discoveries , the great stumbling , and many off fallings ●f men in these times , afford me the serious and confirmed thoughts , how few there are that shall ●e saved , and how hardly these few . malachie's ●efiners fire comprehends both all the tryals of a present time , and also and specially , the great and solemn last tryal of the judgment of the great day , when many a mans work shall be burnt up , and himself shall be saved , yet so as by fire . 1 cor. 3. 15. ●hen shall all the sinners and hypocrits in zion be affraid and surprized : for that they cannot dwell ●●th devouring fire , nor with everlasting burnings . isai. ●3 , 14. there will be many amissing that day in the congregation of the righteous , that here ha●● sitten chief in the assembly . in general this is th● verity : but towards the particular persons of ●● ther 's , i must walk with charity , as toward ●● self , with fear and humble jealousie : this o●● all would remember , that they who cannot endu●● the wide sieve of larger tryals in a present time , wi●● never be able to abide the narrow search of a stri●● judgment at the end of time . but as the lord will have his people tryed , so he will have the●● likwise exercised and their graces imployed . idleness is a hateful and unhappy evil in people . we fa● an idle man must always have something to work he , that ceaseth to do well , will soon learn ●● do ill . to prevent that , the lord puts work 〈◊〉 his peoples hand : for he hath not given the● graces and talents , to hide in a napkin under th● earth , but to be imployed and improven to use and therefore he appoints affliction as a ta●● master to call forth all their graces to work● and to receive the tale of every mans work , that it may be known what profit they make . th● time of affliction should be a bussy time , like eating time and harvest , to the people of god. but alas ! to many may be said in truth , that which pharaoh said to the israelites in cruel scorn , ye ●● idle , ye are idle exod. 3 17. only his inference and mine run very contrary . ye are idle , says he , and therefore ye say , let us go and do sacrifice to the lord but ye are idle , say i , and therefore ye say no● let us go and do sacrifice to the lord now , if the lord bring his people into affliction for their exercise , hence it is consequentially inferred , that if their afflictions do not exercise them to purpose , they are not like to come out of them in haste . i fear many but play with their afflictions , and look upon all the sad sights they see in the wilderness , but as so many farleyes , fit to entertain their curiosity and to cause them gaze : and i exhort all to be serious with their afflictions . 3. the lord brings his people to the wilderness , that they may be the more fit to receive the impressions of his will , and communications of his goodness . thus we see throughout this chapter , the lord designes jointly her reformation and consolation by all these bitter threatnings and afflicting dispensations . and chapter 5 , 15. of this ●ame prophesy of hosea . i will go , says the lord and return to my place , till they acknowledge their offence , and seek my face : in their affliction they will seek ●e early . and ( as the whole have no need of the physician , but the sick ) they now finding the disease of their affliction to purpose , and so being the better fitted for the communications of the lords goodness , in their deliverance , return to him in this confidence , that he who hath torn will heal them &c. and that his coming to them , verse 3d ; shall be as the rain to the earth , which being parch●d with drought is well ready for a showre . people ●n prosperity readily are not so fit to receive either the impressions of gods will ; for then speak to them , and they will not hear , jer. 22. 1. or the communications of his goodness : for then they an say we are lords , and we will not come to thee . jer. 2. 31. but affliction fits them better both for the one and for the other . in prosperity , as in the noise of a city , every thing is heard , but nothing is hearkened to : and the common noise swallows up the most distinct and audible voices in a confused insignificant sound . but in affliction , as in a wilderness , the stillest whisper of a voice is soon discerned and seriously attended to . likwise i● prosperity , as in a plentiful city or country , men enjoy all things , and esteem nothing : but in affliction , as in a wilderness , wanting all or many things , they account the more of any thing . in a word , the lord in the wilderness and by affliction is tuneing his people to obedience , that he may bring them forth singing the songs of deliverance . gods commands and his mercies will have another kind of lustre and relish to a soul coming out of a sanctified wilderness . formality in religion , with much vanity and many superfluities wait but too well upon prosperity : but the cold wind of the wilderness bloweth these all away , and strengthens the vital heat of the inward man , and makes solk more religious than formerly with less noise and adoe . prosperity is an unthankful piece : for readily the more it receives , the less it accounts of what it receives ; and ( as a full soul loaths the honey comb ) with a fastidious insolency it thinks , and by falsely thinking truely makes abundance of mercy a very misery : but ( as to the hungry soul every bitter thing is sweet ) the wilderness , and an afflicted lot blessed of god , will give a man a good stomach for a piece of the bread of adversity , and a cup of the cold water of affliction ; and will teach him to say grace to it thus : i am less than the least of all thy mercies genes . 32 , 10. so said iacob when he was coming from his twenty years travels in the wilderness of his afflictions in padan aram. prosperity extenuates , sanctified adversity aggravates mercies : to it any thing less than hell is a mercy . lament . 3. 22. it is of the lords mercies that we are not consumed : to it any mercy is a great mercy : a great mercy is an extraordinary one : and an extraordinary is a marvelous incomprehensible one . prosperity counts its mercies by subtraction , it will take its bill with the unjust steward , and for a hundred it will write fourscore , and for fourscore , it will write fifty : but in the wilderness men learn to cast up their mercies by multiplication with the help of division : in the same place cited lament . 3. 22. that we are not consumed , to some might seem but one mercy , and that a poor one too : yea but the lamenting prophet finds mercies in that mercy . and truely the mercies of the lord are homogeneous things , whereof every part hath the nature and denomination of the whole : as every drop of water is water ; so the least piece of any mercy is mercy : and the afflicted , humble , thankful soul loves to anatomize and diffect the lords mercies into parts , as physicians do humane bodies , that they may informe themselves the better of the number and nature of the parts , and of the frame and structure of the whole . the 136 psalme hath this common with those mercies which it recounts , that there is more in it than every one can see : this only to my purpose , everyone may see , how the psalmist tells out the lords mercies by parts , and insists upon one and the same mercy , to shew that every part of it is a mercy ; and that , as all the rest , derived from the underived , uncreated , unexhaustible , and ever runing fountain of the lords mercy that endures for ever . prosperity , like the widow and her sons in the matter of the oil , loses and comes short of many mercies for want of the vessels of faithful accounts and thankful acknowledgments . the saint in the wilderness as the disciples in a desart place , obeys christs frugal command , it gathers up the remaining fragments of mercies that nothing be lost , and with those it fills whole baskets : as by the blessing and miraculous power of christ , the broken meat , after that dinner , whereat so many thousands were well filled , was more than that which at the first was set down whole . o! but it is good holding house with christ ! it is good to have our portion , be otherwise what it will , with his presence and blessing , and to have it coming thorow his hands . and as the power of divine contentment can make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the half more not the whole ; so the wilderness will teach the people of god , the mystery of improving mercies , to make the increase more than the stock . this , as the rest of divine arts , is best profest in the wilderness : and therefore it is that the lord sends so many of his most hopeful children thither to be bred : and there they are continued till the 〈…〉 past their course and taken their degrees , and then they return masters of the arts able to teach others , and to comfort them with the same comforts wherewith they themselves were comforted of christ. 2 cor. 1. 4. 4. the lord brings his people into the wilderness , that he may lead them by , and deliver them from that which is worse . exod. 13. 17 , 18. and it came to pass when pharoah had let the people go , that god led them not thorow the way of the land of the philistins , though that was near : for god said lest peradventure the people repent when they see war and they return to egypt ; but god led the people about thorow the way of the wilderness of the red sea . the lord prepares his people a place in the wilderness from the fury and persecutions of men . rev. 12. 6. and albeit before , i called persecution one of the parts of a wilderness-condition ; yet i would have it understood , that every one that comes into the wilderness , is not led thorow all the wilderness , nor made to see all the evils thereof , nor do all afflictions tryst upon every afflicted person : for often times god makes one a mean to prevent and escape another : even as in the case in hand , the lord sends sometimes his people to enjoy davids and ieremys wishes in the wilderness , that so they may be ridd of ill neighbours : for we say in the proverb , better be alone than in ill company . and likwise the lord by bringing his people into the wilderness delivers them from the contagion and vexation of the sins of those with whom they conversed aforetimes . albeit the wilderness , as i before said , be a place of temptation ; yet the lord , by some one tentation which his people can better guide , many times leads them out of the way of some other one or moe which might be of more hazard to them . surely it is no small mercy to be out of the way , when tentations are marching thorow all the land in solemn procession , and they cry before them , bow the knee , and when the wicked walk on every side , who but the viles● men , ( psal. 12 , 8. ) would covet the preferment of the midst ? and would not any person of a holy breath , prefer a cottage in a well aired wilderness , to the foul winds and corrupt infectious air of these plaguy times ? the plague of a general defection which ( as the pest doth other deseases ) hath engrossed all abominations , is now so common , that except it were with aaron numb . 16. 48. to stand between the dead and the living with the incense of much intercession , that , if it be possible , the plague may by stayed , i should think him a person of that stoutness which they call rashness , and of a pretty well confirmed , if not of a much hardned heart , who otherwise could gladly come into the company of , or mix himself with the men of this generation . we say when all freits fail , fire is good for the farsey : if god cure this generation of one plague by another , i shall think it no more than is necessary : for psal. 14. 3. generally they are all gone aside , they are altogether become filthy ; there is none that doth good , no not one : and now i think i hear a voice from heaven saying of this generation , as that other rev. 18. 4 said to iohn , of mystical babylon ; come out of her my people , that ye may not be partakers of her sins , and that ye receive not of her plagues . and there is another great mischief that the lord leads his people out of its way — in bringing them into the wilderness , and it is the plagues that come upon wicked men , and all gods enemies . the people of god want not their own visitations , but they are not like the plagues of the wicked , their enemies . isai. 27. 7. hath he smiten him as he smote those that smote him ? or is he slain according to the slaughter of those that are slam by him ? yea the saints afflictions are excellent antidotes and preservatives against the plagues of their enemies , who are not as , but indeed are the ungodly and the wicked . we see the properity of the saints afflictions psal. 94. 12 , 13. blessed is the man whom thou chasteness o lord , and teachest him out of thy law , that thou may est give him rest from the days of adversity , till the pit be digged for the wicked . a strange thing a mans motto to be perussem nisi perussem : i had perished , if i had not perished : and that chastisment should hide a man from the day of adversity : but both the history of scripture , and the saints experience from time time in all generations , do yeeld abundance of particular instances in confirmation of this general assertion . it appears by lots slowness to depart , that he took it as a grief to go out of sodom filthy as it was : and yet the lord by that is sending him out of the midst of the overthrow . it is no doubt a grief and great affliction to many of the saints and servants of god , that they are removed from their people and place : but when judgements come upon aplace , better to be away than in place . and in the judgment of judicious and great divines , it prognosticats no good to a place , when the saints and servants of god are driven out thereof . let any read muscuus upon math. 24. alas then for her that bare me , and whose breasts gave me suck ! for the city the place of my nativity and education , for the word that is past upon her , and the prophesy : when it shall be said to faithful ministers of the gospel , go here or go there ; go to the south , or go to the north , but go not to edinburgh , then wo to thee o edinburgh . these are the words and prophesy of mr. robert rollock which are to be seen in print before the translation of his book upon the colossians , and is not this the time spoken of . 5. the lord brings his people into the wilderness , to humble them , that they may know of whom they hold mercies , and learn afterwards in prosperity to carry soberly . when israel was upon the entry of a land flowing with milk and honey , moses insists wisely throughout the book of deuteronomy upon the memory of their case in the wilderness , and tells them plainly chap. 8. verse 2. the lord did all that to humble thee : to this end it was that the lord commanded the pot of manna to be kept by the ark ; and for this was institute the feast of tabernacles . prosperity is an insolent piece , and will readily cause men forget their maker that hath done all these things for them , and came a free-hold of mercies : we are lords say they , and therefore we will come no more unto thee , jer. 2. 31. or els they will give the glory of their mercies unto idols , in this same hosea 2. 5. i will go after my lovers , says she , who give me my bread and my water , my wool and my flax , mine oil and my drink : and therefore the lord is concerned for the mantainance of his right , to put them out of possession , till they make a legal entry by a humble acknowledgment to him their righteous superior , and be repossessed by a novo damus , as is clear from this chapter and many other ways the insolency of prosperity is expressed to the dishonour of god , and damnage and hurt of our neighbours , by prophanity , presumtion , carnal confidence , intemperancy , oppression , and the like : and therefore sayeth the lord , zeph. 3. 12. 13. i will leave in the midst of thee on afflicted and poor people , and they shall trust in the name of the lord , and the remnant of israel shall not do iniquity . he that knows how he has gain'd his estate , should know how he imploys it , and they that come to mercies hardly , should use them well and humbly . if ever god bring his church and people again to good days and prosperity , o! let it be remembred that once we were in the wilderness . and thus to the second thing in the point viz. wherefore doth the lord bring his people into the wilderness ? follows the use which is the 3d thing in the point . the first use is of warning , and i would sound an alarme , and proclame a march into the wilderness to all the people of god. our leader and commander , iesus christ the captain of our salvation hath long since taken the field , and is gone out on our head heb : 13. 12 , 13. let us then who have taken the sacrament and military oath of christ , and have given our names unto him , go forth unto him without the camp bearing his reproach . the cloud is now lifted up from over the tabernacle : and therefore it is time for the children of israel to set forth : yea the ark of the lord , his ordinances and his people with the best of their leaders are already in the fields , and are suffering hardship as good souldiers . let us not then for shame lunch at home , let us learn the religious gallantry of uriah the hittite that valiant man , 2 samuel 11. 11. and uriah said unto david , the ark and israel and iudah abide in tents , and my lord joab and the servants of my lord are incamped in the open fields ; shall i then go into mine house to eat and to drink , and to ly with my wife ? as thou livest , and as thy soul liveth , i will not do this thing . it is time our loins were girded , our shoes were on our sect , our staff in our hand , and our stuff and provision upon our shoulder : for we must to the wilderness , and what if we go out in haste ? it is good to be in good company : it is better ( if moses had any skill ) to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season heb. 11. 25. they who will not suffer with the people of god may suffer with worse company . they who will not go forth with lot unto the mountains , may possibly sit still till they get brimstone and fire from heaven , and the smoak of sodom about their ears : for he that will save his life unlawfully shall loss it unhappily : and he that will loss his life in resolution , may find it in reality . even as a man doth , in stepping of a ditch , with any thing that is either of weight or worth to him , his clock , his case of letters , or papers of concernment , his heavy purse or the like , lest he loss and indamnage himself and them both , he casts all over before him , and so coming over with the less trouble , he lifts all again upon the other side , and so losses nothing of that which he cast away , but that he might keep it and himself both ; whereas if he had kept all about him , he might have lost himself and all together : but all is not ost that is in peril : let us then with chearfulness turn our face towards the wilderness . the second use shall be for information to all such of the lords people , as are either upon their way to the wilderness , or are already arrived there : they would not think strange of such a condition : it has been , it is , and it will be the lot of the lords children cant. 8. 5. the high way to christs mountain of myrrh and hill of frankincense lyes thorow the wilderness , and there he comes forth to meet them , and leads them up in his bosome , leaning upon his own arms . there doth no strange thing befall the saints when the lord brings them into the wilderness : for even as moses exod. 3. 1. led his flocks into the backside of the desart ( and was not that a presage of what followed , when he led israel as a flock through the wilderness ? ) so doth the lord oft times with his people : albeit the wilderness is a solitary unfrequented place where no foot of man cometh ; yet in it you may take up and trace the footsteps of the lords flock who through much tribulation have entred into the kingdome of god , and there ye may follow them who through faith and patience have inherited the promises . the saints will find the footsteps of the flock in their greatest wilderness , and may be helped with the light of precedent examples in their greatest darkness . for now that the lord through so many ages , hath led his saints to heaven , by so many different paths of dispensations , ( for there is but one common road of religion , the kings high way ) i doubt there is any untroden path remaining to be discovered by this generation . i only fear one difference , which makes indeed a great odds in lots , be found betwixt our case and the case of those that have gone before us , and it is this ; that they were better men in as ill times , for worse i would none . but in that , i pray whom shall we blame ? and know we not how that should be helped ? see that ye walk circumspectly as wise , and not as fools : redeeming the time ; because the days are evil . eph. 5. 15 , 16. if ill times find no good men ; let ill times make good men ; and good men will make good times , or els bad times shall make good men better . but of the parity of cases i said much in the preface . the third use of the point shall be for direction : bsince the people of god may thus expect to be rought into the wilderness , it concerns them to take their directions for the wilderness : for our direction in such a condition , i shall , without insisting , briefly hint at some things i to be avoided . 2 dly some things to be endeavoured things to be avoided by such as are brought into the wilderness , are i unbelief . psal. 78. 22 , 23. the israelites believed not god in the wilderness , and therefore he was provoked heb. 3. 18 , 19. the apostle tells us expresly , that those who believed not , their carcasses fell in the wilderness , and for their unbelief , they could not exter into the land of promise . 2 , discouragment would be avoided numb . 14. 1. the people through discouragment cryed and weept for the report that the spyes gave them : and frequently els-where , they expressed their discouragement upon the emergency of every new difficulty , their cry was always , that they should die in the wilderness : and in that they read their own fortune , numb . 14. 28. for the lord was provoked for their unbelief and other sins , to do to them as they had said . beware of unbeliefs bode-words ; for like the devil's responses their accomplishments are always evil to those that take them . in all the world i know no such ready way to apostacy , and utter forsaking of god as discouragment . experience hath said so much to confirme this , that i shall not need to bring reason into the field : but this i must say , have the experience of discouragment who will , they have it to their expences . and if i were to die , i would leave discouragment this testimony that it is dear bought misery . 3. avoid murmuring , fretting discontentment with the lords dispensations with complaints of his unkindness . numb . 14 2. all the children of israel murmured , and chap. 6 42. they murmured against moses and aaron : but moses could tell them , what are we , that ye speak against us : nay but your words are against the lord ; yea and numb 21. 5. it is expresly said , the people spoke against god and against moses . and still their tune was , w●y have ye brought us up out of egypt ? just like many in our generation , why say they , your re●ormation , your covenant and your ministers have served you well : but verily their words are against the lord : for we owne his name in these , and glorify him whom they dishonour . when the children of israel murmured in the wilderness , they had forgotten how once they groaned because of their oppression in egypt : and in that they may be more excusable than we : for the red sea had ridd perpetual marches betwixt them and their oppressours ; but we get not leave to forget our oppression in the times of our former subjection to them , who derive their power from her who is spiritually called sodom and egypt revel : n. 8. i mean prelats who are indeed the house of the elder brother , but fallen back , for that they have come short of the blessing ; and now hold of the pope , the younger , who hath supplanted them handsomely and got betiwxt them and the birth-right ; so that now the elder serves the younger : those , i say , pursue even to the wilderness , according as it is prophesied rev. 12. where john saw the dragon pursue the travelling woman into the wilderness . 4. we would beware of tempting god. psal. 106. 14. they tempted god in the desart , and what that temptation was , see psal. 78. 18. 19. 20. they limited the lord , and said , can god furnish at able in the wilderness ? can he give bread also ? can be provide flesh for his people ? whatever our temptations be in a wilderness , though we should fast till we be as hungry as christ was in the wilderness , yet let us learn of him , not to tempt the lord , by limiting him to ordinary means , since it is writen that man shall not live by bread alone , but by every word of god , neither let us rashly nor presumptuously cast our selves into any needless difficulty , nor cast our selves down from a pinacle of the temple : for that again it is written , thou shalt not tempt the lord thy god. just thoughts of god , and these are large ones ) would fit the saints with a present help in all imaginable difficulties , psal. 46. 1. god is our refuge and strength , a very present help in trouble . 5. we would beware of unmortified , imperitus , clamorous lusts . psal. 106. 14. they lusted exceedingly , in the wilderness , and psal. 78. 18. ●hey sought meat for their lust . god had given meat for themselves : but they must have meat for their lasts also . truely he had need have a good rent that would keep a table for his lusts : for lust is so ill to satisfy , that albeit one world serves all the men in the world , yet all the world will not satisfy the lust of one man of the world : witness ●e who weept that there were not moe worlds to conquer . but he who must have his lust as soon served as himself , that man is not for the wilderness . i shall advise all that are brought into the wilderness , to do with their lusts , as moses did with his wife and children when he went with israel into the wilderness , send them back , dismiss them for fear they make more adoe . solomon prefers the wilderness to the company of a clamorous angry woman in a wide house : but how miserable must he be who lives in company with those scolding wretches , his craving clamorous lusts even in the wilderness . 6. we would be ware of apostacy and turning back unto egypt : numb . 14. 4. they said one to another , let u● make a captain , and let us return into egypt : and verse 3. were it not better for 〈◊〉 ( say they ) to return into egypt ? whatever we me●● with in the wilderness , or whatever may be before us o let us never think of going back into egypt luk. 17. 32. remember lots wife , remember heb 10. 38. that the just shall live by faith : but if any mo● draw back , my soul shall have no pleasure in him , sa it the lord remember ( as i have said even now we find our egypetan oppression more grievos than ever . now for positive directions and things to b● indeavoured by all , that are brought into the wilderness , take these . 1. and before all , we would labour for the pardon of sin , and the presence a reconciled god : this was davids great su●● psal. 79 , 8. o remember not against us former inquities , but let thy tender mercies speedily prevent u● for we are brought very low : and in the 9 verse , he us , o lord , for the honour of thy name , and purge away our sin . and over and again in the 80 psalme , as in many others , his request is , make thy face to shine upon us . moses was very peremptory in this : for exod. 32. 32. he says , and now if thou wilt , forgive this sin : if not , blot me i pray thee out of thy book , which thou hast written : and in the 33. chapter 15 verse he adds , if thy presence go not with me , carry us not up hence . unpardoned guilt and an unreconciled god , will be very uncomfortable company in a wilderness . 2. as moses in the wilderness numb . 13. we would spy the good land that is before , of the twelve that were sent , only two , ioshua and caleb were faithful in their report : moses himself trusted their relation , and put them on to pacify the clamorous people . faith and hope are the two only faithful spies , that will be sure to give such a report of their discoveries , as may both confirme believers , and compose the tumults , and quiet the clamours of unbelieving spirits . this was it , that sustained the apostles , without fainting in all their afflictions : this was the star that guided them thorow their wilderness . 2 cor. 4. 18. we look not at the things which are seen , but at the things which are not seen . in our way through the wilderness we would raise our estimations of heaven , thither we would direct our expectations , and thence we would derive our sure consolations , we would see if the spies can bring us down , now and then , a branch of the grapes of the land for our refreshment : and if our father will honour us with a present of the first fruits of our inheritance , or a cup of the new wine of the kingdome , that we may ( as we use to speak ) remember him in the wilderness . psal. 116. 13. that we may take the cup of salvation and call upon the name of the lord. in the history of israels travesl , exod. 19 2 , we read , that when they came to the desart and pitched in the wilderness , they encamped before the mount , and moses , in the 3d verse , went up unto god. we would so order our camp in the wilderness , as that we may be always within sight of the mount : we would labour , in all our wanderings , to keep a clear sight of heaven , and to have our head within the clouds ; as it is said of moses exed . 24. 18 moses went into the midst of the cloud , and got him up into the mount . 3. the people of god in the wilderness would remember much , both what god hath done formerly to his people in the like condition , and what he hath promised to do for these that afterwards shall come into it . albeit the scripture generally all over aboundeth with matter to this purpose : yet for the first , what god hath done , recommend specially the four last books of moses which are an exact journal of israels travels in the wilderness : for the latter , what he hath promised to do , read the 35 chapter of isatah throughot with chap. 41. from verse 16. to 22. with 42 , 1● with 49. 9. 10. 11. 12. with 61. to the 9. with 6 24. 25. see ier. 12. 10. 11. 14. and to the en● with jer. 23 , to thè 5. see ezek. 34. throughout . psal. 107. to the 9. with this 2 d chap. of 〈◊〉 throughout , all these ( as i said not to exclude other places which may be obvious to those that are better versed in scripture , i do recommend . 4. in the wilderness , we would be much in intimate and more than ordinary fellowship with god : as i cited of moses before , we would enter the clouds and go up into the mount to god : and we shall be no homlier than welcome . cant 4 , 8 , invites us to this . we never find david higher upon it , than in the wilderness . we owe that sweet 63 psalme to the wilderness of iudah , in the 8 verse where of it is said , my soul followeth hard after thee , thy right hand upholdeth me ; and in the 5 verse , my soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee with joyfal lips . if a soul make a visit to god from the wilderness , they may expect joseph's brethrens entertainment , they may resolve to dine with him at noon . our lord jesus learned this of his father , this is a desart place , says he , and we cannot send the people away fasting lest they faint by the way . yea and after they may have that sweet musick ; my soul shall be satisfied as with marrow and fatness , and my mouth shall praise thee with joyful lips ; and psal , 57. 7 , 8. my heart is fixed , o god , my heart is fixed , o lord , says he , i am now well at my heart ; i will sing and give praise : awake up my glory , awake psaltery and harp ; i myself will awake early : and that was also a wilderness psalme . we owe the 4 : psalme to the wilderness likwise , and the 84 whereof more anone . take we then the direction , that the times of our affliction be times of more than ordinary communion with god. 5. in the wilderness we would be diligent to seek good occasions and means for the relief of our afflictions , and supply of our wants : need must make vertue with us , psal. 84. 5 6. blessea is the man in whose heart is the ways of them , who passing thorow the vally of baca , make it a well . we must not like the unjust steward , refuse in this case both to dig and beg : we must use all means lawful both spiritual and natural , with god and men : we must with nehemiah , both pray to the good god of heaven , and supplicat the king. nehemiah 2. 4 , 5. the day has been when the nobles and estates of scotland and our courtiers , would have suted and courted the king for a commission , to build the city of the lord and of their fathers sepulchers , the church owning that faith wherein their fathers died , who have left there to posterity the sepulchers and lasting monuments of their fidelity , zeal and religious gallantry : when a great man would have pleaded for a liberty and protection to a faithful minister . then israel and the lords people in their bounds , in commendation of their zeal and diligence sang that song numb 21. 17 , 18. spring up o well , sing ye unto it : the princes digged the well , the nobles of the people digged it by the direction of the law-giver with their staves . but now since our princes and nobles turned herdmen to the philistines , and servants to prelates , their work hath been to stop , and take away , and strive for isaac's wells , to deprive the people of god , moe ways than one , of those occasions of pure and plentiful ordinances , which they had digged and drunk of : had with labour provided and with refreshment enjoyed . see the case in ane allegory gen. 26. from the 17. verse to 23. i fear when this generation is gone ( and if carcasses fall not in the wilderness , if god make not a clean field , if he do not root out , and make a speedy riddance of this evil generation from the face of the earth . wiser men than i are much deceaved ) that nigrum theta or black mark shall be found written upon the sepulchres of most of our nobles , nehemiah 3. 5. that the put not their necks to the work of their lord. and when it is come to that , then who knows but the sons and little ones of our nobles may be well-diggers ; and as it was in the case of the drought , ier. 14. 3. may come to the waters and to the pitts ; may be such as shall seek out , and labour for the means of their souls refreshment . the lord may bring the little ones of those transgressors . whose carcasses fall in a wilderness , into a land flowing with milk and hony , numb . 14. 31 , 32. mean time , let us be digging in the wilderness , let us seek occasions for our souls , and where we do not find them , let us make them . 6. in the wilderness , we would thankfully receave and improve thriftily all offers of accidentall occasions that providence layes to our hand . psal , 84. 6. the rain also filleth the pools , that is , the lord will now and then be giving his out-wearyed people , some unexpected means of present relief and refreshment , which they must acknowledge and use , till they get better and more lasting occasions . rain water in a pool , is neither so good nor so enduring , as a spring or fountain of living water : and yet the former is good , where the latter cannot be had : for to the hungry soul , every bitter thing is sweet , and little will do a poor man good . if god give us an occasion of a good sermon , or a communion , or make any other good means to drop upon our heads , as unexpectedly as the rain falls from the heaven ; or if we have the benefit of the neighbour-hood of a faithful minister for the time , these things , howbeit for their nature and vertue they be fountain water , yet herein the best of them is but like a pool , that they are of an uncertain endurance . for such is the condition of these wilderness-times , that where one day you have a fountain , the next day you have nothing , or an empty cistern : nor is there throughout all the land , so much as one rehoboth gen. 26. 22. one well that the philistines do not strive for . therefore we must drink for the drought that is to come , we must hear for the time that is to come ; isai. 42. 23. we must make the best we can of every occasion that remaines , or accidentally offers for the time , and we must feed upon the little oyl in the cr●ise and the handful of meal in the barrel , till there be plenty in the land. 7. in the wilderness we would make use of good company : yea we would make much of it where ever we can have it . psal. 84 7. they go from sirength to strength , as our translation reads it , but the original hath it , they go from company to company , or , from troop to troop . indeed solitude and want of good company is not the least of the evils of the wilderness , as i shewed above , in the description of the wilderness : and i believe the people of god in these times will bear me witness in this . but we would seek good company and make use of it . mal. 316 the fearers of god , that were then in the wilderness , spake often one to another . but wandering and unsettlment ( another great mischief of the wilderness ) will not let the saints lodge together : and for that the word of the psalme says , they go from company to company : when they are driven from one company , they must draw in to another . many men never grow good till they are going to die ( and indeed , in this world , he that mindes to be good , may make him for another world ; and blessed be god , we know of another ) even so the saints oft times scarce begin to know the usefulness and sweetness of one anothers company , nor to use it accordingly , till they must want it . nor do they any thing worthy of their society , till they be going to separat . i said in my heart , that this also is vanity and a sore evil . learn we then more timely to make use of good company . 8. in all our motions and removes in the wilderness , we would follow and be ruled by the cloud of gods presence : thus israel was guided through the wilderness , see numbers 9. from the ●5 . verse to the end . the cloud was a visible token and sacrament of gods presence with them . we would so live and so move in the wilderness , as that we keep always in the presence of god , i mean his propitious comforting presence , whither the presence of god directs us , thither let us go , be it east , west , north , or south , be it fore ward backward , to the right hand or left hand and where we cannot abide with gods presence , if the cloud of the lords presence be liftted up to us off a place , be it otherways never so commodious and sweet ; let us not take it evil to leave that place . if god say to us , as to abraham , gen. 12. 1. get thee out of thy country and from thy kindred , and from thy fathers house , unto a land that i will shew thee ; let us , with abraham , obey and be gone : let our desire be only with jacob. gen , 28. 20. that god may be with us in the way , and then let him take us through fire , through water , through a wilderness , or what he will. if the cloud remove from him a wealthy and pleasant place , where are twelve wells of water and threescore and ten palm-trees , so that we may there encamp by the waters , exod 15. 27. to the wilderness of sin , an impleasant and a scant place , where we may be threatned to be even slain with hunger , exod. 16. 3. we must march with the cloud . in a word we must so carry our selves in our whole course , as that we may have the lords presence and propitious countenance whatever we do , wherever we be . in this case , let us sing the ●4 psalme . the earth is the lords and the fu●●ness thereof , the world and they that dwell therein , and psal. 4. v. 6 , 7 , 8. must be our song . let men project and pursue for themselves places of pleasure , preferment and profit , ( as most shamfully they do ) let them carve and cut out fortunes and portions for themselves , and let them with noise divide the spoil of a church that is fallen into the hands of her enemies , who are the wicked of the earth ; and of many faithful ministers who like the man in the parable luk : 10 , 30. have fallen among thieves : but stay till mischief and evil go a hunting , and then their ill come places shall not know them . psal. 140 11. evil shall hunt the violent man to overthrow him ; but in the mean time , what comes of the poor outcasts and wanderers ? why , they shall not want a place to go to ; in the 13. verse of that 40 psal. the upright shall dwell in thy presence : they may travel through places enough ; but be their harbour what will , that is there home . and as it is a hidden place to worldlings , so it is a hiding place to them , psal. 31. 20. thou shalt hide them in the secret of thy presence , untill the lord return to build up jerusalem , and then he will gather the out-casts of israel , psal. 147. 2. for he that scattered israel will gather him , and keep him as a shepherd doth his flock ; for the lord hath redeemed jacob and ransomed him from the hand of him that was stronger then he : therefore they shall come and sing in the height of zion , and shall flow together to the goodness of the lord , ier. 31. 0 , 11 , 12. and foreward to the 15 verse . take we therefore the conduct of gods presence in the wilderness , and let us be thereof so observant , that by the least wink of his eye we be directed ( psal. 32. 8. ● will guide thee with mine eye to sit still , or let out , to turn to the right hand or to the left at his pleasure : and be our turnings in the wilderness what they will , be sure we are not out of the way , so long as we enjoy gods presence , and the comfort of the light of his countenance . and that will make us with mose , heb. 11. 27. endure all that we meet with , who endured , as seeing him that is invisible . 9. in the wilderness we would live by faith , and learn to take god for all things , psal. 84. 4 blessed are they that dwell in thy house , they will be seeing and enjoying many things , that will make them praise thee ; but what if they be put to travel through the valley of baca ? then in the 5 verse , blessed is the man whose strength is in thee . he is the fountain . psal. 36. 9. and he it is that makes all the streams of his peoples consolations to flow in their seasons , psal. 87. 7. all my springs are in thee . o but it is well lost that is found i god : and all that is happily wanted which is supplyed in him . o for more of the fountain ! o for a larger faith to draw at this deep well! o noble well! a well that in all our journeys will follow us . 1. cor , 10. 4. we read that the israelites drank of a spiritual rock that followed them , and that rock was christ. we may still encamp and ly about these waters , be our marches what they will in the wilderness . this is the only rehoboth , the well of room : the philistines cannot trouble this well : it is of ● higher spring than that enemies can get up to stop it : if the lora make his paths to drop fatness , if they drop upon the pastures of the wilderness , see who can hinder it : for the rain waits not for man , nor stayeth it for the son of man ; therefore blessed is the man ( ier. 17. 7 , 8. ) that trusteth in the lord , and whose hope the lord is ; for he shall be as a tree planted by the waters , and that spreadeth out her roots by the river , and shall not see when heat cometh ; but her leaf shall be green , and she shall not be carful in the year of drought , neither shall cease from yeelding fruit . o let us entertain those large thoughts of god that i have now so often recommended , and then without boasting we may say with him , that was as oft in the wilderness as another , psal. 34 2 my soul shall make her boast in the lord. if they be spiritual , sanctuary mercies that we miss , then remember ezek. 11. 16. although i have scattered them among the countreys ; yet will i be to them a little sanctuary in the countreys where they shall come . remember and sing 84 , psal. already cited , with psal. 63. and 42. if they be remporal earthly mercies that we desiderat , then remember psal , 24. above cited with , deut. 8. 2 , 3. the lord led thee through the wilderness and humbled thee with hunger , and gave thee manna , that he might make thee know that man doth not live by bread only ; but by every word that proceedeth out of the mouth of the lord , doth man live . i leave it to every one to try what is in god and in the blessing of god. and in the mean time , let us learn to take more upon trust with god. there is no waste ground in god : meet his people with scant where they will , they will meet with none in him . jer. 2. 31. have i been a wilderness unto israel ? sayes god : they could not say he had . even as christ said to his disciples luk. 22. 35. when i sent you without purse and scrip , and shoes , lacked ye any thing ? and they said nothing : why ? many truely of the saints and servants of god in these times , who cannot boast of much wealth , yet do not speak of want : many wonder how they live and yet they are both living and life-like , and for one , i shall say that first and last , once and again , god hath cast my lot more to satisfaction , than i could have chosen with most deliberation , hereby teaching me that which i have taken for my lesson , and till i can say it perfectly by his grace , i shall still be learning to choose nothing for my self : and though i shall not say with leah gen. 30. 18. god hath given me my hire , yet i may be excused to think that god hath given me a hire ; for albeit moses's respect to the recompence of reward heb. 11. 26. and it may be not that either , but rather a free love and respect to the name of god , ( hallowed be that great and precious name ) rev. 2 , 3 , give the chief determination in all an upright mans most serious deliberations ; nor would he ( as he shall not ) be reckoned with those men math. 6. 2. who have their reward ; yet my present satisfaction with my condition outvyeth , till it is envyed of , the lot of those who have sought a fortune by moe turnes : let ravens hunt , and catch , and rugg , and prey , and croack over what they have gotten , and cry from more , i judge him happy . — cui deus obtulit farcà quod satis est manu . that hath enough and finds no want tho his allowance be but scant . and i have learned 2 kings 5. 26. that this is not a time to receive money , and to receive garments , and olive-yards , and vineyards , and sheep , and oxen , and men servants , and maid servants . i fear something worse than the leprosie of na●nian cleave to the gehazi's of this time . if god will give me my life for a prey , in all places whither i go , by his grace i shall not seek great things for my self : for i fear he will bring evil upon all flesh , and will break down what he hath built , and pluck up what he hath planted , even the whole land . ier. 45. 4 , 5. i love tacitus pasci a morsel , be it of green herbs , with quietness : and i hope i have learned philip. 4. 11. in whatsoever state i am , therewith to be content . yea and i am the more content , that i find my case somewhat common in the time . to confirme it i give you a story . a vapouring time-divine who hath changed his gang twice already , and possessed two honest mens churches , one after another , seeking a fatter pasture , lately met accidentally with an honest deprived minister of his old acquaintance , and seeing him in case better than wont , asked confidently ; ha sir , how is it that you look so well upon it , in this world ? the other , a notable man , gave him a notable answer : why , thus it comes , said he , we go in god's common . gods common is better pasture than the worlds inclosure : and what wonder if we who go i● gods common , look better on 't than you who go in the devils inclosure . at this the petulant man kept silence , and iniquity stopt her mouth . i remember it is said psal. 112. 10 the wicked shall see it , ( that which befalls the righteous to his satisfaction and honour ) and be grieved , he shall gnash his teeth and melt away : the desires of the wicked shall perish . now as we would by faith take god for all things els in the wilderness ; so in the case of fainting and weariness , which as i shewed in the description , is the last and not the least evil of a wilderness-condition , we would take him for our strength , psal. 48. 5 blessed is the man whose strength is in thee psal. 73. 26. my flesh and heart faileth : but god is the strength of my heart : cant. 8. 5. the church coming up out of the wilderness , l●aneth upon her beloved : isai. 12 , 2 , the lord iehovah is my strength and my song : isai. 33. 2. be thou their arm every morning : haback . 3. 19. the lord god is my strength , and he will make my feet like hindes feet , and he will make me to walk upon my high places : to the chief singer on my stringed instruments : if strength quite fail , and be exhausted , he makes the weary to renew their strength : if strength be weak , and the soul drives heavily , and comes up with a slow pace in duty ; then he shall run : if when they winn to that , they fear it shall not last , nor they be able to continue at that rate ; then they run and weary not , they walk and do not faint . isai. 40. 31. 10. and lastly , in the wilderness we would long and haste much to be through , and press with importunity for a delivery : this we see in david . psal. 42. psal. 63. psal. 84. and psal. 107 6. those who wandered in a wilderness cryed unto the lord in their trouble . and moses who had been long in the wilderness was very earnest to have gone over jordan , to see the good land , though for his fault at meribah it was denyed him . deut , 3. 25. 26. this direction is nothing so strange , as is the disposition of those to whom it is meant : for i begin to observe many who have seen the lords glory and power in the sanctuary , but too modest , not to say worse ( be it from desponcency , or from some worse quality ) in their suits for a restoration of these mercies : either the length of our affliction hath put us so far out of memory , or the deepth of it hath put us so far out of hope of better dayes , that as if there had never been , nor never should be better dayes , we content our selves with the present . truly it astonishes me to see such a spirit of slackness possess many ; as if the lord had said to us , ier. 29. 5 , 6 , 7 , 10. build ye houses and dwell in them , &c. for thus saith the lord , that after seventy years be accomplished in babylon , will i visit you , and form my good word towards you , in causing you to return to this place : our disposition looks like those that were to have a seventy years affliction and long continued captivity . and indeed considering daniel 9. 13. all this evil is come upon us , yet made we not our prayer before the lora our god , &c. i observe , that security and a slack disposition is the attendent , or rather the presage and fore-runner of a continued affliction : and by the contrary a spirit of restless importunity , is a comfortable prognostick of a speedy delivery : see it confirmed in the instances of daniel , nehemiah , ezra , who upon the very point of the deliverance were stirred up , and with themselves stirred up the people by prayer and fasting to ask mercies of their god. take then the direction isa. 62. 6 , 7. ye that make mention of the lord , keep not silence , and give him no rest , till he establish , and till he make jerusalem a praise in the earth . and thus with patience i have got through the wilderness , and considered the intimation of the churches condition , which is the second thing in the words of the verse . in conclusion , be it minded only , that all that hath been said to this point , doth alike concern the church in general and saints in particular : for neither i nor any other , who from this mount of contemplation do view the wilderness at a distance , can expect to have it said to us , as was said to moses of the land beyond iordan , thou shalt not go over into it : but rather as was said to abraham : all the land which thou seest shall be thine : arise and walk through the land , for to thee will i give it . not to speak of what we have had , or at the time have , none of us can promise in the life of our vanity , that we shall not have , if not at once , yet successively , one after another , all the described parts of the wilness for our lot. i will allure her . the third thing in the words is , the lords design , i will allure her . hence the doctrine is , that the lords great design in the vicissitudes of all dispensations to his people , is to gain them to himself ; that he may have more of their kindness and service . the point is confirmed ; 1. from the account scripture gives of gods various dispensations to his people : take but this chapter for an instance ; he both afflicts her and comforts her , and all that he may have her heart . 2 , from the first and greatest command in the law of god , which is , that we love him with all our heart , &c. as the law is understood to be the mind of the king ; so the greatest command of god is the surest evidence of his will concerning this , that we abide only for him , and do not play the harlot , nor be for another man , chap. 3. 3. it is easie courting where we may command : and in this the lord hath he advantage of all other lovers : the soveraignity of his propriety in us , bears him to challenge our heart and service , without once asking our consent , and to resent every repulse and refusal , not simply as a displeasure , but really as a wrong , in defrauding him of what is his own , by a just title of many respects , antecedent to our voluntary consent . 2. the lords design is so manifest in his kind way with his people , that as it cannot be hidden , so it seems he would have it known that every one may think him a suter : even as when a man frequents the house of his beloved ; presently , by his frequency and other circumstances of his carriage , the meanest servant of the house discovers his design : yea , and the lord is not ashamed here expresly to tell his errand , i will allure her . some men if they intend a match with , and have a design upon a person , they set their designs abroad ; either in policy to further them , and thereby to know how the person intertains such reports , that accordingly they may behave themselves in their intended address ; or else in vain glory to vaunt of them : so the lord causes the report go loud of his blessed purpose , that it may be seen he is both serious in the matter and glorious of it , to have sinners love him . now the lord allures either morally and externally , or internally and effectually . morally and externally , while he courts souls with arguments and motives fit to take with rational and ingenuous spirits . effectually and internally , when by the power of grace he makes such fit motives and arguments have their due weight and work upon hearts . according to this division , for explication of this blessed design of the lords alluring his people , i shall first touch upon some of the chief motives that are fitted to this purpose , ( for to reach them all i presume not ) 2 dly , i shall treat of the inward power of grace , that makes these motives effectual upon the soul. and 3dly , shall conclude the point with use. 1. of motives , the first is his own glorious excellency outshining every shadow of likness , let be equality : who is a god like unto thee ? and that i am now upon a love designe , and upon the imployment of eleazer abrahams servant gen. 24 to seek a wife to my masters son , i am concerned as a friend of the bridgroome to express my self in the proper termes of such a subject : and o that my heart could indite good matter , that i might speak the things that i have made concerning the king ! let it then be condescended , what is required , by any but willing to be satisfied , to commend a person to the heart of his beloved , and in him you have it . 1. for his dignity and descent , he is the king , and the kings son : 2. for his induements , in him are hidd all the treasures of wisdom and knowledge : yea and he is full of grace and truth : and if you speak of a spirit , a great spirit , isat . 11. 2. 3. the spirit of the lord resteth upon him , the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledge and of the fear of the lord , and shall make him of quick understanding in the fear of the lord &c. 3. for his beauty , he is white and ruddy , the chief among ten thousand , and fairer than the sons of men 4. for his disposition and humour , he is tender , compassionat , loving , meek , condescending , kind and gracious : o but the soul may have many a good day , and much sweet contentment in his company ! 5. for his estate and fortune , he is the possessor of heaven and earth , the heir of all things ; and there is no lack to those that have him , and they have him that love him . 6. for his use and vertue , he is all , and in all , and in him we are compleat : 7. for his necessity , he is the person that cannot be wanted , by any that would be happy : deut. 30. 20. he is thy life , and the length of thy days . and if any think they may do as well elswhere , let them answer the question john 6. 68. lord to whom shall we go ? thou hast the words of eternal life . now this is my beloved , and this is my friend , o daughters of ierusalem . cant. 5. 16. the lords second motive and external allurement is his words : words are very charming and enticeing things : and how forceable are right words ? says job . hence the latines wisely give the name of verba dare , to that which the court calls a complement , but the countrey plainly calls a cheat. hence the way of fishing which catcheth by the ear , applauded of the greatest wits , approven and much practised by lovers , the most ingenious because the most serious anglers , who busk their hooks with words , and bait with the artificial flee of complements . hence , as the world goes , he is the finest man that can say fairest to it : and albeit solomon both a wise man and a great preacher and spokes-man hath said proverb . 17. 28. even a fool when he holdeth his peace is counted wise ; yet with most men , even a wise man , if he bold his peace , is counted a fool : but the truth is , multum ille assecutus est qui bene didicit loqut , bene qui tacere non minus assecutus est , he hath attained much who hath learned to speak well : and he hath attained no less who hath learned to hold his peace well . but to say no more in general of the allurements of words : how specially excellent are the words of the lord to the purpose of soul-converting and heart-alluring ? zach. 1. 13. they are good words and comfortable words , jer. 15. 16. thy words were found and i did eat them , and thy word was unto me , the joy and rejoycing of mine heart . gold and treasure is alluring unto any , honey and apples to delicate persons : and if it were even the mortal forbidden fruit of the tree of knowledge of good and evil ; yet if it be good for food , and i leasant to the eyes , and a tree to be desired , it must be had , if the price should be death , gen. 3. but the words of god are more to be desired than gold ; sweeter also than honey and the honey comb , psal. 19. 10. psal. 119. 72 , 103. verses . if nature could propine the world with golden apples as a present of her first fruits , sure those would ravish the hearts of the greatest potentates , and would raise wars among princes for the possession and keeping of the tree that bare those , they would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apples of strife , properly and indeed : and the words of god , which are the flower and first fruits of all fit words , are apples of gold in pictures of silver , prov. 25 , 11. they nourish solidly , comfort cordially , and inrich mightily . how charming the lords words are , we have famous instances in the gospel , that with his words he catched those , that were sent and intended to catch and entrap him : he sent them back with this report , never man spoke like this man. and here in the ●●xt it self , i will allure her , saith the lord , and i will speak comfortably unto her . the third . chief motive and allurement is , the works of the lord and his doings , he hath done for his people , and is daily doing to them , that which cannot but rationally entice any ingenuous soul to be for him : if god had not loved us , i should have wondered at every thing he does for us : love is the chief of the wayes of god to us . god loved the world. god so loved the world , a wonder indeed ! but after that stupendious portent of his works to us , that he loved us , i shall wonder at nothing he does for us : for what will we not do for those we love ? but again , i must wonder , that he loved us , and in this love to us , he was humbled and emptyed for us : for us he came into the world : for us he took the likeness of sinful flesh , and the form of a servant : for us he suffered temptations , crosses and contradictions in his life , and for us he tasted death ; he gave him ●●s for us : he came under the law , and sin , and the wrath , and curse of god for us : for us he drank the cup of astonishment , which would have made all the elect tremble to eternity . yea and he rose and was victorious over death for us : ●e hath also ascended heaven for us , and there he interceeds for us : he is our friend at court , he stands in the way there , that nothing pass against us : and when there is hazard he warns us , and by his word and spirit he keeps intelligence with our souls , and gives us daily accounts of the true state of our spiritual business : thence he issues daily many favours on our behalf , psal. 103 2 , and forward . forget not all his benefits , who forgiveth all thine iniquities , &c. and his negative mercies are not the least part of what he doth for us : that he prevents and holds off us so many temptations , suares and evils that otherwise would even over-run us : and that for all these he waiteth to be gracious to us , at the voice of our cry when he shall hear it : and in a word that he is so wholly taken up for us , as if he had nothing else to mind but us . now to a rational ingenuous spirit , and every one that deserves to be called a man , all these will be the coras of a man , and bands of love. hos. 11. 4. yea there is some secret alluring , quality , in the saddest and darkest of gods dispensations to the soul of the saint . hence we never find the godly soul more fond so to speak ) of its beloved , and more earnest upon him , than in the time of desertion , which of all dispensations is the most afflicting to such an one . if the lord withdraw , such an one will fall down sick of love to him ; and then go tell him o ye daughters of ierusalem , that i cannot live in his absence : and if he do not come quickly skipping like a young roe or hart ; yea , and if he take not the nearest way over the mountains of bether , he may come too late , to lay his hands upon the eyes of his distressed beloved , psal. 28. 1. if thou be silent to me ( sayes david ) i shall be like them that go down into the ●●t : o lord , i cannot live , i value not life , if thou be not the god of my life : i have resolved i shall never be glad , till thou be the health of my countenance , and make me glad with thy works : for i see little difference , betwixt sorrow and joy , if thou be not my chiefest joy . and in our text , the wilderness is the alluring place to this ungracious froward church . the fourth chief motive wherewith the lord allures his people , is , his gifts . gifts and tokens use to pass betwixt lovers , and accordingly in this chapter , the lord allures this whoorish church with gifts : so verse 15. i will give her her vineyards from thence , and the valley of achor for a door of hope . a gift is a tempting and inticing thing : and therefore the lord hath forbid iudge , the taking of gifts ; for a gift blinds the eyes of the wise , and perverts the words of the righteous : and therefore isai 33. 15. he is a rare man , that can shake his hands from holding bribe● . and the more strange it is that men can take so largely from god , and not be thereby enticed after him . solomon sayes , a mans gift make room for him , and whithersoever it turneth it self , it is so prosperous , that every one is a friend to him that giveth gifts , prov. 18 , 15. and 19. 6. but let us consider gods gifts : his gifts are 1. free gifts : and what is freer than a gift ? for if it were not free , it were not a gift : none of us can earn the east benefit at gods hand ; for who hath given to the lord , and it shall be recompensed to him again ? but of him , and through him , and for him are all things , to whom be glory for ever , rom. 11. 35. 36. 2. his gifts are good gifts , he is the giver of all good ; and from him every good and perfect gift descendeth , he will with-hold no good from him that walketh uprightly . i confess , that sore evil unde● the sun. eccles. 5. 13. may be seen in all other gifts as well as riches , that they are often keepea for the 〈…〉 hereof to their hurt . but god never gave men that gift , ( they have it of the evil one ) by abuse to turn good gifts into evil for themselves . 3. his gifts are rich and rare gifts , grace and glory , and every good thing : yea himself : for the covenant gift , is , i will be their god : yea our selves and our souls he gives life and breath , act. 17. 25. ●er . 38. 16 he gave us this soul. 4. his gifts are large gifts , act. 17. 25. he gives all things , and 1 cor , 47. what hast thou that thou didst not receive ? and here i observe , what a great advantage in his alluring us the lord hath of us all by his gifts . if we possess and keep still his gifts , we cannot handsomly refuse his sute for our kindness and service , for no ingenuous woman will possess or retain that man's gift whom she minds not to entertain . but if any should presume disdainfully to return the lords tokens to him , and to send back his gifts ; then he hath yet the greater advantage : for if we send back all his gifts , and return all to him that ever we had of him , then must we needs with all send back and return our selves , and our souls , and all that we are , or have , or can : for he gave all these ; and he requires no more than what he gave . so that of necessity we must either be all for god , or we must be nothing ; or else we must be most base in being anything that we are not for god , and in retaining his tokens , when we have rejected himself . and now let wild ungracious sinners , look how the● shall come handsomly off : and this i would recommend , especially to such as claim to more ● a spirit and breeding than ordinary : if there be any gallantry , here is the opportunity to shew themselves men . 5. his gifts are frequently renewed or rather continually heaped gifts , he loadeth u● daily with his 〈◊〉 : he is still giving and daily sending variety of ●●● . mercies , and he is still heaping benefits upon us : and these ( if we intertain th● giver , and give him our consent ) we are to take tokens for good , and an earnest of greater things to be enjoyed ; for the valicy of achor is a door of hope . the fifth chief motive , wherewith the lord allures his people , is , his carriage and demeanor towards them . a goodly deportment , a quair behaviour with an obliging carriage is very taking . davia's and daniel's behaviours did much to allay , if not to vanquish the fury and malignit● of their malicious enemies . the carriage of 〈…〉 vespasian the emperour was such , that thereby he was , and was called deliciae generis humani , the darling of mankind . but , o , how transporting is the lords way and carriage towards his people ! secular lovers use to frame their carriage , as well as their cloathes , into the best fashion and dress , and they study to make their entries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their sailes up ; and would seem to be rather what they should be , then what they are , and indeed be : they put on their best behaviour with their best sute , only at shows and solemnities ; for as they do not wear their best cloaths , ●o neither practice they the best manners , always at home . but as the lords carriage to his people , is alluring , at his first appearing , and in his first address to their souls ; so they may expect to have it always the same : for he is god and changes not , and all that is but his ordinary . but behold his carriage , i pray you ; with much patience he waits upon his peoples consent , as if their love were worth the waiting upon ; and indeed it it be not so , it is enough that he account it so ; in much mercy he overlooks many faults in them , and puts the best construction upon many of their unhandsome and unkind actions : in much kindness he makes them many a visit : with much earnestness he invites them , with much respect he intreats them , calling them by all their best names , in discretion fitting their titles to his design . in much condescendence and tenderness he complyes with them , and applyes himself to them , and all this he doth so equally , constantly and faithfully , that they must say , if they be ingenuous , that all his wayes to them are mercy and truth : and for all this he is content so ●ar to condescend , as to submit himself to their reasonable and impartial consure : o israel what iniquity hast thou found in me , and wherein have i wearted thee ? testify against me , micah . 6. 3. surely , if ever i did any thing below my self , it was in matching with thee . ●f i had insisted upon particulars in this , and the motives already mentioned , where had my rest been ? but of gods carriage and way with his people this is the sum , that it is not the manner of men. and i think the lords ravishing conversation with his people , would easily pass into admiration with him , who professed ( ●●ov . 30 19 ) that he could not know matters much more easie . o that the secular courtier might , after many changes o● shapes and fashions at last be turned into a seraphick lover ! and that the ingine and wit which is thrown ( where it evanishes ) into the air of vanity , were employed to court the uncreated beauty of that ever blooming flower of eternity . the sixth chief motive wherewith the lord allures his people , is , the example of others , who have led them the way in loving , choosing and commending him . example is an alluring thing : and the world is more ruled by example than by law. example oft-times usurps upon reason ; sometimes it agrees with her ; but seldom is it subject to her. and thus while men ask rather quid fit , what is done , nor , quid fieri debet , what ought to be done , many follow the broad way that leadeth to destruction , while but few do find the narrow that leadeth to life , many choose rather to go to hell in company , than to go to heaven alone . but in religion and in travel , i would hold the rule , to choose day light rather than company : nor would i willingly wait for any man till night , who in the dark , might lead or mislead me whither he would . if once a man turn his eye off the fixed light of scripture , the wandering star of example may lead him whither he knows not , and lodge him where he would not . now how the lord allures his people by example , see cant. 1. 3 4 there the church finds others before her , whom she would gladly follow : the virgins love thee , draw me , we will run after thee ; lord i love good company well , and therefore let us all go together . and as she finds good example before her , she leaves the like after her , that allures others to follow her , as she had followed others , cant. ch 5 , and 6. whither i● thy beloved gone , o thou fairest among women , ●●hither is thy beloved turned aside ? that we may seek him with thee : and all this by the lords direction , chap. 1. 8. go forth by the footsteps of the flock . o that god would raise up many lights of religion in this dark generation ! many who might be exemplary in piety , who might go before others , ●s the hee-goats before the flock , jer. 50. 8. o that god would perform more in our days , that which he hath promised of old . zach. 8. 21. the inhabitants of one city shall go to another , saying , let ●s go speedily to pray before the lord , and to seek the lord of hosts ; i will go also . mean time , let us follow the examples we have , and that the example of those who have chosen and owned the lord and his way , may be the more alluring to us . consider 1. that many of them were kings and great men : religion and the strictness of godliness is too far above every man , to be below any man : i fear those who think godliness below them , find it too far above them prov. 24. 7. wisdom is too high for a fool . 2. many of them were wise men . let our sages , senators , and our counsellours remember this : and if they say there are few godly men wise , i can say to them , there are as few wise men gody and chosen to obtain mercy . 1 cor. 1 , 26. not many wise men after the flesh are called and chosen . but truely , till the cabi●●● councils of secular heads , and the conclaves of the clergy find me amongst them all , four men whom they will undertake to match for wisdom with moses , joseph , solomon , and daniel , i cannot but think , that godliness doth as well become a wise man , as wisdom doth a godly man : withal consider , that godliness and wisdome are one in scripture . 3. all of them were righteous and truely holy men , strange it is that so many should choose to be wicked , whilst none can en●ure t● seem or to be called such , and who but the worst man takes it worst to be told of his faults ? and as strange it is , that every one should choose to seem and to be called righteous and good , whilst so few do choose indeed to be such . but is it no● as much the glory of true godliness , that hypocrits and prophane persons love to go in its live●y , and to be called by its name , as it is their reproach to have or hold the forme of godliness , whilst they deny the power thereof ? 4 they were impartial and uninteressed men , that ( except upon heaven ) could not with the least colour be suspect of any designe in their doings : yea did they not renounce and go cross to all worldly interests of nature , education , credit , profit , pleasure and the like ? 5. they were resolute and constant in what they did . indeed if the saints had repented their choice , they might have renounced religion when they pleased , as is said of the patriarchs . heb. 11. 15. that if they had been mindful of that countrey , from whence they came out , they might have ●ad opportunity to have returned , but now they desire a better countrey , that is an heavenly . i should think it a poor office to perswade men to that which might repent them : but if they , whose example commend , and whose practise gladly i would perswade , did with constancy and confidence , without relenting go thorow and pass the difficulties of the flatterings and frownings , the fears and hopes , the threats and intreaties of a present world , may i not conclude , that godliness is that which is not to be repented of ? it now follows to treat of the inward power of grace , which maketh these external motives , effectual upon the soul. if any should attempt by ●●rce to storme the soul of man ; it is so sure to be ●●zed to the ground , and brought utterly down ●● nothing before it yeeld ( for voluntas non potest cog● ▪ the will , which is the fort royal of the soul cannot be forced ) that the assailant may resolve to loss it , before he win it , and to win only the expensive loss of all his labour , and to triumph ridiculously over a nothing : for nature and invention have made the soul a strength impregnable and unaccessable to any power without : and all attempts thence , may certainly prove ineffectual , except a ready course be taken , to gain a correspondency with these within . also sinners are naturally very shie and ill to be courted : but the lord as he is good at all that is good , is excellently good a● courting and allureing an untoward heart . others , it may be , have got from her at once , their leave , with a repulse : yea my servants in my name , have possibly been so served : but , wild as she is , i will not leave her so : i will speak to her my self , and i 'le in gage , i shall quickly cause her say yea : therefore behold i will allure her , he can but say to a soul , follow me , and it leaves all and follows him : he can catch a sinners heart from him ere ever he is aware . ier. 20. 7. o lord , thou hast deceaved me , and i was deceaved , thou art stronger than i , and hast prevailed . he can mix a love-cup to the soul , that shall cause it speak of him when he is gone , and follow him faster than ever it fled from him , and that even when he seems to flee : we remember thy love more than wine , the virgins love thee ; draw me , we will run after thee cant. 1. 2 , 3 , 4. yea more , he can make an ointment , the very savour whereof shall cause sinners love him : because of the savour of thy good ointments , thy name is as ointmen poured out , therefore do the virgins love thee ; yea he ●an give a soul-charming vertue , to the very words of his name ; and cause the very naming of him , kindle a flame of love in the soul , that many waters cannot quench : thy name is as ointment that is powred forth . he can open with his finger the ●stest lock that is upon the heart of any sinner . cant. ● . 4. my beloved put in his hand by the hole of the ●●or , my bowels were moved for him : and if it ●o not open freely , he can drop a litle mirrhe from is finger upon it , that shall make it easy : ● rose ●● to open to my beloved , and my fingers droped myrrhe , verse 5 and 6. yea without once asking liberty , he ●an ravish a sinners heart : and when ever he comes ●pon such a design , he coms rideing in king so●●mons chariot , the midst whereof is paved with love , ●● the daughters of ierusalem cant. 3. 9. 10. and after the kings chariot , follows a large train , the chariots of aminadab , waiting to convoy and bring ●p , his willing people , cant. 6. 12. and if once the ●●ul is got up into the chariot , the king bids drive , the 13 verse , return , return o shulamite , return , ●urn ; and then farewell thy fathers house . psal. 5. 10. forget thine own people and thy fathers house . ●ow the chariots of aminadab , the chariots of the ●ords willing people , run upon these four wheels . ● plain termes , the inward power of grace , where●● the lord allures sinners , and gains them to himself , consisteth and is carryed on of these four. ●1 . a sound and clear information of the understanding , and illumination of the mind : as it is ●●ten in the prophets , and they shall be all taught of god. john 6. 45. out of isai. 54 , 13. with ier. 24. 7. and i will give them an heart to know me . 1 john. 5. 20. he hath given us an understanding , that we ma● know him that is true . if a man by nature and study were never so judicious and learned , yet ere he b● converted and effectually allured , to ingage throughly in covenant with god , he hath need to be taught of god , that the eyes of his understanding being opened , he may know that which passes knowledge ; otherways , it may seem a strange saying : but it is that which is noted in the scripture of truth ; and the scripture expressions of opening the eyes , giving an understanding , and the like , make it clear . that the meanest saint and convert hath more knowledge of christ , and seeth somewhat in him , that the most subtile , seraphick , resolute , or angelick doctor unconverted cannot see . so that whatever differences there be betwixt saving and common knowledge , there is certainly a difference even in regard of the intensive degree 〈◊〉 clearness : or if it be not so , let any man tell 〈◊〉 what such expressions mean , 2 cor. 4. 6 , that god who commandeth the light to shine out of darkness , hat● shined in our hearts , to give the light of the glory of god in the face of jesus christ : and verse , 3 and the gospel is hid from those that perish , for satan hath blinded their mindes ; and no doubt , many of these had more natural judgment , and learning with more of the means also , than some of the● that believed . to conclude , there is greater odd betwixt a saint and a rabbi , than betwixt a ra●●● and an idiot : for the last two ( i now suppo● them unconverted ) are neighboured in nature ; but grace separats the first from them both . 2. the inward power of grace consisteth in a powerful inflection and bowing of the will. psal. 110. 3. thy people shall be willing in the day of thy power : the lord findeth sinners unwilling , he worketh on them not willing and he makes them willing . the will ( as i said before ) is the strongest hold of the soul , and the most wilful piece of the man : command the will and you command the man : the new will ( say divines ) is the new man ; and therefore the lord is concerned to possess the will : and this he doth wherever he savingly allures a soul : for he scorns any should say , that they serve and follow him against their will , all his souldiers are volunteers : his people are a willing people . i find a godly man once saying ( and all such must say it often ) the good which i would that i do not . even as by conversion oft times the greatest sinner becomes the greatest saint ; so the will , before conversion , the most obstinate and unplacable enemy , doth afterward become the most kind and trusty friend to god : for in the midst of many exorbitancies of affections , and irregularities of practice , and conversation , the will retains its loyalty , and persists in its duty to the lord : and when the whole soul is in an uproar , and confusion , like that of the city of ephesus act. 19. 32. ( a most lively representation of a soul in perturbation ) wherein some cryed one thing , some another , for the assembly was confused , and the more part knew not wherefore they were come together : all this while the will is at ready to protest for the lord , as the superstitious ephesians were for their diana . and when in a disorder , all plead liberty , i consent unto the law ( says the will ) rom , 7. 16 and 25 with the mind i serve the law of god. 3. the inward power of grace consists in a sweet inclination of the affections deut. 30. 6. the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god , with all thine heart , and with all thy soul. the psalmist prayes psal. 119. 36. incline mine heart unto thy testimonys , and psal. 141. 4. incline not mine heart to any evil thing . the affections are ticklish things : by much working and subduing , with frequent turnings , they become as ductile and formable as the potters clay , whereof he makes a vessel as it pleases him . like those we call good natures , they are sweet companions , but not so sure : and as readily you do not leave them , as you found them ; so you shall hardly find them where you left them ; nor know you when you have them , or when you want them : they are primi oc●upanti● , they can refuse no body : they welcome all comers , follow all counsels , comply with all companies : and in a word they are compleat conformists : and they are courted by so many lovers , that it is much if they turn not common strumpets , to the dishonour and grief of this concerned chaste suter , who is broken with such whorish hearts , ezek. 6. 9. again , they are like an instrument with many strings , they make sweet melody in gods service , but with the least wrong touch , you mis-tune them . indeed the saints have their affections frequently to tune , and it requires a time to do it : this causes that the affection of grief , which is the basse of the soul , is oftest in tune , and keeps in tune longest with the saints , psal. 57. 7 , 8. when david's heart was fixed , his harp was out of tune : when his faith had got footing , his affections were to seek . the case is common and too well known to the people of god : in preaching , hearing , reading , meditating , praying , praising , or any other duty of our life , the affections oft times do not answer . but grace hath a skilful hand , and is a musician so expert , that if the tenor of the will be but well set , and the base of godly sorrow record well , ordinary failings in the other parts , shall not be much discerned . 4. the inward power of grace making outward motives effectual , consists in a cheerful , ready motion of the locomotives , and an actual up-stiring of all that is in a man , by an act elicitive of the imperated acts of the understanding , will , and affections : so the schools express it : but to speak plainly , it is grace causing us to perform indeed and with our hand , that which it hath caused us to know , will , and love with our heart : for sayes the apostle , it is god that worketh in us , both to will and to do , of his good pleasure , philip. 1. 13. and if grace assist not in this , as well as in the rest , this , to do , may make much adoe , and cause even an apostolick spirit have a hard pull of duty , rom. 7. 18. to will is present with me , but how to perform that which is good , i find not . and by this their defectiveness and short coming in the point of doing , the best of saints may be convinced , that of themselves , they fall as far short in the other points ; and that it they cannot go the least step without christs hand holding them up , they could far less have walked the whole length of their duty : the apostle's inference is remarkable to the purpose : i know , sayes he , that in me , that is , in my 〈◊〉 dwelleth no good thing , for to perform that which is good i find not , albeit that to will is present with me . so that he who of himself cannot do , neither of himself can he know , will or love that which is good . fail in one , fail in all . this consideration of it self , may refute the whole and half p●●agian , popish , lutheran , and arminian crot●hets in the point of grace . and this shortly is the method of graces work converting a soul , and alluring a sinners heart . the understanding sayes , gods will is true , the will sayes it is good , the affections say it is sweet , the practice and whole man sayes it is done . thy will he done ; and if it be thy will to save me , and have me to thy self , then lord , i am thine , save me ; for i seek thy precepts , psal. 119. 94. but in the natural birth , we know not how the bones do grow in the womb of her that is with child ; far less can we reach to perfection the mystery of regeneration : and if we know not the time when the wild goats of the rock bring forth , nor can mark when the hindes do calve , how shall we be able to cast the nativity of the sons of god ? for iohn 3. 8. the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , or whither it goeth : so is every one that is born of the spirit . if we know not the way of a man with a maid , prov. 30. 19. how short may we well be judged to have come in our accounts of the lords method of courting and making love to the souls of his people ; and yet we are instructed from the word of god , to give of all these , an account sufficient to salvation , with all necessary instruction and comfort . and the like account the saints are to expect from the spirit of god , which searcheth all things , even the very deep things of god , 1 cor. 2. 10. the use of this point i dispatch in these few words of instruction . 1. we are taught from this , that sinners naturally are very untoward and untractable , to that which is good : they must be allured , enticed , and as it were beguiled and deceased unto that which is equally there duty and mercy ; ier , 20. 7 , o lord thou hast deceaved me , and i was deceaved . 2 cor. 12. 16. the apostle , who was as a deceaver and yet true , being crafty , caught the corinthians with guile . it is indeed a pia fraus a godly beguile , to beguile a soul to heaven and to god. i wish moe were thus beguiled , and that many such deceavers may enter into the world : nor can i say in this deceit , whether the deceiver i● the honester man , or the deceived the happier . 2. this teacheth ministers the art of preaching , they must be both serious and dexterous : as friends of the bridgroom , and ambassadors for christ , they must be so well acquaint with the laws of love , as to be able ( a divine blessing concurring ) to allure the wildest and most froward soul. a minister would be a seraphick lover , one of the order of peter : peter , lovest thou me ? lord thou knowest all things , thou knowest that i love thee . peter , feed my lambes , feed my sheep . if our way with sinners , be not the most taken way , let it be the most taking way , and so we shall not mistake the way . many ministers are but cold suters for christ , and why ? they are troubled with an error of the first concoction , they erre concerning the end : they seek their own things , and not the things of christ , they serve not our lord jesus , but there own belly : they eat the fat , and cloath themselves with the wooll , but they feed not the flock : put them to tryal , and it will be found they cannot read the bible : they lisp like the men of ephraim , for shibboleth , they say sibboleth ; give them but to read that short text 2 cor. 12. 14. they read it , i seek not you , but yours ; and if they read right , i seek not yours but you , they are the greatest of lyars . in a word , they are like many in our days ( and those are even like them ) who court the fortune more than the person : in this age , a rich man needs not want children ; let him make images of his silver , and these shall not want matches , such who for their generosity deserve , as often they get , the reward of a silver crucifix . but as he that findeth a wife , though he find her in her shirt , findeth a good thing , and obtaineth favour of the lord , prov. 18. 22. so he that winneth souls , though he win not a penny with them , is wise . prov. 11. 30. truely the alluring way of preaching is ars longa , a thing not soon learned , but where god doth give the tongue of the learned . this art hath many precepts , which i am fitter to be taught , than to teach : and till god send the time of teaching , i take this for the time of learning : who are these that come up from the wilderness , both better men and better ministers ? 3. we see this in the point , that religion is an alluring thing . it deservs to be written in gold : lord write it upon my heart : it hath that in it which may abundantly endear it to any free soul. some who could stand before an armed enemy , have fallen before a naked beauty , let sampson and david be witnesses in the case : sawest thou ever the beauty of the lord ? for how great is his beauty ? and how great is his goodness ? sawest thou ever the beauty of holiness ? a beauty as rare as rich , a singular beauty ! a beauty active and communicative , it makes all those beautiful that enjoy it : it is not so with the richest worldly beauty : an unbeautiful husband may have a beautiful wife , whose beauty cannot make him comly : none truely love and espouse religion but it makes them comly with its beauty . o how would such a beauty be courted in the world ? hast thou not the pourtrait of this beauty in thine heart , the chamber of her that conceaved thee ? i should hold my self everlastingly obliged to him that would give me a well done coppy : and though i did not like it , for him that did it , yet would i love it for them that it is like . and if this my discourse for image and likness could say unto god , thou art my father , and to religion and godliness , thou art my mother and my sister , the piety of my vanity , might excuse the vanity of my piety , to boast of my relation to that lovly family , that brings forth all beauties . i have seen the heathen venus their godess of love and beauty , painted with a flaming heart in her hand , ( a pretty embleme of that scripture hos. 4. 11. whoredome taketh a way the heart ) beauty maketh daily triumphs with mens hearts , as the garlands of her victories or the spoiles of her captives , who are no enemies : for amongst the many ( as there are many ) singularities of seminine victories , these are not the least , that men conquer none but enemies , women none but friends . men take captives against their will , womens captives are all consenters to their own bonds , nor do they once desire to make their escape . men punish their captives with pain , women please theirs with torment , and torment them with pleasure . but o canst thou behold the beauty of holiness , and have thy heart at command ? needs must the lively truth of godliness be very desirable , when a lying shew and dead picture of it is so lovely , mark. 10. 21. jesus beholding the young man loved him , for the appearance of good he saw in him . how transporting must true godliness be in the abstract ? and is not the profection of piety , the perfection of beauty ? since in the concrete and in its imperfection it is so ravishing cant. 49. the church with one of her eyes ravishes christs heart , a cheek-view , a glance and half a look of a saint is very alluring . but what if both her eyes be to him ? then as one wounded , he cryes , chap. 65. turn away thine eyes from me , for they have overcome me . he falls before his friends , who rose over all his enemies : the saints beauty overcoms him that overcame the world , it captivateth him that led captivity captive , it triumpheth over him who triumphed over principalities and powers , it conquers him who conquered death : for love is strong as death : set death in the way of love , it can despise and go over it . if jealousie dispute christs love , he is ready to vindicate himself upon the highest adventure : tell me ( says he ) what token shall i give thee ? what shall i do for thee ? if thou lovest me , thou must die for me . o jealousie cruel as the grave ! i love thee , and will wash thee in mine own blood : i love thee , and will give my self for thee : o love strong as death ! o death-conquering christ ! o christconquering love ! o love-conquering beauty of holiness ! look upon holiness , let thine eyes but observe her wayes : love her , and give unto her a present of what thou hast . but what is thy petition , o queen ? and it shall be granted thee ? what is thy request and it shall be performed ? if i have found favour in thy sight , o friend , and if i please thee , then give me thy heart , prou. 23 , 26. my son give me thine hears : her authority might command it , her beauty might rob it , but her modesty and love doth friendly desire it . i would not have my discourse fall in the hands of the ungodly : for wickedness proceedeth from the wicked ( as saith the proverb of the antients , 1 sam. 24. 13. ) but if i were to speak to ungodly sinners ( o lord open my closed lips , then shall i teach transgressours thy wayes , and sinners shall be converted unto thee . psal. 51. 13. ) i would shew them , what i have yet to add , in the behalf of lovely holiness : i would sing to my beloved , a song of my well beloved . but the alluring subject , the kindness i owe to godliness , with the respect i have for all that love & serve her , invite me to speak , what i know : and therefore , beside all the alluring motives to godliness , mentioned in the explication , i add these things to be considered , wherein she excelleth all her companions , her rivals , and all that would partake with her in our affections . and i shall but point at some heads , leaving room for the godly soul , to enlarge in its meditations , upon the particulars in consideration . 1. godliness bringeth the soul upon the greatest interest : the interest of god , of the soul , of the kingdom that cannot be moved , the crown that fadeth not away , and the things not seen that are eternal ; that which eye hath not seen , nor the ear heard , nor hath it entered into the heart of man to conceive , even that which god hath laid up for those that love him , angustus est animus , quem terrena delectant , they are not ill to please , who can be put off with things wordly . but the saint is the only person of a great spirit , who indeed minds high things , even as he is born to great things . the books de natura , or of nature , are too mean a subject for a saint : all his studies are de anima , de caelo , & de deo : his lessons are of the soul , of heaven , and of god. his ditan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he minds the things that are above . 2. only godliness hath that in it , that can maintain and advance his greatest interest . what can all the pomp , pleasures and profits of the world do to a soul ? do these things make a better man ? lay all these to a wounded conscience , and they will be as he that taketh away a garment in cold weather , as vinegar upon nitre , or as he that singeth songs to a heavy heart , prov. 25. 20. they may make it worse , they cannot make it better . a mean subjects rent cannot bear the charges of a crown , nor can all the imaginable affluence of worldly sensual pleasures , ( the delights of the sons of men ) fill up the accounts of a mans happiness . are not all things worldly , under an antient curse for mans sake ? and shall that which is cursed , make us blessed ? the wisdom of solomon ( and who shall come after the king ? ) hath tryed the experiment of all things sublunary , that they are but vexation of spirit , and a very vanity : and will a man fill his belly with the east-wind ? the most refined spirits and artificial extracts of natures fullness , hath no more fitness and congruity to satisfy a soul , than chaff or sand hath to nourish a humane body : nor did nebuchadnezar eat grass with the oxen , until his heart was made like the beasts . moreover , the glory of all things transitory hath not the civility to see the soul to its rest : but serve it like wicked companions , who have debauched a man all the day , and leave him to dry a kennel at night . o when the soul shall run out into eternity , and death shall draw the courtain upon all things worldly , then it shall be seen , that the things that are seen , are but temporal : and then if the soul would return to call but for a cup of cold water , of all its sensual pleasures , it cannot have passage : for there is a great gulf fixed betwixt , so that they who would pass from hence to you cannot , neither can they pass to us that would come from thence , luk. 16. 26 : to close this consideration , remember that the wise god called him a fool , a great fool , a rich fool , who , for that his barns were full , would say to his soul : soul , thou hast much good laid up for many years , take thine ease , eat , drink and be merry , luke 12. 19 , 20. but o! the revenue of godliness : god and the light of his countenance , christ and his merits , the holy ghost with his comforts and graces , the justification of faith , the peace of god , the joy of the holy ghost , the hope of glory , are things of great beauty , to please our souls withall . 3. the consolations , joyes , pleasures , and delights of godliness are the choicest of any : for however ( as the proverb is ) a small thing will make fool fain , and as little makes him sad ; yet the delights of a wise-man , are such as are the things he delighteth in , ps. 4. 7. thou ( thorough the light of by countenance ) hast put gladness in my heart , more ●●an in the time , when their corn and their wine in●eased . o lord , i am as far above the envy of the ungodly , as they are below mine . the worlds great prejudice against godliness , is , that they fancy it an unpleasant thing , void of delight : but ●●tum est in organo : and no doubt if men found that delight in holiness , which they do in wickedness , we should quickly have the world a pro●lyte to godliness . o then that my words were weighed ! and that the world would give me a air hearing but in this one consideration ; no doubt , i had then gained . delight is a very alluring thing , and trahit sua quemque voluptas , every one follows whither his i leasure and delight ●ads him . nor is it any wonder that so it be ; ●r delight and pleasure is the very flower and ●ossome of happiness , the accomplishment and ●st act of blessedness , differing from vertue and godliness , as the flourish from the tree , the rose ●●m the bush. the scripture placeth the saints ●lessedness , both in the estate of grace and glory , pleasure and delight . that delight is a mans ●lessedness in the state of grace , see the command , psal. 37. 4. the promise isai. 64 5. the ●●ints professed practice , of whom christ is the chief , and chiefly meant , psal. 40. 8. the motive given by the spirit of god , prov. 3. 17. and that delight hath the same place in glory ( if any that have heard of such a thing as heaven , did ever once doubt of it ) it is more than clear from , psal. 16. 11 , revel . 21. 4. with many the like places . if men knew to do the epicureans right in their opinion of felicity , and could speak as philosophers , and not as taunting satyricks , i could rather be , than be called an epicurean : for imperious custom , ( even like diotrephes , who in all things loveth the preheminency ) hath usurped sofar upon the world , that she prevaileth equally in mens words and practices , calling things as she lists . whence a sensual sow wallowing in the mire of lust , must bear the name of an epicurean ; whercas , in truth , an epicurean is no other than a man placeing happiness in rational pleasures and intellectual delights worthy of men : even as i , according to the scripture , have placed it in those delights that are spiritual and becoming a saint . the cutting off of a member deserves not the name of a cure , but is the uncomfortable result of the desperate wits of extremity and necessity , in a deplorable case ; and an expedient intending the preservation of the whole , with the loss of the part : for better it is to go to heaven with one eye , hand or foot , than to be cast into hell with two . the stoical apathetick method ( if the stoick be not as much wronged as the epicurean ) is but a pitiful cutting , at best a curb , no wayes a cure of a corrupt world. a man will suffer much before he suffer the loss of his limbs : and he hath wrought but an undesirable cure , that by cutting off of a member hath made a man creple or maim : the world will want much before they want their pleasures and delights : and indeed who would choose to be miserable ? wherefore the only expedient method in this case , will be diversion , whereby men may save their members ; the world may enjoy delights and pleasures , for measure as much greater as for quality better , than formerly in their courses of iniquity ; only they must not run any more in the channel of sensuality , but in the vein of religion and spirituality . consider then the delights and pleasures of godliness , and then let reason say , who hath the sweetest life , the saint or the bruit . 1. for their nature , they are unspeakable and full of glory , 1 pet. 1. 8. the word is significant in its own language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorifyed ●oy ; a very heaven upon earth : a joy of the same nature , though not to the same degree , with that in heaven . the saints delights in earth , are a cup of the same wine , for kind , which they shall drink in the kingdom of their father , though it be not of so high a colour , nor of so rich a relish to us here in the cellar , as it is to them at the kings table . holiness is much mistaken in the world , and so is heaven and happiness , which is no other , than the top and upper ●nd of holiness , or holiness in its holy-dayes cloathes . if men would consider this , i suppose some should be as afraid of heaven as they are of holiness : yea i am really of the mind , if god should open a door in heaven to a prophane liver , and say , come up hither , that he should not dare to enter : the beauty and light of that glory , so contrary to darkness , would dazle and confound , and utterly undoe him . if a man should be permitted , yea commanded to throw himself into a burning fiery furnace , like that of babylon , durst he yet do it ? yea though he were very cold and never so much needed to be warned . and who among hypocrites or prophane livers shall dwell with devouring fire ? who amongst them shall dwell with everlasting burnings ? isa. 33 14. in a word , men must either say that it is a great unhappiness to be in heaven , or that it is their great happiness to be more holy. 2. the pleasures and delights of holiness are of the highest descent , they spring from the rock of eternity . and o! how pure ? how wholsome ? how pleasant must they be ? the pleasures which god gives his people , have himself for their spring , and life for their vertue . psal. 36. 8. 9. with thee is the fountain of life . 3. they have the deepest root , and so farrest in upon the soul : as the delights of hypocrites , worldlings and prophane persons are but the dreggs ; so they are but the scruse and pairings of pleasures : their pleasures are but skin-deep : in the midst of all their laughter , the heart is sad : they are as hypocritical in their delights as in their duties . the soul and conscience of a wicked man hath nothing like christ but this , that they are never seen to laugh : they are men of sorrows indeed , and many sorrows are their portion : that is appointed to them of god. psal. 32 10. with isai. 65. 13 , 14. 4 the consolations , joys , pleasures , and delights of godliness the most strong and efficacious : in the multitude of their frighting , repenting , tempting , doubting and inquiring thoughts , gods comforts delight their soul. psal , 94. 14. these turn their mourning into dancing , they make them sing in a prison , and rejoice in tribulation : but affliction maketh a wicked man soon to forget his pleasures , as waters that pass away : yea and the memory of their former delights , is to their present sorrows , as he that singeth songs to a heavy heart , and their song is , miserum est fuisse saelicem : it is the greatest misery to have once been happy . 5. the delights of godliness are pure and chast delights , they are such as the soul enjoys with gods blessing and approbation , yea with his command . psal. 37. 4. delight they self also in the lord ; the pleasures of godliness are our duty . and for their chastity , they are like the pleasures that a man hath in the company of his lawful wife . prov. 5. 19 let her breasts satisfy thee at all times , and be thou ravisht with her love : the word in its own language is , eire thou always in her love : if a man must play the fool , let him do it lawfully : and if it be an error , it is an innocent one to erre with gods approbation . but the delights of wickedness are impure , whoorish and strange delights such as a man hath in the company of a harlot : and why will thou my son be ravished with a strange woman , and embrace the bosome of a stranger ? prov , 5. 20. 6. the delights of godliness are secure and safe delights . this follows from the former . here the soul is ridd of all fear of going too far : there is no excess in those pleasures : eph. 5. 18. in wine there is excess : but be filled with the spirit ; there is no excess in that , the more you drink of that the more sober you are : and also in the delights of godliness , there is no fear of the sad after-claps of sorrow , that conclude sinful pleasures : for the end of that mirth is heaviness . prov. 14 13. the ungodly mans sinful pleasures are but a showr-blink that ends in a tempest : their delights are like the pleasures of drunkards , who drink and swill till their head ake , and their heart be sick : and they have their sentence with babylon . ier , 51. 39. in their heat i will make their feasts , and i will make them drunken , that they may rejoice , and sleep a perpetual sleep , and not awake , saith the lord 7. this follows from all that is said , the pleasures and delights of godliness are constant and induring pleasures . john 16 , 33. your joy no man taketh from you . as the world doth not give the saints joy and delight , so neither can it take these from them . the saints delights in godliness , are like spring waters that will rise as high as they fall in their courses . as they descend first from heaven , so they never cease running till they ascend thither again : they are like living running waters , that make what turnings they will , about mountains or whole countreys , in end they fall into the sea : the river of pure pleasures , that maketh glad the the city of god , hath its outgoing into the sea of that fulness of joy , that is in gods presence , and that ocean of pleasures that are at his right hand for evermore . and now i go forth unto the streets , and stand in the open places and cry : o all ye who love pleasures turn in hither , tast and see that the lord is gracious . i am so litle an enemy to pleasures , and so much an epicurean in opinion ( as you see ) that if any man shall shew me pleasures more pleasant than those of godliness , i am content to change for the better : and that shall be when men and beasts make an exchange of soules ; water and wine of natures and vertues ; and heaven and earth shall change places ; when evil shall be good ; black shall be white ; bitter , sweet ; darkness , light ; crockedness , straight ; heaviness , light ; when cold shall be hot ; and time shall be eternal . 4 , godliness is the only perfect , harmonious , and uniforme of all the soules lovers : what lame and defective pieces are all her companions ? i said as much in the description of the inward power of grace as may shew , how exactly commensurable her perfections are to all the powers , and to the whole capacity of a man : she satisfieth the understanding , will and affections ; and exercises the whole man. but of her defective companions , some want the head as error , superstition , profanness : whatever of the will and affections , and practise be in these , yet they are against the truth of a well informed judgment : some want the heart as hypocrisie and formality , whatever of knowledge , profession or practice be in these ; yet the will and affections do not consent : some want the hands and feet , and are meer trunks ; as all those who pretend to know , will and love their masters will , but do it not . and for their moral qualifications , the first is a fool ; the next is a knave ; and the last is a sluggard . but compleat godliness hath the head , heart hands and feet , with all the parts of a perfect man : and is a wise , trusty and active piece . and as it is compleat and perfect so it is most uniforme and harmonious . ungodhliness is a city of division , a babel of confusion , it parteth chief friends , and putteth a man at variance with those of his own house : the wicked are like the troubled sea : their lusts are continually fighting and warring one against another , and altogether against holiness : whence are wars and fightings , but from your lusts ? iam. 4. 1. ungodly mens lusts are like themselves , for extremes they are , and they are like extremes that differ alike from themselves and from the mids : a varice differeth as much from prodigality her sister vice , as from liberality her contrary vertue . but godliness sets a man at one with himself : it is a heart-uniting thing . psal. 86. 11. unite my heart to fear thy name . it makes a good understanding betwixt the understanding , the will , the affections , and the whole man. and blessed be the peace-maker , shall she not be called the child of god ? 5. is it not the great glory of godliness , that as many do sute her , as few do espouse her , and she hath as many pretenders , as few matches ? are not all men , her pretenders ? do not her greatest adversaries pay her the devotion , at least of a complement ? is not their great request to her , like that isai. 4. 1. only let us be called by thy name , to take away our reproach ? do not her greatest enemys glory to be called her servants ? call an evil man good , and you cannot please him beeter : for he hateth as much to be called evil , as to be good ; and loveth as much to be evil , as to be called good . and it is yet as much her glory that few do enjoy her . but pray , whom doth she reject ? are they any but the ungodly ? those unworthy persons that were brought in upon her , and came to mock her : nor doth she despise any that have not first despised her : or should she prostitute her self to such as care not for her ? none get a rejection from her , without their own consent : and they take it before they get it : for as none are godly , so neither are any wicked against their will. lastly , beside the promise of the life that now is , and of that which is to come , which makes godliness profitable to all things 1 timoth. 4. 8. it is the ready way , even in ordinary probability , to give a man honour , wealth , and pleasure , and to continue these with him , yea even in this world : ( i would these tymes did give a better testimony to this observation : but i hope the observation shall stand when some are fallen ; and shall continue , when these times are past way ) for that these things are as naturally purchased by good and vertuous , as lost by lewd and wicked practices . and how shall a man have honour , who prostitutes himself to courses wherein he hath none , but base and unmanly persons for his companions ? are not pages , grooms , and lackeyes , as good fellows as their lord himself at whoreing , drinking , swearing , carding , where all are fellows ? is not my lord well honoured , when he sends his man to convoy a whore to the chamber , who ( because upon the road he uses to lead the way for his master , thinks he will do him the like service here , and serves him with his own remains ? but who doth not reverence the presence , and honour the face of a really good man ? yea many a time such an one hath more reverence than god himself with evil men , who dare do many things in the eyes of god , that they will be loath to do in presence of such a man ? yea how convincing many a time is the carriage of a godly man to his greatest enemies ? surely thou art more righteous then i ( said saul to david ) and when a mans wayes please the lord , he maketh even his enemies to be at peace with him , prov. 16. 7. an excellent divine ( i think it is greenhame ) sayes well ; let not a saint be afraid of men ; for that by his prayers , he hath more power of their hearts , than they themselves have : and the scripture sayes the same , 1 pet. 3. 13. and who is he that will harm you , if ye be followers of that which is good ? and how well had it been with the profane ruffian , that he had spent that time , strength , estate , and credit for god , in the way of godliness , with the sweet and sure gain of his soul , which he hath wasted in riffling and base living , with the evident hazard of his soul's ruine , if that may be said to be ruined that was never repaired , nor in case . but be it yet that the godly man attaineth not to these advantages temporal ; the peace of righteousness , the contentment of soberness , the considence of faith , and the rejoycing of hope , do more than compense all that is wanting elsewhere , and cause that a good man is satisfied from himself , prov 14. 14. now let all that hath been said , be a reproof of the worlds hard opinions of godliness , and give cheque to their unkind dealing with her , as if she were a sorry piece , to be desired by none , but such as would be miserable . i have not yet travelled so far , but that i can remember from whence i set forth : in my entry upon the point , i told my erand was with eleazar abraham's servant genes . 24. to seek a wife to my master's son , and to espouse and bring home souls to christ : and now to conclude , let me with them , gen. 24. 57 , 58. call the damsel , and enquire at her mouth , wilt thou go with the man ? and she said ( so be it said unto me ) i will go . the fourth and last thing we learn from the point , in a word , is , to put a good construction upon all gods dispensations to his people ; for his thoughts towards them are thoughts of peace , and not of evil , to give them an expected end , jer 29. 11. and in complyance with the lords great design , in the vicissitudes of all our lots , let us learn to give him more of our hearts : for he brings his people into the wilderness , and there he allures them . if these melancholly times do but make us more tractable , condescending and kind to christ iesus , we may well expect , that he will speak comfortably unto us . i will bring her into the wilness , and will speak comfortably unto her . and thus i am led by the hand into the fourth and last thing proposed to be considered in the text. the juncture and coincidence of the churches affliction and the lords consolations . i will bring her into the wilderness , and i will speak comfortably un to her . hence the doctrine is , that the lord useth to tryst his peoples sadest afflictions with his sweetest consolations . he is a god that comforteth those that art cast down : it is his way and use , the apostle 2 cor. 1. 5. abounded in consolations by christ , as their sufferings for christ abounded . and reading through all the scripture , i never find the saints more indulged with the sweet consolations of god and his kind manifestations , than in the greatest afflictions . reasons of this are , 1. his free love and kindness . so it becomes him with whom the fatherless find mercy : he loveth and preserveth the stranger , he is a father of the fatherless , and a husband to the widow , a judge of the oppressed out of his holy habitation : he will be known in adversity to be a friend . 2. their necessity : then they need consolations , and then they come in season : prov. 30. 6. wine should be given to those that are of heavy hearts : when i said my foot slippeth , thy mercy lord held me up . this was a mercy that came in good season . 3. their fitness : as then they most need consolations , so then are they fittest to receive and intertain them . the lord will not have his consolations to run by and be spilt , by pouring them out into full vessels : but blessed are they that hunger and thirst , for they shall be filled . i spoke before upon the second part of the text ▪ how afflictions fits for consolations ; and that therefore , god sometimes brings his people into the wilderness , that thus he may fit them . most sweet are the consolations wherewith the lord trysts his people in their afflictions . 1. he draws forth to them the bowels of ●ost tender compassions . in all their affliction he is afflicted , isa. 63. 9. jer. 31. 20. since i spoke against him , i do earnestly remember him still , therefore my bowels are troubled for him , zach. 2. 8. he that toucheth you , toucheth the apple of his eye . it is a very acceptable consolation to an afflicted person , to mourn with them , and to be touched with their condition : and the lord cryes alas at every touch of affliction that comes upon people : nor need they fear he shall forget them : for whatever is a mans pain , it will not fail to put him in mind . 2. he ownes them and takes notice of them , when others sight them and care not for them , psal. 31. 7. he knows their soul in adversities , psal. 142. 4 , 5. i looked on my right hand and beheld , but there was no man that would know me , refuge failed me : no man cared for my soul : i cryed unto thee o lord , i said thou art my refuge , and my portion in the land of the living , jer 30. 16 , 17. and forward : the lord promises with great mercies to owne his church , because in the 17 verse , they called her an out-cast , saying , this is zion whom no man seeketh after , lament . 1. 12. it was nothing to those that passed by , to see all that she suffered . but her desire is frequently throughout the chapter , behold o lord for i am in distress . yea and he will behold , for his eyes behold the things that are equal , act. 7. 34. i have seen , i have seen the affliction of my people , which is in ●gypt , and i have heard their groaning . this is a time , wherein there be few to resent the wrongs done to the church of god and his saints and servants , and fewer there be to right them : and therefore that prayer is good , psal. 17. 2. let my sentence come forth from thy presence : let thine eyes behold the things that are equal : and the saints may have justice for the asking : for he beholds mischief and spight , to requite it with his hand , ps. 10. 14. 3. he vouchsafes them a more special presence , ps : 91. 15. i will be with him in trouble , psal. 23. 4. in the valley of the shaddow of death thou art with me , isai. 43. 2. when thou passest through the waters i will be with thee , &c. the lord is ever near to those that fear him : but in affliction he goes very near them . they have alwayes his special presence , ps. 140 , 13. the upright shall dwell in thy presence . but in trouble they have a more special presence . his presence is either a secret supporting presence , whereby his people are held up , they know not how : for many a time when the saints look back upon those times , wherein they said , their strength and their hope is perished from the lord , and see the way that they have come , they wonder how they have win through : but god was with them whilst they knew it not . or else his presence is a manifest comforting presence , and that the scripture calls his visiting of his people . 4. then the lord vouchsafes his afflicted people many a kind visit : and in those visits , 1. he salutes his people with peace : he will speak peace unto his people , and to his saints : in the world ye shall have trouble ( sayes he ) but in me ye shall have peace . 2. he gives a hearing to all his peoples confessions , complaints and petitions : lord thou hast heard the desire of the humble . 3. he speaks his mind to his people , both concerning their duty and the issue of their lot . the times of the lords visits to his afflicted people , are the times wherein he communicates most of his secrets to those that fear him . the soul that goes through manyfest afflictions , is ordinarily the wisest and most experienced soul : heman the ezrahit , who was so sore afflicted , even from his youth , was one of the wisest men in his time . speculation speaks of cases like a geographer , experience speaks like a traveller : that sayes that which our ears have heard , this sayes , that which our eyes have seen , declare we unto you . 4. in his visits , he gives his people tokens for good : he comes never empty-handed to them , but gives them such things , whereof they may say in their straits , when he seems to have forgotten them , lord whose are these : 5. and further ( as the original hath the words of the text ) he speaks to his peoples heart : he satisfies them concerning his dispensations , and convinceth them of the equity and kindness of his dealing with them . he gives them such rational accounts of his dispensations ; as makes them say , he hath taken the best way with them , and makes them sing , thou hast dealt well with thy servants , ps. 119. 65. and by convincing them that good is the word of the lord , isai. 39. 8. he makes them say from their heart , that if variety of lots were in their offer , they would choose the present : o but that speaks well : i will speak to her heart : i will even speak as she would have me . thus he comforts by his kind visits . 5. he comforts his people in affliction , by being all things to them , and doing all things for them . thus we find the saints in their afflictions making applications to god , with titles suted to their condition : and it is god ( faith the psalmist ) that doth all things for me . he is the shepherd of israel : if they be scattered , he gathers them : if they go astray , he leads them ; if they want , he feeds them , and makes them lie in green pastures , by the still waters : if they be in hazard , he is their refuge : are they sad ? he is the health of their countenance : are they weak or weary ? he is their strength , and with him is everlasting strength : are they sinners and guilty : he is the god of their righteousness : is law intended against them ? he pleads their cause ; and stands at their right hand : is the judge an unfriend to them ? he is their judge , and their sentence cometh forth from his presence : do kings or others command them to be afflicted , fined , beaten , imprisoned , confined , banished ? then psal 44. 4. thou art my king o god , command deliverances for jacob : have they no friends , nor any to do for them ? he that is the kind lord can cause men shew them the kindness of the lord : that which the scripture calleth the kindness of the lord. 1 sam. 20. 14. hath as much in it , as may shew us , that the lord , makes men instruments at his pleasure , to shew kindness , and do a good office to his people . and when the saints and servants of god come to count kindness , i hope there will be found more of the kindness of the lord , than of men , in courtesies that are done them . i am so little a patron of unthankfulness , that i shall thank him kindly , and pray ( as our scots proverb is ) the lord reward him that doth me good , whether with his will , or against it . but truly when from men i meet with less kindness , where i might have expected more ; and more where i might have expected less ; the meditation of this scripture expression , to shew the kindness of the lord , hath taught me the more earnestly to ask mercies of my god , and to leave the expressing and dispensing of it to himself , by means and instruments of his own choosing : he can make a babylonian enemy to 〈…〉 his own servant ieremiah well . 6. to add no more , for that hath all . the lord comforteth his afflicted people by christ ●esus , 2 cor. 1. 5 this is the saints unchangeable consolation , in all changes of dispensations : and truly our consolations will come to a poor account , if christ be not the sum of them all . in all cases and conditions : christless comforts will leave us comfortless christians . the use of this point shall be , for strong consolation to the saints in their greatest afflictions . the lord hath laid it straitly upon us , to comfort his people in their afflictions , isai. 40. 1. 2. and here , he takes it upon himself to be their comforter : he hath given this name and o shee to his holy spirit , the comforter ; and shall not the afflicted people of god with these words be comforted , and comfort one another ? but according to the rule of scripture . comforts and duties must be matched together : nor must we expect in the event a separation of those things , that god hath joyned in the intimation . wherefore , if we would have much of the lords heart , let us give him much of ou●s : if we would have him comfortable to us , we must be kind to him : if we would have him speak comfortably to us , we must give our consent to him : if we would have him speak to our heart , we must be to his heart : for so the text runneth , therefore behold i will allure her , i will bring her into the wilderness and i will speak comfortably unto her . now to the god of all consolation , father , son , and holy ghost , be ●ll 〈◊〉 , and dominion , and praise , for ever and ever . amen . written in the wilderness 1665 finis . notes, typically marginal, from the original text notes for div a27353-e8770 see grenhams directions for reading the scriptures . notes for div a27353-e12670 see the fulfilling of the scriptures . remark how the plague followed in london , the next year 1660. several discourses upon the attributes of god viz. concerning the perfection of god. concerning our imitation of the divine perfections. the happiness of god. the unchangeableness of god. the knowledge of god. the wisdom, glory, and soveraignty of god. the wisdom of god, in the creation of the world. the wisdom of god, in his providence. the wisdom of god, in the redemption of mankind. the justice of god, in the distribution of rewards and punishments. the truth of god. the holiness of god. to which is annexed a spital sermon, of doing good. by the most reverend dr. john tillotson, late lord arch-bishop of canterbury. being the sixth volume; published from the originals, by raph barker, d.d. chaplain to his grace. tillotson, john, 1630-1694. 1699 approx. 540 kb of 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(eebo-tcp ; phase 1, no. a62636) transcribed from: (early english books online ; image set 35252) images scanned from microfilm: (early english books, 1641-1700 ; 2082:21) several discourses upon the attributes of god viz. concerning the perfection of god. concerning our imitation of the divine perfections. the happiness of god. the unchangeableness of god. the knowledge of god. the wisdom, glory, and soveraignty of god. the wisdom of god, in the creation of the world. the wisdom of god, in his providence. the wisdom of god, in the redemption of mankind. the justice of god, in the distribution of rewards and punishments. the truth of god. the holiness of god. to which is annexed a spital sermon, of doing good. by the most reverend dr. john tillotson, late lord arch-bishop of canterbury. being the sixth volume; published from the originals, by raph barker, d.d. chaplain to his grace. tillotson, john, 1630-1694. barker, ralph, 1648-1708. [16], 442, [6] p. : port. printed for ri. chiswell, at the rose and crown in st. paul's churchyard, london : 1699. includes eleven preliminary contents pages and six final advertisement pages. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -attributes -early works to 1800. sermons, english -17th century. 2005-09 tcp assigned for keying and markup 2005-12 spi global keyed and coded from proquest page images 2006-02 john latta sampled and proofread 2006-02 john latta text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the most reverend d r. iohn tillotson late arch-bishop of canterbury . several discourses upon the attributes of god , viz. concerning the perfection of god. concerning our imitation of the divine perfections . the happiness of god. the unchangeableness of god. the knowledge of god. the wisdom , glory , and soveraignty of god. the wisdom of god , in the creation of the world. the wisdom of god , in his providence . the wisdom of god , in the redemption of mankind . the justice of god , in the distribution of rewards and punishments . the truth of god. the holiness of god. to which is annexed a spital sermon , of doing good. by the most reverend dr. john tillotson , late lord arch-bishop of canterbury . being the sixth volume ; published from the originals , by ralph barker , d. d. chaplain to his grace . london , printed for ri. chiswell , at the rose and crown in st. paul's churchyard , 1699. the contents of the sixth volume . serm. i. concerning the perfection of god. matth . v. 48 . be ye therefore perfect , even as your father which is in heaven is perfect . serm. ii. concerning our imitation of the divine perfections . matth . v. 48 . be ye therefore perfect , even as your father which is in heaven is perfect . p. 27 serm. iii. the happiness of god. 1 tim . i. 11 . the blessed god — the whole verse runs thus , according to the glorious gospel of the blessed god , which was committed to my trust . p. 67 serm. iv. the unchangeableness of god. james i. 17 . with whom is no variableness , nor shadow of turning . the whole period runs thus , do not err , my beloved brethren , every good gift , and every perfect gift is from above , and cometh down from the father of lights , with whom there is no variableness , nor shadow of turning . p. 97 serm. v , vi. the knowledge of god. 1 sam . ii. 3 . the lord is a god of knowledge . p. 153 , 123 serm. vii . the wisdom , glory , and soveraignty of god. jude 25. to the only wise god our saviour , be glory and majesty , dominion and power , now and ever . p. 187 serm. viii . the wisdom of god , in the creation of the world. psal. civ . 24 . o lord ; how manifold are thy works ! in wisdom hast thou made them all . p. 219 serm. ix . the wisdom of god , in his providence . preached at kensington . 1 peter v. 7 . casting all your care upon him , for he careth for you . p. 243 serm. x. the wisdom of god in the redemption of mankind . 1 cor. i. 24 . christ , the power of god , and the wisdom of god. p. 275 serm. xi . the justice of god in the distribution of rewards and punishments . gen. xviii . 25 . shall not the judge of all the earth do right ? p. 305 serm. xii . the truth of god. deut. xxxii . 4 . — a god of truth . p. 337 serm. xiii . the holiness of god , 1 pet. i. 16 . be ye holy , for i am holy . p. 369 advertisement . the discourses of the divine goodness , being more than can be contain'd in this volume , are , together with those of the remaining attributes , reserv'd for the next : but to complete this , here follows a single sermon upon another subject . serm. xiv . of doing good. being a spital sermon preach'd at christ-church on easter-tuesday , april , 14th . 1691. gala . vi. 9 , 10. let us not be weary in well doing , for in due season we shall reap , if we faint not : as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . p. 401 sermon . i. concerning the perfection of god. matth . v. 48 . be ye therefore perfect , even as your father which is in heaven is perfect . these words are the conclusion which our saviour draws from those precepts which he had given his disciples of greater perfection , than any laws that were extant in the world before . v. 44. i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for those that despitefully use you , and persecute you . and to perswade them hereto , he propounds to them the pattern of the divine perfection ; telling them , that being thus affected towards their enemies , they should resemble god , v. 45. that ye may be the children of your heavenly father ; for he maketh the sun to rise on the evil , and on the good , and sendeth rain on the just , and on the unjust . and then he tells us , that if we be not thus affected towards our enemies , and those that have been injurious to us , we are so far from being like god , that we are but just level with the worst of men , v. 46 , 47. for if ye love them which love you , what reward have you ? do not even the publicans the same ? and if ye salute your brethren only , what do ye more than others ? do not even the publicans so ? and then concludes , that if we would attain that perfection which the christian religion designs to advance men to , we must endeavour to be like god in these perfections of goodness , and mercy , and patience ; be ye therefore perfect , as your father which is in heaven is perfect . in which words we have , first , the absolute perfection of the divine nature supposed ; as your father which is in heaven is perfect . secondly , it is propounded as a pattern to our imitation . be ye therefore perfect , &c. in handling of these words , i shall do these four things . i. consider how we are to conceive of the divine perfection . ii. i shall lay down some rules whereby we may govern and rectifie our opinions concerning the attributes and perfections of god. iii. how far we are to imitate the perfections of god , and particularly what those divine qualities are , which our saviour doth here more especially propound to our imitation . iv. i shall endeavour to clear the true meaning of this precept , and to shew that the duty here intended by our saviour is not impossible to us ; and then conclude this discourse with some useful inferences from the whole . i. i shall consider how we are to conceive of the divine perfections . these two ways . 1. by ascribing all imaginable and possible perfection to god. 2. by separating and removing all manner of imperfection from him . 1. by ascribing all imaginable , and possible perfection to god ; absolute and universal perfection , not limited to a certain kind , or to certain particulars ; but whatever we can conceive , and imagin to be a perfection , is to be ascribed to him ; yea and beyond this , whatever possible perfection there is , or possible degree of any perfection , which our short understandings cannot conceive or comprehend , is to be ascribed to him . for we are not to confine the perfection of god to our imagination , as if we could find out the almighty to perfection : but on the contrary , to believe the perfection of the divine nature to be boundless and unlimited , and infinitely to exceed our highest thoughts and apprehensions . more particularly , all kinds and all degrees of perfection are to be ascribed to god , which either do not imply a plain contradiction , or do not argue some imperfection , or are not evidently inconsistent with some other and greater perfection . some things may seem to be perfections , which in truth are not ; because they are plainly impossible , and involve a contradiction ; as that what has once been , should by any power be made not to have been ; or that a thing , which by its nature is limited and confin'd to one place , should at the same time be in another . these things in reason are impossible , and therefore not to be supposed to fall under any power how unlimited soever . for if we once ascribe contradictions to god , we destroy his being ; because then to be , and not to be , power , and no power would be all one . and then there are some perfections , which do argue and suppose imperfections in them ; as motion , the quickness and swiftness thereof in creatures is a perfection , but then it supposeth a finite and limited nature : for a boundless and immense being , that is every where present at once , hath no need to move from one place to another ; and therefore though motion be a perfection in creatures , there is no reason to ascribe it to god , because it supposeth a greater imperfection . and there are also some imaginable degrees of perfection , which because they are inconsistent with other perfections , are not to be admitted in the divine nature . for instance , such degrees of goodness and mercy may be imagined , as would quite exclude and shut out justice ; and on the other hand such a strictness and a rigour of justice , as would leave no room at all for patience and mercy ; and therefore such degrees are not really to be esteemed perfections . for this is a certain truth , that nothing is a divine perfection , which evidently clasheth with any other necessary and essential perfection of the divine nature . we must so consider the perfections of god , that they may accord and consist together ; and therefore it cannot be a perfection of god to be so good and gracious , as to encourage sin , and to overthrow the reverence of his own laws and government . 't is not goodness , but easiness and weakness , to be contented to be perpetually injur'd and affronted . 't is not patience , to be willing to be everlastingly trampled upon . so likewise on the other hand , 't is not a perfection to be so severe and rigorous , as to smite a sinner in the instant that he offends , not to be able to refrain from punishment , and to give time for repentance . but whatever perfection is conceivable or possible , and argues no imperfection , nor is repugnant to any other necessary perfection , is to be ascribed to god ; for this is the most natural and easie conception that we can have of god , that he is the most perfect being . this natural light doth first suggest and offer to the minds of men , and we cannot conceive of god as meer power and will without wisdom and goodness . hence it is that the greeks call god very often , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best of beings , and the latin optimus , maximus , the best and the greatest , beatissima & perfectissima natura , constans & perfecta ratio , the happiest and most perfect nature , immutible and absolute reason ; and many other such expressions which we meet with in the writings of the heathen philosophers . i readily grant , that the first and most obvious thought which men have of god , is that of his greatness and majesty ; but this necessarily involves or infers his goodness ; as seneca excellently reasons , primus deorum cultus est deos credere , dein reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas , the first worship of the gods is to believe their being ; next to ascribe to them greatness and majesty , to ascribe to them goodness , without which there can be no majesty . and we shall find all along in plato , & tully , and the best and wisest writers among the heathen , that they every where attribute the highest excellencies and perfections to the divine nature , and do steer and govern all their discourses of god by this principle , that perfection is to be ascrbied to him : and whenever any thing is said of god , they examin whether it be a perfection or not ; if it be , they give it him as his due ; if it be not , they lay it aside , as a thing not fit to be spoken of him . and in the scripture we do every where find perfection ascribed to the nature , and works , and laws of god , to every thing that belongs to him , or proceeds from him : job 37.16 . dost thou know the wondrous works of him that is perfect in knowledge ? and again , canst thou by searching find out god ? can'st thou find out the almighty to perfection ? ps . 18.30 as for god his way is perfect ps . 19.7 . the law of the lord is perfect . i shall not need to consider particularly the several perfections of the divine nature , i shall only give you a brief scheme and draught of them . whatever perfection can be imagined either in the manner of being or acting is to be ascribed to god ; therefore as to his nature we say that he is a spirit , that is , that he is not meer body or matter , because that would exclude several other perfections ; for meer matter is incapable both of knowledge and liberty , being determined by necessary laws of motion ; and yet without knowledge and liberty , there can be no wisdom nor goodness . we say of god , that he is of himself , and without cause , and does not owe his being to any other ; and consequently that he is necessarily , and that he cannot but be , and cannot be otherwise than he is ; for that which is of its self did not chuse whether it would be or not , nor whether it would be thus or otherwise ; for to suppose any thing to deliberate or consult about it's own being , is to suppose it to be before it is . we must say of god likewise that he is immense , and every where present , because to be limited is an imperfection ; and that he is eternal , that is , ever was , and shall be ; for to cease to be , is a greater imperfection than sometime not to have been . and then we are to say of god , that he is the cause of all other beings , that they are made by him and depend upon him ; that he knows all things , and can do all things in the most perfect manner , by a glance of his mind , and by the meer beck and nod of his will , without long study or deliberation , without laborious pains and endeavours , and consequently that nothing is exempted from his knowledge , and power , and providence , and that he administers all things in a way of goodness and wisdom , of justice and truth ; and therefore all things are to be referred to him , as their last end . all these perfections , and all other that are possible , we are to look upon the divine nature as fully and immutably possest of , and that in an higher and more excellent degree , than our finite understandings are able to conceive or comprehend . 2. as we are to ascribe all imaginable , possible perfections to god , so we are to separate and remove all manner of imperfection from him . we must not obscure or blemish the divine nature with the least shadow or blot of imperfection . if we once admit of this , to ascribe any thing to god which argues imperfection , we strike at the foundation , and destroy one of the clearest and most essential notions , which men have of god. and therefore we find the scripture very careful to remove all kind of natural or moral imperfection from god. gen. 18.25 . that be far from thee to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee ; shall not the judge of all the world do right ? deut. 32.4 . a god of truth and without iniquity . rom. 9.14 . what shall we say then , is there unrighteousness with god ? god forbid , far be it from him . hence it is that in scripture holiness is so frequently ascrib'd to god , which signifies the purity and freedom of the divine nature from that which we call sin ; and god is very solicitous to give us such a notion of himself , as may remove sin and unrighteousness at the greatest distance from him , because that is the greatest of imperfections . is it an imperfection to countenance sin ? the scripture acquits god of it . psal . 5.4 , 5. thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee . is it an imperfection to go from ones word , or to change ones mind ? this likewise is remov'd from god. 1 sam. 15.29 . the strength of israel will not lie or repent , he is not a man , that he should repent . is it an imperfection to want any thing , to be liable to any thing , to depend upon any thing without one's self for their happiness ? this also is to be set far from him . job 22.2 , 3. can a man be profitable to god ? or is it a gain to him , that thou makest thy way perfect ? job 35.6 , 7. if thou sinnest , what dost thou against him ? or if thy transgressions be multiplied , what dost thou unto him ? if thou art righteous , what givest thou him ? or what receiveth he of thine hand ? thy wickedness may hurt a man as thou art , and thy righteousness may profit the son of man. is it an imperfection to tempt , or to be tempted to sin ? this is to be separated from god , he cannot be tempted of evil , neither tempteth he any man , saith st. james . chap. 1.17 . and to mention no more , is it an imperfection to be in any respect mutable ? this is denyed of god , with him there is no variableness , or shadow of turning . thus you see how we are to conceive of the perfections of god , by ascribing all imaginable and possible perfection to him , and removing all shadow of imperfection from him . i proceed in the ii. place , to lay down some rules by which we may rectifie and govern our opinions concerning the attributes and perfections of god : the best i can think of , are these following . first , let us begin with the most natural , and plain , and easie perfections of god , and lay them for a foundation , and rectifie all our other apprehensions of god , and reasonings about him , by these ; and these are his power , wisdom , and goodness , to which most of the rest may be reduced . right apprehensions and a firm belief of these will make it easily credible to us , that all things were made and are governed , by him ; for his goodness will dispose and incline him to communicate being to other things , and to take care of them when they are made . an infinite power and wisdom render him able to do all this without any labour or difficulty , and without any disturbance of his ease or happiness , as epicurus would seem vainly to fear ; who in truth did not believe a god , but pretended only to deny his providence , and that he either made or govern'd the world ; because he was loth to lay so much trouble upon him . vain man ! as if those things which are impossible and difficult to our weakness and folly , might not be infinitely easie to infinite power and wisdom . particularly the goodness and justice of god are not so difficult to apprehend , as the disputes and controversies about them have rendred them to many . when we consider infinite knowledge and power , we may easily lose our selves , and go out of our depth , by wading too far into them : there is something concerning these , that is unimaginable , and unaccountable to our reason ; we may not be able to understand how something may be produc'd from nothing ; because it argues such an excess of power , as we cannot comprehend ; but yet we are forc'd to acknowledge , that either the world must be produc'd from nothing , or that matter was eternally of it self , which is every whit as hard to imagine , as that infinite power should be able to produce it from nothing . so likewise we are not able to conceive , how god can certainly know future events , which depend upon voluntary and uncertain causes , because we cannot comprehend infinite knowledge ; but this we may easily be satisfied in , that infinite power and knowledge may be able to do , and know many things , which we cannot conceive how they can be known or done , no more than a child can imagine how a great mathematician can demonstrate his propositions . only this we are sure of , as we can be of any thing , that no power can do that which is evidently impossible , and implies a plain contradiction . we are not able perhaps to reconcile the particular providences of god with his universal goodness , justice , and wisdom , because we cannot see to the end of his ways and works at one view , and see every part with relation to the whole ; which would appear very wise , if we knew the whole series of things , and saw the entire design together , as god himself does , to whom ( as solomon tells us ) all his ways are known from the beginning . so that however we may be at a loss in our conceptions of god's infinite knowledge and power , yet goodness , and justice , and truth , are notions easie and familiar ; and if we could not understand these , the whole bible would be insignificant to us . for all revelation from god supposeth us to know what is meant by goodness , justice , and truth : and therefore no man can entertain any notion of god , which plainly contradicts these . and it is foolish for any man to pretend , that he cannot know what goodness , and justice , and truth in god are : for if we do not know this , 't is all one to us , whether god be good or not , nor could we imitate his goodness ; for he that imitates , endeavours to make himself like something that he knows , and must of necessity have some idea of that to which he aims to be like : so that if we had no certain and setled notion of the goodness , and justice , and truth of god , he would be altogether an unintelligible being ; and religion , which consists in the imitation of him , would be utterly impossible . now these being the most easie , and intelligible perfections of god , by which he is said in scripture to declare his name , that is , to make himself known to us , we should govern all our reasonings about god ( as concerning his decrees , and his concurrence with the free actions of men , and his particular providence , which are things more dark and obscure ) by what is more clear ; and we shall find in scripture , that in all these points holy men do constantly appeal to these unquestionable and intelligible perfections of god. wilt thou destroy the righteous with the wicked ? ( saith abraham ) that be far from thee . shall not the judge of all the world do right ? we may be mistaken ; but god certainly knows who are wicked , and who are righteous ; and he knows how to punish the wicked , and save the righteous : but we cannot be mistaken in this principle , that the judge of all the world will do right . thus moses satisfies himself , and others concerning the particular providences of god towards the people of israel . deut. 32.3 , 4. i will publish the name of the lord : all his ways are judgement ; a god of truth , and without iniquity , just and right is he. this we certainly know of god. so st. paul , rom. 2.2 . thou art inexcusable , o man ! whatsoever excuse men may pretend for their faults , he lays down this for a principle , we are sure the judgment of god is according to truth . secondly , let us always consider the perfections of god in conjunction , and so as to reconcile them with one another . do not consider god as meer power and soveraignty , as meer mercy and goodness , as meer justice and severity ; but as all these together , and in such a measure and degree as may make them consistent with one another . the greatest mistakes in religion are certainly sprung from this root , from separating the perfections of god , and considering them singly , and framing such wide and large notions of one , as to exclude another : whereas the perfections of god agree together , and that is not a divine perfection , which contradicts any other perfection . among men indeed an eminent degree of any one excellency does usually shut out some other ; and therefore it is observ'd , that power and moderation , love and discretion , do not often meet together ; that a great memory and a small judgment , a good wit and an ill nature , are many times found in conjunction : but in infinite perfection all perfections do eminently meet and consist together ; and it is not necessary that one excellency should be raised upon the ruines of another . and if this had been well consider'd , men would not , by being too intent upon god's soveraignty , with neglect of his other perfections , have spoken those hard things about predestination : for the soveraignty of god doth by no means set him above the eternal laws of goodness , and truth , and righteousness . and if this were considered , men would not , by poring upon the justice and severity of god , be so swallowed up in despair : for god is not so severe , but he is merciful to the penitent , and hath left a retreat for the returning sinner . if this were well consider'd , it would check the presumption of those , who incourage themselves in sin , by fancying to themselves a god all of mercy and goodness ; and because sentence against an evil work is not speedily executed , therefore their heart is fully set in them to do evil : for it is not goodness and mercy finally to bear with and forgive obstinate offenders ; but want of prudence and good government . thirdly , among different opinions concerning god ( as there always have been , and will be in the world ) chuse those which are farthest from extremity ; because truth as well as virtue usually lyes between the extreams . and here i will instance in that controversie , which has much disquieted the church almost in all ages , concerning the decrees of god ; about which there are two extreams , the one that god peremptorily decrees the final condition of every particular person , that is , their everlasting happiness or misery , without any regard or consideration of the good or bad actions of men. the other , that god decrees nothing concerning any particular person , but only in general that men found under such and such qualifications shall be happy or miserable , and puts it into their own power to qualifie themselves . now he that is doubtful in this matter , as every man must be that understands the difficulties on both sides , had best take up in the middle opinion , that god decrees the final condition of particular persons with respect to certain qualifications , which speaking absolutely are not in every man's power ; but yet , under the influence of god's grace , which is never wanting to the sincere endeavours of men , may be said to be in our power , in the same sense , as st. paul says , i am able to do all things through christ strengthning me : for besides that this in all probability is the truth , there will be this advantage in it , that he that stands in the middle , is like to be more moderate towards the dissenters on both sides , than either of them will be to one onother ; because the middle is not so far from either extream , as the extreams are from one another . at the worst , he stands fairest for an impartial enquiry after truth , and when he has satisfied himself where the truth lyes , he may more silently pass over to it , without any great imputation of inconstancy ; which cannot but be remarkable in him , who passeth from one extream to another . fourthly , and lastly , entertain no opinion concerning god , that doth evidently contradict the practice of religion , and a good life , though never so specious and subtile arguments may be used to perswade it . truth is most easily seen , and discern'd in those reasonings and opinions which tend to practice ; because the absurdity and inconvenience of them is soonest discovered : whereas we cannot so certainly find out the truth or falshood of those opinions , which speculative men devise in their studies , without any consideration whether they serve any real purpose of life , or not . men indeed are very apt to form those notions , which are most remote from common sense and use ; because more pains and wit are required to make them plausible : but there needs no other argument to make a wise man despise them , than that they are unprofitable , and signifie nothing to our practice , and to make men truly better . this is universally true in all kind of knowledge , but most considerable in the knowledge of god and religion ; because that knowledge is of the greatest consideration . we need not scruple to admit some things , not so evident to natural reason , if we be satisfied of the truth of them , from an higher and more cogent reason : as that god has revealed it , and said it ; this general reason may perswade us of a thing that is above and beyond natural reason : but we may not admit any thing for a divine revelation , which evidently contradicts and weakens the practice of an holy life ; because this is the main end of all divine revelation ; and we know god , only in order to the service and imitation of him . let us then look upon all knowledge that contradicts practice , as vain and false , because it destroys its end . there are many things that seem probable enough in speculation , which yet we most pertinaciously deny , because they are not practicable ; and there are many things , which seem doubtful in speculation , and would admit of great dispute , which yet because they are found true in practice and experience , are to be taken for certain and unquestionable . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the idle reasoning of the stoicks , was a thing contemned by the wiser philosophers , as a vain and useless subtilty . zeno pretends to demonstrate there is no motion ; and what is the consequence of this speculation , but that men must stand still ? but so long as a man finds he can walk , all the sophistry in the world will not perswade him , that motion is impossible . in like manner , they that would perswade us , that men can do nothing , nor contribute any more to their own sanctification , than stocks or stones , and upon scripture metaphors misunderstood , ( as our being dead in trespasses and sins , and created to good works ) graft notions which are impossible and absurd in practice , do not consider that the natural consequence of this is , that men must do nothing at all in religion , never think of god , nor pray to him , nor read his word , nor go to church ; but sit still , and be wholly passive to the operations of god's grace : but however this may seem plausible , and men may think they add much to the glory of god's grace , while they deny any power in the creature ; yet every considerate man will presently apprehend , that this is by no means to be admitted , because it contradicts practice , and makes all the commands and exhortations of god's word vain , and to no purpose ; because it destroys religion , and discourages the endeavours of men ; makes them sloathful and careless of working out their own salvation ; than which nothing can set a man farther from god's grace and assistance , and more immediately dispose him for ruine ; and upon some such false reasoning as this , the sloathful servant in the parable hid his talent in a napkin , and buried it in the earth ; but when he was called to account , his excuse was not admitted , but he was cast into utter darkness . the two other particulars , namely how far we are to imitate the divine perfections , and particularly what those divine qualities are , which our saviour doth here more especially propound to our imitation , and likewise to clear the true meaning of this precept , and to shew that the duty here injoyned , be ye perfect , as your father which is in heaven is perfect , is not impossible to us . both these i shall refer to another opportunity . sermon ii. concerning our imitation of the divine perfections . matth . v. 48 . be ye therefore perfect , even as your father which is in heaven is perfect . in these words we have , first , the absolute perfection of the divine nature supposed , not only in those before mentioned , of goodness , and mercy , and patience ; but in all other excellencies whatsoever . secondly , the perfection of god is propounded as a pattern for our imitation . in the handling of these two particulars , i propounded to proceed in this method . i. to shew how we are to conceive of the divine perfection . ii. to lay down some rules , by which we may rectifie and govern our opinions concerning the attributes and perfections of god. iii. to shew how far we are to imitate the perfections of god , and particularly what those divine qualities are , which our saviour doth here more especially propound to our imitation . iv. to clear the true meaning of this precept , and to shew that the duty here intended by our saviour is not impossible to us ; and then to draw some useful inferences from the whole . the two first i have already spoken to , i now proceed to the third particular , which is to shew how far we are to imitate the perfections of god , and particularly what those divine qualities are , which our saviour doth here more especially propound to our imitation . for though these words do suppose the absolute perfection of the divine nature , yet because there are several perfections of god which are incommunicable , and a creature , as such , is utterly incapable of them , these cannot be suppos'd to be intended for a pattern to us . as the necessity and independency of the divine nature ; and the self-sufficiency of it to his own happiness ; to be the original cause of all things , and consequently supream lord and governour ; the immensity and eternity of his being ; these , and perhaps several other perfections , are incommunicable to a creature ; and it would be an unsufferable pride , and a kind of high treason against the divine majesty , and a sottish ignorance of the necessary bounds and limits of our own state , as we are creatures , to think to resemble god in these excellencies , of which the condition of a creature is utterly incapable . this was the sin of lucifer , an ambition to step into the throne of god , and to be like the most high . so that in our imitation of the divine perfection , we are to keep within the station of creatures , not affecting an independency and soveraignty like the most high , and to be omnipotent as he is , to have an arm like god , and to thunder with a voice like him , as the expression is in job : but to endeavour to resemble him , pro modulo creaturae , according to the rate and capacity of a creature , in those divine qualities , and in such measures and degrees , as our finite and dependent nature is capable of . more especially and chiefly in the moral perfections of the divine nature , such as are his goodness , and mercy , and patience , his justice , and truth , and faithfulness ; these , and only these , the scripture seems to comprehend under the name of holiness ; not all the excellencies of the divine nature in general , but those which we call moral excellencies and perfections , such as those which i have named ; for with these , and hardly with any other , is the holiness of god joyn'd in scripture , as holy and righteous , holy and true , &c. and therefore when god says , be ye holy , for i am holy , it signifies that we are to imitate god in his goodness , and mercy , and patience , and righteousness , and faithfulness , and truth ; for these are the holiness of the divine nature , which set him at the greatest distance from that which we call moral impurity and sin. for that which our saviour here in the text more peculiarly recommends to our imitation , is the goodness of god , of which his mercy and patience are two eminent branches . the mercy of god is his goodness to those that are in misery , or are liable to it . the patience of god is his mercy in sparing those who have deserved punishment , and are liable to it . and the goodness of god is then greatest , when it is exercised towards the evil and unthankful ; those who are so far from deserving it , that they have given great and just provocations to the contrary . and this affection and temper of mind , which is so remarkable in god towards the unworthy and unthankful sons of men , our saviour recommends to our imitation here in the text. be ye therefore perfect , even as your father which is in heaven is perfect . be ye therefore ; this particle of inference , therefore , hath a plain relation to something spoken before ; and if we look back to v. 44. we shall find our saviour there enjoyning his disciples to love their enemies , to bless them that curse them , to do good to them that hate them , and to pray for those that despightfully use them , and persecute them . and by what other argument doth he inforce the practice of this difficult duty , but by telling us , that this is to be like god , to be good to the evil and unthankful , v. 45. that ye may be the children of your heavenly father , who maketh his sun to rise on the evil and the good , and his rain to fall on the just , and on the unjust . god is good to all , and exerciseth great mercy and patitience even towards the evil , and unjust . and then he concludes , that if perfection it self be fit to be a pattern , we should labour after these qualities , be ye therefore perfect , even as your father which is in heaven is perfect . so that though the universal perfection of the divine nature be here supposed , yet the attributes of his goodness , and mercy , and patience , are here particularly pointed at , and propounded to us for our pattern ; and the precept of imitating the divine perfection is more especially to be understood of those perfections which our saviour had been discours●●● of before , viz. the goodness and mercy of god. and that this is undoubtedly so , is evident from st. luke's rendring this precept , ch. 6.36 . be ye therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benefici , ready to do good , full of kindness and benignity ; merciful , as your father which is in heaven is merciful ; that is , endeavour you to be such as i have described god to be . and this st. matthew calls perfection , because the goodness of god is his great perfection , and the glory of the divine nature , that which reflects a lustre and beauty upon all his other attributes , and takes off the terrour of them . from all which it is plain , what those perfections of the divine nature are , which our saviour doth here particularly recommend to our imitation . i come now in the iv. and last place , to clear the true meaning of this precept , and to shew that the duty here required , and intended by our saviour ( when he says , be ye perfect , as your father which is in heaven is perfect ) is not impossible to us . and to this purpose be pleased to consider these three or four things . 1. that our imitation of god is certainly restrained to the communicable perfections of god , and such as creatures are capable of , as i have shewn before . for it is so far from being a duty to affect or attempt to be like god in his peculiar perfections , that it was probably the sin of the apostate angels . 2. our imitation of the divine perfections , which are communicable to creatures , is likewise to be restrain'd to such degrees of these perfections , as creatures are capable of . for no creature can ever be so perfectly good , as god is ; nor partake of any other excellency in that transcendent degree , in which the divine nature is possest of it . 3. but there is no manner of inconvenience in having a pattern propounded to us of so great perfection , as is above our reach to attain to ; and there may be great advantages in it . the way to excel in any kind is , optima quaeque exempla ad imitandum proponere , to propose the highest and most perfect examples to our imitation . no man can write after too perfect and good a copy , and though he can never reach the perfection of it , yet he is like to learn more , than by one less perfect . he that aims at the heavens , which yet he is sure to come short of , is like to shoot higher than he that aims at a mark within his reach . besides that the excellency of the pattern , as it leaves room for continual improvement , so it kindles ambition , and makes men strain and contend to the utmost to do better : and though he can never hope to equal the example before him , yet he will endeavour to come as near it as he can . so that a perfect pattern is no hindrance , but an advantage rather to our improvement in any kind . 4. if any thing can be supposed to be our duty , which is absolutely beyond our power , a precept of this nature , may with as much reason be supposed to be so , as any thing that can be instanc'd in : because in such a case , if we do our best , and be continnually pressing forward towards the mark , though we can never reach it , yet we do very commendably ; and whatever the law may require to try and raise our obedience , yet in all equitable interpretation , such a will and endeavour will be acceptable with god for the deed. for if the perfection of the law do really exceed our ability , and be beyond the possibility of our performance , the assurance we have of god's goodness will sufficiently secure us from any danger and prejudice upon on that account . and we may reasonably presume , that to do all we can towards the fulfilling of this precept , will be as acceptable to god , and as beneficial to our selves , as if our power had been greater , and we had perfectly fulfill'd it . if our heavenly father , to try the readiness and chearfulness of our obedience , bid us do that which he knows we cannot do , though we can do something towards it , we may be sure that he will be very well pleased when he sees , that in obedience to him we have done all that we could . and we may in this case reason as our saviour does ; if we that are evil would deal thus with our children , how much more shall our heavenly father ? the goodness of god signifies very little , if it does not signifie this , that in any instance of real and unquestionable goodness , god is much better than any father upon earth . however , at the worst , that wherein we fall short of the perfection of the law , may be supplyed on our part , by an humble acknowledgment of our own weakness and imperfection , and on god's part by mercy and forgiveness , for the sake of the perfect obedience of our blessed redeemer . this is the least benefit we can expect in this case from the grace , and mercy , and equity of the gospel . 5. and lastly , which will fully clear this matter , this precept doth not oblige us to come up to a perfect equality with the pattern propounded to us , but only imports a vigorous imitation of it ; that we be perpetually ascending and climbing up higher , still advancing from one degree of goodness to another , and continually aspiring after a nearer resemblance to god : and this certainly is possible to us , to endeavour to be as like god as we can , in this weak and imperfect state . whereas any equality with god , even in the communicable attributes of his goodness , and mercy , and patience , is not only impossible to us in this state of sin and imperfection , but above the condition of a creature , even of the spirits of just men made perfect , and of the highest angels in glory : for their perfection is not absolute , but in comparison with our present state . and i think there is no great reason to doubt , but that the blessed spirits above , who continually behold the face of their father , are still writing after this copy , which is here propounded to us ; and endeavouring to be perfect , as their father which is in heaven is perfect ; still aspiring after a nearer and more perfect resemblance of god , whose goodness and mercy is so far beyond , and before that of any creature , that they may be for ever approaching nearer to it , and yet never overtake it . and this seems to be no inconsiderable ingredient , and enhancement of the happiness of heaven , that the holiness of good men ( which is the similitude of god ) is never at a stand , nor at it's full growth and period ; but that the glorified saints ( yea and blessed angels too ) may be continually growing and improving , and they themselves still become better and happier to all eternity . and this in my apprehension is no undervaluing the happiness of heaven , that it is not so perfect at first , as it shall be afterwards ; because it is granted on all hands , that the happiness of those good souls , who are already in bliss , shall be more perfect and compleat at the resurrection . and why may it not then be continually increasing , and be augmented still more and more , without any stint or final period of it's perfection ? in this world we are apt to faint in a long course of goodness , and to be weary of well doing . but in the other state , when men shall be strongly byassed to goodness , and have nothing to pull them back , it will then be so far from being a trouble , that methinks it should be a mighty pleasure to the blessed , to find that there is no end of their doing good and becoming better . for if conformity to god be the ground and foundation of all happiness , then our blessedness will advance proportionably , as we grow more and more like to him . this i confess were a dismal consideration , to think that in heaven we should be liable to relapse , to go backward , or fall from that holy and happy state . but this is a comfortable consideration , that our holiness and happiness shall never be at a stand , that it is secure so far as it goes , and that we cannot lose what we have once attain'd , as we may do in this world . this methinks should be a trouble to no man , that as good and happy as he is at first , he shall still be better and better , more and more happy without end . but be that as it will , and as god pleaseth ( for we do but talk in the dark about our future state , ) this is certain , that an equality with god in any of his perfections is not to be attained by any creature , and therefore cannot be thought to be the meaning of this precept : but that which our saviour requires , is a vigorous imitation of this pattern ; that we have this example of the divine perfection always before us , and that we be continually endeavouring , as much as in us lies , to bring our selves to the nearest resemblance of god , that possibly we can . and if this be our sincere care and study , we need not doubt but that it will find acceptance with god , and that he will be graciously pleased to esteem us for his children ; and if there need a pardon for it , that god will forgive wherein we fall short of the perfection of that pattern , which we can never imitate to perfection . and happy were it for us , if this were all the ground of our fear and trouble , that when we had done all we could , we must still fall much short of the perfection of god's law , and the duty therein laid upon us ; alas ! which of us does near so much as we can , and is not conscious to himself that it is through his own fault and neglect , that he is so unlike his heavenly father in goodness and mercy , in righteousness and true holiness ; and that he still partakes in so great a measure of those , not only unreasonable and brutish , but even devilish passions of malice and hatred , of rage and cruelty , of impatience and implacable revenge ; and that these ungodlike qualities do so frequently prevail upon us , and have so much dominion over us ! we are so far from being what we ought , in these and many other respects , that we are far from what we might be , if we would mind our duty with care and conscience , and make it our sincere endeavour to subdue our selves to a conformity to god , and to a perfect holiness in his fear . would we but often set god before our eyes , and represent to our selves those excellent and amiable perfections of the divine nature , which are so comfortable and beneficial to us , and to which we stand so infinitely oblig'd , his goodness and mercy and patience , upon which all our hopes of happiness do depend , and to which we are indebted , that we are not miserable past recovery ; that goodness and patience which he continually exerciseth towards us , ( for we provoke him every day , ) and exerciseth towards us on purpose to endear those perfections to us , from which we reap so much comfort and advantage ; that by the pattern of perfection it self , and the example of him who is so much above us , so no ways obliged to us , nor tyed by any interest to be concerned for us , and who being happy in himself neither hopes nor fears any thing from us ; i say by an example that has all these advantages , we might be provok'd to be so affected towards one another ( who have mutual obligations one to another , and mutual expectations of good or evil one from another ) as we have always found god to be towards us , and as we desire he should still continue ; and miserable creatures are we , when ever he ceaseth to be so : and we have reason to fear he will cease to be so , if this example of his goodness and patience towards us , do not transform us into the image of the divine perfections , and prevail upon us to imitate those excellencies , which we have so much reason to approve and admire , and be in love withal . these considerations taken both from ingenuity and interest should awaken our sloath , and stir up our most resolute and vigorous endeavours after that perfection which our saviour here requires , and make us ashamed of our lazy complaints , that our duty is set so high , that the endeavours of our whole life cannot reach it ; when yet we have hardly made one step towards it , and are so remiss and unconcern'd about it , as if we could do it at any time with the greatest ease , and at an hours warning , before we leave the world , could fulfil this precept of our lord , of being perfect as our father which is in heaven is perfect . and yet let me tell you , so far as any of us are from resembling our heavenly father in some good degree and measure , so far are we distant from heaven , and the temper of the blessed ; so far are we utterly unqualified for the blissful sight and enjoyment of god : for unless we be first like him , we cannot see him as he is : only the pure in heart shall see god , and therefore every man that has this hope in him , should purifie himself even as he is pure . and thus i have , as briefly as i could , dispatcht the four things i propounded for the explication of this text ; namely , how we are to conceive of the divine perfections , and to give some rules to regulate and govern our opinions concerning the attributes and perfections of god ; to explain the extent of this duty , and vindicate the possibility of it . all that now remains , is to draw some useful inferences from this discourse which i have made ; and they shall be these two . i. that the strongest and surest reasonings in religion , are grounded upon the essential perfections of god. ii. that the truest and most substantial practice of religion , consists in the imitation of god. i. that the strongest and surest reasonings in religion are grounded upon the essential perfections of god ; so that even divine revelation it self doth suppose these for its foundation , and can signifie nothing to us , unless these be first known and believed . unless we be first perswaded of the providence of god , and his particular care of mankind , why should we believe that he would make any revelation of himself to men ? unless it be naturally known to us , that god is true , what foundation is there for the belief of his word ? and what signifie the laws and promises of god , unless natural light do first assure us of his soveraign authority and faithfulness ? so that the principles of natural religion , are the foundation of that which is revealed ; and therefore in reason nothing can be admitted to be a revelation from god , which plainly contradicts his essential perfection , and consequently if any pretends divine revelation for this doctrine , that god hath from all eternity absolutely decreed the eternal ruine of the greatest part of mankind , without any respect to the sins and demerits of men , i am as certain that this doctrine cannot be of god , as i am sure that god is good and just : because this grates upon the notion that mankind have of goodness and justice . this is that which no good man would do , and therefore cannot be believed of infinite goodness ; and therefore if an apostle or angel from heaven teach any doctrine which plainly overthrows the goodness and justice of god , let him be accursed . for every man hath greater assurance that god is good and just , than he can have of any subtile speculations about predestination and the decrees of god. and for the same reason i cannot believe , upon the pretended authority or infallibility of any man or church in the world , that god would not have men understand their publick prayers , and the lessons of scripture which are read to them . a lesson not to be understood is nonsense : a lesson is something to be learn'd , which how it can be without being understood , is hard to comprehend . and as little can i believe upon the authority of any person or church whatsoever , that god should reveal his will to men in the holy scriptures , with a design to have it hid , and lock't up from the generality of mankind in an unknown tongue . and much less can i believe ( which yet is the express doctrine of the council of trent ) that the saving efficacy of the sacrament depends upon the intention of the priest . which is to say , that though people believe , and live never so well , they may be damned by sholes and whole parishes together at the pleasure of the priest , and for no other reason , but because he is so wicked , as not to intend to save them . can any man believe this that hath any tolerable notion of god's goodness ? may we not in this case appeal , as abraham did , to the goodness and justice of god , and expostulate with greater reason , than he did , much after the same manner , wilt thou destroy the righteous for the wicked ; that be far from thee to do after this manner , to damn the righteous for the wicked , and that righteous people should lye at the mercy of a wicked priest , to be damned or saved at his pleasure , that be far from thee ; shall not the judge of all the earth do right ? and can there be a greater affront to the goodness and justice of god , than to imagin he should deal with men after this manner ? if this be to do right , there is no possibility of doing wrong . and to give but one instance more , i can never believe , upon the authority of any man , or church whatsoever , that our saviour , in the celebration of his last supper , did with his own hands give away his own natural body into the hands of his disciples , and give his blood shed , before it was shed ; that the whole doctrine of christianity should mainly rely upon the evidence of miracles , the assurance of which depends upon the certainty of sense ; and yet that an essential part of that doctrine should overthrow the certainty of sense . i can never while i live believe these two things , that the last thing our saviour did before his death should be to teach his disciples not to believe their own senses , as he must do if he taught them transubstantiation ; and that the very first thing he did after he was risen from the dead , should be to teach them the quite contrary , by appealing to the certainty of sense for the proof of his resurrection ; for when they doubted of his resurrection , luke 24.38 . he said unto them , why are ye troubled ? and why do thoughts arise in your hearts ? behold my hands and my feet , that it is i my self , handle me and see , for a spirit hath not flesh and bones , as ye see me have . if this be a good argument , that it was a real body which they saw , because they saw and felt flesh and bones : is it not as good an argument on the other side , that what they saw in the sacrament was not his real and natural body , because they could neither see nor handle flesh and bones ? so that i cannot believe transubstantiation , unless i can believe that truth it self can contradict and destroy it self . you see of what use it is to have right and steady apprehensions of the divine perfections , that , these being laid for a foundation , we may upon all occasions have recourse to them , and govern our opinions and reasonings in religion , about all doubtful matters , by such principles as are clear and unquestionable . the ii. inference is , that the truest and most substantial practice of religion consists in the imitation of the divine perfections , especially the moral perfections of the divine nature , which the scripture is wont to comprehend under the name of holiness ; and such are the goodness , and mercy , and patience of god , his justice , and truth , and faithfulness . to imitate god in these is true religion ; or as st. james expresses it , pure religion , and undefiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any flaw or blemish , alluding to precious stones , the greatest commendation of which is to be clear and without flaw . religio est imitari quem colis , this is religion to imitate him whom we worship . this the heathens by the light of nature did discover to be the great end of religion , and the best worship of the deity , to be like god. pythagoras was wont to say , that we honour god most , when we are most like him in the temper and disposition of our minds ; and plato to the same purpose , that the height and perfection of goodness , is to resemble god , as near as is possible ; and that we resemble god in being just , and holy , and wise . so likewise hierocles , that a good man imitates god in the measures of love and friendship , who hates no man , and extends his benignity to all mankind . plutarch hath an excellent discourse about the patience of god towards sinners , and gives this as one reason why god doth not presently punish offenders ; that he might give an example to us of gentleness and patience , and check the fury and violence of men in revenging injuries upon one another ; which nothing will do more effectually , than to consider that gentleness and forbearance are an imitation of the divine perfection . and then he cites an excellent saying of plato , that god manifested himself , and display'd his perfections in the world for our imitation ; true virtue being nothing else , but an imitation of the divine nature . for there is no greater benefit man can receive from god's hand , than to become virtuous by the imitation and pursuit of those excellencies and perfections which are in god. seneca likewise hath many passages to this purpose , inter viros bonos ac deum amicitia est , imo etiam necessitudo & similitudo , between god and good men there is a friendship , yea and an intimacy and likeness ; and that a virtuous man is discipulus aemulatorque & vera progenies dei , a disciple and imitator , and the very genuine off-spring of god. so that the light of nature , and the reason of mankind , have always placed the perfection of religion in the imitation of the divine excellencies and perfections . and this is very agreeable to the language and sense of the holy scriptures , which every where make the practice of religion to consist in our conformity to god , and the laws which he hath given us ; which are nothing else but a transcript of his nature . the great business of religion is to do the will of god , and this is the will of god , our sanctification ; and our sanctification is our conformity to the holiness of god ; and this is the scope of the general exhortations of scripture , to perswade us to holiness , that is , to an imitation of the moral perfections of the divine nature . 2 cor. 7.1 . having therefore these promises , dearly beloved ! let us cleanse our selves from all filthiness of flesh and spirit , and perfect holiness in the fear of god. 1 pet. 1.15 , 16. as he which hath called you is holy , so be ye holy in all manner of conversation , because it is written , be ye holy for i am holy . 2 pet. 1.3 , 4. speaking of the christian religion , which he calls the knowledge of him who hath called us to glory and virtue , whereby also ( says he ) are given unto us exceeding great and precious promises , that by these we might be partakers of a divine nature , having escaped the corruption that is in the world through lust . so that the holiness the gospel designs to bring us to , is a participation of the divine nature , which we can no otherwise partake of , but by an imitation of the divine perfections . this is that which the scripture expresses to us by the terms of regeneration , the new man , and the new creature . and therefore those who are converted from a wicked and sinful state , and reclaimed to goodness , are said to put on the new man , which after god is created in righteousness , and the holiness of truth . ephes . 4.23 . to be renewed after the image of him that created us . coloss . 3.10 . this is to be the sons and children of god , to imitate and resemble god in our dispositions and manners . ephes . 5.1 . be ye therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitators of god , as dear children . philip. 2.15 . that ye may be blameless and sincere , the sons of god without rebuke , in the midst of a crooked and perverse nation . 1 john 3.10 . in this the children of god are manifest , and the children of the devil , whosoever doth not righteousness is not of god. there have been great enquiries concerning the marks of a child of god ; this is the true character , and that which in effect comprehends all others , our imitation and resemblance of god in those perfections wherein he is set forth for a pattern to us . and in this mainly consists the practice both of natural religion , and of true christianity . but does not religion consist very much in the duties of god's worship , in the exercises of piety and devotion , in constant and frequent prayers to god , and in the celebration of his goodness by praise and thanksgiving , in reading , and hearing , and meditating upon god's word , in fasting and abstinence , and keeping our bodies in subjection to our spirits , and in frequent receiving of the holy sacrament ? to this i answer , that religion doth consist very much in the due performance of these duties , and they are unquestionable and necessary parts of religion , and the means appointed by god for the begetting and increasing in us such dispositions of mind , as render us most like to god , and for the production of all the fruits of goodness and holiness and righteousness in our lives . but then it is to be considered , that these exercises of piety and devotion are but the means of religion , and not the ultimate end and design of it . all these do but serve to bring us to a nearer resemblance of god ; and where they fail of this end , and are performed for their own sakes only , and we rest in them , without aiming at any thing farther , they lose their nature ; because they are not used as means , but rested in , as if they were the end of religion . and it is to be feared there are many which fall into this fatal mistake about religion , and think that if they do but serve god in their families , and go to church , and behave themselves there with devotion and reverence , and at certain seasons receive the sacrament , they are truly religious , and very good christians ; when all this while they take no care to improve themselves in real goodness , by an inward conformity of their minds to god , and the real reformation and amendment of their lives , by mortifying their lusts , and subduing their appetites and passions to the laws of reason and religion , by putting on as the elect of god bowels of kindness ; by being true and faithful ; righteous and just , patient and merciful , as their father which is in heaven is so ; and by forbearing one another in case of provocation , and forgiving one another , even as god for christ's sake hath forgiven us ; by purifying themselves as god is pure , and endeavouring to be holy in all manner of conversation , as he who hath called them is holy ; when all this while they are as covetous , and earthly minded , and to serve their covetousness will strain a point of truth or justice , and hardly do an act of charity in their whole lives , but what is extorted from them by meer importunity , or some such urgent necessity , in point of decency and reputation , that for shame of the world they know not how to avoid it ; when their passions are as fierce and ungoverned , their hearts as full of gall and bitterness , their tongues of slander and evil speaking , their humours as proud and surly and censorious , as theirs can be who are openly profane , and seem to neglect and despise all religion : and yet because they serve god ( as they call it ) and make an external appearance of piety and devotion , are good church-men , and attend upon the ordinances of god , they think they have discharged the whole business of religion admirably well , and are very good children of god , and in a state of great grace and favour with him . whereas the performance of all these duties , and the use of all these means , separated from that which is the great end of religion , the conformity of our selves to god , in those qualities and dispositions which i have mention'd , is so far from finding acceptance with god , that it is an abomination to him . so god every where declares in scripture , telling us , that the prayer of the wicked is an abomination to the lord , and that he disdains to be praised by men of unhallowed lips and lives ; and that unless with the praises we offer to him , we order our conversation aright , we shall not see the salvation of god. with what contempt does he speak of this formal and external religion , without the power of it upon our hearts and lives ! to what purpose is the multitude of your sacrifices to me ? will the lord be pleased with thousands of rams , and ten thousands of rivers of oil ? he hath shewed thee , o man ! what is good ; and what doth the lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy god ? is not this the fast which i have chosen , to break the bands of wickedness , and to let the oppressed go free , to deal thy bread to the hungry , and that thou bring the poor that are cast out to thine house ; when thou seest the naked that thou cover him , and that thou hide not thy self from thine own flesh ? nor is it hearing of the word that will avail us , unless we be doers of it . blessed are they ( says our saviour ) that hear the word of god and keep it . he that heareth these sayings of mine , and doth them , shall be likened to a wise man , who hath built his house upon a rock . nor will bare receiving of the sacrament recommend us to god ; but performing the obligation , which thereby we take upon our selves , to obstain from all sin and wickedness ; otherwise we tread under foot the son of god , and prophane the blood of the covenant , whereby we should be sanctified , as if it were an unholy thing . can any man think that to be religion , which has no effect upon the lives of men , which does not teach them to govern their words and actions , who reads those plain words of st. james ? if any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart , that man's religion is vain . pure religion and undefiled before god and the father is this , to visit the fatherless and widdows in their affliction , and to keep himself unspotted from the world . when religion produceth these real effects , then the means of religion do truly serve the end of it , and we are not only hearers of the word , but doers of it , and shall be blessed in our deed . so that as there is an obligation upon us to use the means of religion , which god hath instituted , with great care and conscience ; so we should chiefly mind that , which is the end of all religion , which is to make us partakers of a divine nature , and make us like to god , especially in those amiable and excellent qualities , which are the glory and beauty of the divine nature , his benignity and goodness , his mercy and patience . these , because they are the primary perfections of god , are the principal duties both of natural and revealed religion , and of an eternal and indispensable obligation ; because they have their foundation in the nature of god , which is fixt and unalterable . and all positive institutions , when they come in competition with these , are to stoop and vail to them . natural and moral duties , especially those of goodness , and mercy , and charity , are so strongly bound upon us , that nothing in any reveal'd religion can cancel the obligation of them , or justifie the violation of these great and indispensable laws . our saviour in his religion has declar'd nothing to the prejudice of them : but on the contrary has straitned our obligation to them , as much as is possible . the son of man came not to destroy mens lives , but to save them ; so that they know not what manner of spirit they are of , who think to please god by hating men , who are made after the image of god , & by killing one another to do him good service ; who to advance his cause and religion in the world , will break through all the obligations of nature and civil society , undermine government , and disturb the peace of mankind . whereas our saviour did not by any thing in his religion design to alter the civil government of the world , or to lessen and diminish the rights of princes , or to set men loose from allegiance to them , or to make treason and rebellion , bloody wars and barbarous massacres lawful , for the propagating of his faith . he had ( as any one would imagin ) as much power as the pope ; but yet he deposed no princes , nor excommunicated and discharged their subjects from their fidelity and obedience to them , for their opposition to his religion ; he hath assumed no such power to himself . by what authority then does his vicar do these things ? and who gave him this authority ? our lord tells us plainly , his kingdom was not of this world ; and that without any distinction of in ordine ad spiritualia , and therefore he wrested no princes kingdom out of his hands , nor seized it as forfeited to himself . but this power the pope claims to himself , and hath exercised it many a time , disturbing the peace of nations , and exercising the most barbarous cruelties in the world , under a pretence of zeal for god and religion : as if because religion is so very good a thing in it self , it would warrant men to do the very worst things for its sake ; which is the ready way to render religion contemptible and odious , and to make two of the best things in the world , god and religion , good for nothing . if we would preserve in the minds of men any reverence and esteem for religion , we must take heed how we destroy the principles of natural religion , and undermine the peace and happiness of humane society , for the glory of god , and under pretence of following divine revelation , and being led by a church that cannot err : for every church doth certainly err , that teacheth any thing plainly contrary to the principles and dictates ●f natural religion , and utterly inconsistent with the essential perfections of god , and with the peace and order of the world : for god is not the god of confusion , but of order ; which st. paul appealeth to , as a principle of eternal truth , and naturally known : but they that pretend that religion prompts men to sedition and cruelty , do represent god as the god of confusion , and not of order . therefore whatever men may through an ignorant zeal , or for ambitious ends , pretend to be religion ; let us place it in that which is unquestionable , the imitation of the divine perfections , and let us ( as the apostle exhorts ) put on , as the elect of god , bowels of mercy , kindness , meekness , long-suffering , and above all , let us put on charity , which is the very bond of perfection . the great perfection of the divine nature , or rather the very essence of god is love. so st. john speaks , god is love , and he that dwelleth in love , dwelleth in god , and god in him . and 't is very remarkable that in these very qualities of charity , and kindness , and compassion , which we peculiarly call humanity , we approach nearest to the divinity it self , and that the contrary dispositions do transform us into wild beasts and devils . and yet as severely as i speak against these principles and practices , i have an hearty pity and compassion for those who are under the power of so great a delusion , and upon a pretence of being made the only true christians in the world , are seduced from humanity it self , and so far from being made good christians by these principles , that they are hardly left to be men ; being blinded , and led by the blind , they fall into the ditch of the grossest and foulest immoralities ; such as are plainly enough condemn'd by the light of nature , if there were no bible in the world. not but that we protestants have our faults and our follies too , and those ( god knows ) too many and too visible ; we possess more truth , but there is little peace among us ; and yet god is as well and as often in scripture called the god of peace , as the god of truth . in this great light and liberty of the reform'd religion , we are apt to be wanton , and to quarrel and fall out ; we are full of heats and animosities , of schisms and divisions , and the way of peace we have not known . god grant that at last in this our day ( when it concerns us so much ) we may know the things that belong to our peace , before they be hid from our eyes . you see in what things the practice of religion mainly consists , in our likeness to god , and resemblance of him in holiness and goodness ; and without this we are utterly incapable of happiness : we cannot see god , unless we be like him . the presence of god can administer no pleasure , no felicity to us , till we be changed into his image ; till we come to this temper , to hate sin , and delight in purity and holiness , we can have no delightful communion with the holy god ; till our passions be subdued , and our souls dispossest of those devilish and ungodlike qualities of hatred and malice , of revenge and impatience , and till we be endued with the spirit of universal goodness and charity , we are not fit company for our heavenly father ; we are not qualified to dwell with god , who is love and dwells in love . so far as we are defective in these divine qualities and perfections , so far we fall short of the temper of happiness . there is a direct and eternal opposition between the holy and good god , and the evil dispositions of wicked men , and till this opposition be removed , it is impossible we should find any felicity in the enjoyment of god. now the nature of god is fixt and unchangeable , god cannot recede from his own perfection , and therefore we must quit our sins : thou canst not change god , therefore change thy self , and rather think of putting off thy corrupt nature , which may be changed , than of altering the divine nature , with whom is no variableness nor shadow of turning . god condescended to take our nature upon him , to make us capable of happiness ; but if this will not do , he will not put off his own nature to make us happy . sermon iii. the happiness of god. 1 tim . 1.11 . the blessed god — the whole verse runs thus , according to the glorious gospel of the blessed god , which was committed to my trust . since all men naturally desire happiness , and thirst after it ; methinks we should all desire to know what it is , and where it is to be found , and how it is to be attained by us , in that degree in which creatures are capable of it . what job says of wisdom , may be said also of happiness , god understandeth the way thereof , and he knoweth the place thereof . he only , who is perfectly possest of it himself , knows wherein it consists , and what are the true ingredients of it . so that to direct us in our search after happiness , the best way will be to contemplate and consider the divine nature , which is the perfect pattern and idea of happiness , and the original spring and fountain of all the felicity that creatures are capable of . and to that end , i have pitched upon these words , wherein the apostle attributes this perfection of bessedness or happiness to god , the blessed god. and tho' this be as essential a part as any other of that notion which mankind have of god from the light of nature , yet i no where find in all the new testament , this attribute of happiness given to god , but only twice in this epistle . 't is true indeed , the title of blessedness is frequently given both to god and christ , but in another sense , and in a quite different notion : as mark 14.61 . where the high-priest asks our saviour , art thou the christ , the son of the blessed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that is to be celebrated and praised ; and 2 cor. 11.31 . the god and father of our lord jesus christ , who is blessed for evermore . so likewise , rom. 1.25 . the creator , blessed for evermore : which likewise is said of christ , rom. 9.5 . of whom christ came , who is over all , god blessed for evermore ; that is , for ever to be praised and celebrated . but in all these texts the greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which tho' we translate blessed , yet it is a quite different notion from the title of blessedness which is given to god in the text , where the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the blessed , or the happy god ; and this title is not any where in all the new testament , ( that i know of ) given to god , but here in the text , and chap. 6. v. 15. where our lord jesus christ ( who also is god ) is called the blessed and the only potentate . and whether this title of the blessed , or the happy god , be here in the text given to god the father , or to his eternal son , our lord jesus christ ; is not so much material to my present purpose to enquire . for , suppose it be christ who is here call'd the blessed god ; this however is certain , that blessedness or happiness is a title belonging to god , which is all that is necessary for a foundation of my present discourse . in speaking of this argument , i shall do these three things . i. shew what we are to understand by the happiness of god , and what are the essential ingredients of it . ii. that this title doth belong to god , and that the divine nature is perfectly blessed and happy . iii. how far creatures are capable of happiness , and by what ways and means they may be made partakers of it : and shall then make some inferences from my discourse upon this argument . i. i will consider what we are to understand by the blessedness or happiness of god , and what are the essential ingredients of it . now the notion of happiness taken at its highest pitch ( as we must necessarily do when we apply it to god ) is no other than a fixt and immoveable state of contentment and satisfaction , of pleasure and delight , resulting from the secure possession , and enjoyment of all that is good and desirable , that is , of all excellency and perfection ; so that these following ingredients must go to make up a perfect state of happiness . 1. perfect knowledge , to understand what it is that constitutes happiness , and to know when one is really possest of it . for as he is not happy , who is so only in imagination or a dream , without any real foundation in the thing ; for he may be pleased with his condition , and yet be far enough from being truly happy : so on the other hand , he that has all other necessary ingredients of happiness , and only wants this , that he doth not think himself so , cannot be happy . for this we often see in the imperfect felicity of this world , that many men who have all the materials and circumstances of a worldly happiness about them , yet by the unskilful management of the matter , and from a lightness and injudiciousness of mind , not knowing when they are well , they make an hard shift , even when they are in as good circumstances as it is almost possible for men to be in this world , to be very discontented and miserable in their own opinions . but god perfectly knows both what makes happiness , and that he is possest of it . 2. to perfect happiness is likewise requir'd a full power to do whatever conduceth to happiness , and likewise to check and control whatever would be an hindrance and disturbance to it ; and therefore no being is as happy as it can be , that is not all-sufficient , and hath not within its power and reach whatever is necessary to an happy condition , and necessary to secure and continue that happiness against all attempts and accidents whatsoever . 3. there is wisdom also requir'd to direct this power , and manage it in such a manner , as it may effectually conduce to this end ; and this is very different from meer power , abstractedly consider'd ; for one may have all the materials of happiness , and yet want the wisdom and skill to put them so together , as to frame an happy condition out of them ; and he is not happy , who doth not thoroughly understand the proper method and means of compassing and securing his own happiness . 4. another most considerable and essential ingredient of happiness is goodness ; without which , as there can be no true majesty and greatness , so neither can there be any felicity or happiness . now goodness is a generous disposition of mind to communicate and diffuse it self , by making others partakers of its happiness in such degrees as they are capable of it , and as wisdom shall direct : for he is not so happy as he may be , who hath not the pleasure of making others so , and of seeing them put into an happy condition by his means , which is the highest pleasure ( i had almost said pride , but i may truly say glory ) of a good and great mind : for by such communications of himself , an immense and allsufficient being doth not lessen himself , or put any thing out of his power , but doth rather enlarge and magnifie himself ; and does , as i may say , give great ease and delight to a full and fruitful being , without the least diminution of his power or happiness . for the cause and original of all other beings , can make nothing so independent upon it self , as not still to maintain his interest in it , to have it always under his power and government ; and no being can rebel against his maker , without extream hazard to himself . 5. perfect happiness doth imply the exercise of all other virtues , which are suitable to so perfect a being , upon all proper and sitting occasions ; that is , that so perfect a being do nothing that is contrary to , or unbecoming his holiness and righteousness , his truth and faithfulness , which are essential to a perfect being , and for such a being to act contrary to them in any case , would be to create disquiet and disturbance to it self : for this is a certain rule , and never fails , that nothing can act contrary to its own nature without reluctancy and displeasure , which in moral agents is that which we call guilt ; for guilt is nothing else but the trouble and disquiet which ariseth in one's mind , from the consciousness of having done something which is contrary to the perfective principles of his being , that is , something that doth not become him , and which , being what he is , he ought not to have done ; which we cannot imagine ever to befall so perfect and immutable a being as god is . 6. perfect happiness implies in it the settled and secure possession of all those excellencies and perfections ; for if any of these were liable to fail , or be diminish'd , so much would be taken off from perfect and compleat happiness . if the deity were subject to any change , or impairment of his condition , so that either his knowledge , or power , or wisdom , or goodness , or any other perfection , could any ways decline or fall off , there would be a proportionable abatement of happiness . and from all these does result in the 7 th , and last place , infinite contentment and satisfaction , pleasure and delight , which is the very essence of happiness . 1. infinite contentment and satisfaction in this condition . and well may happiness be contented with it self ; that is , with such a condition , that he that is possest of it , can neither desire it should be better , nor have any cause to fear it should be worse . 2. pleasure and delight , which is something more than contentment : for one may be contented with an affliction and painful condition , in which he is far from taking any pleasure and delight . no affliction is joyous for the present , but grievous , as the apostle speaks , heb. 12. but there cannot be perfect happiness without pleasure in our condition . full pleasure is a certain mixture of love and joy , hard to be exprest in words , but certainly known by inward sense and experience . and thus i have endeavour'd to describe to you , as well as i could , according to our imperfect conceptions and expressions of god , the happiness of the divine nature , and wherein it consists . i proceed to the ii. thing i proposed , which was to shew , that this attribute of perfection doth belong to god ; and that the divine nature is perfectly blessed and happy ; and this is so universal an acknowledgment of natural light , that it would be a very superfluous and impertinent work , to trouble you with particular citations of heathen authors to this purpose ; nothing being more frequent in them , than to call the deity , beatissimam & perfectissimam naturam , the most happy and most perfect being , and therefore happy , because felicity doth naturally result from perfection . it shall suffice to take notice of these two things out of heathen writers , to my present purpose . 1. that they accounted happiness so essential to the notion of a god , that this was one of the ways which they took to find out what properties were fit to attribute to god , and what not , to consider what things are consistent with happiness , or inconsistent with it ; and whatever did signifie happiness , and was a perfection consistent with it , they ascribed to god , as a suitable property of the divine nature ; and whatever was otherwise , they remov'd it from god , as unfit to be said of him. 2. whatever differences there were among the philosophers concerning the perfections of the divine nature , they all agreed in the perfect felicity of it ; even epicurus himself , who so boldly attempted to strip the divine nature of most of its perfections , by denying that god either made or govern'd the world , whereby he took away at once his being the first cause and original of all things , and his goodness likewise , and wisdom , and power , and justice ; or , at least made all these useless , by taking away all occasion and opportunity for the exercise of them ; yet this man does frequently own , and profess to believe the happiness of the divine nature ; and then out of an ignorant , and officious kindness to the deity , and ( as he pretended ) for the security of his felicity , did in effect take away his other perfections ; he would by no means put god to the trouble and burden of making the world , or taking care of the affairs of it , lest this should discompose the deity , or be an interruption or disturbance of his ease and felicity . for thus lucretius , the great disciple of epicurus , describes his opinion of the divine nature , omnis enim divûm , per se , natura necesse est , immortali aevo summâ cum pace fruatur , semota à nostris rebus , sejunctaque longè . nam privata dolore omni , privata periclis , ipsa suis pollens opibus , nihil indiga nostrî . nec benè pro meritis capitur , nec tangitur irâ . that is , it is necessary that the divine nature should be happy , and therefore altogether unconcern'd in our affairs ; free from all grief and danger , sufficient for it self , and standing in need of no body , neither pleased with our good actions , nor provoked by our faults . this was a very false notion both of god and happiness , to imagine that the care of the world should be a pain and disturbance to infinite knowledge , and power , and goodness . but this is not now my business to consider ; that which is to my present purpose , is , that the happiness of the divine nature was universally owned ; and that blessedness is so inseparable from the notion of a deity , that whoever professes to believe a god , must acknowledge him to be perfectly happy . as for the testimony of scripture , i have already told you , that there are but two texts wherein this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the happy or blessed , is given to god ; but by consequence the scripture every where declares the happiness of the divine nature , viz. wherever it speaks of the excellency and perfection of his being , of his knowledge , and power , and wisdom , and goodness , and righteousness , and of the eternity and unchangeableness of these , and of the infinite delight and complacency which he takes in the enjoyment of these perfections . i shall now proceed to the iii. and last thing , which i proposed to consider , viz. how far creatures are capable of happiness , and by what ways and means they may be made partakers of it . they are not capable of absolute and perfect happiness , because that results from infinite perfection , which is no where to be found but in god : it remains then that creatures are only capable of being happy in a finite and limited degree , by the resemblance of god , and by the enjoyment of him ; by being like to him , and by our likeness to him , being qualified for his favour , and for the enjoyment of him . as we are creatures of a finite power , and limited understandings , and a mutable nature , we do necessarily want many of those perfections , which are the cause and ingredients of a perfect happiness . we are far from being sufficient for our own happiness ; we are neither so of our selves , nor can we make our selves so by our own power ; for neither are we wise enough for our own direction , nor good enough for our own satisfaction . all the happiness that we are capable of is , by communication from him , who is the original and fountain of it ; by our being made partakers of the divine nature , ( as st. peter speaks ) by our resemblance of god in those perfections which are the most essential ingredients of happiness , his goodness , and righteousness , and truth , and holiness ; these do immediately qualifie us for the favour and friendship of almighty god , and for the blessed sight and enjoyment of him ; and the favour of god , and the light of his countenance lifted up upon us , and his friendship and good-will to us , supplies all the defects of power and wisdom in us : for god being our friend , we have an interest in all his perfections , and a security , that as occasion requires , they will all be employ'd for our benefit and advantage ; so that tho' we are weak in our selves , we are strong in the lord , and in the power of his might , and are able to do all things through him strengthning us ; and tho' we want wisdom , we may have free recourse to the fountain of it , and ask it of god , who gives to all liberally , and upbraideth not . and it is next to having these perfections in our selves , to know where to have them for asking , whenever we stand in need of them , so far as is necessary to our happiness . so that tho' our happiness depend upon another , yet if we be careful to qualifie our selves for it , ( and god is always ready to assist us by his grace to this purpose ) it is really and in effect in our own power ; and we are every whit as safe and happy in god's care and protection of us , as if we were sufficient for our selves . however this is the highest happiness that the condition of a creature is capable of , to have all our defects supply'd in so liberal a manner by the bounty of another , and to have a free recourse to the fountain of happiness , and at last to be admitted to the blessed sight and enjoyment of him , in whose presence is fulness of joy , and at whose right hand are pleasures for evermore . i have done with the three things i proposed to speak to . but to what purpose , may some say , is this long description and discourse of happiness ? how are we the wiser and the better for it ? i answer ; very much , in several respects . 1. this plainly shews us , that atheism is a very melancholy and mischievous thing ; it would take away the fountain of happiness , and the only perfect pattern of it ; it endeavours at once to extinguish the being of god , and all the life and comfort of mankind , so that we could neither form any idea of happiness , or be in any possibility of attaining it . for it is plain , we are not sufficient for it of our selves ; and if there be not a god , there is nothing that can make us so ? god is the true light of the world , and a thousand times more necessary to the comfort and happiness of mankind , than the sun it self , which is but a dark shadow of that infinitely more bright and glorious being ; the happy and only potentate ( as the apostle describes him in the latter end of this epistle ) who only hath immortality , dwelling in that light which no man can approach unto , whom no man hath seen , nor can see , meaning in this mortal state . so that the greatest enemies , and most injurious of all others to mankind , are those who would banish the belief of a god out of the world ; because this is to lay the ax to the root of the tree , and at one blow to cut off all hopes of happiness from mankind . so that he is a fool indeed , that says in his heart there is no god ; that is , that wisheth there were none ; because it is not possible for a man to wish worse to himself , and more effectually to destroy his own happiness . 2. if the divine nature be so infinitely and compleatly happy , this is a very great confirmation of our faith and hope concerning the happiness of another life , which the scripture describes to us , by the sight and enjoyment of god. as we are creatures , we are not capable of the happiness that is absolutely and infinitely perfect , because our nature is but finite , and limited ; but the blessed god who is infinitely happy himself , can also make us happy according to our finite measure and capacity . for , as he that is the first and original being , can communicate being to other things , so he that is the fountain of happiness , can derive and convey happiness to his creatures . and we shall the more easily believe this , when we consider that goodness , as it is the prime perfection , so is it likewise the chief felicity of the divine nature . it is his glory and delight to communicate himself , and shed abroad his goodness ; and the highest expression of the divine goodness , is to communicate happiness to his creatures , and to be willing that they should share and partake with him in it . base and envious natures are narrow and contracted , and love to confine their enjoyments and good things to themselves , and are loth that others should take part with them ; but the most noble and most generous minds are most free and enlarged , and cannot be happy themselves unless they find or make others so . this is the highest pitch of goodness , and consequently the highest contentment , and the supream delight of the divine nature . now it is natural to every being , to be most frequent and abundant in those acts in which it finds the greatest pleasure ; to be good , and to do good is the supream felicity of god himself ; therefore we may easily believe , that he is very ready and forward to make us happy , by all the ways that are agreeable to his wisdom and righteousness ; and that he is also willing to make us abundantly so , and to advance us to the highest degree of felicity , of which our nature is capable , if we do not render our selves incapable of such a blessing , by an obstinate refusal of it , and utter indisposition for it . this , i say , is very credible , because the happiness of god himself consists in that propension and disposition of nature , which tends to make others happy . and if there can be any accession to that which is infinite , god himself finds a new pleasure and felicity in the communication of his goodness to his creatures , and therefore is represented in scripture , as glad of the conversion of a sinner , because the sinner hereby becomes capable of the happiness which god design'd for his creatures , and is always ready to confer upon them , whenever they are qualified for it , and he can , with the honour of his other perfections , bestow it upon them . there are two things which raise our hopes and expectation of good from any person ; if he be able and willing to bestow upon us what we hope for from him . now if any one can confer happiness upon us , it is he who is infinitely possest of it , and hath all the treasures of it in himself ; and that god only is ; who , as he is able , so is willing to make us happy , if we be qualified for it ; and it is no impairing of his happiness to make others happy ; for even that goodness which inclines him to communicate happiness to others , is a great part of his own felicity ; so that , as our saviour argues , because i live , you shall live also ; we may reason in like manner , that because god is happy , we shall be happy also , if we do but sincerely desire and endeavour to qualifie our selves for it . the goodness of god does strongly incline him to desire our happiness , and makes him willing and ready to bestow it upon us , when ever we are capable to receive it . so that the goodness of god is the great foundation of all our hopes , and the firmest ground of our assurance of a blessed immortality . it is the happiness of the divine nature to communicate himself ; and the communications of god's goodness to us are the cause of our happiness ; and therefore , both for our example and encouragement , the goodness of god ought always to be represented to the greatest advantage , and we should endeavour to possess our minds with a firm belief and perswasion of it , and to remove from the divine nature ( which we all acknowledge to have infinitely more goodness than is to be found in any of the sons of men ) whatever we would not attribute to a good man , and to vindicate god from all suspicion of envy and ill-will , of cruelty and arbitrary dealing with his creatures . and i cannot apprehend why men should be averse from these so agreeable and delightful apprehensions of god ; or how it should be any man's interest to lessen the goodness of god ; for most certainly the better god is in himself , the better and happier it will be for us all , if it be not our own fault . 3. from what hath been said concerning the happiness of the divine nature , we may learn wherein our happiness must consist , namely , in the image and in the favour of god ; in the favour of god as the cause of of our happiness ; and in the image of god , as a necessary inward disposition and qualification for it . unless god love us , we cannot be happy , for miserable are they whom he hates ; for god to say of any man , that his soul hath no pleasure in him , imports as great misery , and as dreadful a curse as can be imagin'd , and his soul can have no pleasure in a bad man ; for he loveth righteousness and hateth iniquity , he is not a god that hath pleasure in wickedness , neither shall evil dwell with him ; the wicked shall not stand in his sight ; he hateth all the workers of iniquity . nay , if we could suppose that he could love and take pleasure in any person that is unlike to him ( which is impossible ) yet that person could not be happy , because he would want that inward frame and disposition of mind , which is necessary to happiness . for the very same causes and ingredients which make up the happiness of god , must in an inferior degree be found in us , otherwise we cannot be happy ; no , tho' a man were in heaven , if he be still a bad man , coelum , non animum mutavit , he hath only changed the climate , and is gone into another countrey , but he bears himself still about him , and his mind is not changed , which would signifie a thousand times more to his happiness , than any place or outward circumstance whatsoever . a bad man , wheresoever he goes , hath a root of gall and bitterness within him , and is miserable from himself ; he hath a fiend in his own breast , and the fuel of hell in a guilty conscience . for there is a certain temper and disposition of mind , that is necessary and essential to happiness , and that is holiness and goodness , which is the nature of god ; and so much as any person departs from this temper , so far he removes himself , and runs away from happiness : and as sin is a departure from god , so the punishment of it is likewise exprest by departing from him ; depart from me ye cursed ; depart from me all ye that work iniquity , i know you not . and this is one great part of the misery of those degenerate and accursed spirits , the devils , who are for ever banish'd from the presence of god , that they are of a temper quite contrary to god , wicked and impure , envious and malicious , mischievous and cruel ; and such a temper is naturally a torment and disquiet to it self . and here the foundation of hell is laid in the evil disposition of our minds ; and 'till this be cur'd , and set right , it is as impossible for any of us to be happy , as it is for a limb that is out of joint to be at ease . and the external presence of god , and a local heaven ( if we could imagine such a person to be admitted into it , and see all the glories of that place , and the pleasures and delights of that state ) all this , i say , would signifie no more to make a bad man happy , than heaps of gold and diamonds , and consorts of the most delicious musick , and a well-spread table , and a rich and costly bed would contribute to a man's ease in the paroxysme of a fever , or in a violent fit of the stone ; because the man hath that within which torments him , and 'till that be removed , he cannot possibly be at ease . the man's spirit is out of order , and off the hinges , and tost from its centre , and 'till that be set right , and restor'd to its proper place and state by goodness and holiness , the ma● will be perpetually restless , and cannot possibly have any ease or peace in his mind : for how can there be peace , how can there be happiness to him , who is of a temper directly opposite to it ? the wicked , saith the prophet , isa . 57.20 , 21. is like the troubled sea when it cannot rest , whose waters cast up mire and dirt . so long as there is impurity in our hearts , and guilt upon our consciences , they will be restlesly working ; there is no peace saith my god to the wicked . the hebrew word which we translate peace , signifies all kind of happiness ; there can be no felicity to a bad man. the consideration whereof should put us upon the most serious and earnest endeavours to be like god , that we may be capable of his favour , and partakers of his felicity . the divine nature is the only perfect idea of happiness , and nothing but our conformity to it can make us happy . i have been so long upon this argument , on purpose to convince men of the necessity of holiness and goodness , and all other virtues , to our present and future happiness . they understand not the nature of happiness , who hope for it , or imagin they can attain it in any other way . the author and the fountain of happiness , he that made us , and alone can make us happy , cannot make us so in any other way , than by planting in us such a disposition of mind , as is in truth a participation of the divine nature , and by endowing us with such qualities as are the necessary materials and ingredients of happiness . there is no way to partake of the felicity of god blessed for ever , but by becoming holy and righteous , good and merciful as he is . all men naturally desire happiness , and seek after it , and are as they think travelling towards it , but generally they mistake their way . many are eager in the pursuit of the things of this world , and greedily catch at pleasures and riches and honour , as if these could make them happy ; but when they come to embrace them , they find that they are but clouds and shadows , and that there is no real and substantial felicity in them . many say , who will shew us any good ? meaning the good things of this world , corn , and wine , and oil ; but wouldst thou be happy indeed ? endeavour to be like the pattern of happiness , and the fountain of it ; address thy self to him in the prayer of the psalmist , lord lift thou up upon me the light of thy countenance , and that shall put more joy and gladness into my heart , than the men of the world can have , when their corn and their wine increaseth . many say , lo here , and lo there ! that happiness is in a great place , or in a plentiful estate , or in the enjoyment of sensual pleasures and delights ; but believe them not ; happiness is something that is nearer and more intimate to us , than any of the things of this world ; it is within thee , in thine heart , and in the very inward frame and disposition of thy mind . in a word , if ever we would be happy , we must be like the blessed god , we must be holy , and merciful , and good , and just , as he is , and then we are secure of his favour ; for the righteous lord loveth righteousness , and his countenance will behold the upright . then we shall be qualified for the enjoyment of him , and take pleasure in communion with him , because we shall be like him . for the surest foundation of love and friendship is a similitude of temper and disposition ; every thing naturally affects its own likeness , and moves towards it , and greedily catcheth at it , and gladly runs into the embraces of it . god and man must be like one another , before they can take pleasure in one another : if we be unlike to god , it is in the nature of the thing impossible that we should be happy in one another , and therefore there must be a change either in god or us , to bring about this likeness . the nature of god is inflexible , fixt , and unchangeable ; therefore change thy self sinner , and endeavour to be like god ; for since he cannot depart from his holiness , and purity , thou must leave thy sins , and be holy as he is holy , if ever thou hopest to be happy , as he is : every man that hath this hope in him , must purifie himself , even as he is pure . now to this happy and only potentate , king of kings , and lord of lords , who only hath immortality , and dwelleth in that light which no man can approach unto , whom no man hath seen , nor can see ; to him be honour , and power everlasting . amen . sermon iv. the unchangeableness of god. james i. 17 . with whom is no variableness , nor shadow of turning . the whole period runs thus , do not err , my beloved brethren , every good gift , and every perfect gift is from above , and cometh down from the father of lights , with whom is no variableness , nor shadow of turning . the connexion and dependance of these words upon the former is briefly this ; the apostle had asserted before , that god is not the author of sin and evil , v. 13 , 14. let no man say when he is tempted , i am tempted of god , for god is untemptable by evil , neither tempteth he any man : but every man is tempted , when he is drawn aside of his own lust , and enticed ; and here in the text he asserts , that god is the fountain and author of all good ; do not err , my beloved brethren ; as if he had said , do not mistake me , tho' sin and evil be not from god , but from our selves , and our own corrupt hearts ; yet all good is from god , and not from our selves : tho' we be the authors of the sins we commit ; yet we are not so of the good that we do , that is from god ; every good gift , and every perfect gift is from above , and cometh down from the father of lights . sin which is nothing but evil and imperfection , is not from god , but wholly from our selves ; but whatever is good and perfect , is not from our selves , but from god ; we are neither inclined to that which is good , nor are able of our selves to perform it ; both the inclination and the power are from god , who is the fountain of goodness and perfection , and can never be otherwise , and can never change nor cease to be so , for with him is no variableness nor shadow of turning . every good gift , and every perfect gift ; all that goodness , and all those degrees of perfection , which are in the creatures , in the highest angels or saints , in the best of the sons of men , whatever there is of excellency and perfection , of goodness or happiness in any of them , is from above , that is from heaven , it is the gift of god , and cometh down from that perfect good and glorious being , whom the apostle here calls the father of lights , in allusion to the sun , which is a kind of universal benefactor to the world , and liberally dispenseth his light and heat and influence upon all things here below : but then there is this difference , the sun changeth its habitudes and positions in reference to us , and varies its shadows , it riseth and sets , comes nearer to us , and goes farther from us ; but it is otherwise with this intellectual and immaterial sun , the father of lights , with whom there is no variableness nor shadow of turning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all astronomical words ; the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the various habitudes and positions wherein the sun appears to us every day , at its rising , in the meridian , and when it sets ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs not to the daily , but to the yearly course of the sun , which is nearer to us , or farther from us , as he approacheth nearer towards the northern or southern tropicks ; and hence it is that it casts several shadows to people in several countries ; and agreeably to this , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , casting of shadows , being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the variation of the shadows according to the course and motion of the sun. but god is an eternal spring of light , which never riseth or sets , which hath no mixture of shadow nor darkness , hath no changes nor variations , but is always the same free and liberal dispenser of good things to his creatures ; the father of lights , with whom is no variableness nor shadow of turning ; which words signifie the immutable perfection and goodness of the divine nature , which shall ( by gods assistance ) be the subject of my present discourse ; in which i shall proceed in this method . first , i shall briefly explain what is meant by the immutability , or unchangeableness , of the divine nature . secondly , i shall shew that this is a perfection essential to god , to be immutably what he is , that is good and perfect . thirdly , i shall answer an objection which lies against it , from the mention so often made in scripture of god's repenting himself . and fourthly , apply the consideration of it to our selves . i. for the explication of it . by the immutability of god , we mean that he always is , and was , and to all eternity will be the same , that he undergoes no changes either of his essence and being , or of his properties and perfections . in reference to the unchangeableness of his being , he is said to be eternal , incorruptible , and only to have immortality . in reference to his perfections , he is always the same infinitely wise , and good , and powerful , and holy , and just being ; from whence it follows , that he is constant and immutable in all his decrees and counsels , his purposes and promises . we are uncertain and mutable in in our very nature and beings , and in all those qualities and perfections which belong to us , in all our purposes , resolutions and actions ; we are continually growing or decreasing in this or that quality , and do frequently change from one extream to another , from that which is more perfect to the contrary , now knowing , and then ignorant , somtimes wise , and oftner foolish , stronger and weaker , better or worse , as it happens , and as we order our selves , continually waxing or waining in our knowledge , and wisdom , and goodness , and power ; we frequently change our minds , and alter our purposes , and break our promises , and contradict our firmest and most serious resolutions , and speak a thing and do it not , say it and do not bring it to pass ; but god is everlastingly the same in all his perfections , constant to his intentions , steady to his purpose , immutably fixt and persevering in all his decrees and resolutions . i proceed to the ii. thing i proposed , namely , to shew that this perfection is essential to god , to be unchangeably what he is . and this i shall endeavour to make manifest both from natural reason , and from the divine revelation of the holy scriptures . 1. from the dictates of natural reason , which tells us , that nothing argues greater weakness and imperfection than inconstancy and change. this is the great vanity of all creatures , that they are uncertain , and do not long continue in one state ; this is the vanity of the world in general , that the fashion of it passeth away ; and of man in particular , that he is liable to so many natural changes , by age , and diseases , and death , for which reason he is said by the psalmist , to be in his best estate altogether vanity ; and that he is liable to so many moral changes , to be deluded and deceived in his understanding , and to alter his opinion so often , to be so fickle in his will , and to change so often his purposes and resolutions , according to the alteration or appearance of things . we attribute change and inconstancy to persons of the weakest age and understanding , as children , who are liable to be tost to and fro , and carried about with every wind , as the apostle speaks , eph. 4.14 . now if the divine nature were subject to change , this would cast an universal cloud upon all the divine perfections , and obscure all other excellencies , and make them like the flower of the field , which , how gay and glorious soever , is fading and perishing ; and the greater the divine perfections are , the greater imperfection would mutability be ; for as the corruption of the best things is the worst , so the better any thing is , so much the worse it would be to have it liable to corruption and change. and as mutability in god would darken all his other perfections , so would it take away the foundation and comfort of all religion ; the ground of our faith , and hope , and fear , of our love and esteem of god would be quite taken away . we could have no great honour or esteem for a being that is fickle and inconstant ; if his power and justice were uncertain , his threatings would in a great measure lose their awe and force ; if his truth and faithfulness could fail , no promises and declarations , how gracious soever , would be any security or firm ground of trust and confidence . and this reasoning is not the result of divine revelation , but clearly founded in the natural notions and suggestions of our minds , as will appear by citing one or two testimonies to this burpose , of those who had no other guide but natural light. plato in his phoedo enquires , whether the most perfect ( that is god ) be always the same , or sometimes thus , and sometimes otherwise , that is ( saith he ) whether that which is equality and goodness and bounty it self , receives any the least change at any time , and be not constant and uniform , and of it self always the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is never in any wise upon , any account , subject to any change or alteration whatsoever ? to which he answers , that it is necessary that he should be the same and always alike . and lib. 2. de repub. where he lays down the fundamental laws and constitutitions of religion , he mentions these two ( which one would almost think he borrow'd from st. james , but that he lived so long before him ) viz. first , that god is the cause of all good , and and in no wise of any evil ; answerably to what our apostle here asserts , that god cannot be tempted with evil , neither tempteth he any man : but that every good and perfect gift is from him . secondly , that god doth not deceive us , by making various representations of himself to us , sometimes in one form , and sometimes in another ; for he is unchangeable and always the same , and cannot , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pass out of his own idea , or be any other than what he is ; which he further confirms by this excellent reasoning , that which is the best and most perfect being is not liable to any alteration ; but such a being is god , and therefore he cannot be changed by any thing that is weaker and less perfect than himself , and he cannot will to change himself ; for if he should , it must either be for the better or for the worse ; it cannot be for the better , for being already possest of all perfection , there can be no accession of any to him by any change ; and certainly there is no wise being , as god is , that will change for the worse , and therefore he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that being the goodliest and best being that is possible , he always continues simply the same . seneca likewise speaking of the immutability of god's counsels ( l. 6. de benef. ) statuerunt ( says he ) quae non mutarent , neque unquam primi consilii deos poenitet , the gods make unchangeable decrees , and never repent them of their first counsel . 2. this will yet more clearly appear from the divine revelation of the holy scriptures , which tell us that god is unchangeable in his nature and in his perfections , in all his decrees and purposes and promises . in his essence and being , exod. 3.14 . i am that i am , this is his name , whereby he made known himself to the comfort of his people , and to the terrour of the egyptians their oppressors . psal . 90.2 . from everlasting to everlasting thou art god. psal . 102.27 . thou art the same , and thy years fail not . mat. 3.6 . i am the lord and change not . hence it is that the title of the living god is so frequently attributed to him ; and he swears by this , as denoting not only his eternity , but his unchangeableness ; as i live , saith the lord. hither likewise we may refer those texts where he is call'd the incorruptible god , rom. 1.23 ; the immortal king , 1 tim. 1.17 ; and is said only to have immortality , 1 tim. 1.16 . and he is immutable likewise in his perfections ; hence it is so often said in the psalms , that his goodness and his mercy endure for ever ; his righteousness likewise is said to endure for ever . psal . 111.3 . and psal . 36.6 ; to be like the great mountains , not only visible and conspicuous , but firm and immoveable ; and the same likewise is said of his truth and faithfulness , psal . 117.2 . his truth endureth for ever ; and of his power esa· 26.4 . in the lord jehovah is everlasting strength . and so likewise in his decrees and purposes and promises , psal . 33.11 . the counsel of the lord standeth for ever , and the thoughts of his heart to all generations ; esa . 14.24 . surely as i have thought , so shall it come to pass , and as i have purposed , so shall it stand . numb . 23.19 . god is not a man that he should lie , or as the son of man that he should repent ; hath he spoken , and shall not he do it ? hath he said it , and shall not he bring it to pass ? if he hath made any promise , or entred into any covenant with us , it is firm and immutable , psal . 89.33 . he will not suffer his faithfulness to fail , his covenant will he not break , nor alter the thing that is gone out of his lips . his covenant and his promise are in themselves immutable ; but for our further assurance , god hath given us his oath , the highest sign of immutability ; so the apostle to the hebrews tells us , chap. 6.18 . that by two immutable things , ( viz his promise and his oath ) in which it is impossible for god to lie , we might have strong consolation , who are fled for refuge to the hope which is set before us . i proceed to the iii. thing i proposed , which is to answer an objection , which may seem to lie against what hath been said , from the mention so often made in scripture of god's repenting himself ; as gen. 6.6 . where it is said that it repented god that he had made man ; 1 sam. 15.11 . that he repented that he had made saul king ; and 2 sam. 24.16 . when the angel had stretched out his hand over jerusalem to destroy it , it is said that the lord repented him of the evil ; and psal . 135.14 . the lord saith there that he will repent himself concerning his servants . to all which i answer , that this expression of god's repenting we are to understand ( as many others in scripture ) after the manner of men , and as spoken by way of condescention and accommodation to our weakness and capacity , and not as casting any imputation of mutability and inconstancy upon god , as if out of levity or for want of foresight , he did alter his mind ; but when god is said to repent that he made man , or that he made saul king , the change was not in him , but them ; and it signifies not that god was absolutely deceived in his expectation , but that things had fallen out contrary to all reasonable expectation ; and therefore the scripture cloaths god with the humane passion of repenting and grieving for what he had done , as men use to do when they are greatly disappointed and fall short of their expectation . and as for the other instances , wherein god is said to repent him of evils threatned , the expression only signifies thus much , that god doth not execute that which seemed to us to have been his peremptory purpose and resolution , that is , he is pleased to do otherwise than his threatning seemed openly to express , because of some tacit condition implyed in it , which he did not think fit to acquaint us with . and this doth not at all derogate from the constancy and immutability of god ; for when god did threaten , he spake what he did really purpose and intend , if something did not intervene to prevent the judgment threatned , upon which he was resolved at that time when he threatned , to be taken off and to stay his hand ; and in thus doing , god doth not mutare consilium sed sententiam ; he doth not change his inward counsel and purpose , but takes off the sentence , which was past with reserved conditions and unknown to us , on purpose to urge us the more effectually to repentance . and that god usually reserves such conditions , not only in his threatnings , but sometimes also in his promises , appears from that remarkable text , jer. 18.7 , 8 , 9 , 10. at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it ; if that nation , against whom i have pronounced , turn from the evil , i will repent of the evil that i thought to do unto them : at what instant i shall speak concerning a nation , and concerning a kingdom , to build and to plant it ; if it do evil in my sight , that it obey not my voice , then i will repent of the good wherewith i said i would benefit them . and from this very consideration the same prophet encourageth the people to repenpentance , jer. 26.13 . therefore now amend your ways and your doings , and obey the voice of the lord your god , and the lord will repent him of the evil he hath pronounced against you . and we have a famous instance of this in the case of niniveh , the destruction whereof within forty days after , god had openly proclaimed by his prophet ; yet he stops the execution of the sentence upon their repentance , jonah 3.10 . the men of niniveh turned from their evil ways , and the lord repented of the evil he said he would do unto them , and he did it not . all that now remains is to apply this doctrine of the immutability of the divine nature to our selves ; and the consideration of it may serve to several good purposes , both in reference to bad and good men. first , in regard to sinners and wicked men. and , 1 st . the unchangeableness of god is matter of great terrour to wicked men. let but the sinner consider what god is , and the consideration of his unchangeable nature must need terrifie him ; he is a holy god , and of purer eyes than to behold iniquity , hab. 1.12 . he is not a god that hath pleasure in wickedness , neither shall evil dwell with him , the foolish shall not stand in his sight , he hateth all the workers of iniquity , psal . 5.4 , 5. he is likewise a just god , and will by no means clear the guilty , nor let sin go unpunisht , exod. 34.7 . he is also omnipotent , and able to execute the vengeance threatned against sinners . who knoweth the power of thine anger ? psal . 90.11 . thou even thou art to be feared , and who may stand in thy sight when once thou art angry . psal . 76.7 . strong is the lord god who judgeth . rev. 18.8 . and which gives a sad accent to all this , he that is thus holy and just and powerful , continues for ever the same , and will never alter or put off any of these properties , will never cease to hate iniquity , and to be an implacable enemy to all impenitent sinners ; and is it not a fearful thing to fall into the hands of this holy and just and omnipotent god who lives for ever , and can punish for ever ? let all obstinate sinners hear this and tremble ; you cannot be more obstinately bent to continue in your wicked ways , than god is peremptorily resolved to make you miserable . if you be determined upon a sinful course ; god is also determined how he will deal with you , that he will not spare , but that his anger and jealousie shall smoke against you , and that all the curses that are written in his book shall light upon you , and that he will blot out your name from under heaven ; he hath sworn in his wrath , that unbelieving and impenitent sinners shall not enter into his rest ; and for the greater assurance of the thing , and that we may not think , that there is any condition implyed in these threatnings , he hath confirmed them by an oath , that by this immutable sign , in which it is impossible for god to lie , sinners might have strong terrours , and not be able to fly to any in hopes of refuge . 2 ly . the consideration of gods unchangeableness , should likewise be a very powerful argument to urge sinners to repententance . if they will but leave their sins and turn to him , they will find him ready to receive them upon their repentance and submission ; for he is a god gracious and merciful , slow to anger and ready to forgive , he is unchangeably good , and his mercy endureth for ever : but if they will not come in , and submit to these terms , there is nothing before them but ruin and destruction , nothing then remains but a fearful looking for of judgment , and fiery indignation to consume them . god hath declared to us the terms of our pardon and peace , and if we will not come up to them , he is at a point , he cannot change his nature , nor will he alter the terms of his covenant ; there is a perfect and eternal opposition between the holy nature of god , and an impenitent sinner ; and 't is impossible such an one should be happy , till this opposition be remov'd ; and to do that , there are but two ways imaginable , by changing god or by changing our selves ; the nature of god is fixt and unalterable ; god cannot recede from his own pure nature ; therefore we must depart from our sinful and corrupt nature : god cannot quit his holiness ; therefore we must leave our sins : we can have no hope to change god ; therefore we must change our selves . rectifie sinner thine own corrupt nature , and renounce thy lusts , do not venture upon impossibilities , rather think of altering thy sinful nature , which may be changed , than of altering the divine nature , which is essentially immutable , with whom is no variableness nor shadow of turning . god hath once condescended so far , as to take our nature upon him , to make us capable of happiness ; but if this will not do , he can go no lower , he will not , he cannot put off his own nature to make us happy . secondly , in reference to good men , the consideration of gods unchangeableness is matter of great consolation to them , in all the changes and vicissitudes of the world ; their main comfort and hope is built upon a rock , the rock of ages , as the expression is in the prophet isaiah 26.4 . it relies upon the unchangeable goodness and faithfulness of god , all whose promises are yea and amen truth and certainty . all other support , and hopes may fail us : but god will not suffer his faithfulness to fail , his covenant will he not break , nor alter the thing which is gone out of his lips , as the psalmist assures us , psal . 89.33 . men may break their word , and be less than their promises : but god is faithful , who hath promised to give grace and glory , and to withhold no good thing from them that walk uprightly ; he is not as man , that he should lie , or as the son of man that he should repent ; hath he spoken and shall he not do it ? hath he said it , and shall not he bring it to pass ? if there be any thing that hath the appearance of a change in god , it is usually on the merciful side , as when he stops the execution of his threatnings upon the repentance of a sinful nation ; as in that remarkable text which i mention'd before , jer. 18.7 , 8. at what instant i shall speak concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it , if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them ; and so likewise when his faithful people and servants are in great distress , and there is no visible help and means of relief , in this case likewise god is said to repent and to appear for their rescue , deut. 32.36 . the lord shall judge his people , and repent himself for his servants , when he seeth that their power is gone . thus we should comfort our selves in the greatest extremities , with the consideration of the immutable goodness and faithfulness of god. the things of the world are mutable , and the men of the world ; even those things which seem most constant , as the heavens ; and to be setled upon the surest foundations , as the earth ; yet these shall be changed , psal . 102.25 , 26 , 27. of old hast thou laid the foundations of the earth , and the heavens are the work of thy hands , they shall perish , but thou shalt endure , all of them shall wax old like a garment , as a vesture shall thou change them , and they shalt be changed , but thou art the same , and thy years shall have no end ; from whence the psalmist infers this comfort to the church and people of god , v. 28 , the children of thy servants shall continue , and their seed shall be establisht before thee . nothing that is mutable can be a solid foundation of comfort and confidence . men are inconstant , and riches are uncertain , and all other things which men commonly trust to , and therefore the apostle chargeth them that are rich in this world , not to trust in uncertain riches , but in the living god. he only that lives for ever is a firm foundation of hope and confidence . when god would comfort the israelites in egypt under their great oppression , he bids moses only to declare to them his immutability , exod. 3.14 . say unto them , i am that i am , hath sent me unto you ; and this is the great comfort of christians , that he who is the same saviour , and their hope , is the same yesterday , to day , and for ever ; he that was , and that is , and that is to come , in all durations the same . we are continually changing , and are not the same we were ; some of us were young and now are old ; once perhaps flourisht in great prosperity , but now are poor and needy ; were once strong and healthful , but now sickly and weak ; it should comfort us in all these changes , that god is still the same , and he alone is instead of all other comforts and supports , when all other things fail , we may rejoyce in the lord , and joy in the god of our salvation . youth , and health , and riches , and friends , may forsake us ; but god hath promised , that he will never leave us nor forsake us ; that he will not leave us when we are old , nor forsake us when our strength faileth , when our strength fails , and our heart fails , then is he the strength of our hearts , and our portion for ever ; and when our great change shall come , and the terrors of death shall take hold of us , we have still the same comfort , the lord liveth , and blessed be the god of our salvation . in a word , the consideration of god's immutability should keep us fixt and unmoved in all the changes and accidents of this world , and not apt to be startled and surprized at them , according to that of the psalmist , he shall not be afraid of evil tidings , because his heart is fixed , trusting in god. this should make us constant to him and his truth , stedfast and unmoveable and always abounding in the work of the lord , for as much as we know , that our labour shall not be in vain in the lord ; it should make us hold fast the profession of our faith without wavering , in full assurance , that god will be as good to us as his word , and in a firm hope and perswasion of that eternal life , which god that cannot lie hath promised . sermon v. the knowledge of god 1 sam . 2.3 . the lord is a god of knowledge . i come now to speak of those properties and perfections which relate to the divine understanding , and will , and manner , and power of acting . knowledge considers things absolutely , and in themselves ; wisdom considers the respects and relations of things one to another , and under the notion of means and ends. the knowledge of god is a perfect comprehension of the nature of all things , with all their powers , and qualities , and circumstances ; the wisdom of god is a perfect comprehension of the respects and relations of things one to another ; of their harmony and opposition ; of their fitness and unfitness to such and such ends. the knowledge of god only implies his bare understanding of things ; but his wisdom implies the skill of ordering and disposing things to the best ends and purposes , to make every thing , and to govern and administer all things in number , weight , and measure . i shall , at present speak of the first of these , the knowledge of god , which , as i said , is a perfect comprehension of the nature of all things , and of every thing belonging to their nature ; of the powers , and qualities , and circumstances of things . these words signifie god to be the fountain of knowledge ; that is , that he possesseth it himself , and communicates it to others . in the handling of this , i shall first , endeavour to prove , that this attribute belongs to god. secondly , shew the perfection and the prerogatives of the divine knowledge . thirdly , draw some practical inferences from the whole . first , for the proof of it , i shall attempt it two ways . 1. from the dictates of natural light and reason . 2. from scripture or divine revelation . 1. from the dictates of natural light and reason . i begin with this first , because , unless this be establish'd , all divine revelation falls to the ground ; unless natural reason assures us , that god is endowed with knowledge and vnderstanding , it is in vain to enquire after divine revelation . for to make any revelation credible , two things are requisite on the part of the revealer , ability and integrity ; that he have a perfect knowledge and vnderstanding of the thing which he reveals , so that he cannot be deceived himself ; and so much goodness and truth that he will not deceive us . now unless our reason assure us that god is endowed with knowledg and vnderstanding , the first condition is evidently wanting , viz. ability , and consequently the second , integrity ; for there cannot be goodness and veracity without knowledge . this being premised , i proceed to the proof of it from such arguments as our natural reason suggests to us . i have formerly told you , that the divine perfections are not to be proved by way of demonstration , but by way of conviction , by shewing the absurdities and inconveniencies of the contrary ; for if we deny knowledge to god , we must deny it to be a perfection ; we must deny it to be in any of the creatures ; we must attribute many other imperfections to god ; all which are absurd to our natural reason ; for natural reason dictates to us , that knowledge is a perfection , that it is to be found in the creatures , and that the denial of it to god will argue many other imperfections in the divine nature ; now these are so many arguments which natural reason offers to us to prove , that knowledge belongs to god. 1. it is a perfection , and therefore belongs to god. natural reason tells us , tho' the scripture had not said it , that knowledge excells ignorance , as much as light doth darkness ; now whatever is perfect and excellent , is to be attributed to the divine nature , for this is the first notion we have of god , that he is a being absolutely perfect . 2. knowledge is to be found in some of the creatures , and therefore is much more in god the creator , because it is derived from him . our very understandings whereby we know god , or any thing else , are an argument that knowledge and vnderstanding are in god. if he gives wisdom to the wise , and knowledge to them that know vnderstanding , if he communicates this perfection to the creatures , he himself is much more possest of it . the scripture indeed useth this argument , but i mention it as that which natural reason doth suggest to the most brutish and ignorant of men. psal . 94.8 , 9 , 10. vnderstand ye brutish among the people , and ye fools when will ye be wise ? he that planted the ear , shall he not hear ? he that formed the eye , shall he not see ? 3. the denyal of this perfection to god , argues many other imperfections in the divine nature . nothing would more eclipse the divine nature , than to take away this perfection from it ; this would bring an universal obscurity upon god's other perfections ; this would be to put out the light of heaven , and to turn the brightness of the morning into the shadow of death . if we remove this perfection from god , we deny his wisdom . he that does not know the nature and qualities of things , cannot know how to apply means to ends , to fit or sute one thing to another : and we weaken his power . what an impotent and ineffectual thing would power be without knowledge ? what irregular things would it produce ? what untoward combinations of effects would there be , if infinite power were let loose to act without the conduct of knowledge and vnderstanding ? and consequently we take away his providence ; for without knowledge there can be no counsel , no fore-cast of events , no provision for the future , no government of the world. and this is not all , for without knowledge there could be no such thing as goodness ; for he is not good that does good out of ignorance , or from a blind necessity . there could be no veracity , nor justice , nor mercy in god ; for all these suppose knowledge . he that speaks truth must know it ; he that is just must understand right from wrong ; he that shews mercy , must know who are miserable , and how they may be relieved ; and not to labour in a thing so plain and casie , take away the knowledge of god , and you render him incapable of any honour from his creatures ; for if he know not what honour we do him , it is lost labour to give him any . and that we may see these are the deductions of natural reason , without the advantage of revelation , we shall find the heathens , who were destitute of divine revelation , did attribute this perfection to god. tully tells us , that thales was wont to say , deos omnia cernere ; and we know the heathens were wont to swear diis immortalibus testibus interpositis , which is an owning of his omniscience : quis enim non timeat deum omnia pervidentem , & cogitantem , & animadvertentem , curiosum & negotii plenum deum , de nat. deor. l. 1. 2. from scripture and divine revelation . i will not heap up all those testimonies of scripture which might be gathered together upon this argument ; i will only instance in two or three . job 36.4 . he that is perfect in knowledge , is with thee ; 37.16 . dost thou know the wondrous works of him who is perfect in knowledge . hither we may refer those texts which represent god by way of condescension to our infirmity , as having eyes and ears , which signifie his knowledge of what is done in the world ; and those which speak of him as communicating to us all the knowledge which we have ; he giveth wisdom to the wise , and vnderstanding to them that know vnderstanding , dan. 2.21 . and those which speak of god , as knowing the most secret things , the hidden things of darkness , the hearts and the thoughts of men ; and those things which are at the greatest distance , as future things ; and of the greatest uncertainty , as the contingent acts of free creatures ; each of these i shall particularly consider ; for in proving that god knows all these , his knowledge of all other things will be proved with advantage ; for if any thing be out of the reach of the divine vnderstanding , it must in all probability be either those things which are secret and hidden , as mens secret actions , or their thoughts ; or else those things which are to come , and depend upon no certain cause , as future contingencies ; and the proving of this may be of great use to us , as having a great influence upon practice ; it tends very much to the advancement of religion , and the good government of our lives . i begin with the i. of these , viz. that god takes very exact and particular notice of all the actions of men , even those that are most secret . and in handling of this , i shall speak distinctly to these three things . 1. that god takes knowledge of all our actions ; his eyes are upon the ways of man , and he seeth all his goings , job 34.21 . 2. that he is a curious observer of them ; he seeth all his goings , he marks all his steps , takes very exact and particular notice of all that we do . 3. he takes notice of those actions which are most secret and hidden ; there is no darkness nor shadow of death , where the workers of iniquity may hide themselves , job 34 , 22. 1. that god takes notice of all our actions . and that this notion was planted in the mind of man , and a beam of the light which comes with us into the world , will appear by the general agreement of heathens in it ; i will but produce one or two testimonies to this purpose . tully lays down this principle , as that which makes men regular and orderly , and fit for society ; sit igitur hoc persuasum civibus , qualis quisque sit , quid agat , quid in se admittat deos intueri . socrates , as xenophon tells us , was wont to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arrian in his discourse upon epictetus tells us , it is necessary that every one should be perswaded of this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every thing that is done by men is seen of god. the scripture frequently mentions this , psal . 139.1 . &c. prov. 5.21 . the ways of man are before the eyes of the lord , and he pondereth all his goings . jer. 32.19 . thine eyes are open upon all the ways of the sons of men , to give every one according to his ways , and according to the fruit of his doings . 2. he is a curious observer , one that takes exact notice of all that we do . job saith , he seeth all our steps ; and solomon , that he pondereth all our goings ; the word is , he weighs them in a ballance . so 1 sam. 2 , 3. the lord is a god of knowledge , by him actions are weighed . job 31.4 . doth he not see my ways , and count all my steps ? which doth not imply the difficulty , but the perfection and exactness of god's knowledge ; he kn●ws the quality of our actions , and all the circumstances of them , all the degrees of good and evil that are in them ; whatever may commend an action , or blemish it ; whatever may aggravate a sin or excuse it . isa 26.7 . thou most upright dost weigh the path of the just . there 's not a good word that we speak but god hears it , mal. 3.16 . and the lord hearkened and heard , and a book of remembrance was written before him ; and all we do is noted in his book , psa . 56.8 . 3. he takes notice of those actions which are most secret and hidden , the good as well as the bad ; when we do our alms in secret , when we enter into our closets and shut the doors , our father seeth in secret , mat. 6. nor can we retire our selves to any place , where we can sin so as god shall not see us , where we can hide our sins from his sight , or our selves from his wrath . hear how sensibly a heathen speaks of this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; arrian in ep. l. 1. c. 14. the scripture is full of testimonies to this purpose , psal . 90.8 . thou hast set our iniquities before thee , and our secret sins in the light of thy countenance ; those sins which we commit in the dark are in the light of the divine knowledge , darkness and light are all one to him ; psal . 139.11 , 12. jer. 16.17 , 23 , 24. can any hide himself in secret places , that i shall not see him ? ii. god knows the hearts and thoughts of men , which implys these two things . 1 st . his perfect knowledge of them . 2 ly . that this is his peculiar prerogative . 1 st . god perfectly knows the hearts of men , jer. 17.10 . i the lord search the hearts and try the reins ; where by heart and reins , which are the most inward parts of the body ; and lie least open to discovery , are signified the most secret thoughts and motions of the soul , these god is said to search and try , not as if it were a work of labour and difficulty to the divine knowledge to penetrate the hearts of men , and to dive into their thoughts , but to signifie to us the perfection and exactness of the divine knowledge ; as when men would know a thing exactly , they search into every part of it , and examine every thing narrowly ; so god is said to search the heart , to signifie to us that he knows the hearts of men , as throughly as we do any thing upon the strictest search and most diligent examination ; upon the same account he is said elsewhere in scripture to weigh the spirits of men , prov. 16.2 . all the ways of man are clean in his own eyes , but the lord weigheth the spirits ; that is , he hath as perfect a knowledge of the secret motions and inclinations of mens hearts , as men have of those things which they weigh in a ballance with the greatest exactness . now that god hath this perfect knowledge of mens hearts , the scripture frequently declares to us ; that he knows the hearts of all men , 1 kings 8.39 . for thou , even thou knowest the hearts of all the children of men. 1 chron. 28.9 . the lord searcheth all hearts , and understandeth all the imaginations of the thoughts . how close and reserved soever men may be , what disguise soever they may use to hide their purposes from men , yet god sees them ; the things which are most dark and secret are open to his view , psal . 44.21 . he knoweth the secrets of the hearts , prov. 15.11 . hell and destruction are before him , how much more the hearts of the children of men ? whatever pretences men may make , god sees through them , and discovers the very intentions of their hearts . psal . 7.9 . the righteous lord tryeth the hearts and reins . heb. 4.13 . it is said there of the word of god , that it is a discerner of the thoughts and intentions of the heart ; for all things are naked and open to the eye of him with whom we have to do , and there is no creature that is not manifest in his sight ; nay he knows our thoughts at a distance , what they will be , before they actually are , psal . 139.2 . thou knowest my thoughts afar off . 't is true indeed every man is conscious to his own thoughts , and privy to the motions of his own mind , when they are present , and when they are past , if he have not forgot them ; but no man knows what he shall think to morrow , but this god knows , for he knows us more intimately and throughly than we do our selves ; god is greater than our hearts , and knows all things , 1 john 3.20 . and tho' the scripture had not revealed this so plainly , yet we had not been wholly ignorant of it ; it is a principle implanted in us , and born with us , as being part of that natural notion which men have of god ; the reason of our minds tells us that god knows our hearts ; and the fears and jealousies of our minds are an evidence of it . ( 1 st . ) the reason of every man's mind tells him , that the supreme being , whom we call god , is endowed with all perfection , and among his other perfections , that he excels in knowledge ; and to the perfection of knowledge it is required , that it extend it self to all objects , and that nothing be exempted from it . the knowledge of god in respect of all objects , is like the sun , in respect of this lower world , nothing is hid from the light of it . we have naturally this apprehension of god , that he is an immense being , every where present , that he intimately penetrates all places and things , and consequently that he is present to our spirits , and sees all the motions of our minds , and discerns the very secrets of our hearts ; and there can be no such thing as secresie and retirement from an eye that is every where , and a knowledge that pierceth into all things . and to convince us that these are the dictates of natural reason , without the help and assistance of divine revelation , we shall find that the heathen , who had only the advantage of natural light , were firmly possest with this apprehension , that god knows the hearts of men. this may be sufficiently collected from the frequent sayings of the wiser heathens to this purpose ; that the best and most acceptable worship of the deity is that which is inward , that of the heart and mind . to this sense tully speaks , cultus autem deorum est optimus , idemque castissimus atque sanctissimus plenissimusque pietatis , ut eos semper purâ , integrâ atque incorruptâ mente & voce veneremur , the best and holiest worship of the gods is to worship them with a pure and upright and sincere mind . to the same purpose is that known saying of the poet , compositum jus fasque animi , sanctosque recessus mentis , & incoctum generoso pectus honesto , haec cedo ut admoveam templis & farre litabo ; do but offer to god a mind inwardly resolved to be just and honest , and the plainest sacrifice will please him . now from hence , that they judged the purity of our hearts and thoughts , and an honest disposition of mind , to be most acceptable to their gods , we may certainly conclude , that they did most firmly believe that god knows the secrets of mens hearts ; otherwise there had been no need for men to endeavour to recommend themselves this way to the divine acceptance . but we need not argue this by consequence , there are many express passages in their writings , which do sufficiently signifie their belief of this principle . thales , one of their most ancient philosophers , being askt , if an unjust man could conceal himself from god , he answer'd , he cannot so much as hide from him the very thoughts and design of it . socrates ( as xenophon tells us ) was wont to inculcate this principle upon his scholar , that the gods know all things , what we say , and what we do , and what we think in silence . to the same purpose arrian in his dissertations upon epictetus laying down the principles of a virtuous life , first of all , saith he , we must learn this , that there is a god who takes care of the world , and that there is nothing hid from him , not only what we do , but not so much as what we think , and design . so likewise tully in his book of laws , let every man be firmly perswaded of this , that the gods see what every man is , and with what mind and devotion they serve them : i will add but one testimony more , and that is of seneca in his epistles , nihil deo clausum est , interest animis nostris , & cogitationibus mediis intervenit , we can keep nothing close from god , for he is present to our minds , and intimate to our thoughts ; so that you see this principle is deeply rooted in the minds of men , and that men do naturally reason themselves into it . ( 2. ) the natural fears of men are likewise a secret acknowledgement of this ; and i take this to be a great truth , that a man's natural actions , and such as happen upon surprise and without deliberation , are a better argument of the intimate sense of our minds , and do more truly discover what lies at the bottom of our hearts , and what notions are natural , to us , than our contrived and deliberate discourse . if i see a man upon the sudden sight of a serpent recoil and start back , tho' he tell me never so often that he is not afraid , yet i am sufficiently convinc'd of the contrary , because i see in his countenance and carriage a natural acknowledgment of fear and danger : so if men find that upon the designing of a secret wickedness , which never went further than their own hearts , their consciences do sting and lash them , that they have a sense of guilt , and feel inward frights and horrours , whatever they may say to the contrary , this is a natural acknowledgment of an invisible eye that sees them , and disallows their wicked designs . if that be true which the heathen poet says , that scelus intra se tacitum qui cogitat ullum , facti crimen habet . he that meditates any secret wickedness in his heart , is guilty to himself , as if he had committed it ; this is a plain confession , that the man stands in awe of something besides himself , and is jealous that there is one that is conscious to what he thinks . 2. that to have a perfect and thorough knowledge of mens hearts , is the peculiar prerogative of god. this is imply'd in the answer to that question , who can know the heart of man ? jer. 17.10 . i the lord search the heart , and try the reins ; this is the prerogative of god , and one of his chief titles , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knower of the heart , 1 king. 8.39 . thou , even thou only knowest the hearts of all the children of men . men may make a probable conjecture at the thoughts and designs of others , from their words and actions ; but god only knows them . men are conscious to their own thoughts and purposes , the spirit of a man that is in him , knows the things of a man ; but they cannot see into the secrets of another man's mind ; 't is god alone that knows the hearts of all men. the heart of man is a priviledg'd place , and the secret and inward workings of it are not subject to the cognisance of any but god alone . the limits of humane knowledge are the outward appearances of actions , 1 sam. 16.7 . the lord seeth not as man seeth ; for man looketh on the outward appearance , but the lord looketh on the heart ; our knowledge is but superficial , and glides upon the outside and surface of things , but the divine knowledge pierceth to the very center of every thing . now the darkest place , the most inward retirement , the privatest closet in the whole world , is the heart of man , and this god only is privy to ; deus autor omnium & speculator omnium , à quo nihil secretum esse potest , tenebris interest , interest & cogitationibus nostris quasi alteris tenebris , saith min. foelix , god made all things , and sees all things , and therefore nothing can be secret from him ; he is present in darkness , and he is present to the thoughts of men , which are as it were another and a thicker darkness . the devil indeed pretends to this knowledge ; he would take upon him to know the integrity of job's heart better than god himself , and that notwithstanding the testimony which god gave of his integrity , yet if he were but soundly tried by affliction , he would renounce god , and curse him to his face : but the event proved how groundless and malicious this suggestion was . but there is a far greater difficulty in this matter , from the passages of some divines concerning the devil's immediate access to the minds of men , and his power to cast in wicked thoughts into them ; which seems by consequence to grant him some knowledge of mens hearts ; for by the same reason that he can imprint thoughts upon mens minds , he may see those that are imprinted there . that the devil is a very sagacious spirit , and can make very shrewd conjectures at the bent and inclinations of mens minds , and the probable workings of our thoughts , from a general knowledge and observation of our tempers and passions , of our interests and designs , and from the general tenour of our actions in publick and private , and from our prayers and confessions to god ( if he permit him at any time to be so near good men ) i think there is no doubt : but this is far from a knowledge of our hearts ; all this is but conjecture , and such as men may make of one another in a lower degree . but as to the business of casting in blasphemous and despairing thoughts into the minds of men , to this i would say these three things . 1. that there are few of these cases which may not more probably be resolved into the wickedness and infidelity of mens hearts , or into the darkness and melancholy of our tempers , which are apt to raise and suggest strange thoughts to men , and such as we may be apt to think have no rise from our selves , not considering what an odd and strange influence the disorder of our bodily humours may have upon our minds , as we see in violent fevers , and several other diseases ; and melancholy , tho' the workings of it are more still and quiet , is as truly a disease as any other ; so that i chuse rather to ascribe as much of these to a bodily distemper as may be , because it is a very uncomfortable consideration , to think that the devil hath such an immediate power upon the minds of men. 2. i do not see how by any means it can be granted , without prejudice to this prerogative of god , which the scripture plainly gives him , of being the only knower of the heart , that the devil can have so immediate an access to our minds , as to put wicked thoughts into them ; nor can i think , that when it is said , 1 chron. 21.1 . that satan provoked david to number the people , and luke 22.3 . that the devil entred into judas , and acts 5.3 . that satan had filled the heart of ananias to lie unto the holy ghost , and eph. 2.2 . that the devil is the spirit that worketh in the children of disobedience ; i say i cannot think that any or all of these expressions do amount to such an immediate power of putting wicked thoughts into mens minds , but they only signifie that the devil hath a greater hand in some sins than others , and that a heart wickedly bent and inclined give him a great advantage to tempt men more powerfully , by presenting the occasions of suck wicked thoughts and actions to them ; for it is usual in scripture-phrase , as to ascribe all good motions to god's spirit , so all evil thoughts and actions to the devil , not that he is the immediate cause of them , but because he is always ready to tempt men to them , and one way or other to promote them . 3. i see no reason to grant ( as many have done ) an immediate power to the devil over the fancies and imaginations of men , and that he may know the workings of them , tho' not the secret thoughts of mens minds ; for this seems to me to be in effect to grant him the knowledge of mens hearts , and to give him a key to that closet which god hath reserved to himself : for it is a very nice distinction which is here made between the thoughts of mens minds , and the images of their fancies ; and if these should happen to be but words that signifie the same thing , we shall unawares intrench upon the prerogative of god. therefore because the scripture is a stranger to these nice and subtile distinctions between the imaginations of the fancy , and the thoughts of the heart , i think it is much safer to assert the prerogative of god in that latitude that the scripture useth the word heart , for all the inward motions of the mind , for the thoughts and intentions of the heart , and roundly to affirm that all the inward motions of our souls are totally exempt from the immediate cognizance of any other spirit but god's alone ; and that neither angel nor devil hath any further knowledge of them , than may be collected and inferr'd in a way of probable conjecture from the particular knowledge of mens tempers and habits and designs , and the course of their actions . i proceed to the iii. particular ; god's knowledge of future events . this god proposes as the way to discern the true god from idols , isaiah 41.21 , &c. produce your cause , saith the lord , bring forth your strong reasons , saith the king of jacob , that is , let them bring some argument that may convince us that they are gods ; and he instanceth in foretelling future evants , v. 22. let them shew the former things , what they be , that we may consider them , and know the latter end of them ; or declare us things for to come . shew the things that are to come hereafter , that we may know that ye are gods. god puts it upon this issue , if they can foretel future things , then they are gods ; if not , they are vanity , and a work of naught , and he is an abomination that chuseth them , v. 24. by things to come , i understand such effects as do not depend upon any necessary cause , but upon the will of free agents , and so may be , or may not be ; from whence it is plain , that it is the prerogative of god , proper and peculiar to him , to know future events . and here i shall consider these two things . 1. that god knows future events 2. that he only knows them . 1. god knows future events ; which will appear from the dictates of natural light , and from scripture . ( 1. ) from the dictates of natural light , as it is a perfection , and that which among men is accounted the best part of wisdom ; and unless this did belong to god , how could he govern the world ? the heathens , except only the epicureans , generally granted this , as appears in those wise counsels , which we frequently meet with in them to this purpose , that we should not be anxious for the future , but having done our endeavour , leave the events of things to god , who only knows them and disposeth them . permittes ipsis expendere numinibus , quid conveniat nobis , rebusque sit utile nostris . juv. and afterward saith he , we are importunate with god for wife and children : at illis notum , qui pueri , qualisque futura sit uxor ; and that this was their opinion , appears yet more clearly from those apprehensions which they had of divination . tully lays down this for a principle , deos posse nobis signa futurarum reum ostendere ; de legibus , and in his book de divin . he tells us , that there was such a thing as divination , for it was an old opinion , jam usque ab heroicis ducta temporibus , eaque pop. rom. & omnium gentium firmata consensu , and afterward that this divination was not , sine instinctu afflatúque divino . i know they did variously explain this , according to their several opinions about fate and contingency , and their apprehensions about the providence of god. one sect of them , the stoicks , held that there was a fatal chain of causes from first to last , and things did necessarily follow one another ; and by this means they made fore-knowledge easie and explicable , and tho' in their disputes they seem to grant no such thing as events and contingencies , yet they are agreed in the thing , that those things which we call events , tho' they would not call them so , were fore-known to god. and for this i shall only cite one testimony of seneca , speaking of god's fore-knowledge of the most contingent things , the dispositions of men long before they are born ; he adds , nota est enim illis operis sui series , omniúmque illis rerum per manus suas iturarum scientia in aperto semper est ; nobis ex abdito subit ; & quae repentina putamus , illis provisa veniunt & familiaria ; and how peremptory soever this sect is in their disputes about fate , yet when they speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and generally in their moral discourses , they seem plainly to me to exempt the will of man from this fatal necessity . and those other sects of the philosophers that denyed fate , did generally grant god's fore-knowledge of contingent things . i grant indeed , that they did rather make god's fore-knowledge an arbitrary and voluntary than a necessary perfection , that is , that god , when he pleased to apply himself to it , could fore-know all future events : but their general opinion was , that as his providence did not extend to small and inconsiderable things , so neither his fore-knowledge . but tully seems to attribute a very perfect providence to him , and a fore-knowledge of the least things , quis non timeat omnia providentem , cogitantem , animadvertentem , & omnia ad se pertinere putantem , curiosum & negotij plenum deum ? but i cannot say he is constant to himself : but they all agree in granting to him this perfection of knowing all future things , if he pleased to trouble himself with it ; and had they not in this mistaken the nature of god , they might easily have apprehended , that 't is no trouble nor weariness to an infinite understanding that is always in act , to know the least things how many soever they be . 2. from scripture , which gives us testimonies and arguments of it . ( 1. ) testimonies isa . 48.3 , &c. acts 15.18 . known unto god are all his works , from the beginning of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from everlasting ; which by the way i cannot but compare with the forecited place of sen. nota enim illis operis sui series , &c. ( 2. ) by arguments from scripture . i will mention but one ; the clear and particular predictions of future events long before they happened . gen. 15.13 . god foretels the children of israel's deliverance after 430 years , which he punctually accomplisht . exod. 12.40 , 41. the prophet that prophesied against the altar at bethel named the man that should do it , josias , 350 years before-hand . 1 kings 13.2 . the deliverance of the children of israel from the babylonish captivity was foretold 100 years before to be done particularly by cyrus ; which is so strange , that the prophet brings it in with a preface of god's wisdom and power , isa . 44.24 , &c. which was afterward precisely fulfilled , when the 70 years were expired . how are the life and death of the messias , with many particular circumstances foretold ? and did not he foretel the destruction of jerusalem 40 years before ? but because there may be no contingency in good things , god himself may be resolved to effect them , or excite men to do them , when he hath foretold them ; you shall find that the worst things have been foretold ; the apostacy of the children of israel , deut. 31.16 . and their infidelity in times of the gospel , isa . 53.1 , 5 , 9 , 26. our saviour foretold the treachery of judas , and peter's denial of him ; now these are so evil , that it were blasphemy to suppose the holy god to have any hand in them ; and therefore are foretold by him meerly by virtue of his fore-knowledge , and the infiniteness of his vnderstanding , which reacheth things at the greatest distance , that are most contingent . sermon vi. of the knowledge of god. 1 sam . ii. 3 . the lord is a god of knowledge . i have consider'd this perfection of god , in some of the greatest and most difficult instances of it , his knowledge of the most secret things , the hearts of men , and future events ; against the last of which there are some objections , which i come now briefly to consider , and pass on to what remains . objection the first ; the impossibility of the thing . certainty of all knowledge depends upon the certainty of the object , therefore there cannot be a certain and determinate knowledge of any thing , but what is certainly and determinately true ; but future events , which may or may not be , have no certain and determinate truth , that is , it is not certain either that they will or will not be , because they have no certain cause , therefore there can be no infallible knowledge concerning them . answer , this i confess is the grand difficulty ; i shall not be so solicitous to take it away , as to give satisfaction to it . 1. i might say with a very fair probability , that the certainty of knowledge doth not depend upon the certainty of the cause , but of the object , which may be certain , tho' the cause be contingent . which i prove thus , whatever event hath actually happened , as because now it is past , it is certainly true that it was , so because it once was , it was certainly true before it was , that it would be ; as in peter's denying of christ . if it be now true that he hath denied him , it was true before , that he would deny him ; and it being determinately true , god saw it as it was ; so that here is an object of a certain knowledge . 2. tho' we could not explain the possibility of god's knowing future contingencies , much less the manner how ; yet we are sufficiently assured that god doth know them . i will give but one instance for the proof of this . nothing more evident than the sin of adam ; yet god fore-knew this ; how else was christ decreed before the foundation of the world ? christ was a remedy upon the occasion of sin , now the remedy could not be designed before the sin was foreseen : and this being certain , cum constat de re , frustra inquiritur de modo , when we are certain of the thing , 't is not necessary to know the manner . we are satisfied of many things , the manner whereof we do not know ; we believe the union of the soul and body , tho' no man can explain how a spirit can be united to matter ; we believe the continuity of matter , that is , that the parts of it hang together , of which whosoever saith he can give an account , doth but betray his own ignorance . and so in many other things ; that man doth not know himself , nor the measure of his own understanding , nor the nature and obscurity of things , that will not confess himself posed in many things , that doth not acknowledge that there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many things the manner whereof is unimaginable , and of which our best reason and understanding can give no account . 3. 't is very unreasonable to expect we should know all the ways which infinite knowledge hath of knowing things . we have but finite faculties and measures , which bear no proportion to infinite powers and objects . could we explain the manner how infinite knowledge knows things , we should be like god in knowledge , our understandings would be infinite like his ; and in this case especially it becomes us to put on the modesty of creatures , and to remember that we are finite and limited . some arrogant spirits take it for an affront to their understandings , that any one should expect they should believe any thing , tho' they have the highest assurance of it , if they cannot explain the particular manner of it ; they make nothing to deny god's knowledge of future events , unless they may be satisfied of the particular way how he knows them . i know there are those who undertake to explain the particular manner . some say that god sees future events in speculo voluntatis ; others say that the eternity of god is actually commensurate to all duration , as his immensity to all space , and so god doth not so properly fore-see and fore-know , as see and know future things by the presentiality and coexistence of all things in eternity ; for they say that future things are actually present and existing to god , tho' not in mensurâ propriâ , yet in mensurâ alienâ ; the school-men have much more of this jargon and canting language ; and i envy no man the understanding these phrases , but to me they seem to signifie nothing , but to have been words invented by idle and conceited men , which a great many ever since , lest they should seem to be ignorant , would seem to understand ; but i wonder most , that men , when they have amused and puzzled themselves and others with hard words , should call this explaining things . the sum of the answer is this ; that when we have done all we can , god's fore-knowledge of future events may seem contradictious and impossible to us , much less do i expect ever to be able to give a particular account of the manner of it : but we have sufficient assurance of the thing , and unless we had infinite understandings , it were vanity to pretend to explain all the ways of infinite knowledge . secondly , it is objected , that if we can admit such a knowledge in god as seems contradictious and impossible to our reason , why may we not allow and frame such notions of his goodness and justice ? to this i answer , there is a great difference between those perfections of god which are imitable , and those which are not . knowledge of future events is a perfection wherein we are not bound to be like god ; and if we are assured of the thing , that he doth know them , it is not necessary that we should know the manner of it , and dis-intangle it from contradiction and impossibility ; but it is otherwise in god's goodness and justice , which are imitable ; he that imitates , endeavours to be like something that he knows , and we must have a clear idea and notion of that which we would bring our selves to the likeness of ; these perfections of god we are capable of knowing ; and therefore the knowledge of these perfections is chiefly recommended to us in scripture , jer. 9.24 . by these god reveals himself , and declares his name , and makes himself known to us , even by those attributes which declare his goodness , and mercy , and justice , exod. 34.6 , 7. psal . 86.15 . deut. 32.3 , 4 , 5. when god would give a description of himself to moses , he promises to cause his goodness to pass before him . so that it doth not follow , that because god's knowledge of future events is to be admitted , notwithstanding the seeming contradiction and impossibility of it , therefore we are to admit of any notion of god's justice or goodness that seems contradictious or impossible . the third , objection is made up of several inconveniencies that would follow from god's knowledge of future events . 1. it would prejudice the liberty of the creature . for if god have an infallible knowledge of what we will do , then we cannot but do what he infallibly foresees we will do ; for otherwise his knowledge would be fallible . answer , god's-fore-knowledge lays no necessity upon the event . in every event , we may consider the effect in it self , or with relation to the cause , and the manner how it comes to pass ; consider'd in it self , it is future , with relation to its causes it is contingent . god sees it as both , and so , as that which till it is , may be or not be ; and when it comes to pass , he sees the man do it freely ; and so before it be done , it hath no necessity ; but upon supposition of fore-sight ; as when it is , it hath upon supposition that it is , as origen excellently explains it . fore-knowledge is not the cause of the things that are fore-known ; but because the thing is future and shall be , this is the reason why it is fore-known ; for it doth not , because it was known , come to pass ; but because it was to come to pass , therefore it was fore-known ; and bare knowledge is no more the cause of any event , which because it is known must infallibly be , than my seeing a man run , is the cause of his running , which , because i do see , is infallibly so . 2 ly . if god infallibly fore-knows what men will do , how can he be serious in his exhortations to repentance , in his expectation of it , and his grieving for the impenitency of men ? answer . all these are founded in the liberty of our actions . god exhorts to repentance and expects it , because by his grace we may do it ; he is said to grieve for our impenitency , because we may do otherwise , and will not . exhortations are not vain in themselves , but very proper to their end , tho' through our obstinacy and hardness they may be rendred vain to us and without effect . if the weight of the objection lie upon serious , and you ask how god can exhort men seriously to that which he fore-sees that they will not do , those whom he fore-knows will be finally impenitent ? i answer , if his exhortations were not serious , he could not foresee the final impenitency of men. to foresee mens final impenitency , is to foresee their willful contempt of gods warnings and exhortations , and rejection of his grace ; now mens willful contempt of his warnings and exhortations cannot be foreseen , unless god foresee that his exhortations are serious and in good earnest . having answer'd the objections against god's fore-knowing future events , i proceed to shew , ii. that god only knows future events . isa . 44.6 , 7. thus saith the lord , the king of israel , and his redeemer the lord of hosts , i am the first , and i am the last , and besides me there is no god : and who , as i , shall call , and shall declare it , and set it in order for me , since i appointed the ancient people , and the things that are coming , and shall come ? let them shew unto them . isa . 46.9 , 10. remember the former things of old , for i am god , and there is none else . i am god , and there is none like me , declaring the end from the beginning , and from ancient times the things that are not yet done , saying my counsel shall stand , and i will do all my pleasure . the reason is evident , because the knowledge of future events is beyond the reach of any finite understanding ; especially if we grant it to be beyond our finite understanding , to explain the possibility of such a knowledge ; for to be sure that is out of the reach of our knowledge , which we cannot so much as understand how it is possible it should be known by any understanding . but it may here be objected ; did not the oracles among the heathens foretel several things , which christians are satisfied came from the devil ? i have no time at present to examine the business of heathen oracles ; i could easily shew there was much imposture in them : but grant they were really delivered and given out by a spirit ; yet the darkness and ambiguity , the affected and contrived ambiguity , is such as shews that the devil was conscious to himself of the uncertainty of his knowledge in those matters ; and those few that came to pass , and are in any tolerable sense said to be accomplisht , were in such matters , either wherein prudent conjecture might go far ( and i grant the devil to be a sagacious spirit ; ) or else in dis-junctive cases , as when there are but two ways for a thing to be , it must either be so , or so , in which a bold guessing may often hit right : but guessing at future things , is far from a knowledge of them , which only can clearly be made out by punctual and particular predictions of things , with circumstances of time and person , such as we find in scripture in many instances , to the prediction of which , the greatest sagacity and the utmost guessing could do nothing , such as those predictions of which i gave instances out of scripture . i have now done with the first general head , i propos'd to be spoken to from these words , viz. to prove that this attribute of knowledge belongs to god. i proceed to the , second , viz. to consider the perfection and prerogative of the divine knowledge , which i shall speak to in these following particulars . 1. god's knowledge is present and actual , his eye is always open , and every thing is in the view of it . the knowledge of the creature is more power than act ; it is not much that we are capable of knowing , but there is very little that we do actually know ; 't is but one thing that we can fix our thoughts upon at once , and apply our minds to ; we can remove them to another object , but then we must take off our minds from the former , and quit the actual knowledge of it : but the knowledge of god is an actual and steady comprehension of things , he being every where present , and all eye , nothing can escape his sight , but all objects are at once in the view of the divine understanding . heb. 4.13 . neither is there any creature that is not manifest in his sight : but all things are naked and opened unto the eyes of him with whom we have to do . 2. god's knowledge is an intimate and thorough knowledge , whereby he knows the very nature and essence of things . the knowledge which we have of things 't is but in part , but outward and superficial ; our knowledge glides upon the superficies of things , but doth not penetrate into the intimate nature of them , it seldom reacheth further than the skin and outward appearance of things ; we do not know things in their realities , but as they appear and are represented to us with all their masks and disguises : but god knows things as they are . 1 sam. 16.7 . the lord seeth not as man seeth ; for man looketh on the outward appearance , but the lord looketh on the heart ; god knows things throughout , all that can be known of them . the quick and piercing eye of god penetrates into every thing , the light of the divine understanding lays all things open and naked , heb. 4.13 . in which expression the apostle alludes to the sacrifices of beasts , which were flead and cleft down the back bone , that the priest might look into them , and see whether they were without blemish . to the eye of our understandings most objects are close , and have their skins upon them : but to the eyes of god all things are uncovered and dissected , and he open to his view . 3. god's knowledge is clear and distinct . our understandings in the knowledge of things are liable to great confusion ; we are often deceived with the near likeness and resemblance of things , and mistake one thing for another ; our knowledge is but a twi-light , which doth not sufficiently separate and distinguish things from one another , we see things many times together and in a heap , and do but know them in gross ; but there is no confusion in the divine understanding , that is a clear light which separates and distinguisheth things of the greatest nearness and resemblance ; god hath a particular knowledge of the least things , luke 12.7 . even the very hairs of your head are all numbred ; those things which are of the least consideration , and have the greatest likeness to one another , the very hairs of our head , are severally and distinctly known to god. 4. god's knowledge is certain and infallible . we are subject to doubt and error in our understanding of things , every thing almost imposeth upon our understandings , and tinctures our minds , and makes us look on things otherwise than they are ; our temper and complexion , our education and prejudice , our interest and advantage , our humours and distempers , these all misrepresent things , and darken our minds , and seduce our judgments , and betray us to error and mistake : but the divine understanding is a clear , fixt , constant , and undisturbed light , a pure mirrour that receives no stain from affection , or interest , or any other thing . men are many times confident and apt to impose upon others , as if they were infallible : but this is the prerogative of god , the priviledge of the divine understanding , that it is secure from all possibility of errour ; 't is god only that cannot lie , tit. 1.2 . because he cannot be deceived ; the infallibility of god is the foundation of his veracity . 5. the knowledge of god is easie and without difficulty . we must dig deep for knowledge , take a great deal of pains to know a little ; we do not attain the knowledge of things without search and study and great intention of mind ; we strive to comprehend some things , but they are so vast that we cannot ; other things are at such a distance , that our understanding is too weak to discern them ; other things are so little , and small , and nice , that our understanding cannot lay hold of them , we cannot contract our minds to such a point as to fasten upon them : but the understanding of god being infinite , there is nothing at a distance from it , nothing too great and vast for it's comprehension , nor is there any thing so little that it can escape his knowledge and animadversion . the great wisdom of solomon is compared to the sand on the sea shore ; the shore is vast , but the sands are little ( saith one ) to signifie that the vast mind of solomon did comprehend the least things . 't is much more true of god , his understanding is a vast comprehension of the least things , as well as the greatest ; and all this god does without difficulty or pain ; he knows all things without study , and his understanding is in continual exercise without weariness . how many things are there which we cannot find out without search , without looking narrowly into , and bending our minds to understand them ? but all things are obvious to god , and lie open to his view . he is said indeed in scripture to search the heart , and to try the reins , and to weigh the spirits ; but these expressions do not signifie the painfulness , but the perfection of his knowledge , that he knows those things as perfectly , as we can do any thing about which we use the greatest diligence and exactness . 6. the knowledge of god is universal , and extends to all objects . we know but a few things , our ignorance is greater than our knowledge , maxima pars eorum quae scimus , est minima pars eorum que nescimus : but the divine understanding is vast and comprehensive , and by an imperious view commands all objects ; he is greater than our hearts , and knoweth all things ; he knows himself , and the excellency and perfection of his own nature , and the secrets of his will , 1 cor. 2.11 . the spirit of god searcheth the deep things of god ; he knows all other things that are not , and all things that are , in all differences of time , their powers and qualities . the knowledge of god is infinite , psal . 147.5 . his understanding is infinite ; he knows himself and his own perfections , and all the possibilities of things , which are all infinite . now the understanding of god being infinite is incapable of any addition , or diminution , or change. our finite understandings are liable to alterations , they may grow or decline : but the knowledge of god is a full constant light , 't is always the same , not liable to any eclipse , nor capable of any exaltation or improvement , but remains for ever the same . thirdly , i come now to draw some inferences from the several parts of this discourse . i. from the perfection of god's knowledge . 1. the perfection of the divine knowledge calls for our veneration . every excellency commands reverence , and raiseth our admiration , and none more than knowledge , there is nothing that we value our selves or others more by , than this ; the highest knowledge of man , the most glorious understanding , that ever any one of the sons of men were endowed with , is , compared to the knowledge of god , but as a glow-worm to the sun. if we admire these candles of the lord , which shine so imperfectly in the dark ; if we reverence a little knowledge , compass'd about with ignorance ; how should we admire the father of lights , in whom is no darkness at all , that knowledge which hath nothing of blemish or imperfection in it ! 2. we may hence learn humility , and that on this double account . as we have all our knowledge from him ; what have we that we have not received ? and as our knowledge is very imperfect , when compared with the divine understanding . we are blind and ignorant , 't is but a few things that we are capable of knowing ; and we know but a few of those things which our natures are capable of knowing ; and of those things we do know , our knowledge is very imperfect , 't is slight and superficial , attended with much difficulty and uncertainty in the attaining of it , and error and confusion in the use of it ; the clearest reason , and the brightest understanding of man hath many flaws and defects in it ; so that the more we know of god , and of our selves , the more humble we shall be . it is an empty knowledge , and falsely so call'd , that puffs up ; as the empty ears of corn are pert and raise up themselves , but those which are big and full , droop and hang down their heads ; so 't is only ignorance that is proud and lifts men up , but true knowledge makes men humble . 3. this is matter of comfort and encouragement . he knows our wants and weakness , and will lay no more upon us than we are able to bear , for he considers that we are but dust ; he knows the rage and malice of our enemies , and can when he pleases put a hook in their nose , and his bridle in their lips , as he did to senacherib , 2 kings 19.28 . 1. from god's knowing our secret actions , i infer 1. if god sees our most secret actions , this discovers and confutes the secret atheism of many . he that commits the most secret sin denies the omniscience of god. thus david describes the atheism of some in his days ; he hath said in his heart , god hath forgot , he hideth his face , he will never see it ; the lord shall not see , neither shall the god of jacob regard it ; and is not this , in effect , to deny god's being ? for it is to deny him to be what he is . a man may as well deny there is a sun , as deny that it shines and enlightens the world. there are some relicks of this even in the best men , which do at sometimes discover themselves , psal . 73.10 , 11. therefore his people return hither ; and waters of a full cup are wrung out to them . and they say , how doth god know ? is there knowledge in the most high ? that is , the people of god come to this , when they are come to an afflicted state , and see the prosperity of wicked men , they come to this , to question the providence of god , whether he takes knowledge of the affairs of the world. but this atheism reigns in wicked men ; while they live in their sins , they live in the denyal of god's omniscience ; for did men really believe that god sees in secret , that his eye perceiveth the darkness , and lays open and naked all things before it , how durst they lie , and steal , and swear falsely ? vain man ! why dost thou seek darkness and retirement ? how art thou alone , if thou believest that god is every where ? how can'st thou retire from him ? how canst thou shut him out ? if thou believest that he is light , what security is darkness to thee ? if he look upon thee , who is the greatest and best person in the world , who is thy soveraign , thy judge , thy father , and thy master , and thy best friend ( for we use to reverence persons under these notions and relations , and to be ashamed to do any thing that is vile and unseemly before them ) if he , who is all this , look upon thee , why art thou not ashamed ? why does not thy blood rise in thy face ? why should not shame and fear work , upon the apprehension of god's seeing us , as if men did behold us ? for this , that god sees thee , is a greater surprise and discovery , and threatens thee with more danger , than if the whole world stood by thee . 2. live as those that believe this ; be continually under the power of this apprehension , that god takes a particular and exact notice of all thy actions . the firm belief of this would have a double influence upon us , it would encourage us in well-doing , and be a restraint upon us as to sin ; sic vivamus tanquam in conspectu vivamus , sen. it were well if men would live as if any body saw them ; but to live as if some worthy and excellent person were always present with us , and did observe us , this will be a far greater curb upon us . there are some sins of that ugliness and deformity , that a man would not commit them in the presence of any one , of a child or a fool ; and there are some persons of such worth and reverence , quorum interventu perditi quoque homines vitia supprimerent . epicurus had this good conceit of himself , that he could advise others so to act as if he stood by , fac omnia tanquam spectet epicurus ; but seneca instanceth much better in cato , or scipio , or laelius , vt sic tanquam illo spectante vivamus , and shall not the presence of the divine majesty be an eternal restraint upon us ? this was david's course to keep himself from sin , psal . 39.1 . i will take heed to my way , while the wicked is before me ; how much more in the presence of god ? i have kept thy precepts and thy testimonies , for all my ways are before thee , psal . 119.168 . and it was wisely advised by seneca , that we should so live when we are among men , as believing god sees us ; and when there is none but he sees us , let us behave our selves before him , as if men did stare upon us . iii. god's knowledge of the heart teacheth us , 1. the folly of hypocrisie ; how vain it is to make a shew of that outwardly , which inwardly and in our hearts we are not ; to put on a mask of religion , and paint our selves beautifully without , when inwardly we are full of rottenness and uncleanness ; to honour god with our lips , when our hearts are far from him . if we were to deal with men , this were not a very wise way , for there is danger of discovery even from them , therefore the best way for a man to seem to be any thing , is really to be what he would appear ; but having to deal with god , who knows our thoughts afar off , to whom all our disguises are transparent , and all our little arts of concealment signifie nothing , 't is a madness to hide our iniquity in our bosom . with this argument our saviour convinceth the hypocritical pharisees , luke 16.15 . ye are they that justifie your selves before men ; but god knoweth your hearts . 2. if god know your hearts , then endeavour to approve your hearts to him ; charge your selves with inward purity and holiness , because of the pure eyes which behold the most intimate and secret motions of your souls ; therefore cleanse your hearts from wickedness ; how long shall vain thoughts lodge within you ? fear and shame from men lay a great restraint upon our outward actions ; but how licentious are we many times in our hearts ? what a strange freedom do we take within our own breasts ? this is an argument of the secret atheism that lies at the bottom of our hearts . he that allows himself in any wicked thoughts and imaginations , which ( out of a regard to men ) he will not put in practice , this man plainly declares , that he reverenceth men more than god ; that he either disbelieves a god , or despiseth him . therefore keep your hearts with all diligence , because they are peculiarly under god's inspection ; and when you are ready to take the liberty of your thoughts , because no eye sees you , ask your selves , doth not he that pondereth the heart consider it ? and he that keepeth thy soul , doth he not know it ? as the wise man speaks , prov. 24.12 . and whatever you do in the service of god , do it heartily as to the lord. indeed if we did only worship god to be seen of men , an external worship would be sufficient : but religion is not intended to please men , but god ; he is a spirit , and sees our spirits , therefore we must worship him in spirit and in truth . 1 thes . 2.4 . not as pleasing men , but god , who trieth our hearts . david useth this argument to his son solomon , 1 chron. 28.9 . and thou , solomon my son , know thou the god of thy father , and serve him with a perfect heart , and with a willing mind ; for the lord searcheth all hearts , and understandeth all the imaginations of the thoughts . whatever liberty we may take to our selves now , and how careless soever we are of our thoughts , and the inward frame of our hearts ; yet the scripture assures us , that he , who now sees our hearts , will one day judge us according to them . jer. 17.10 . i the lord search the heart , i try the reins , even to give to every man according to his ways . and the apostle speaks of a day coming wherein god will judge the secrets of men by jesus christ , heb. 4.13 . rev. 2.23 . 3. this is matter of encouragement to us in many cases . in our secret troubles , psal . 142.3 . when my spirit was overwhelmed within me , then thou knewest my path . in cases of difficulty which depend upon the hearts of other men , which tho' we do not know , yet god knows them . so the apostles , acts 1.24 . when they did not know whom to chuse for an apostle , they refer it to god , and they prayed and said , thou lord which knowest the hearts of all , shew whether of these two thou hast chosen . but especially this is matter of comfort to us , when we suffer by the calumnies and reproaches of men , when the world chargeth us with crimes of hypocrisie , and falseness , and insincerity , then to be able to appeal to the searcher of hearts , as to our innocency and sincerity , and to say with the prophet jer. o lord of hosts , that tryest the righteous , and seest the reins and the heart , unto thee have i opened my cause , ch. 20.12 . and with st. peter , god which knoweth the hearts bare them witness , acts 15.8 . 4. this renders all the deep and profound policies of wicked men a vain thing . the lord knows the thoughts of men that they are vanity , psal . 94.11 . they are vanity , because he knows them , and can defeat them ; he can bring their counsels to nought , and make their devices of none effect . he is conscious to the first motions of their hearts ; he sees those cobwebs which they are spining , and can blow them away with a breath , he can snare them in their own policies , and turn their counsels into foolishness . thou that puttest a mask upon a wicked design , and hidest the malice and revenge of thine heart , under a dissembling countenance , god sees thy design , and hath a thousand ways to prevent it . when the politicians of the world think they have laid their design sure , with all imaginable caution , and that their counsels cannot miscarry , being out of all possibility of humane discovery or prevention , for all this their counsels may come to nought , and tho' they have resolved it , yet it may not stand ; he that sits in the heavens laughs at them , the lord hath them in derision . as wise as they are , they are guilty of this over-sight , that they did not take god into consideration , by whom they are surprized and discovered . he that sees their design can blast it in a moment ; he can speak the word , and thy breath shall go forth , and thou shalt return to thy dust ; and in that very day thy thoughts perish , psal . 146.4 . 5. if god only knows the hearts of men , then what art thou , o man ! that judgest another's heart ? this condemns the uncharitableness of men , who take upon them to judge and censure mens hearts , which is to speak evil of the things which they know not ; to meddle with things which do not fall under their cognizance . what st. james saith ch . 4.12 . there is one law-giver , that is able to save and to destroy ; who art thou that judgest another ? is proportionably true in this case ; there is but one that knows the heart ; who art thou then that judgest another man's heart ? who art thou , o man ! that takest upon thee to sit in judgment upon thy brother , and to pass sentence upon his heart , to pronounce him a hypocrite , a wicked man , and a damned wretch ? art thou a man , and the son of man , and wilt thou assume to thy self the prerogative of god ? man can only look to the outward appearance ; but god seeth the heart . there 's nothing doth more palpably discover the un-christian spirit of that new sect which is of late risen up among us , than their taking upon them to judge men's hearts , and as confidently to censure every man they meet , as if they had a window into his breast : but they are not alone guilty of this ; those who are so ready to call men hypocrites , they invade this prerogative of god. we may pronounce an action wicked , if it be contrary to the rule ; or a man wicked , as to his present state , if the general course of his life and actions be wicked ; for our saviour tells us , by their fruits ye shall know them ; this we may do , provided we be called to it , and be sure it is so : but to call any man an hypocrite , who makes an outward profession of religion , and whose external conversation is unblameable ; this is to judge a man in a matter of which thou canst have no evidence ; this is to ascend into heaven , and step into the throne of god , and to be like the most high ; for he , even he only , knows the hearts of the children of men . iv. from god's knowledge of future events , we may learn , 1. the vanity of astrology , and all other arts that pretend to foretell future events , things that depend on the will of free agents . the vanity of these arts hath been sufficiently shewn by learned men , from the weakness and uncertainty of the principles they rely upon ; i shall only for the present take notice , that it contradicts this principle of religon , that god only knows future events . from prudent collections and observations , probable conjectures may be made of what will happen in some cases ; but there are no certain prospective-glasses , with which we can see future events , but divine revelation ; therefore whoeever takes upon him to foretell future events without divine revelation , he arrogates to himself that which is the prerogative of the deity ; and god delights to chastise the curiosity , and cross the predictions of these vain pretenders , isa . 44.24 , 25. thus saith the lord that formed thee , i am the lord that maketh all things , that stretcheth forth the heavens alone , that spreadeth abroad the earth by my self : that frustrateth the tokens of the lyars , and maketh diviners mad ; that turneth wise-men backward , and maketh their knowledge foolish . as he also in scripture threatens those who consult them , and rely upon them . those who go to astrologers , or wise men , as they call them , to know their fortunes , and enquire of the events of their life , they forsake god , and betake themselves to lying vanities . 2. refer future things to god who only knows them , trust him with all events ; cast your care upon him . when you have used your best prudence , and wisdom , and diligence for your supply and security for the future , leave the rest to god , for your heavenly father knoweth both your wants and your dangers . when we are over-solicitous about future things , we take god's proper work out of his hands , and usurp the government of the world. why do we take too much upon us ? we are but of yesterday , and know not what will be to morrow . mind your present duty and work , and leave events to god. secret things belong to the lord our god ; but those things that are revealed , to us and our children for ever , to do all the words of his law , deut. 29.29 . do your duty , commit the rest to god in well-doing . in this world we are in a mixt condition , which is made up of good and evil , of happiness and misery ; what is good for us to know , is revealed , that is our duty ; but in great wisdom and pity to mankind , god hath concealed and hid the rest from us . he hath hid from us the good that may happen to us , because the best things of this world are but shallow and empty , and if we could see them before-hand , we should prevent our selves in the enjoyment of them , and eat out the sweetness which is in them by delightful fore-thoughts of them . and he hath concealed future evils from us , lest we should torment our selves with the fearful expectation of them , prudens , futuri temporis exitum , caliginosâ nocte premit deus . ridetque si mortalis ultra fas trepidat . what a folly is it to make your selves miserable with fear of being so ; ante miserias miser . use all wise means to prevent what you fear , and then be satisfied , and be as happy as you can 'till misery come ; go not forth to meet it , sufficient for the day is the evil thereof ; do not anticipate the evils of to morrow , and take present possession of an evil to come ; cast your care upon him who hath promised to care for you . sermon vii . the wisdom , glory , and soveraignty of god. jude 25. to the only wise god our saviour , be glory and majesty , dominion and power , now and ever . i , am treating of the attributes of god ; particularly of those which relate to the divine understanding , his knowledge and wisdom . the knowledge of god only implies his bare understanding of things , but his wisdom implies the skill of ordering and disposing things to the best ends and purposes , the skill of making and governing and administring all things in number , weight , and measure . the knowledge of god rather considers things absolutely , and in themselves : the wisdom of god considers rather the respects and relations of things , looks upon things under the notion of means , and ends ; accordingly i described them thus . the knowledge of god is a perfect comprehension of the nature of all things , with all their qualities , powers , and circumstances . the wisdom of god is a perfect comprehension of the respects and relations of things one to another ; of their harmony and opposition , their fitness and unfitness to such and such ends. i have largely spoken to the first of these ; i come now to the second , the wisdom of god in general ; together with his majesty and soveraignty , as they are here joyned together . i begin with the first , that god is the only wise god. in handling of this , i shall shew 1. in what sense god may be said to be the only wise god. 2. prove that this attribute belongs to god. 1. in what sense god may be said to be the only wise god. for answer to this , we may take notice , that there are some perfections of god that are incommunicable to the creatures ; as his independency and eternity . these god only possesseth , and they are to be attributed to him alone , god only is independent and eternal : but there are other perfections which are communicable , that is , which the creatures may in some measure and degree partake of , as knowledge , and wisdom , and goodness , and justice , and power , and the like ; yet these the scriptures do peculiarly attribute to god , not that they are altogether incommunicable to the creature , but that they belong to god in such a peculiar and divine manner , as doth shut out the creature from any claim or title to them , in that degree and perfection wherein god possesseth them . i shall give you some instances of this . his goodness , this is reserved to god alone , matth. 19.17 . why callest thou me good ? there is none good , but one , that is god : his power and immortality , 1 tim. 6.15 , 16. who is the blessed and only potentate ; who only hath immortality : his wisdom , 1 tim. 1.17 . the only wise god ; rom. 16.27 . to god only wise be glory : his holiness rev. 15.14 . for thou only art holy. the transcendent degree and singularity of these divine perfections which are communicable , is beyond what we are able to conceive ; so that altho' the creatures partake of them , yet in that degree and perfection wherein god possesseth them , they are peculiar and proper to the deity ; so that in this sense , there is none good but god ; he only is holy , he is the only wise ; in so inconceiveable a manner doth god possess even those perfections which in some degree he communicates , and we can only understand them as he communicates them , and not as he possesseth them ; so that when we consider of any of these divine perfections , we must not frame notions of them , contrary to what they are in the creature ; but we must say that the goodness and wisdom of god are all this which is in the creature , and much more which i am not able to comprehend . this being premised in general , god may be said to be only wise in these two respects . 1. as being originally and independently wise . 2. as being eminently and transcendently so . 1. god only is originally and independently wise . he derives it from none , and all derive it from him , rom. 11.33 , 34. o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath known the mind of the lord , or who hath been his counsellor ? or who hath first given to him , and it shall be recompensed unto him again ? for of him , and through him , and to him are all things , to whom be glory for ever , amen . he challengeth any creature to come forth and say that they have given wisdom , or any other perfection to god ; no , all creatures that are partakers of it , derive it from him . prov. 2.6 . for the lord giveth wisdom . eccl. 2.26 . god giveth to a man that is good in his sight , wisdom , and knowledge , and joy . dan. 2.21 . he giveth wisdom to the wise , and knowledge to them that know vnderstanding . 2. he is eminently and transcendently so . and this follows from the fo●mer ; because god is the fountain of wisdom , therefore it is most eminently in him , psal . 94.9 , 10. he that planted the ear , shall he not hear ? he that formed the eye , shall he not see ? he that teacheth man knowledge , shall not he know ? in like manner we may reason concerning all other attributes of god , that if he communicate them , he is much more eminently possest of them himself ; the greatest wisdom of the creatures is nothing in opposition to the wisdom of god , nothing in comparison to it . nothing in opposition to it ; job 5.13 . he taketh the wise in their own craftiness . job 9.4 . he is wise in heart , and mighty in strength ; who hath hardned himself against him , and prosper'd . prov. 21.30 . there is no wisdom , nor vnderstanding , nor counsel , against the lord. 1 cor. 1.19 . he will destroy the wisdom of the wise ; v. 29. and by foolish things confound the wise . nothing in comparison of it . there are a great many that pretend to wisdom , but most are destitute of true wisdom ; and those who have it , they have it with many imperfections and disadvantages . usually those who are destitute of true wisdom pretend most to it , job 11.12 . vain man would be wise , tho' he be born like a wild asse's colt . the high and the great of this world pretend to it , job 32.9 . great men are not always wise . learned men they pretend to it ; the heathen philosophers were great professers of wisdom , rom. 1.22 . professing themselves to be wise , they became fools , they were wise to do evil , but to do good they had no understanding , as the prophet speaks , jer. 4.22 . the politicians of the world they pretend to it ; but theirs is rather a craftiness than a wisdom ; men call it prudence , but they are glad to use many arts to set it off , and make it look like wisdom ; by silence , and secresie , and formality , and affected gravity , and nods , and gestures . the scripture calls it the wisdom of this world , 1 cor. 2.6 . and a fleshly wisdom , 2 cor. 1.12 . 't is wisdom misapply'd , 't is the pursuit of a wrong end. the petty plots and designs of this world are far from wisdom , 1 cor. 3.20 . the lord knoweth the thoughts of the wise , that they are vain . that cannot be wisdom , which mistakes its great end , which minds mean things , and neglects those which are of greatest concernment to them . job 22.2 . he that is wise is profitable to himself . prov. 9.12 . if thou be wise , thou shalt be wise for thy self . tully tells us , ennius was wont to say nequicquam sapere sapientem , qui sibi ipsi prodesse non quiret . the wise sages of the world as to the best things are fools , matt. 11.25 . god hath hid these things from the wise and prudent . there are many that are wise in their own conceits , but there is more hope of a fool than of them , prov. 26.12 . so that the greatest part of that which passeth for wisdom among men is quite another thing . nihil tam valde vulgare quàm nihil sapere ; we talk much of prodigies , maximum portentum vir sapiens , tul. those few in the world that are the children of true wisdom , they have it in a very imperfect degree , they are not usually so wise for their souls , and for eternity , as men of this world , luke 16.8 . the children of this world are in their generation wiser than the children of light. it is attended with many inconveniencies , eccl. 1.18 . in much wisdom there is much grief ; he speaks of the wisdom about natural things . but we need not instance in the folly of wicked men , and worldly men , and in the imperfect degrees of wisdom which are to be found in good men , in wisdom's own children ; the wisdom of god needs not these foils to set it off : the wisdom of man in innocency , or of the highest angel in heaven , bears no proportion to the un-erring and infinite wisdom of god. we mortal men many times mistake our end out of ignorance , apply unfit and improper means for accomplishing good ends ; the angels in glory have not a perfect comprehension of the harmony and agreement of things , of the unfitness and opposition of them one to another : but the divine wisdom propounds to it self the highest and best ends , and hath a perfect comprehension of the fitness and unfitness of all things one to another ; so that angels are but foolish beings to god ; job 4.17 . his angels he chargeth with folly . job , upon a full enquiry after wisdom , concludes that it belongs only to god , that he only is perfectly possest of it , job 28.12 . &c. but where shall wisdom be found ? and where is the place of understanding ? in such an eminent and transcendent degree it is not to be met with in any of the creatures ; god only hath it , v. 23. god knoweth the place thereof . ii. i shall prove that this perfection belongs to god , 1. from the dictates of natural reason , and 2. from scripture . 1. from the dictates of natural reason . i have often told you the perfections of god are not to be proved by way of demonstration , because there is no cause of them ; but by way of conviction , by shewing the absurdity and inconvenience of the contrary . the contrary is an imperfection , and argues many other imperfections , therefore wisdom belongs to god. among men folly is look'd upon as the greatest defect ; it is accounted a greater reproach and disgrace , than vice and wickedness ; it is of so ill a report in the world , that there are not many but had rather be accounted knaves than fools ; but in a true esteem and value of things , it is , next to wickedness , the greatest imperfection ; and , on the contrary , wisdom is the highest perfection next to holiness and goodness ; it is usually more cryed up in the world than any thing else . reason tells us , tho' the scripture had not said it , that wisdom excells folly as much as light doth darkness , eccl. 2.13 . the wisdom of a man maketh his face to shine , eccl. 8.1 . wisdom is a defence , 7.12 . and v. 19. wisdom strengthneth the wise more than ten mighty men that are in the city . and the denyal of this perfection to god would argue many other imperfections ; it would be an universal blemish to the divine nature , and would darken all his other perfections . it would weaken the power of god. how impotent and ineffectual would power be without wisdom ! what irregular things would it produce ! what untoward combinations of effects would there be , if infinite power should act without the conduct and direction of infinite wisdom ! it would eclipse the providence of god , and put out the eyes that are in the wheels , as the prophet represents god's providence . there can be no counsel , no fore-cast , no orderly government of the world without wisdom . the goodness , and mercy , and justice , and truth of god , could not shine with that lustre , were it not for his wisdom which doth illustrate these with so much advantage . i need not bring testimonies from heathen writers to confirm this , their books are full of expressions of their admiration of god's wise government of the world. i will not trouble you with quotations of particular testimonies . epicurus indeed denyed that god either made or govern'd the world ; but he must needs acknowledge him to have been a very wise being , because he made him happy , which cannot be without wisdom , tho' he had taken away all other evidence of his wisdom . aristotle seems to have supposed the world to be a necessary result and emanation from god : but then the other sects of philosophers did suppose the world to be the free product of god's goodness and wisdom . 2. from scripture ; job . 9.4 . he is wise in heart ; 36.5 . he is mighty in strength and wisdom . dan. 2.20 . blessed be the name of god for ever and ever , for wisdom and might are his . hither we may refer those texts which attribute wisdom of god in a singular and peculiar manner , rom. 16.27 . and those which speak of god as the fountain of it , who communicates and bestows it upon his creatures , dan. 2.21 . james 1.5 . and those texts which speak of the wisdom of god in the creation of the world , psal . 104.24 . o lord , how wonderful are thy works , in wisdom hast thou made them all ; jer. 10.12 . who hath establisht the world by his wisdom , and stretched forth the heavens by his discretion ; in the providence and government of the world , dan. 2.20 . wisdom and strength are his , and he changeth times and seasons , he removeth kings and setteth up kings ; and in many other places ; in the redemption of mankind ; therefore christ is called the wisdom of god , 1 cor. 1.24 . and the dispensation of the gospel , the hidden wisdom of god , and the manifold wisdom of god , eph. 2.10 . if then god be only wise , the original and only fountain of it , from hence we learn , first , to go to him for it . jam. 1.5 . if any man lack wisdom , let him ask it of god. there are many conceited men , that think they are rich and increased , and stand in need of nothing . the apostle doth not speak as if there were some that did not want wisdom , but because there are some so proud and conceited , that they think that they lack nothing ; those are stark fools , and god resists such foolish and proud men : but if any man , sensible of his defect and imperfection , cometh to god , he gives liberally and upbraids no man. we are ashamed to learn wisdom of men , lest they should contemn and upbraid us with our folly ; men are envious and unwilling that others should be as wise as themselves : but god's goodness makes him willing to impart wisdom , he gives liberally , and upbraids no man. this is the most desirable accomplishment and perfection ; happy is the man that getteth wisdom ; wisdom is the principal thing , therefore get wisdom ; it is better than those things that are of highest value among men , as solomon often makes the comparison . now because it comes down from above , we should look up for it ; it 's by the revelation of his will , and the wise counsels of his word , that we are made wise unto salvation , therefore we should beg of him , that he would give us the spirit of wisdom and revelation in the knowledge of himself , eph. 1.17 . 2. if god be only wise in such an eminent and transcendent degree , then let us be humble . there 's no cause of boasting , seeing we have nothing but what we have receiv'd . the lowest instance , the least specimen of divine wisdom out-shines the highest pitch of humane wisdom ; the foolishness of god is wiser than men , 1 cor. 1.25 . therefore let not the wise man glory in his wisdom , jer. 9.29 . of all things we should not be proud of wisdom ; the proud man throws down the reputation of his wisdom , by the way that he would raise it . no such evidence of our folly , as as a conceit that we are wise ; sapientis animus nunquam turgescit , nunquam tumet , cic. to pride our selves in our own wisdom , is the way to have our folly made manifest . god threatens to destroy the wisdom of the wise man , and to turn their wisdom into foolishness . 3. we should labour to partake of the wisdom of god , so far as it is communicable . the greatest wisdom that we are capable of , is to distinguish between good and evil ; to be wise to that which is good , as the apostle speaks , rom. 16.19 . that is , to provide for the future in time , to make provision for eternity , to think of our latter end , to fear god and obey him , to be pure and peaceable , to receive instruction , and to win souls ; these are the characters which the scripture gives of wisdom . when job had declared that the excellency of the divine wisdom was not to be attained by men ; he tells us what that wisdom is , which is proper for us ; and unto man he said , the fear of the lord that is wisdom , and to depart from evil , that is understanding . there are many that are wise to worldly ends and purposes , as our saviour tells us , wise to get riches , and to ascend to honours : but this is not the wisdom which we are to labour after ; this is but a short-witted prudence , to serve a present turn , without any prospect to the future , without regard to the next world , and the eternity which we are to live in ; this is to be wise for a moment , and fools for ever . 4. if god be only wise , then put your trust and confidence in him . whom should we trust rather than infinite wisdom which manageth and directs infinite goodness and power ? in all cases of difficulty trust him for direction , acknowledge him in all thy ways , that he may direct thy steps , commit thy way unto the lord , and lean not to thine own understanding . the race is not to the swift , nor the battel to the strong , but the providence of god disposeth all these things . and if we rely upon our own wisdom , that will prove a broken reed . and as our own wisdom is a broken reed , so the wisdom of other men , isa . 31.1 , 2. god curseth them that go down into egypt , and trust to their strength and wisdom , but look not to the holy one of israel , neither seek the lord ; yet he also is wise , saith the prophet . 5. let us adore the wisdom of god , and say with st. paul , 1 tim. 1.17 . to the only wise god be honour and glory , for ever and ever amen ; and with daniel , blessed be the name of god for ever and ever , for wisdom and might are his . veneration is the acknowledgement of an infinite excellency and perfection . we reverence any extraordinary degree of wisdom in men ; but the divine wisdom which is perfect and infinite , is matter of our adoration , and blessing , and praise . thanksgiving respects the benefits we receive : but we bless god when we acknowledge any excellency ; for as god's blessing us is to do us good , so our blessing him is to speak good of him ; and as all god's perfections are the objects of our blessing , so more especially his wisdom is of our praise ; for to praise god is to take notice of the wise design and contrivance of his goodness and mercy towards us . before i pass on to the other particulars contained in these words , i cannot but take notice that this wise god , here spoken of , is stiled our saviour , which some understand of our saviour jesus christ , and bring this place as an argument to prove his divinity ; and if that were so , it were all one to my purpose , which is in the next place to shew that glory , and majesty , and dominion , and power belong to the divine being . but altho' i would not willingly part with any place that may fairly be brought for the proof of the divinity of christ , yet seeing there are so many plain texts in scripture for the proof of it , we have the less reason to stretch doubtful places ; and that this is so , will appear to any one who considers that the title of saviour is several times in scripture attributed to god the father ; besides that in a very ancient and authentick copy , we find the words read somewhat otherwise , and so as to put this out of all controversie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. having premised thus much for the clearing of these words , i shall briefly consider , first god's glory and majesty , and then his dominion and soveraignty . first , god's glory and majesty . by majesty , we may understand the greatness , or eminent excellency of the divine nature , which results from his perfections , and whereby the divine nature is set and placed infinitely above all other beings ; i say the eminent excellency of the divine nature , which results from his perfections , more especially from those great perfections , his goodness , and wisdom , and power , and holiness . and his glory is a manifestation of this excellency , and a just acknowledgment and due opinion of it . hence it is , that in scripture god is said to be glorious in power , and glorious in holiness , and his goodness is call'd his glory ; and here in the text , glory and majesty are ascribed to him upon the account of his wisdom and goodness . that these belong to god , i shall prove , 1. from the acknowledgment of natural light. the heathens did constantly ascribe greatness to god , and that as resulting chiefly from his goodness , as appears by their frequent conjunction of these two attributes , goodness and greatness . opt. max. were their most familiar titles of the deity ; to which i will add that known place of seneca , primus deorum cultus est deos credere , dein reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas . 2. from scripture . it were endless to produce all those texts wherein greatness and glory are ascribed to god. i shall mention two or three . deut. 10.17 . the lord is a great god ; psal . 24.10 . he 's call'd the king of glory ; 104 , 1. he is said to be cloathed with majesty and honour . the whole earth is full of his glory . hither belong all those doxologies in the old and new testament , wherein greatness and glory and majesty are ascribed to god. from all which we may learn , 1. what it is that makes a person great and glorious , and what is the way to majesty , viz. real worth and excellency , and particularly that kind of excellency which creatures are capable of in a very eminent degree , and that is goodness ; this is that which advanceth a person , and gives him a pre-eminency above all others ; this casts a lustre upon a man , and makes his face to shine . aristotle tells us , that honour is nothing else but the signification of the esteem which we have of a person for his goodness ; for , saith he , to be good , and to do good , is the highest glory . god's goodness is his highest glory ; and there is nothing so glorious in any creature , as herein to be like god. 2. let us give god the glory which is due to his name ; ascribe ye greatness to our god , deut. 32.3 . give unto the lord , o ye mighty , give unto the lord glory and power , psal . 29.1 . the glory and majesty of god calls for our esteem and honour , our fear and reverence of him . thus we should glorifie god in our spirits , by an inward esteem and reverence of his majesty . the thoughts of earthly majesty will compose us to reverence : how much more should the apprehensions of the divine majesty strike an awe upon our spirits in all our addresses to him ? his excellency should make us afraid , and keep us from all saucy boldness and familiarity with him . reverence is an acknowledgment of the distance which is between the majesty of god and our meanness . and we should glorifie him in our bodies , with outward worship and adoration ; that is , by all external significations of reverence and respect ; and we should glorifie him in our lives and actions . the highest glory a creature can give to god , is to endeavour to be like him ; satis illos coluit , quisquis imitatus est , sen. hereby we manifest and shew forth his excellency to the world , when we endeavour to be conformed to the divine perfections . and in case of sin and provocation , we are to give glory to god by repentance , which is an acknowledgment of his holiness , who hates sin ; and of his justice , which will punish it ; and of the mercy of god , which is ready to pardon it ; for it is the glory of god to pass by a provocation . 3. we should take heed of robbing god of his glory , by giving it to any creature , by ascribing those titles , or that worship to any creature , which is due to god alone . this is the reason which is given of the second commandment ; i the lord am a jealous god ; god is jealous of his honour , and will not give his glory to another , nor his praise to graven images , isa . 42.8 . upon this account , we find the apostle reproves the idolatry of the heathens , because thereby they debased the esteem of god , and did shew they had unworthy thoughts of him , rom. 1.21 , 23. when they knew god , they glorified him not as god , but became vain in their imaginations . and changed the glory of the incorruptible god into an image made like to corruptible man , and to birds and four-footed beasts , and creeping things . hereby they denyed the glorious excellency of the divine nature ; that is , that he is a spirit , and so incapable of being represented by any material or sensible image . secondly , i come now to speak of the soveraignty and dominion of god. in which i shall shew , first . what we are to understand by the soveraignty and dominion of god. by these we mean the full and absolute right and title and authority which god hath to , and over all his creatures , as his creatures , and made by him . and this right results from the effects of that goodness , and power , and wisdom whereby all things are and were made ; from whence there doth accrew to god a soveraign right and title to all his creatures , and a full and absolute authority over them ; that is such a right and authority which doth not depend upon any superior , nor is subject and accountable to any for any thing that he does to any of his creatures . and this is that which is call'd summum imperium , because there is no power above it to check or control it , and therefore there can be none greater than this . and it is absolute , because all the creatures have what they have from god , and all depend upon his goodness , and therefore they owe all possible duty and perpetual subjection so long as they continue in being , because it is solely by his power and goodness that they continue ; and therefore whatever right or title any one can pretend to any person or thing , that god hath to all things , in deo omnes tituli omnia jura concurrunt . so that soveraignty and dominion signifies a full right and title and propriety in all his creatures , and an absolute authority over them , to govern them and dispose of them , and deal with them in any way he pleaseth , that is not contrary to his essential dignity and perfection , or repugnant to the natural state and condition of the creature . and for our better understanding of this , and the preventing of mistakes which men are apt to fall into about the soveraignty of god , i will shew , i. wherein it doth not consist . and , ii. wherein it doth consist . i. wherein it doth not consist . 1. not in a right to gratifie and delight himself in the extreme misery of innocent and undeserving creatures ; i say , not in a right ; for the right that god hath in his creatures is founded in the benefits he hath conferred upon them , and the obligation they have to him upon that account . now there 's none , who because he hath done a benefit , can have , by vertue of that , a right to do a greater evil than the good which he hath done amounts to ; and i think it next to madness , to doubt whether extreme and eternal misery be not a greater evil , than simple being is a good. i know they call it physical goodness ; but i do not understand how any thing is the better for being call'd by a hard name . for what can there be that is good or desirable in being , when it only serves to be a foundation of the greatest and most lasting misery ? and we may safely say , that the just god will never challenge more than an equitable right . god doth not claim any such soveraignty to himself , as to crush and oppress innocent creatures without a cause , and to make them miserable without a provocation . and because it seems some have been very apt to entertain such groundless jealousies and unworthy thoughts of god , he hath given us his oath to assure us of the contrary . as i live , saith the lord , i have no pleasure in the death of a sinner , but rather that he should turn and live . so far is he from taking pleasure in the misery and ruin of innocent creatures , that in case of sin and provocation , he would be much rather pleased , if sinners would , by repentance , avoid and escape his justice , than that they should fall under it . the good god cannot be glorified or pleased in doing evil to any , where justice doth not require it ; nothing is further from infinite goodness than to rejoice in evil. we account him a tyrant and a monster of men , and of a devilish temper , that can do so ; and we cannot do a greater injury to the good god , than to paint him out after such a horrid and deformed manner . 2. the soveraignty of god doth not consist in imposing laws upon his creatures , which are impossible either to be understood or observed by them . for this would not only be contrary to the dignity of the divine nature , but contradict the nature of a reasonable creature , which , in reason , cannot be obliged by any power to impossibilities . 3. the soveraignty of god doth not consist in a liberty to tempt men to evil , or by any inevitable decree to necessitate them to sin , or effectually to procure the sins of men , and to punish them for them . for as this would be contrary to the holiness , and justice , and goodness of god ; so to the nature of a reasonable creature , who cannot be guilty or deserve punishment for what it cannot help . and men cannot easily have a blacker thought of god , than to imagin that he hath , from all eternity , carried on a secret design to circumvent the greatest part of men into destruction , and underhand to draw men into a plot against heaven , that by this unworthy practice he may raise a revenue of glory to his justice . there 's no generous and good man , but would spit in that man's face that should charge him with such a design : and if they who are but very drops of goodness , in comparison of god , the infinite ocean of goodness , would take it for such a reproach ; shall we attribute that to the best being in the world , which we would detest and abominate in our selves ? ii. wherein the soveraignty of god doth consist . 1. in a right to dispose of , and deal with his creatures in any way that doth not contradict the essential perfections of god , and the natural condition of the creature . 2. in a right to impose what laws he pleaseth upon his creatures , whether natural and reasonable ; or positive , of tryal of obedience , provided they contradict not the nature of god or of the creature . 3. in a right to inflict due and deserved punishment in case of provocation . 4. in a right to afflict any of his creatures , so the evil he inflicts be short of the benefits he hath conferred on them ; yea , and farther , in a right when he pleaseth to annihilate the creature , and turn it out of being , if it should so seem good to him , tho' that creature have not offended him ; because what he gave was his own , and he may without injury take it away again when he pleaseth . in these the soveraignty of god consists , and if there be any thing else that can be reconciled with the essential perfections of god. secondly , for the proof and confirmation of this . this is universally acknowledg'd by the heathens , that god is the lord and soveraign of the world , and of all creatures . hence plato calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and tully , omnium rerum dominum , lord of all ; and this the scripture doth every where attribute to him , calling him lord of all , king of kings , and lord of lords ; to which we may refer all those doxologies , in which power , and dominion , and authority are ascribed to god. i will only mention that eminent confession of nebuchadnezzar a great king , who , when his understanding came to him , was forced to acknowledge that god was the most high , dan. 4.34 , 35. i infer , first , negatively , we cannot , from the soveraignty of god , infer a right to do any thing that is unsuitable to the perfection of his nature ; and consequently that we are to rest satisfied with such a notion of dominion and soveraignty in god , as doth not plainly and directly contradict all the notions that we have of justice and goodness : nay it would be little less than a horrid and dreadful blasphemy , to say that god can , out of his soveraign will and pleasure , do any thing that contradicts the nature of god , and the essential perfections of the deity ; or to imagin that the pleasure and will of the holy , and just , and good god is not always regulated and determined by the essential and indispensable laws of goodness , and holiness , and righteousness . secondly , positively ; we may infer from the soveraignty and dominion of god , 1. that we ought to own and acknowledge god for our lord and soveraign , who by creating us , and giving us all that we have , did create to himself a right in us . 2. that we owe to him the utmost possibility of our love , to love him with all our hearts , and souls , and strength ; because the souls that we have he gave us ; and that we are in a capacity to love him , is his gift ; and when we render these to him , we do but give him of his own . 3. we owe to him all imaginable subjection , and observance , and obedience ; and are with all diligence , to the utmost of our endeavours , to conform our selves to his will , and to those laws which he hath imposed upon us . 4. in case of offence and disobedience , we are without murmuring , to submit to what he shall inflict upon us , to accept of the punishment of our iniquity , and patiently to bear the indignation of the lord , because we have sinned against him , who is our lord and soveraign . sermon viii . the wisdom of god , in the creation of the world. psalm 104.24 . o lord ; how manifold are thy works ! in wisdom hast thou made them all . i am treating of the attributes and properties of god , particularly those which relate to the divine understanding , which i told you are his knowledge and wisdom . i have finisht the first , the knowledge of god. the last day i spake concerning the wisdom of god in general ; but there are three eminent arguments , and famous instances of god's wisdom , which i have reserved for a more large and particular handling . the wisdom of god shines forth in the creation of the world , in the government of it , and in the redemption of mankind by jesus christ . of these three i shall speak severally . i begin with the first , the argument of god's wisdom , which the creation doth furnish us withal . in this visible frame of the world which we behold with our eyes , which way soever we look , we are encountred with ocular demonstrations of the wisdom of god. what the apostle saith of the power of god is true likewise of his wisdom , rom. 1.20 . the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and god-head : so the eternal wisdom of god is understood by the things which are made . now the creation is an argument of the wisdom of god , as it is an effect of admirable counsel and wisdom . as any curious work , or rare engine doth argue the wit of the artificer ; so the variety , and order , and regularity , and fitness of the works of god , argue the infinite wisdom of him who made them ; a work so beautiful and magnificent , such a stately pile as heaven and earth is , so curious in the several pieces of it , so harmonious in all its parts , every part so fitted to the service of the whole , and each part for the service of another ; is not this a plain argument that there was infinite wisdom in the contrivance of this frame ? now i shall endeavour to prove to you that this frame of things which we see with our eyes , which we call the world , or the creation , is contrived after the best manner , and hath upon it evident impressions of counsel and wisdom . i grant the wisdom of god is infinite , and that many of the ends and designs of his wisdom are unsearchable , and past finding out , both in the works of creation and providence ; and that tho' a wise man seek to find out the work of god from the beginning to the end , he shall not be able to do it ; and we shall never be able to exhaust all the various wisdom and contrivance which is in the works of god ; tho' the oftner and the nearer we meditate upon them , the more we shall see to admire in them ; the more we study this book of the creation , the more we shall be astonish'd at the wisdom of the author : but this doth not hinder but that we may discover something of the wisdom of god , tho' it be infinite . as the effects of infinite power may fall under our senses , so the designs of infinite wisdom may fall under our reason and vnderstanding ; and when things appear to our best reason , plainly to be order'd for the best , and the greatest advantages of the world and mankind , so far as we are able to judge ; and if they had been otherwise , as they might have been a hundred thousand ways , they would not have been so well ; we ought to conclude , that things are thus , and not otherwise , is the result of wisdom . now the wisdom of god in the creation will appear by considering the works of god. those who have studied nature can discourse these things more exactly and particularly . it would require perfect skill in astronomy , to declare the motions and order of heavenly bodies ; and in anatomy , to read lectures of the rare contrivance of the bodies of living creatures . but this , as it is beyond my ability , so it would probably be above most of your capacities ; therefore i shall content my self with some general and more obvious instances of the divine wisdom , which shine forth so clear in his works , that he that runs may read it . 1. i shall take a short survey of the several parts of the world. 2. single out man the master-piece of the visible creation . 1. if we survey the world , and travel over the several parts of it in our thoughts , we shall find that all things in it are made with the greatest exactness , ranged in the most beautiful order , and serve the wisest and best ends. if we look up to heaven , and take notice only there of that which is most visible , the sun ; you see how by the wise order and constancy of its course it makes day and night , winter and summer . this the psalmist takes notice of , psal . 19.1 , 2. the heavens declare the glory of god ; and the firmament sheweth his handy work . day unto day uttereth speech , and night unto night sheweth knowledge . it may easily be imagin'd many ways , how the sun might have had another course in reference to the earth ; but no man can devise any other that should not be very much to the prejudice of the world ; so that this being the best , it is an argument that wisdom had the ordering and disposing of it . if we look down to the earth , we shall see god's ascending and descending ; i mean clear representations of divine wisdom in the treasures that are hid in the bowels of it , and those fruits that grow upon the surface of it . what vast heaps , and what variety of useful materials and minerals are scatter'd up and down in the earth , as one would think , with a careless hand , but yet so wisely disperst , as is most proper for the necessities and uses of several countries ! look upon the surface of the earth , and you shall find it cloathed and adorned with plants of a various and admirable frame , and beauty , and usefulness . look upon the vast ocean , and there you may see the wisdom of god in bridling and restraining that unruly element , i mean in sinking it below the earth ; whereas the water might have been above and cover'd the earth , and then the earth had been in a great measure useless , and incapable of those inhabitants which now possess it . look again upon the earth , and in the air , and sea , and you shall find all these inhabited and furnisht with great store of living creatures of several kinds , wonderfully made in the frame of their bodies , endowed with strong inclination to increase their kinds , and with a natural affection and care toward their young ones ; and every kind of these creatures armed either with strength or wit to oppose their enemy , or swiftness to flie from him , or strong holds to secure themselves . but the creation is a vast field , in which we may easily lose our selves . i shall therefore call home our wandring thoughts ; for we need not go out of our selves for a proof of divine wisdom . i shall therefore , 2. select the choicest piece of it , man , who is the top and perfection of this visible world. what is said of the elephant , or behemoth , job 40.19 . in respect of the vast bigness and strength of his body , is only absolutely true of man , that he is divini opificii caput , the chief of the ways of god , and upon earth there is none like him . man is mundi utriusque nexus , the bond of both worlds , as scaliger calls him , in whom the world of bodies , and the world of spirits do meet , and unite ; for in respect to his body , he is related to this visible world , and is of the earth ; but in respect of his soul , he is allied to heaven , and descended from above . we have looked above us , and beneath us , and about us , upon the several representations of god's wisdom , and the several parts of the creation ; but we have not yet consider'd the best piece of the visible world , which we may speak of , without flattery of our selves , and to the praise of our maker . god , when he had made the world , he made man after his own image . when he had finished the other part of the creation , he was pleased to set up this picture of himself in it , as a memorial of the workman . now we shall a little more particularly consider this piece of god's workmanship , being it is better known , and more familiar to us , as it is more excellent than the rest , and consequently a higher instance of the divine wisdom . it is observed by some , that concerning the parts of the creation , god speaks the word , let there be light , and let there be a firmament , and there was so : but when he comes to make man , he doth , as it were , deliberate , and enter into consultation about him ; and god said , let us make man in our image , after our likeness ; and let him have dominion . gen. 1.26 ; as if man , above all the rest , were the effect and result of divine wisdom , and the creature of his counsel . man may be consider'd either in himself , and in respect of the parts of which he consists , soul and body ; or with relation to the universe , and other parts of the creation . 1. consider him in himself , as compounded of soul and body . consider man in his outward and worse part , and you shall find that to be admirable , even to astonishment ; in respect of which , the psalmist cries out , psal . 139.14 . i am fearfully and wonderfully made , marvellous are thy works , and that my soul knoweth right well . the frame of our bodies is so curiously wrought , and every part of it so full of miracle , that galen ( who was otherwise backward enough to the belief of a god ) when he had anatomized man's body , and carefully survey'd the frame of it , viewed the fitness and usefulness of every part of it , and the many several intentions of every little vein , and bone , and muscle , and the beauty of the whole ; he fell into a pang of devotion , and wrote a hymn to his creator . and those excellent books of his , de usu partium , of the usefulness and convenient contrivance of every part of the body , are a most exact demonstration of the divine wisdom , which appears in the make of our body , of which books , gassendus saith , the whole work is writ with a kind of enthusiasm . the wisdom of god , in the frame of our bodies , very much appears by a curious consideration of the several parts of it ; but that requiring a very accurate skill in anatomy , i chuse rather wholly to forbear it , than by my unskilfulness to be injurious to the divine wisdom . but this domicilium corporis , this house of our body , tho' it be indeed a curious piece ; yet it is nothing to the noble inhabitant that dwells in it . this cabinet , tho' it be exquisitely wrought , and very rich ; yet it comes infinitely short in value of the jewel that is hid and laid up in it . how does the glorious faculty of reason and understanding exalt us above the rest of the creatures ! nature hath not made that particular provision for man , which it hath made for other creatures , because it hath provided for him in general , in giving him a mind and reason . man is not born cloathed , nor armed with any considerable weapon for defence ; but he hath reason and understanding to provide these things for himself ; and this alone excells all the advantages of other creatures ; he can keep himself warmer and safer , he can fore-see dangers and provide against them ; he can provide weapons that are better than horns , and teeth , and paws , and by the advantage of his reason , is too hard for all other creatures , and can defend himself against their violence . if we consider the mind of man yet nearer , how many arguments of divinity are there in it ! that there should be at once in our understandings distinct comprehensions of such variety of objects ; that it should pass in its thoughts from heaven to earth in a moment , and retain the memory of things past , and take a prospect of the future , and look forward as far as eternity ! because we are familiar to our selves , we cannot be strange and wonderful to our selves : but the great miracle of the world is the mind of man , and the contrivance of it an eminent instance of god's wisdom . 2. consider man with relation to the universe , and you shall find the wisdom of god doth appear , in that all things are made so useful for man , who was design'd to be the chief inhabitant of this visible world , the guest whom god design'd principally to entertain in this house which he built . not that we are to think , that god hath so made all things for man , that he hath not made them at all for himself , and possibly for many other uses than we can imagine ; for we much over-value our selves , if we think them to be only for us ; and we diminish the wisdom of god in restraining it to one end : but the chief and principal end of many things is the use and service of man ; and in reference to this end , you shall find that god hath made abundant and wise provision . more particularly we will consider man. 1. in his natural capacity , as a part of the world. how many things are there in the world for the service and pleasure , for the use and delight of man , which , if man were not in the world , would be of little use ? man is by nature a contemplative creature , and god has furnish'd him with many objects to exercise his understanding upon , which would be so far useless and lost , if man were not . who should observe the motions of the stars , and the courses of those heavenly bodies , and all the wonders of nature ? who should prie into the secret virtues of plants , and other natural things , if there were not , in the world , a creature endowed with reason and understanding ? would the beasts of the field study astronomy , or turn chymists , and try experiments in nature ? what variety of beautiful plants and flowers is there ! which can be imagin'd to be of little other use but for the pleasure of man. and if man had not been , they would have lost their grace , and been trod down by the beasts of the field , without pity or observation ; they would not have made them into garlands and nose-gays . how many sorts of fruits are there which grow upon high trees , out of the reach of beasts ! and indeed they take no pleasure in them . what would all the vast bodies of trees have served for , if man had not been to build with them , and make dwellings of them ? of what use would all the mines of metal have been , and of coal , and the quarries of stone ? would the mole have admired the fine gold ? would the beasts of the forest have built themselves palaces , or would they have made fires in their dens ? 2. consider man in his geographical capacity , as i may call it , in relation to his habitation in this or that climate , or country . the wisdom of god hath so order'd things , that the necessities of every country are supplyed one way or other . egypt hath no rains ; but the river nilus overflows it , and makes it fruitful . under the line , where there are excessive heats , every day there are constant gales and breezes of cool wind , to fan and refresh the scorched inhabitants . the hotter countries are furnisht with materials for silk , a light cloathing ; we that are cooler here in england , with materials for cloth , a warmer cloathing ; russia and muscovy , which are extreme cold , are provided with warm furs , and skins of beasts . 3. consider man in his capacity of commerce and entercourse . man is a sociable creature ; besides the advantages of commerce with remoter nations , for supplying every country with those conveniences and commodities which each doth peculiarly afford . and here the wisdom of god does plainly appear in disposing the sea into several parts of the world , for the more speedy commerce and entercourse of several nations . now if every country had brought forth all commodities ; that had been needless and superfluous , because they might have been had without commerce ; besides that the great encouragement of entercourse among nations , which is so agreeable to humane nature , would have been taken away : if every country had been , as now it is , destitute of many things other countries have , and there had been no sea to give an opportunity of trafick ; the world had been very defective as to the use of man. now here appears the wisdom of god , that the world , and all things in it , are contriv'd for the best . thus i have endeavour'd to do something toward the displaying of god's wisdom in the workmanship of the world ; altho' i am very sensible how much i have been master'd and opprest by the greatness and weight of so noble an argument . for who can declare the works of god! and who can shew forth all his praise ! the use i shall make of what has been said , shall be in three particulars . 1. this confutes the epicureans , who impute the world , and this orderly and beautiful frame of things to chance ▪ those things which are the proper effects of counsel , and bear the plain impressions of wisdom upon them , ought not to be attributed to chance . what a madness is it to grant all things to be as well made , as if the wisest agent upon counsel and design had contriv'd them ; and yet to ascribe them to chance ! now he that denies things to be so wisely framed , must pick holes in the creation , and shew some fault and irregularity in the frame of things , which no man ever yet pretended to do . did ever any anatomist pretend to shew how the body of man might have been better contriv'd , and fitter for the uses of a reasonable creature than it is ; or any astronomer to rectifie the course of the sun. as for the extravagant and blasphemous speech of alphonsus , that if he had stood at god's elbow when he made the world , he could have told him how to have made it better ; besides his pride , it shews nothing but his ignorance ; that he built his astronomy upon a false hypothesis , as is generally believed now by the learned in that science ; and no wonder he found fault with the world , when he mistook the frame of it : but those who have been most verst in nature , and have most pried into the secrets of it , have most admired the workmanship both of the great world , and the less . but if we must suppose the world to be as well made as wisdom could contrive it , which is generally granted ; it is a monstrous folly to impute it to chance . a man might better say , archimedes did not make any of his engines by skill , but by chance ; and might more easily maintain that cardinal richlieu did not manage affairs by any arts or policies , but they fell out by meer chance . what pitiful shifts is epicurus put to , when the best account he can give of the world , is this ; that matter always was , and the parts of it in motion , and after a great many tryals , the parts of matter at length hamper'd themselves in this fortunate order wherein they now are ; that men , at first , grew out of the earth , were nourisht by the navel-string , and when they were strong enough , broke loose and weaned themselves ; that the nostrils were made by the waters making themselves a passage out of the body ; and the stomack and bowels by the waters forcing a passage downward ; that the members of the body were not made for those vses for which they serve , but chanced to be so , and the uses afterwards found out . is it worth the while to advance such senseless opinions as these , to deny the wisdom of god ? is it not much easier , and more reasonable to say , that the wisdom of god made all these things , than to trouble our selves to imagin how all things should happen thus conveniently by chance ? did you ever know any great work , in which there was variety of parts , and an orderly disposition of them required , done by chance , and without the direction of wisdom and counsel ? how long time might a man take to jumble a set of four and twenty letters together , before they would fall out to be an exact poem ; yea , or make a book of tolerable sense , tho' but in prose ? how long might a man sprinkle oil and colours upon canvas , with a careless hand , before this would produce the exact picture of a man ? and is a man easilier made by chance , than his picture ? he that tells me that this great and curious frame of the world was made by chance , i could much more believe him , if he should tell me that henry the vii's chappel , in westminster , was not built by any mortal man , but the stones did grow in those forms into which they seem to us to be cut and graven ; that the stones ; and timber , and iron , and brass , and all the other materials , came thither by chance , and upon a day met all happily together , and put themselves into that delicate order , in which we see them so close compacted , that it must be a great chance that parts them again . now is it not much easier to imagin how a skilful workman should raise a building , than how timber , and stones , and how that variety of materials which is required to a great and stately building , should meet together all of a just bigness , and exactly fitted , and by chance take their places , and range themselves into that order . i insist the longer upon this , because i am sensible how much atheism hath gained in this age. 2. let us admire , and adore , and praise the wisdom of god , who hath establisht the world by his wisdom , and stretched out the heavens by his understanding ; who hath made all things in number , weight , and measure , that is , by exact wisdom . the wise works of god are the proper object of our praise ; and this is a day proper for this work of praise and thanks-giving . now under the gospel , since christ was clearly revealed , we have new matter of praise and thanksgiving ; but as god has given us christ , so he hath given us our beings . we are not so to remember our redeemer , as to forget our creator . the goodness , and power , and wisdom of god , which appears in the creation of the world , ought still to be matter of admiration and praise to christians . it is a great fault and neglect among christians , that they are not more taken up with the works of god , and the contemplation of the wisdom which shines forth in them . we are apt enough to admire other things , little toys ; but we overlook this vast curious engine of the world , and the great artificer of all things . it was truly said of one , that most men are so stupid and inconsiderate , as to admire the works of a painter or a carver , more than the works of god. there are many that have bestowed more eloquence in the praise of a curious picture , or an exact building , than ever they did upon this noble and exquisite frame of the world , or any of the works of god. we can admire the wisdom , and design , and skill of petty artists , and little engineers ; but here is wisdom in the beauty and order of the creation . did we love god , and take pleasure in the effects of his wisdom and power , we should be more in the contemplation of them . psal . 111.2 . the works of the lord are great , sought out of all them that have pleasure therein . let us then say with the psalmist , ; o lord , how manifold are thy works ! in wisdom hast thou made them all ; the earth is full of thy riches , &c. more particularly let us , with an humble thankfulness , admire the wisdom which hath made and disposed all things so fitly for our use and service , and with so merciful a respect to us ; the light and influence of heaven ; the beasts and the fruits of the earth . we find the psalmist often praising god upon this account , psal . 136.4 , 5. &c. the wisdom which hath framed these bodies of ours . psal . 139.14 , 15 , 16. which hath endowed us with knowledge and understanding . elihu complains , that men were apt to over-look these great blessings of god , job 35.10 , 11 , 12. but none saith , where is god my maker , who giveth songs in the night ? who teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven ? there they cry , but none giveth answer , because of the pride of evil men . 3. vse ; trust the wisdom of god , which made the world , to govern it , and the affairs of it ; and the wisdom which hath framed thy body in so curious and exquisite a manner , and formed thy spirit within thee , and hath made so many creatures , with reference to thy necessity and comfort , trust him for thy future provision . mat. 6.25 . i say unto you , take no thought for your lives , what ye shall eat , &c. is not the life more than meat ? and the body than rayment ? he hath given us our souls , he hath breathed into us the breath of life , and made these bodies without our care and thought ; he hath done the greater , will he not do the less ? when thou art ready anxiously and solicitously to say , what shall i do for the necessaries of life ? consider whence thou didst receive thy life , who made this body of thine ; thou mayst be assur'd that the wisdom which hath created these , consider'd how to supply them ; the wisdom of god knew that you would want all these , and hath accordingly provided for them , therefore fear not . sermon viii . the wisdom of god , in his providence . preached at kensington . i peter v. 7 . casting all your care upon him , for he careth for you . amongst the several duties , which towards the conclusion of this epistle the apostle exhorts christians to , this is one , not to be over-much solicitous and concerned about what may befal us , but to refer our selves to the providence of god , which takes care of us . in speaking to this argument , i shall i. consider the nature of the duty here required , which is to cast our care upon god. ii. the argument used to perswade us to it ; because he careth for us . i. for the nature of the duty here required . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an anxious care about events ; a care that is accompanied with trouble and disquiet of mind about what may befall us ; about the good that we hope for , and desire ; or about the evil which we fear may come upon us . this the apostle exhorts us to throw off ; and to leave to the providence of god and his care , all those events which we are apt to be so solicitous and disquieted about . the expression seems to be taken out of psal . 55.22 . cast thy burthen upon the lord , and he shall sustain thee . now that we may not mistake our duty in this matter , i shall shew what is not here meant by casting all our care upon god , and then what is meant by it . the apostle doth not hereby intend to take men off from a provident care and diligence , about the concernments of this life ; this is not only contrary to reason , but to many express precepts and passages of scripture , wherein diligence is recommended to us , and the blessing of god , and the good success of our affairs promised thereto ; wherein we are commanded to provide for those of our family , which cannot be done without some sort of care ; and wherein sloathfulness and negligence are condemned , and threatned with poverty ; so that this is not to cast our care upon god , to take no care of our selves , to use no diligence and endeavour for the obtaining of the good which we desire , and the prevention of the evil we fear ; this is to tempt the providence of god , and to cast that burthen upon him , which he expects we should bear our selves . but by casting our care upon god , the apostle intends these two things . 1. that after all prudent care and diligence have been used by us , we should not be farther solicitous , nor trouble our selves about the event of things , which , when we have done all we can , will be out of our power . and this certainly is our saviour's meaning , when he bids us , take no care for the morrow . when we have done what is fit for us for the present to do , we should not disquiet and torment our selves about the issue and event of things . 2. casting our care upon god , implies , that we should refer the issue of things to his providence , which is continually vigilant over us , and knows how to dispose all things to the best , entirely confiding in his wisdom and goodness , that he will order all things for our good , and in that confidence , resolving to rest satisfied and contented with the disposals of his providence , whatever they be . you see then the nature of the duty which the apostle here exhorts to , viz. that after all prudent care and diligence have been used on our parts , we should not be disquieted in our minds about the event of things , but leave them to god , who hath the care of us and of all our concernments . which is the ii. thing i proposed to speak to , and which i intend chiefly to insist upon , viz. the argument which the apostle here useth to perswade us to this duty , of casting all our care upon god ; because it is he that careth for us ; and this implies in it these two things . 1. in general , that the providence of god governs the world , and concerns it self in the affairs of men , and disposeth of all events that happen to us . 2. more particularly , that this providence is peculiarly concerned for good men , and that he takes a special care of them and their concerns ; he careth for you . the apostle speaks this to them , not only as men , but as christians . and thus the psalmist , from whom these words seem to be taken , does apply and limit this promise ; cast thy burthen upon the lord , and he shall sustain thee ; he shall never suffer the righteous to be moved . 1. that god taketh care of us , implies in general , that the providence of god governs the world , and concerns it self in the affairs of men , and disposeth of all events that happen to us . i shall not now enter upon a large proof of the providence of god ; that is too large and intricate an argument for a short discourse , and hath a great deal of nicety and difficulty in it ; and tho' it be a fundamental principle of religion , and hath been almost generally entertained and believed by mankind , and that upon very good reason ; yet because the vindication of many particular appearances of providence , does in a great measure depend upon a full view and comprehension of the whole design , therefore we must necessarily refer our selves , for full satisfaction , as to several difficulties and objections , to the other world , when we shall see god's works , together with the relation of every part to the whole design , and then many particular passages , which may now seem odd and crooked , as we look upon them by themselves , will in relation to the whole , appear to have a great deal of reason and regularity in them . therefore i shall at present only briefly , and in the general , shew that it is very credible , that there is a wise providence , that governs the world , and interests it self in the affairs of men , and disposeth of all events which happen to us . and i desire it may be observed in the entrance upon this argument , that the handling of this question concerning providence , doth suppose the being of god , and that he made the world , as principles already known and granted , before we come to dispute of his providence ; for it would be in vain , to argue about the providence of god , with those who question his being , and whether the world was made by him : but supposing these two principles , that god is , and that he made the world , it is very credible , that he should take care of the government of it , and especially of one of the noblest parts of it , the race of mankind . for we cannot believe , that he who employed so much power and wisdom , in the raising of this great and magnificent pile , and furnishing every part of it with such variety of creatures , so exquisitely and so wisely fitted for the use and service of one another , should so soon as he had perfected it , forsake his own workmanship , and take no farther care of it ; especially considering that it is no trouble and disquiet to him , either to take notice of what is done here below , or to interpose for the regulating of any disorders that may happen ; for infinite knowledge , and wisdom , and power can do this with all imaginable ease , knows all things , and can do all things , without any disturbance of its own happiness . and this hath always been the common apprehension of mankind , that god knows all things , and observes every thing that is done in the world , and when he pleaseth , interposes in the affairs of it . 't is true indeed the epicureans did deny that god either made the world , or governs it ; and therefore wise men always doubted whether they did indeed believe the being of god , or not ; but being unwilling to incur the danger of so odious an opinion , they were content for fashion sake , to own his being , provided they might take away the best and most substantial arguments for the proof o● it . the rest of the philosophers owned a providence , at least a general providence , that took care of great and more important matters , but did not descend to a constant and particular care of every person , and every little event belonging to them . interdum curiosus singulorum , says tully ; now and then , when he pleases , he takes care of particular persons , and their lesser concernments ; but many of them thought , that god did generally neglect the smaller and more inconsiderable affairs of the world , dii minora negligunt , neque agello● singulorum & viticulas persequuntur , the gods overlook smaller matters , and do not mind every mans little field and vine . such imperfect apprehensions had they of the providence of god. and tho' they would seem hereby to consult the dignity and ease of the deity , by exempting him from the care and trouble of lesser matters , yet in truth and reality , they cast a dishonourable reflection upon him , as if it were a burthen to infinite knowledge , and power , and goodness , to take care of every thing . but now divine revelation hath put this matter out of doubt , by assuring us of god's particular care of all persons and events . our saviour tells us , that god's providence extends to the least and most inconsiderable creatures , to the grass of the field , which to day is , and to morrow is cast into the oven , mat. 6.30 . to the fowls of the air , and that to the least of them , even to the sparrows , two of which are sold for a farthing , and yet not one of them falleth to the ground without god , mat. 10.29 . much more doth the providence of god extend to men , which are creatures far more considerable , and to the very least thing that belongs to us , to the very hairs of our head , which are all numbered , the lowest instance that can be thought on . so that the light of nature owns a more general providence ; and divine revelation hath rectified those imperfect apprehensions which men had about it , and hath satisfied us , that it extends it self to all particulars , and even to the least things and most inconsiderable . and this is no ways incredible , considering the infinite perfection of the divine nature , in respect of which , god can with as much and greater ease , take care of every thing , than we can do of any one thing ; and the belief of this is the great foundation of religion . men therefore pray to god for the good they want , and to be freed from the evils they fear , because they believe that he always regards and hears them . men therefore make conscience of their duty , because they believe god observes them , and will reward and punish their good and evil deeds . so that take away the providence of god , and we pull down one of the main pillars upon which religion stands , we rob our selves of one of the greatest comforts and best refuges in the afflictions and calamities of this life , and of all our hopes of happiness in the next . and tho' there be many disorders in the world , especially in the affairs of men , the most irregular and intractable piece of god's creation ; yet this is far from being a sufficient objection against the providence of god , if we consider , that god made man a free creature , and capable of abusing his liberty , and intends this present life for a state of trial in order to another , where men shall receive the just recompence of their actions here : and then if we consider , that many of the evils and disorders , which god permits to happen , are capable of being over-ruled by him to a greater good , and are made many times to serve wise and excellent purposes , and that the providence of god does sometimes visibly and remarkably interpose , for the prevention and remedy of great disorders and confusions ; i say considering all this , it is no blemish to the divine providence , to permit many of those irregularities which are in the world , and suffer the fates of good and bad men to be so cross and unequal in this life . for supposing another life after this , wherein men shall come to an account , and every man shall receive the just recompence of his actions , there will then be a proper season and full opportunity , of seting all things streight , and no man shall have reason then , either to glory in his wickedness , or to complain of his sufferings in this world. this is the first , that god's providence governs the world , and interests it self in the affairs of men , and disposeth of all events that happens to them ; and this is a very good reason , why we should cast our particular cares upon him , who hath undertaken the government of the whole . 2. the providence of god is more peculiarly concerned for good men , and he takes a more particular and especial care of them . the apostle speaks this to christians , cast all your care on him , for he careth for you . and this david limits in a more peculiar manner to good men ; cast thy burthen upon the lord , and he will sustain thee , he shall never suffer the righteous to be moved . the providence of god many times preserves good men from those evils which happen to others , and by a peculiar and remarkable interposition , rescues them out of those calamities which it suffers others to fall into ; and god many times blesseth good men , with remarkable prosperity and success in their affairs . to which purpose there are innumerable declarations and promises in the holy scriptures , so well known that i shall not trouble you with the recital of them . notwithstanding which , it cannot de denyed , that good men fall into many evils , and are harrassed with great afflictions in this world : but then the providence of god usually ordereth it so , that they are armed with great patience to bear them , and find great comfort and support under them , and make better use and improvement of them than others ; so that one way or other they turn to their advantage . so the apostle assures us , rom. 8.28 . we know that all things work together for good to them that love god. all the evils and afflictions , which happen to good men , conspire one way or other to the promoting of their happiness , many times in this world , to be sure they make a great addition to it in the other . so the same apostle tels us , 2 cor. 4.17 , 18. our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , whilst we look not , &c. and can we say god's providence neglects us , when he rewards our temporal sufferings with eternal glory ; when through many hardships and tribulations , he at last brings us to a kingdom ? was joseph neglected by god , when , by a great deal of hard usage , and a long imprisonment , he was raised to the highest dignity in a great kingdom ? or rather , was not the providence of god very remarkable towards him , in making those sufferings so many steps to his glory , and the occasion of his advancement ? and is not god's providence towards good men as kind and as remarkable , in bringing them to an infinitely better and more glorious kingdom , by tribulations and sufferings ; and making our light afflictions which are but for a moment , to work for us a far more exceeding and eternal weight of glory ? thus you see what is implyed in god's care of us in general ; that he governs the world , and disposeth all events ; and particularly , that he is peculiarly concerned for good men , and takes a more especial care of them . let us now see of what force this consideration is , to perswade to the duty enjoyned in the text , to cast all our care upon god ; that is , after all prudent care and diligence hath been used on our part , not to be anxious and solicitous about the event of things , but to leave that to god. now this consideration , that god cares for us , should be an argument to us , to cast all our care upon him , upon these two accounts . 1. because if god cares for us , our concernments are in the best and safest hands . 2. because all our anxiety and solicitude will do us no good . 1. because if god cares for us , our concernments are in the best and safest hands , and where we should desire to have them ; infinitely safer , than under any care and conduct of our own . and this ought to be a great satisfaction to our minds , and to free us from all disquieting thoughts ; for if god undertakes the care of us , then are we sure that nothing shall happen to us , but by the disposal or permission of infinite wisdom and goodness . there are many things indeed , which to us seem chance and accident ; but in respect of god , they are providence and design ; they may appear to happen by chance , or may proceed from the ill-will and malicious intent of second causes ; but they are all wisely designed ; and as they are appointed or permitted by god , they are the result of the deepest counsel , and the greatest goodness . and can we wish that we and our concernments should be in better or safer hands , than of infinite power and wisdom , in conjunction with infinite love and goodness ? and if we be careful to do our duty , and to demean our selves towards god as we ought , we may rest assured of his love and care of us ; and if we do in good earnest believe the providence of god , we cannot but think that he hath a peculiar regard to those that love and serve him , and that he will take a peculiar care of their concernments , and that he can , and will dispose them better for us , than we could manage them our selves , if we were left to our selves , and our affairs were put into the hands of our own counsel . put the case we had the entire ordering and disposal of our selves , what were reasonable for us to do in this case ? we would surely , according to our best wisdom and judgment , do the best we could for our selves , and when upon experience of our own manifold ignorance and weakness , we had found our weightiest affairs and designs frequently to miscarry , for want of foresight , or power , or skill to obviate and prevent the infinite hazards and disappointments which humane affairs are liable to , we should then look about us ; and if we knew any person much wiser , and more powerful than our selves , who we believed did heartily love us , and wish well to us , we would out of kindness to our selves , ask his counsel in our affairs , and crave his assistance ; and if we could prevail with him to undertake the care of our concernments , we would commit them all to his conduct and government , in confidence of his great wisdom and good-will to us . now god is such an one , he loves us as well as we do our selves , and desires our happiness as much , and knows infinitely better than we do , what means are most conducing to it , and will most effectually secure it . and every man that believes thus of god , ( as every man must do , that believes there is a god , for these are the natural and essential notions which all men have of the deity ) i say , every man that believes thus of god , the first thing he would do ( if he knew not already that god had voluntarily , and of his own accord , undertaken the care of him and of his affairs ) would be to apply himself to god , and to beseech him with all earnestness and importunity , that he would permit him to refer his concernments to him , and be pleased to undertake the care of them ; and he would , without any demur or difficulty , give up himself wholly to him , to guide and govern him , and to dispose of him as to him should seem best . now if god have prevented us herein , and without our desire taken this care upon himself , we ought to rejoice in it , as the greatest happiness that could possibly have befallen us ; and we should without any farther care and anxiety , using our own best diligence , and studying to please him , chearfully leave our selves in his hands , with the greatest confidence and security , that he will do all that for us which is really best ; and with a firm perswasion , that that condition , and those circumstances of life , which he shall chuse for us , will be no other but the very same which we would chuse for our selves , if we were as wise as he . and it is so natural for men to think thus of god , that the very heathen poet had the same idea of him , and upon that ground , adviseth us to commit all our concernments to him . permittes ipsis expendere numinibus , quid conveniat nobis , rebusque sit utile nostris ; nam pro jucundis , aptissima quaeque dabunt dii ; charior est illis homo , quam sibi . leave it , says he , to the wiser gods , to consider and determine what is fittest for thee , and most for thy advantage ; and tho' they do not always give thee what thou desirest , and that which pleaseth thee best , yet they will give that which is most fit and convenient for thee ; for man is more dear to the gods , than he is to himself . not much different from this , is the divine counsel of solomon , prov. 3.5 , 6. trust in the lord with all thine heart ; and lean not unto thine own understanding . in all thy ways acknowledge him , and he shall direct thy paths . it is considerable who it is that gives this advice ; the wisest of the sons of men ; and yet he adviseth to trust in god for direction , and not to lean to our own understandings . if therefore we be fully perswaded of god's infinitely wise and good providence , we ought certainly to refer our selves to him , and perfectly to acquiesce in his disposal , and to rest satisfied in whatever he does , and whatever condition he assigns to us , we ought to be contented with it : if we be not , we find fault with his wisdom , and reproach his goodness , and wish the government of the world in better hands . so that a firm belief of the providence of god , as it would take away all anxiety concerning future events , so would it likewise silence all those murmurings and discontents , which are apt to arise in us , when things fall out cross to our desires , when disasters and disappointments happen to us , and the providence of god casts us into sickness , or poverty , or disgrace . this quieted david , when he was ready to break out into murmuring at the afflictions and calamities which befell him . i held my peace ( says he ) and spake not a word , because thou lord didst it . and this likewise should keep us from fretting and vexing at instruments , and second causes ; to consider that the wise providence of god over ruleth and disposeth the actions of men , and that no harm can happen to us without his permission . this consideration restrained david's anger , under that high provocation of shimei , when he follow'd him , reproaching him and cursing him ; let him alone , the lord hath said unto him , curse david . he consider'd that god's providence permitted it ; and looking upon it as coming from a higher hand , this calmed his passion , and made him bear it patiently . if a man be walking in the street , and one fling water upon him , it is apt to provoke him beyond all patience ; but no man is in a passion for being wet ten times as much by rain from heaven . what calamity soever befalleth us , when we consider it as coming from heaven , and ordered and permitted there , this will still and hush our passion , and make us with eli to hold our peace , or only to say , it is the lord , let him do what seemeth him good . we are indeed liable to many things in this world , which have a great deal of evil and affliction in them , to poverty , and pain , and reproach , and restraint , and the loss of our friends and near relations , and these are great afflictions , and very cross and distastful to us , and therefore when we are in danger of any of these , and apprehend them to be making towards us , we are apt to be anxious and full of trouble , and when they befal us , we are prone to censure the providence of god , and to judge rashly concerning it , as if all things were not ordered by it for the best : but we should consider , that we are very ignorant and short sighted creatures , and see but a litttle way before us , are not able to penetrate into the designs of god , and to look to the end of his providence . we cannot ( as solomon expresseth it ) see the work of god from the beginning to the end ; whereas if we saw the whole design of providence together , we should strangly admire the beauty and proportion of it , and should see it to be very wise and good . and that which upon the whole matter , and in the last issue and result of things , is most for our good , is certainly best , how grievous soever it may seem for the present . sickness caused by physick is many times more troublesome for the present , than the disease we take it for ; but every wise man composeth himself to bear it as well as he can , because it is in order to his health : the evils and afflictions of this life are the physick , and means of cure , which the providence of god is often necessitated to make use of ; and if we did trust our selves in the hands of this great physician , we should quietly submit to all the severities of his providence , in confidence that they would all work together for our good . when children are under the government of parents , or the discipline of their teachers , they are apt to murmur at them , and think it very hard to be denyed so many things which they desire , and to be constrained by severities to a great many things which are grievous and tedious to them : but the parent and the master know very well , that it is their ignorance and inconsiderateness which makes them to think so , and that when they come to years , and to understand themselves better , then they will acknowledge , that all that which gave them so much discontent , was really for their good , and that it was their childishness and folly , which made them to think otherwise , and that they had in all probability been undone , had they been indulged in their humour , and permitted in every thing to have their own will ; they had not wit and consideration enough , to trust the discretion of their parents and governours , and to believe that even those things which were so displeasing to them , would at last tend to their good . there is a far greater distance between the wisdom of god and men , and we are infinitely more ignorant and childish in respect of god , than our children are in respect of us ; and being perswaded of this , we ought to reckon , that while we are in this world , under god's care and discipline , it is necessary for our good , that we be restrained in many things , which we eagerly desire ; and suffer many things that are grievous to us ; and that when we come to heaven , and are grown up to be men , and have put away childish thoughts , and are come to understand things , as they truly are , and not in a riddle , and darkness , as we now do ; then the judgement of god will break forth as the light , and the righteousness of all his dealings as the noon day , then all the riddles of providence will be clearly expounded to us , and we shall see a plain reason for all those dispensations which we were so much stumbled at , and acknowledge the great wisdom and goodness of them . you see then what reason there is to refer our selves to the providence of god , and to cast all our care upon him , to trust him with the administration and disposal of all our concernments , and firmly to believe , that if we love god , and be careful to please him , every thing in the issue will turn to the best for us ; and therefore we should not anxiously trouble our selves about the events of things , but resign up ourselves to the good pleasure of him , who disposeth all things according to the counsel of his will , entirely trusting in his goodness , and in his fatherly care of us , and affection to us , that he will order all things for us , for the best , referring the success of all our concernments to him , in whose hands are all the ways of the children of men , chearfully submiting to his determination , and the declarations of his providence in every case . and this is a proper expression of our confidence in god's wisdom and goodness , to refer things to him before the event , and to say with the christians , acts 21.14 . the will of the lord be done , because this shews that we are perswaded that god will do better for us , than our own counsel and choice ; and to submit to his will after the event , is likewise a great instance of our confidence in him , and that we believe that he hath done that which is best : for when god , by his providence , declares his will in any case , we should look upon it , as the sentence of a wise and just judge , in which all parties concerned ought to acquiesce , and rest fully satisfied . and this may well be expected from us christians , who have much greater assurance of the particular providence of god , than the heathen had ; and yet some of them , were able to free themselves from all trouble and anxiety , from murmuring and discontent . upon this consideration , epictetus ( as arrian tells us ) would express himself thus , i had always rather have that which happens ; because i esteem that better which god wills , than that which i should will ; and again , lift up thine eyes , ( says he ) with confidence to god , and say , henceforth , lord , deal with me as thou pleasest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i am of the same opinion with thee , just of the same mind that thou art ; i refuse nothing that seems good to thee ; lead me where thou wilt , cloath me with what garments thou pleasest , set me in a publick place , or keep me in a private condition , continue me in mine own country , or banish me from it , bestow wealth upon me , or leave me to conflict and struggle with poverty , which of these thou pleasest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if men shall censure this providence towards me , and say thou dealest hardly with me , i will apologise for thee , i will undertake and maintain thy cause , that what thou dost is best for me . what could a christian say more or better , by way of resignation of himself to the providence of god ? it almost transports me to read such passages from a heathen , especially if we consider in what condition epictetus was , he had a maimed and deformed body , was in the extremity of poverty , a slave , and very cruelly and tyranically used , so that we can hardly imagine a man in worse and more wretched circumstances ; and yet he justifies the providence of god in all this , and not only submits to his condition , but is contented with it , and embraces it , and since god hath thought it fittest and best for him , he is of the same mind , and thinks so too . i confess it doth not move me to hear seneca , who flowed in wealth , and lived at ease , to talk magnificently , and to slight poverty and pain , as not worthy the name of evil and trouble : but to see this poor man , in the lowest condition and worst circumstances of humanity , bear up so bravely , and with such a chearfulness and serenity of mind to entertain his hard fortune , and this not out of stupidity , but from a wise sense of the providence of god , and a firm perswasion of the wisdom and goodness of all his dealings , this who can chuse but be affected with it , as an admirable temper for a christian , much more for a heathen ! to which we may apply that saying of our lord , concerning the heathen centurion , verily i say unto you , i have not found so great faith , no not in israel ; so wise , so equal , so firm a temper of mind is seldom to be found , no not amongst christians . and this is the first consideration , that if god cares for us , we and our concernments are in the best and safest hands , and therefore we should cast all our care upon god. the 2. is , because all our anxiety and care will do us no good ; on the contrary , it will certainly do us hurt . we may fret and vex our own spirits , and make them restless , in the contemplation of the evils and disappointments which we are afraid of , and may make our lives miserable , in the sad reflexions of our own thoughts ; but we cannot , by all our anxiety and care , controul the course of things , and alter the designs of providence ; we cannot by all our vexation and trouble over-rule events , and make things happen as we would have them . and this is the argument our saviour useth to this very purpose , mat. 6.27 . which of you , by taking thought , can add one cubit to his stature ? so that all this trouble is unreasonable , and to no purpose , because it hath no influence upon the event , either to promote or hinder it . things are governed and disposed by a higher hand , and placed out of our reach ; we may deliberate and contrive , and use our best endeavours , for the effecting of our designs , but we cannot secure the event against a thousand interpositions of divine providence , which we can neither foresee nor hinder ; but yet notwithstanding , these our endeavours are reasonable , because they are the ordinary means which god hath appointed , for the procuring of good and prevention of evil , and tho' they may miscarry , yet they are all we can do : but after this is done , trouble and anxiety about the event is the vainest thing in the world , because it is to no purpose , nor doth at all conduce to what we desire ; we disquiet our selves in vain , and we distrust god's providence and care of us , and thereby provoke him to defeat and disappoint us . let us then by these considerations be perswaded to this duty , the practice whereof is of continual and universal use in the whole course of our lives ; in all our affairs and concernments , after we have used our best endeavours , let us sit down and be satisfied , and refer the rest to god , whose providence governs the world , and takes care of all our interests , and of the interest of his church and religion , when they seem to be in greatest danger . we cannot but be convinced , that this is very reasonable , to leave the management of things to him who made them , and therefore understands best how to order them . the government of the world is a very curious and complicated thing , and not to be tamper'd with by every unskilful hand ; and therefore as an unskilful man , after he hath tampered a great while with a watch , thinking to bring it into better order , and is at last convinced that he can do no good upon it , carries it to him that made it , to mend it and put it into order ; so must we do , after all our care and anxiety about our own private concernments , or the publick state of things , we must give over governing the world , as a business past our skill , as a province too hard , and a knowledge too wonderful for us , and leave it to him , who made the world , to govern it , and take care of it . and if we be not thus affected and disposed , we do not believe the providence of god , whatever profession we make of it ; if we did , it would have an influence upon our minds , to free us from anxious care and discontent . were we firmly perswaded of the wisdom and goodness of the divine providence , we should confidently rely upon it , and according to the apostle's advice here in the text , cast all our care upon him , because he careth for us . sermon ix . the wisdom of god in the redemption of mankind . 1 cor. i. 24 . — christ , the power of god , and the wisdom of god. i have in the ordinary course of my preaching been treating of the attributes and perfections of god , more particularly those which relate to the divine understanding ; the knowledge and wisdom of god. the first of these i have finisht ; and made some progress in the second , the wisdom of god ; which i have spoken to in general , and have propounded more particularly to consider those famous instances and arguments of the divine wisdom , in the creation of the world ; the government of it ; and the redemption of mankind by jesus christ . the two first of these i have spoken to , namely the wisdom of god , which appears in the creation and government of the world. i come now to the iii. instance of the divine wisdom , the redemption of mankind by jesus christ ; which i shall , by god's assistance , speak to from these words , christ , the wisdom of god. the apostle in the beginning of this epistle , upon occasion of his mentioning the divisions and parties that were among the corinthians , where one said , i am of paul ; another , i am of apollos ; asks them , whether paul was crucified for them ? or whether they were baptized into the name of paul ? to convince them that they could not pretend this , that they were baptized into his name , he tells them at the 14 , and 15 th verses ; that he had not so much as baptized any of them , except two or three ; so far was he from having baptized them into his own name ; and at the 17 th verse , he says , that his work , his principal work , was to preach the gospel , which he had done , not with humane eloquence , not in wisdom of words , but with great plainness and simplicity , lest the cross of christ should be made of none effect ; lest , if he should have used any artifice , the gospel should have been less powerful . and indeed his preaching was unaffectedly plain , and therefore the gospel did seem to very many to be a foolish and ridiculous thing . the story which they told of christ crucified , was to the jews a stumbling block , and to the greeks foolishness . the jews , who expected another kind of messias , that should come in great pomp and glory , to be a mighty temporal prince , they were angry at the story of a crucified christ . the greeks , the philosophers , who expected some curious theories , adorned with eloquence , and delivered and laid down according to the exact rules of art , they derided this plain and simple relation of christ , and of the gospel . but tho' this design of the gospel appeared silly and foolish to rash and inconsiderate and prejudiced minds , yet to them that are called , to them that do believe , both jews and gentiles , christ , the power of god , and the wisdom of god ; christ , that is , the way of our redemption by jesus christ , which the apostle preached , the wisdom of god , an eminent instance of it . so that the redemption of man by jesus christ is a design of admirable wisdom . this i shall endeavour to confirm to you . i. by general testimonies of scripture . and ii. by a more particular enquiry into the nature of this design , and the means how it is accomplish'd . i. by testimonies from scripture . you know i have all along , in my discourses of the attributes of god , used this method of proving them , from the dictates of natural light , and the revelation of scripture : but now i must forsake my wonted method , for here the light of nature leaves me . the wisdom of creation is manifest in the things which are made ; the heavens declare the glory of god's wisdom , and the firmament shews his handy-work . the works of god do preach and set forth the wisdom of the creator ; but the sun , moon , and stars , do not preach the gospel . the wisdom of redemption is wisdom in a mystery , hidden wisdom , which none of the princes , or philosophers , of this world knew . the sharpest wits , and the highest and most raised understandings amongst the heathens , could say nothing of this . here the wisdom of the wise , and the vnderstanding of the prudent is posed , and we may make the apostles challenge , v. 20. of this chapter , where is the wise , where is the disputer of this world ? there is no natural light discovers christ ; the wise men cannot find him out , unless a star be created on purpose to lead and direct to him . therefore in this i shall only depend upon divine revelation . 1 cor. 2.7 , 8. the gospel is called the wisdom of god in a mystery , even the hidden wisdom which god ordained before the world unto our glory ; which none of the princes of this world knew . eph. 1.7 , 8. in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace , wherein he hath abounded toward us in all wisdom and prudence . eph. 3.10 , 11. the manifold wisdom of god , according to the eternal purpose which he purposed in christ jesus our lord. this work of our redemption by jesus christ is so various and admirable , that it is not below the angels to know and understand it . to the intent , that unto principalities and powers in heavenly places , might be known the manifold wisdom of god. ii. by inquiring more particularly into the nature of this design , and the means how it is accomplisht . this is wisdom , to fit means to ends ; and the more difficult the end , the greater wisdom is required to find out suitable and sufficient means for the accomplishment , of the end. now the wisdom of redemption will appear , if we consider the case of fallen man ; and what fit , and proper , and suitable means , the wisdom of god hath devised for our recovery . 1. let us consider the case of fallen man , which was very sad , both in respect of the misery , and the difficulty of it . 1. in respect of the misery of it . man , who was made holy and upright by god , having , by his voluntary transgression , and wilful disobedience , fall'n from him , did presently sink into a corrupt and degenerate , into a miserable and cursed condition , of which heaven and earth , and his own conscience bore him witness . man , being become a sinner , is not only deprived of the image of god , but is liable to his justice ; here was his misery . 2. the difficulty of the case was this , man could not recover himself and raise himself out of his own ruin ; no creature was able to do it ; so that our help is only in god ; and indeed he is a merciful god , and doth not desire our ruin , nor delight in our destruction : but suppose his mercy never so willing to save us , will not his holiness , and justice , and truth , check those forward inclinations of his goodness , and hinder all the designs of his mercy ? is not sin contrary to the holy nature of god ? hath not he declared his infinite hatred of it ? hath not he threatned it with heavy and dreadful punishment ? and said , that the sinner shall die , that he will not acquit the guilty , nor let sin go unpunish'd ? should he now , without any satisfaction to his offended justice , pardon the sinner , remit his punishment , and receive him to favour ? would this be agreeable to his holiness , and justice , and truth ? would this become the wise governour of the world , who loves righteousness and order ; who hates sin , and is obliged by the essential rectitude of his nature to discountenance sin ? so that here is a conflict of the attributes and perfections of god. the mercy of god pities our misery , and would recover us , would open paradise to us ; but there is a flaming sword that keeps us out ; the incensed justice of god that must be satisfied ; and if he take vengeance of us , we are eternally ruin'd ; if he spare us , how shall mercy and justice meet together ? how shall god at once express his love to the sinner , and his hatred to sin ? here is the difficulty of our case . ii. let us now enquire what means the wisdom of god useth for our recovery . the wisdom of god hath devised this expedient to accommodate all these difficulties , to reconcile the mercy and justice of god. the son of god shall undertake this work , and satisfie the offended justice of god , and repair the ruin'd nature of man. he shall bring god and man together , make up this gulph , and renew the commerce and correspondence between god and us , which was broken off by sin. the work that god designs is the redemption of man , that is , his recovery from a state of sin and eternal death , to a state of holiness and eternal life . the son of god is to engage in this design of our redemption , to satisfie the offended justice of god toward us , so as to purchase our deliverance from the wrath to come , and so as to restore us to the image and favour of god , that we may be sanctified , and be made heirs of eternal life . for opening of this , we will consider , 1. the fitness of the person designed for this work. 2. the fitness of the means whereby he was to accomplish it . 1. the fitness of the person design'd for this work ; and that was the eternal son of god , who in respect of his infinite wisdom and power , the dignity and credit of his person , his dearness to his father , and interest in him , was very fit to undertake this work , to mediate a reconciliation between god and man. 2. the fitness of the means whereby he was to accomplish it ; and these i shall refer to two heads , his humiliation and exaltation . all the parts of these are very subservient to the design of our redemption . i. the humiliation of christ , which consists of three principal parts ; his incarnation , his life , and his death . 1. his incarnation , which is set forth in scripture by several expressions ; his being made flesh , and dwelling among us , john 1.14 . his being made of the seed of david according to the flesh , rom. 1.3 . his being made of a woman , gal. 4.4 . the manifestation of god in the flesh , 1 tim. 3.16 . his taking part of flesh and blood , heb. 2.14 . his taking on him the seed of abraham , and being made like unto his brethren , heb. 2.16 , 17. his coming in the flesh , 1 john 2.2 . all which signifies his taking upon him humane nature , and being really a man as well as god. the eternal son of god , in the fulness of time took our nature ; that is , assumed a real soul and body into union with the divine nature . now this person , who was really both god and man , was admirably fitted for the work of our redemption . in general , this made him a fit mediator , an equal and middle person to interpose in this difference , and take up this quarrel between god and man. being both god and man , he was concerned for both parties , and interested both in the honour of god , and the happiness of man , and engaged to be tender of both ; and to procure the one by such ways as might be consistent with the other . more particularly , his incarnation did fit him for those two offices which he was to perform in his humiliation , of prophet and priest . 1. the office of prophet , to teach us both by his doctrine and his life . by his doctrine . his being in the likeness of man , this made him more familiar to us . he was a prophet raised up from among his brethren , as moses speaks , and he makes this an argument why we should hear him . should god speak to us immediately by himself , we could not hear him and live . god condescends to us , and complies with the weakness of our nature , and raiseth up a prophet from among our brethren ; we should hear him . and then his being god , did add credit and authority to what he spake ; he could confirm the doctrine which he taught , by miracles . of his teaching us by his life , i shall have occasion to speak presently . 2. for the office of priest . he was fit to be our priest , because he was taken from among men , as the apostle speaks ; fit to suffer as being , man having a body prepared , as it is heb. 10.5 . and fit to satisfie by his sufferings for the sins of all men , as being god , which put an infinite dignity and value upon them , the sufferings of an infinite person being equal to the offences done against an infinite god. and thus the mercy of god is exalted , without the diminution of his justice . and as his incarnation did qualifie him for suffering , so for compassion , and fellow-suffering with us , heb. 2.17 , 18. wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , in things pertaining to god , to make reconciliation for the sins of the people ; for in that he himself hath suffer'd being tempted , he is able to succour them that are tempted . 2. his life was a means admirably fitted to bring men to holiness and goodness . i might go through all the parts of it , but because i intend to be very short upon these heads , i shall only take notice of that part of his life , which was spent in his publick ministry ; he went about doing good ; the doctrine that he preached was calculated for the destroying of sin , and the promoting of holiness ; the great end and design of it was to advance righteousness , and goodness , and humility , and patience , and self-denial ; to make us mortifie our sensual desires , and brutish passions , to contemn and renounce this present world ; and this being the design of it , it was a most proper engine to demolsh the works of the devil : and to make way for the entertainment of his doctrine , the whole frame of his life , and all the circumstances of it did contribute . his life was the practice of his doctrine , and a clear comment upon it . the meanness of his condition in the world , that he had no share of the possessions of it , were a great advantage to his doctrine of self-denial and contempt of the world. the captain of our salvation , that he might draw off our affections from the world , and shew us how little the things of it are to be valued , would himself have no share in it , mat. 8.20 . the foxes have holes , and the birds of the air have nests ; but the son of man hath not where to lay his head . the mean circumstances of his condition were very eminently for the advantage of his design ; for had he not been stript of all worldly accommodations , he could not have been so free from suspition of a worldly interest and design ; nay he could not have been so considerable ; he was really greater for his meanness . the very heathens did account this true greatness , ( as we find in aristotle ) not to admire the pleasures , and greatness , and pomp of the world. and that his meanness might be no disadvantage to him , those evidences that he gave of his divinity in the wonderful things that he did , rendred him considerable , and gained more reverence and authority to his doctrine , then his meanness could bring contempt upon it . besides , the manner of his conversation was a very great advantage to him ; he was of a very sweet and conversable and obliging temper ; and by this means he did gain upon the people , and was acceptable to them ; and thus he did apply himself to them in the most humane ways , to make way for the entertainment of his doctrins . the miracles that he wrought did confirm his doctrine beyond all exception , as being a divine testimony , and setting the seal of god to the truth of it ; yet because many were blinded with prejudice , and tho' they did see , yet would not see , christ the wisdom of god did so order the business of his miracles , as to make them humane ways of wining upon them , for they were generally such as were beneficial , he healed all manner of diseases and maladies by this miraculous power ; and so his miracles did not only tend to confirm his doctrine , as they were miracles , but to make way for entertainment of it , as they were benefits ; this was a sensible demonstration to them that he intended them good , because he did them good ; they would easily believe , that he who healed their bodies , would not harm their souls . this for his life . iii. his death , which was the lowest step of his humiliation , and the consummation of his sufferings . now the death of christ did eminently contribute to this design of our redemption . the death of christ did not only expiate the guilt of sin , and pacifie conscience , by making plenary satisfaction to the divine justice ; but did eminently contribute to the killing of sin in us , rom. 6.6 . knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we might not serve sin. rom. 8.3 . god sending his own son in the likeness of sinful flesh , and for sin ( that is by being a sacrifice for sin ) condemned sin in the flesh . the death of christ convinceth sin to be a great evil ; and doth condemn it , because the impartial justice of god did so severely punish it in his own son , when he appeared in the person of a sinner ; and this is the most powerful argument to us to crucifie sin , that it crucified our saviour . that so innocent and holy a person should suffer so cruel and ignominious a death for our sins , should set us for ever against it , and make us hate it with a perfect hatred . the circumstances of christ's sufferings are with admirable wisdom fitted for the conquering of sin and satan . sin came by the woman : the seed of the woman suffers for sin , and by suffering conquers it . sin began in the garden : and there our saviour began his sufferings for sin. sin came by the tree : and christ bears the curse of it in hanging upon the tree , and crucifies it by his cross . and as he conquer'd sin , so he overcame satan by his own arts. the devil found christ in the likness of a man , he judged him mortal , and his great design was to procure his death , and get him into his grave . christ permits him to bring about his design , he lets him enter into judas , he lets the jews crucifie , and put him into his grave , and roll a great stone upon it : but here his divine wisdom appears , in ruining the devil by his own design , and snaring him in the works of his hands ; heb. 2.14 . by death he destroys him , that had the power of death , that is the devil . i know the sufferings of christ were , by the wise of the world , made the great objection against the wisdom of this dispensation ; the cross of christ was to the greeks foolishness : and yet the wisest of them had determined otherwise in general , tho' not in this particular case . plato ( in the second book of his common-wealth ) saith , that a man may be a perfect pattern of justice and righteousness , and be approved by god and men , he must be stript of all the things of this world , he must be poor and disgraced , and be accounted a wicked and unjust man , he must be whipt , and tormented , and crucified as a malefactor ; which is , as it were , a prophetical description of our saviour's sufferings . and arrian , in his epict. describing a man fit to reform the world , whom he calls the apostle , the messenger , the preacher and minister of god , saith , he must be without house and harbour , and worldly accommodations ; must be armed with such patience for the greatest sufferings , as if he were a stone , and devoid of sense ; he must be a spectacle of misery and contempt to the world. so that by the acknowledgment of these two wise heathens , there was nothing in the sufferings of christ that was unbecoming the wisdom of god , and improper to the end and design of christ's coming into the world ; besides that they served a further end , which they did not dream of , the satisfying of divine justice . secondly , his exaltation . the several parts of which , his resurrection , and ascension , and sitting the right hand of god , were eminently subservient to the perfecting and carrying on of this design . the resurrection of christ is the great confirmation of the truth of all that he deliver'd , rom. 1.4 . declared to be the son of god with power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the resurrection from the dead . this great miracle of his resurrection from the dead did determine the controversie , and put it out of all doubt and question , that he was the son of god. and then his ascension , and sitting at the right hand of god , this gives us the assurance of a blessed immortality , and is a demonstration of a life to come , and a pledge of everlasting glory and happiness . and can any thing tend more to the encouragement of obedience , and to make us dead to the pleasures and enjoyments of this life , than the assurance of eternal life and happiness . and then the consequents of his exaltation , they do eminently conduce to our recovery . the sending of the holy ghost to lead us into all truth , to sanctifie us , to assist us , and to comfort us under the greatest troubles and afflictions ; and the powerful intercession of christ in our behalf ; and his return to judgment ; the expectation whereof is the great argument to repentance and holiness of life . acts 17.30 , 31. and the times of this ignorance god winked at , but now commandeth all men every where to repent : because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . and thus i have endeavoured to prove that the redemption of man by jesus christ is a design of admirable wisdom . the use i shall make of it , is to convince us of the uunreasonableness of unbelief , and the folly and madness of impenitency . first , the unreasonableness of unbelief . the gospel reveals to us the wise counsel and dispensation of god for our redemption ; and those who disbelieve the gospel , they reject the counsel of god against themselves , as it is said of the unbelieving pharisees and lawyers , luke 7.30 . the gospel reveals to us a design so reasonable and full of wisdom , that they who can disbelieve it are desperate persons , devoted to ruin , 1 cor. 1.18 . the cross of christ is to them that perish foolishness . 2 cor. 4.3 , 4. but if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded the eyes of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . the gospel carries so much light and evidence in it , that it cannot be hid from any but such whose eyes are blinded by the devil and their lusts . he that will duly weigh and consider things , and look narrowly into this wise dispensation of god , shall find nothing to object against it ; nay shall discover in it the greatest motives and inducements to believe . we are apt to believe any thing that is reasonable , especially if it be for our advantage ; now this wise dispensation of god is not only reasonable in it self , but beneficial to us ; it does at once highly gratifie our understandings , and satisfie our interest ; why should we not then believe and entertain it . i. the design of the gospel is reasonable , and gratifies our understandings . and in this respect the gospel hath incomparable advantages above any other religion . the end of all religion is to advance piety and holiness , and real goodness among men ; and the more any religion advanceth these , the more reasonable it is . now the great incitements and arguments to piety , are the excellency and perfection of the divine nature ; fear of punishment , and hopes of pardon and rewards . now the gospel represents all these to the greatest advantage . 1. it represents the perfections of god to the greatest advantage , especially those which tend most to the promotion of piety , and the love of god in us ; his justice and mercy . ( 1. ) his justice . the gospel represents it inflexible in its rights , and inexorable , and that will not in any case let sin go unpunish'd . the impartiality of the divine justice appears in this dispensation , that when god pardons the sinner , yet he will punish sin so severely in his own son who was the surety . now what could more tend to discountenance sin , and convince us of the great evil of it ? ( 2. ) his mercy . this dispensation is a great demonstration of the mercy , and goodness , and love of god , in sending his son to die for sinners , and in saving us by devoting and sacrificing him , john 3.16 . for god so loved the world , that he gave his only begotten son. rom. 5.8 . but god commendeth his love towards us , in that while we were yet sinners , christ died for us . 1 john 4.9 , 10. in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . now this representation of god's mercy and love which the gospel makes , is of great force and efficacy to melt our hearts into love to god. 2. the second argument to piety is fear of punishment . the gospel hath revealed to us the misery of those who continue in their sin ; it hath made clear and terrible discoveries of those torments which attend sinners in another world , and hath open'd to us the treasures of god's wrath ; so that now under the gospel , hell is naked before us , and destruction hath no covering ; and this is one thing which makes the gospel so powerful an engine to destroy sin , rom. 1.16 , 18. the gospel is the power of god unto salvation ; for therein is the wrath of god revealed from heaven against all ungodliness , and unrighteousness of men . 3. hopes of pardon and reward . and this , added to the former , renders the gospel the most powerful instrument to take men off from sin , and engage them to holiness , that can be imagin'd . the means to draw men from sin , when they are once awaken'd with the fear of vengeance , is hopes of pardon and mercy ; and the way to encourage obedience for the future , is hope of reward . now as an argument to us to retreat and draw back from sin , the gospel promises pardon and indempnity to us ; and as an incitement to holiness , the gospel opens heaven to us , and sets before us everlasting glory and happiness , and gives us the greatest assurance of it . this is the first , the design of the gospel is reasonable , in that it does eminently and directly serve the ends of piety and religion . ii. this dispensation of god is beneficial to us , and satisfies our interest ; and this adds to the unreasonableness of our unbelief , this design of god being not only reasonable in it self , but desirable to us , that it should be so ; because of the eminent advantages that redound to us by it . the design of the gospel is to deliver from the guilt and dominion of sin , and the tyranny of satan ; to restore us to the image and favour of god ; and by making us partakers of a divine nature , to bring us to eternal life . and is there any thing of real advantage which is not comprehended in this ? is it not desirable to every man , that there should be a way whereby our guilty consciences may be quieted and appeased ; whereby we may be delivered from the fear of death and hell ? is it not desirable to be freed from the slavery of our lusts , and rescued from the tyranny and power of the great destroyer of souls ? is it not desirable to be like god , and to be assured of his love and favour , who is the best friend , and the most dangerous enemy ; and to be secur'd , that when we leave this world , we shall be unspeakably happy for ever ? now the gospel conveys these benefits to us ; and if this be the case of the gospel , and there be nothing in this design of our redemption , but what is wise and reasonable , and exceedingly for our benefit and advantage ; why should any man be so averse to the belief of it ? why should unbelief be counted a piece of wit ? is it wit to set our selves against reason , and to oppose our best interest ? 't is wickedness , and prejudice , and inconsiderateness which disbelieves the gospel . those who do consider things welcome this good news , and embrace these glad tidings . wisdom is justified of her children . to them who are truly sensible of their own interest , and willing to accept of reasonable evidence , this is not only a true saying , but worthy of all acceptation ; that christ came into the world to save sinners . secondly , this doth convince men of the madness and folly of impenitency . now the wisdom of god hath contrived such a way of our recovery , and by the declaration of god's wrath , and displeasure against sin , hath given us such arguments to repentance , and by discovering a way of pardon and mercy , hath given us such encouragement to repentance , how great must the folly of impenitency be ? for consider , 1. that impenitency directly sets it self against the wisdom of god. if after all this we continue in our sins , we reject the counsel of god against our selves , we despise the wisdom of god , and charge that with folly ; and we do it against our selves , to our own injury and ruine . if we live in our sins , and cherish our lusts , we directly oppose the end of our redemtion , we contradict the great design of the gospel , we contemn the admirable contrivance of god's wisdom , who sent his son into the world on purpose to destroy sin ; for we uphold that which he came to destroy , 1 john 3.5 . ye know that he was manifested to take away our sins . now shall we continue in sin , when we know , the son of god was manifested to take away sin ? god cannot but take it very ill at our hands , when he hath laid out the riches of his wisdom in this design , for us to go about to defeat him in it ; this is at once to be unthankful to god , and injurious to our selves ; 't is such a madness , as if a condemned man should despise a pardon , as if a prisoner should be fond of his fetters , and refuse deliverance ; as if a man , desperately sick should fight with his physician , and put away health from him . if we do not comply with the wisdom of god , which hath contrived our recovery ; we forsake our own mercy , and neglect a great salvation ; we love death , and hate our own souls , prov. 8.14 , 15 , 16. 2. consider , we cannot expect the wisdom of god should do more for our recovery , than hath been already done ; the wisdom of god will not try any further means . mat. 21.37 . last of all he sent his son. if we despise this way , if we tread under foot the son of god , and count the blood of the covenant , whereby we are sanctified , an unholy thing , there will remain no more sacrifice for sin , heb. 10.26 , 29. what can expiate the guilt of sin , if the blood of christ do not ? what shall take us off from sin , what shall sanctifie us , if the blood of the covenant be ineffectual ? we resist our last remedy , and make void the best means the wisdom of god could devise for our recovery , if , after the revelation of the gospel , we continue in our sins . 3. if we frustrate this design of god's wisdom for our recovery , our ruin will be the more dreadful and certain . impenitency under the gospel will increase our misery . if christ had not come , we had had no sin , in comparison of what we now have ; but now our sin remains , and there is no cloak for our sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we shall not be able at the day of judgment to preface any thing by way of excuse or apology for our impenitency . what shall we be able to say to the justice of god , when that shall condemn us , who rejected his wisdom , which would have saved us . we would all be saved , but we would be saved without repentance ; now the wisdom of god hath not found out any other way to save us from hell , but by saving us from our sins . and thou that will not submit to this method of divine wisdom , take thy course , and let 's see how thou wilt escape the damnation of hell . i will conclude all with those dreadful words which the wisdom of god pronounceth against those that despise her , and refuse to hearken to her voice , prov. 1.24 , 25 , 26. because i have called , and ye refused , i have stretched out my hand , and no man regarded ; but ye have set at naught my counsel , and would none of my reproof : i also will laugh at your calamity , i will mock when your fear cometh . they who will not comply with the counsel of god for their happiness , they shall inherit the condition which they have chosen to themselves ; they shall eat the fruit of their own ways , and be filled with their own devices . sermon x. the justice of god in the distribution of rewards and punishments . gen. xviii . 25 . shall not the judge of all the earth do right ? in treating of the attributes of god , i have considered those which relate to the divine vnderstanding , viz. knowledge and wisdom ; i come now to consider those which relate to the divine will , viz. these four , the justice , the truth , the goodness , and the holiness of god. i begin with the first , namely , the justice of god. at the 17 verse of this chapter , god , by a great and wonderful condescention of his goodness , reveals to abraham his intention concerning the destruction of sodom ; upon this , abraham v. 23. interceded with god for the saving of the righteous persons , that were there ; and to this end , he pleads with god his justice and righteousness , with which he apprehended it to be in consistent , to destroy the righteous with the wicked , which , without a miracle , could not be avoided in a general destruction . wilt thou also destroy the righteous , with the wicked ? peradventure there be fifty righteous within the city , wilt thou also destroy , and not spare the place for the fifty righteous that are therein ? that be far from thee to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee , shall not the judge of all the earth do right ? this negative interrogation is equivalent to a vehement affirmation , shall not the judge all the earth do right ? that is , undoubtedly he will. this we may take for a certain and undoubted principle , that in the distribution of rewards and punishments the judge of the world will do righteously . so that the argument that lies under our consideration is the justice of god in the distribution of rewards and punishments , for the clearing of which , we will consider it , first , in hypothesi , in regard to the particular case , which is here put by abraham in the text. secondly , in thesi , we will consider it in general , in the distribution of rewards and punishments . first , we will consider it in hypothesi , in regard to the particular case which is here put by abraham in the text , and the rather , because if we look well into it , there is something of real difficulty in it , not easie to be cleared ; for abraham's reasoning , if it be true , does plainly conclude , that it would have been unrighteous with god in the destruction of sodom , not to make a difference between the righteous and the wicked , but to involve them equally in the same common destruction . that be far from thee to do after this manner , to slay the righteous with the wicked , and that the righteous should be as the wicked , that be far from thee , shall not the judge of all the earth do right ? as if he had said , surely the judge of all the earth will never do so unrighteous a thing . and yet notwithstanding this , we see it is very usual for the providence of god to involve good men in general calamities , and to make no visible difference between the righteous and the wicked . now the difficulty is , how to reconcile these appearances of providence with this reasoning of abraham in the text. and for the doing of this , i see but one possible way , and that is this , that abraham does not here speak concerning the judgments of god which befal men in the ordinary course of his providence , which many times happen promiscuously , and involve good and bad men in the same ruine ; and the reason hereof is plain , because god in his ordinary providence does permit the causes , which produce these judgments , to act according to their own nature , and they either cannot or will not make any distinction ; for the calamities which ordinarily happen in the world are produced by two sorts of causes either those which we call natural , or those which are voluntary . natural causes , such as wind , and thunder , and storms , and the infection of the air , and the like , these acting by a necessity of nature , without any knowledge or choice , can make no distinction between the good and the bad. and the voluntary causes of calamities , as men are , they many times will make no difference between the righteous and the wicked ; nay many times they are maliciously bent against the righteous , and the effects of their malice fall heaviest upon them . now we say that things happen in the way of ordinary providence , when natural causes are permitted to act according to their nature , and voluntary causes are left to their liberty ; and therefore in the course of ordinary providence , it is not to be expected that such a distinction should be made ; it is neither possible , nor does justice require it ; it is not possible , supposing natural causes left to act according to their nature , and voluntary causes to be left to their liberty ; nor does justice require it , for every man is so much a sinner , that no evil that befals him in this world , can be said to be unjust in respect of god. so that abraham is not here to be understood , as speaking of such judgments as befal men in the ordinary course of god's providence , in which , if the good and bad be involv'd alike , it cannot be expected to be otherwise , nor is there any injustice in it ; but abraham here speaks of miraculous and extraordinary judgments , which are immediately inflicted by god for the punishment of some crying sins , and the example of the world , to deter others from the like . and such was this judgment , which god intended to bring upon sodom , and which abraham hath relation to in this discourse of his . in this case it may be expected from the justice of god , that a difference should be made between the righteous and the wicked ; and that for these reasons . 1. because this is a judgment which god himself executes . it is not an event of common providence , which always follows the nature of its cause ; but an act of god , as a judge . now it is essential to a judge to make a discrimination between the good and the bad , so as to punish the one , and spare the other ; and this is as necessary to all proper acts of judgment in this world , as the other ; there being no other difference between them , but that one is a particular judgment , and the other the general judgment of the whole world. 2. when god goes out of the way of his ordinary providence in punishing , it may reasonably be expected that he should make a difference between the good and the bad ; for the reason , why he does not in his common providence is , because he will not break and interrupt the establisht order of things , upon every little occasion : but when he does go besides the common course of things in punishing , the reason ceaseth , which hindred him before from making a difference ; and 't is reasonable enough to expect , that in the inflicting of a miraculous judgment , a miraculous difference should be made . without making this difference , the end of these miraculous judgments would not be attained , which is , remarkably to punish the crying sins of men , and by that example to deter others from the like sins : but if these judgments should fall promiscuously upon the righteous and the wicked , it would not be evident , that they were designed for the punishment of such sins , when men did see , that they fell likewise upon those who were not guilty of those sins , and consequently the example could not be so effectual to deter men from sin. upon all these accounts you see that abraham's reasoning was very strong and well grounded , as to those judgments which are miraculous and extraordinary , and immediately inflicted by god , for the punishment of great and hainous sins , which was the case he was speaking of . and accordingly we find , that in these judgments which have been immediately and miraculously inflicted by god , he hath always made this difference between the righteous and the wicked . in the deluge which he brought upon the old world , the spirit of god gives this reason why the judgment was so universal , because all flesh had corrupted his way upon the earth ; and the reason , why he saved noah and his family was , because in this general corruption of mankind , he alone was righteous ; thee have i seen righteous before me in this generation . so likewise in that miraculous judgment of korah and his company , when god made a new thing , and the earth opened her mouth to swallow them up , none perished but he and his complices , the rest had warning given them by god to remove from the tents of those wicked men. thus you see that as to the particular case in the text , abraham's reasoning concerning the justice of god is very firm , and concluding . i proceed to the second , thing , which was that , which i principally intended to discourse upon , viz. to consider the justice of god in general , in the distribution of rewards and punishments . and here i cannot but grant , that the best evidence of this is yet wanting . we have clear demonstrations of the power and wisdom , and goodness of god in this vast and admirable frame of things which we see : but we must stay till the day of judgment for a clear and full manifestation of the divine justice ; for which reason the day of judgment is in scripture call'd , the day of the revelation of the righteous judgment of god. but in the mean time we may receive sufficient assurance of this , both from natural reason , and from divine revelation . 1. from natural reason , which tells us , that god loves righteousness and hates iniquity , and consequently that it must be agreable to his nature to countenance and encourage the one , and to discountenance the other ; that is , to give some publick testimony of his liking and affection to the one , and of his hatred and dislike of the other , which cannot otherwise be done , but by rewards and punishments . but however the heathen reasoned about this matter , whatever premises they laid , they firmly believed the conclusion , that god is just . plato lays down this as a certain and undoubted principle , that god is in no wise unjust , but as righteous , as is possible , and that we cannot resemble god more , than in this quality and disposition . so likewise seneca tells us , that the gods are neither capable of receiving an injury , nor of doing any thing that is unjust . antoninus the great emperour and philosopher , speaking doubtfully , whether good men are extinguisht by death , or remain afterwards , if it be just , says he , you may be sure it is so : if it be not just , you may certainly conclude the contrary , for god is just , and being so , he will do nothing that is unjust or unreasonable . and indeed the heathen philosophers looked upon this as the great sanction of all moral precepts , that god was the witness and the avenger of the breach and violation of them , qui secus faxit , deus ipse vindex erit , if any man do contrary to them , god himself will punish it ; which shews , that there is a natural awe upon the minds of men of the divine justice , which will overtake offenders either in this world or the other . but this will more clearly appear in the 2. place , from scripture , or divine revelation . and those texts which i shall produce to this purpose , may be reduced to these two heads ; either such as prove the rectitude of the divine nature and his justice in general ; or such as speak more particularly of the justice and equity of his providence in the distribution of rewards and punishments . i begin , first , with those which declare the rectitude of the divine nature , and the justice of god in general , and that either by attributing this perfection to him , or by removing the contrary , injustice and unrighteousness at the greatest distance from him . 1. those which attribute this perfection to god. i shall mention but a few of many , psal . 129.4 . the lord is righteous . dan. 9.7 . o lord ! righteousness belongeth unto thee . this good men have acknowledged , when they have lain under the hand of god , ezra . 9.15 . o lord god of israel , thou art righteous . and this the worst of men have been forced to own , when they have been in extremity , ex. 9.27 . then pharoah said , the lord is righteous . this hath been likewise acknowledged by those who have layn under the greatest temptation to doubt of it , jer. 12.1 . righteous art thou o lord , when i plead with thee : yet let me talk with thee of thy judgments , wherefore doth the way of the wicked prosper ? the prophet , notwithstanding he saw the prosperous condition of wicked men , and the afflicted state of the godly , which seemed hard to be reconcile with the justice of god's providence , yet before he would so much as reason about it , he lays down this as a certain conclusion , righteous art thou , o lord. to this head likewise belong all those texts which speak of righteousness , as god's dwelling place and his throne , of his delight in justice , and of the duration and eternity of it , which i need not particularly recite . 2. there are likewise other texts , which remove the contrary , viz. injustice and unrighteousness at the greatest distance from god , as being most contrary to his nature and perfection . deut. 32.4 . a god of truth , and without iniquity . 2 chron. 19.7 . there is to iniquity with the lord our god , nor accepting of persons , nor taking of gifts . job 8.3 . doth god pervert judgment ? or doth the almighty pervert justice ? which is a vehement negation of the thing . job 34.10 , 11 , 12. far be it from god , that he should do wickedness , and from the almighty , that he should commit iniquity . for the work of a man shall he render unto him , and cause every man to find according to his ways . yea surely god will not do wickedly , neither will the almighty pervert judgment . rom. 9.14 . what shall we say then ? is there unrighteousness with god ? god forbid . secondly , there are other texts which speak more particularly of the justice and righteousness of god in the distribution of rewards and punishments . 't is true indeed , the justice of god doth not constantly appear in this world in the dispensations of his providence because this is a time of patience and forbearance to sinners , and of tryal and exercise to good men ; but there is a day a coming , when all things shall be set straight , and every man shall receive the just reward of his deeds when the justice of god shall be evident to all the world , and every eye shall see it , and shall acknowledge the righteous judgment of god ; and this the scripture most clearly and expresly declares unto us ; and hence it is , that the day of judgment is call'd the day of the revelation of the righteous judgment of god. the righteousness of god doth not now so clearly appear , but that there are many clouds over it ; but there shall be a day of revelation , when the righteousness of god shall be made manifest to all the world. the remunerative justice of god shall then appear in the rewarding the righteous ; and the punitive justice of god in punishing the wicked and ungodly , so that a man shall say , verily there is a reward for the righteous , verily there is a god that judgeth the world. now the righteousness of this vengeance of god , which god will take upon sinners , is further set forth to us in scripture , from the equity and impartiality of it . i. from the equity of it , 1. in that the sins of men have justly deserved the punishment , that shall come upon them , rom. 1.32 . who knowing the judgment of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteous judgment of god , that they which commit such things , are worthy of death . 2. in that the judgment of god shall be proportioned to the degree and heinousness of mens sins ; so as the lesser or greater sins shall be punisht with more or less severity . so our saviour threatens to those who continue impenitent under the gospel and the advantages of it , their case shall be more sad than that of tyre and sidon , and it shall be more tolerable for sodom and gomorrah at the day of judgment , than for them . mat. 11.20 , 21. and luke 12. 47 , 48. there you have different degrees of punishment threatned , proportionable to the aggravations of the sins , which men have committed ; the servant which knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes : but he that knew it not , but did commit things worthy of stripes , shall be beaten with few stripes ; and so proportionably of all other aggravations of sins , for to whom much is given , of him shall much be required , and unto whom men have committed much , of him they will ask the more . so likewise god will vindicate the contempt of the gospel more severely , than of the law , because the confirmation of it is clearer , and the salvation offered by it greater . heb. 2.2 , 3 , 4. if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward ; how shall we escape ? &c. and so , heb. 10.28 , 29. he that despised moses his law died without mercy under two or three witnesses , of how much sorer punishment , suppose ye , shall he be thought worth , who haht troden under foot the son of god ? &c. ii. the righteousness of this judgment is further set forth to us in scripture by the impartiality of it . hither belong all those texts , which remove from god that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that respect of persons , which is so incident to humane tribunals . now respect of persons is in distribution of justice , and hath regard to some external qualities or circumstances of the persons , which do not appertain to the merit of the cause , and upon account of those circumstances , to deal unequally with those , whose case is equal ; as when two persons , who are equally guilty of a crime , are brought to their tryal , and the one is condemned , and the other acquitted , upon the account of friendship , or relation , or some other interest , because one is poor and the other rich , the one hath powerful friends to intercede for him , the other not , the one brings a gift or bribe , the other not , or upon any other account , besides the pure merits of the cause ; i say to deal thus in the distribution of of justice , is respect of persons . otherwise in matters of meer grace and favour , respect of persons hath no place , accordin● to that common rule of divines , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum non habet in gratuitis , sed in debitis . now this the scripture every where speaks of , as a thing very far from god , deut. 10.17 . the lord your god is god of gods , and lord of lords , a great god , a mighty and a terrible , which regardeth not persons , nor taketh rewards . 2 chron. 19.7 . there is no iniquity with the lord our god , nor respect of persons , nor taking of gifts . job 34.18 , 19. is it fit to say to a king , thou art wicked ? or to princes , ye are ungodly ? how much less to him that accepteth not the persons of princes , nor regardeth the rich more than the poor ? for they are all the work of his hands . rom. 2.6 . who will render to every man according to his deeds : for there is no respect of persons with god. acts 10.34 , 35. of a truth i perceive that god is no respecter of persons , but in every nation : he that feareth him , and worketh righteousness , is accepted with him . eph. 6.8 , 9. the apostle there presseth the duties of servants to masters , from this consideration , that whatsoever good thing any man doth , the same shall he receive of the lord , whether he be bond or free , and at the 9 th . v. ye masters , do the same thing unto them , forbearing threatning ; knowing that your master also is in heaven , neither is there respect of persons with him . he maketh this likewise an argument , why men should not oppress and deal deceitfully one with another , col. 3.25 . but he that doth wrong , shall receive for the wrong which he hath done ; and there is no respect of persons . and in general , st. peter urgeth this consideration upon all men to deter them from sin in any kind , 1 pet. 1.17 . and if ye call on the father , who without respect of persons judgeth according to every man's work , pass the time of your sojourning here in fear . and besides that the scripture doth remove this at the greatest distance from god , it gives us also several instances of the impartiality of the divine justice , that it is not to be perverted and turned aside by any of those extrinsecal considerations which commonly sway with men ; it is not to be prevailed with and overcome by flattery and entreaties , mat. 7.21 , 22. not every one that saith unto me , lord , lord , shall enter into the kingdom of heaven : but he that doth the will of my father which is in heaven , &c. the divine justice is not to be imposed upon by good words , and external shews , and false professions ; so neither by any external relation to him ; for many shall come from the east , and from the west , and shall sit down with abraham , isaac , and jacob , in the kingdom of god , but the children of the kingdom shall be cast out into utter darkness . and however men may bear up themselves now upon their worldly greatness and power , certainly there is a time a coming , when the greatest persons in the world , those who overturn kingdoms , and lay wast countries , and oppress and ruin millions of mankind for the gratifying of their own lusts and ambition , i say there is a day coming , when even these , as much , nay more than others , shall fear and tremble before the impartial justice of god. rev. 6.15 . and the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , and every bond-man , and every free-man hid themselves in the dens , and in the rocks of the mountains ; for the great day of his wrath is come , and who shall be able to stand ? the impartial justice of god will treat the greatest and the meanest persons alike , rev. 20.12 . i saw the dead , small and great , stand before god ; and the books were opened , and another book was opened , which is the book of life ; and the dead were judged out of those things which were written in the books , according to their works . all judged according to their works . i should next proceed to vindicate the justice of god in the distribution of rewards and punishments from those objections , which seem to impeach it . but before i enter upon this , it will be convenient to satisfie one question , which hath occasioned great disputes in the world , and that is , how far justice , especially as to the punishment of offenders is essential to god ? and for the clearing of this matter i shall briefly lay down these propositions . first , i take this for a certain and undoubted truth , that every perfection is essential to god , and cannot be imagined to be seperated from the divine nature , because this is the natural notion which men have of god , that he is a being that hath all perfection . secondly , the actual constant exercise of those divine perfections , the effects whereof are without himself , is not essential to god. for instance , tho' god be essentially powerful , and good ; yet it is not necessary , that he should always exercise his power and goodness ; but at such times , and in such a manner , as seems best to his wisdom ; and this is likewise true of his wisdom and justice , because these are perfections , the effects whereof are terminated upon something without himself . thirdly , it is essential to god to love goodness , and hate sin , wherever he sees them . it is not necessary there should be a world , or reasonable creatures in it : but upon supposition that god makes such creatures , it is agreable to the divine nature , to give them good and righteous laws , to encourage them in the doing of that which is good , and to discourage them from doing that which is evil , which cannot be done , but by rewards and punishments , and therefore it is agreable to the perfection of the divine nature , to reward goodness , and to punish sin. fourthly , as for those rewards which the gospel promiseth , and the punishments which it threatens , there is some difference to be made between the rewarding and punishing justice of god. 1. as for that abundant reward god is pleased to promise to good men , the promise of it is founded in his goodness , and the performance of that promise in his justice ; for it is justice to perform what he promises , tho' the promise of so great and abundant a reward was meer goodness . 2. as for the punishing justice of god , about which hath been the great question , whether that be essential to god or not , it seems very plain , that it is not necessary that god should inflict those judgments which he threatens , because he hath threatned them ; for there is not the like obligation upon persons to perform their threatnings , that there is to perform their promises ; because god by his promise becomes a debtour to those , to whom he makes the promise ; but when he threatens , he is the creditour , and we are debtors to his justice ; and as a creditor , he may remit the punishment which he hath threatned : but then if we consider god as loving goodness and hating sin ; if we look upon him as governor of the world , and concerned to preserve good order , to encourage holiness and righteousness , and to discountenance sin , under this consideration it is essential to him to punish sin at such times , and in such manner and circumstances , as seems best to his wisdom . and i am not at all moved by that , which is urged by some learned men to the contrary , that if punishing justice were essential to god , then he must punish the sinner immediately , so soon as he hath offended , and to the utmost of his power ; because whatever acts naturally , acts necessarily , and to the utmost : for i do not suppose such a justice essential to god as acts necessarily , but such a justice , which as to the time , and manner , and circumstances of its acting is regulated and determined by his wisdom ; and there is the same reason likewise of his goodness . i come now to the objections which are taken partly from the dispensations of god in this world ; and partly from the punishments of the other . first , as to the dispensations of god in this world , there are these two things objected against the justice of the divine providence . i. the inequality of god's dealings with good and bad men in this world. ii. the translation of punishments , punishing one man's sin upon another , as the sins of the fathers upon the children , of the prince upon the people . i begin with the i. objection , the inequality of god's dealing with good and bad men in this world. in this life things happen promiscuously , there is one event to the righteous , and to the wicked ; if the wicked suffer and are afflicted , so are the righteous ; if the righteous sometimes flourish , so do the wicked ; and is not this unjust , that those who are so unequal as to their deserts should be equally dealt withal ? or if there be any inequality , it is usually the wrong way , the wicked do many times prosper more in the world , and the righteous are frequently more afflicted . this was the great objection of old against the providence of god , which the heathen philosophers took so much pains to answer , nay it did often shake the faith of holy and good men in the old testament . job 12.6 . the tabernacles of robbers prosper , and they that provoke god are secure , into whose hand god bringeth abundantly . and chap. 21.7 , 8 , 9. he expostulates the same matter again ; and david says this was a great stumbling-block to him , psal . 73.2 , 3. and the like we find in the prophets , jer. 12.1 . and hab. 1.13 . this objection i have else-where considered , i shall now very briefly offer two or three things , which i hope will be sufficient to break the force of it . 1. it must be granted , that it is not necessary to justice to shew it self immediately , and to dispence rewards and punishments so soon as there are objects for them . this is not thought necessary among men , much more ought we to leave it to the wisdom of god to determine the time and circumstances of the exercising of his justice ; and we are not to conclude that the providence of god is unjust , if he do not bestow rewards , and inflict punishments , just when we think he should . 2. if god intended this life for a state of tryal , wherein he would prove the obedience of men , and their free inclination to good or evil , it is not reasonable to expect that he should follow men with present rewards and punishments ; for that would lay too great a force upon men , so that there would hardly be any oportunity of trying them ; but on the contrary , there is all the reason in the world to presume that god should exercise the graces and virtues of good men with afflictions and sufferings , and suffer bad men to take their course for a while , and walk in their own ways , without continual checks by frequent and remarkable judgments upon them , so often as they offend . 3. if there be another life after this , wherein men shall be judged according to their works , then this objection vanisheth , for that great day will set all things straight , which seem now to be so crooked and irregular . the deferring of rewards and punishments to the most convenient season , is so far from being a reflection upon the justice of god , that it is highly to the commendation of it . what claudian says of ruffinus , a very bad man , whose long impunity had tempted men to call in question the justice of god , is considerable in this case ; abstulit hunc tandem ruffini poena tumultum , absolvitque deos. the punishment which overtook him at last , did quiet those tumultuous thoughts , and absolved the gods from all blame . when men look but a little way , and consider only the present state of things , they are ready to quarrel at the justice of them ; but if they would look at the end of things , and have patience to stay till the last , to see the conclusion and winding up of things , they would then acquit god in their thoughts from all those imputations of injustice , which from the inequality of present dispensations , rash and inconsiderate men are apt to charge him withal . ii. objection , from the translation of punishments , the punishing of one man's sin upon another , as of the fathers upon the children , which god threatens in the second commandment , and did in some sort fulfil in ahab , in bringing the evil he had threatned him withal , in his son's days , 1 kings 21.19 . the punishing the sin of one person upon a people , as that of achan upon the whole congregation , josh . 22.20 . did not achan the son of zerah commit a trespass in the accursed thing ? and wrath fell on all the congregation of israel , and that man perished not alone in his iniquity . and the sin of david upon the people , 2 sam. 24. when seventy thousand dyed of the plague , for david's sin in numbring the people . now how is this agreable to justice ? is it not a known rule , noxa caput sequitur , mischief pursues the sinner ? what can be more reasonable , quam ut peccata suos teneant authores , than that men's faults should be charged upon the authors , and punishment fall upon the guilty ? for answer to this . 1. it is not unreasonable that one man should bear the punishment of another's fault , if he be willing and content to bear it , volenti non fit injuria , there is no wrong done to those , that are willing to undergo it , tho' they be innocent , which was the case of our blessed saviour suffering for us , the just for the unjust , as the scripture expresseth it . 2. where the person , upon whom the punishment is trasfer'd , is likewise a sinner , and obnoxious to god , there can be no injustice ; because he hath deserved it upon his own account , and god may take what occasion he pleaseth to punish them that deserve to be punisht . 3. in punishing the iniquity of the father upon the children , the guilty person , that is , the father , is punisht in the calamity of his children , for a man's children are himself multiplyed ; and therefore it is very remarkable that in the second commandment , god promiseth to shew mercy to thousands of generations of them that love him ; but he visits the iniquities of the fathers upon the children , but to the third and fourth generation , that is so far as a man may live to see them punisht , and suffer in their punishment . 4. as to the punishment of the people for the sins of their princes and governors , and one part of a community for another , supposing all of them to be sinners , which is the true case , god may lay the punishment where he pleaseth ; and there is no more injustice then when a man is whipt on the back for the theft which his hand committed , a community being one body ; besides the prince is punisht in the loss of his people , the glory of a king consisting in the multitude of his subjects . the objection with respect to the other world , the punishment of temporal evils with eternal , is else-where answer'd . the use we should make of this whole discourse is , first , if god be just and righteous , let us acknowledge it in all his dispensations , even in those , the reason whereof is most hidden and obscure . neh. 9.33 . speaking of the great afflictions that had befal'n god's own people , yet this he lays down as a firm principle , howbeit thou art just in all that is brought upon us . secondly , this is matter of terrour to wicked men. god doth now exercise his milder attributes towards sinners , his mercy , and patience , and goodness ; but if we despise these , that terrible attribute of his justice will desplay it self ; and this the scripture describes in a severe manner , the lord revengeth , and is jealous ; the lord will take vengeance on his adversaries , and reserveth wrath for his enemies . thirdly , this is matter of comfort to good men , that the righteous god governs the world , and will judge it . the lord reigneth , let the earth rejoyce , psal . 97.1 . and he gives the reason of it in the next v. righteousness and judgment are the habitation of his throne . tho' he be omnipotent , we need not fear ; for his power is always under the conduct of eternal righteousness . fourthly , let us imitate this righteousness , let us endeavour to be righteous as he is righteous ; let us give to god the love , reverence , and obedience which are due to him ; and in all our dealings , what is just and due to men. this duty hath an immutable reason , founded in the nature of god. sermon xii . the truth of god. deut. xxxii . 4 . — a god of truth . in speaking to this attribute , i shall i. shew you what we are to understand by the truth of god. ii. endeavour to prove that this perfection belongs to god , that he is a god of truth . iii. answer some objections that may be made against it ; and then make some vse of it . i. what we are to understand by the truth of god. i shall take it as the scripture useth it in a large sense , so as to include not only the veracity of god ; but his faithfulness . hence it is that in scripture truth and faithfulness are so often put together , and frequently put one for another , isa . 25.1 . thy counsels of old are faithfulness and truth . rev. 21.5 . these words are true and faithful . and the faithfulness of god , in performing his promises , is frequently call'd his truth . and because the scripture useth them promiscuously , we need not be very solicitous to find out distinct notions of them ; but if you will , they may be distinguisht thus ; the truth or veracity of god hath place in every declaration of his mind ; the faithfulness of god only in his promises . for the first , the veracity or truth of god ; this hath place in every declaration of his mind , and signifies an exact correspondence and conformity between his word and his mind , and consequently between his word and the truth and reality of things . the correspondence of his word with his mind , depends upon the rectitude of his will ; the conformity of his word with the reality of things , not only upon the rectitude of his will , but the perfection of his knowledge , and the infallibility of his vnderstanding ; so that when we say god is true , or speaks truth , we mean thus , that his words are a plain declaration of his mind , and a true representation of things , in opposition to false-hood , which is speaking otherwise than the thing is ; and hypocrisie , that is , speaking otherwise than we think . for instance , when god declares any thing to be so , or not to be so , to have been thus , or not to have been thus , the thing really is so , and he thinks so ; when he expresseth his desire of any thing , he does really desire it ; when he commands any thing , or forbids us any thing , it is really his mind and will that we should do what he commands , and avoid what he forbids ; when he declares and foretels any thing future , it really shall come to pass , and he really intended it should ; if the declaration be to be understood absolutely , it shall absolutely come to pass ; if the declaration be to be understood conditionally , it shall come to pass , and he intends it shall , if the condition be performed . secondly , the faithfulness of god. this only hath place in his promises , in which there is an obligation of justice superadded to his word ; for god by his promise doth not only declare what he intends , and what shall be ; but confers a right upon them to whom the promise is made , so as that the breach of his promise would not only cast an imputation upon his truth , but upon his justice . ii. that this perfection belongs to god. and this i shall endeavour to prove , first , from the dictates of natural light. secondly , from scripture . first , from the dictates of natural light. natural light tells us , that truth and faithfulness are perfections , and consequently belong to the divine nature ; and that false-hood and a lie are imperfections , and to be removed from god. there is nothing that is amongst men esteemed a greater contumely and reproach , than to give a man the lie , to call him a lyar , because it is an argument of so much baseness , and of a low and mean and servile spirit ; the usual temptation to it being fear of losing some advantage , or incurring some danger . hence was that saying , that it is the property of a slave to lie , but of a free man to speak truth : now whatever argues baseness or imperfection , our reason tells us is infinitely to be separated from the most perfect being . god cannot be tempted with evil , the divine nature being all-sufficient , can have no temptation to be otherwise than good and just , and true and faithful . men are tempted to lie by advantage , and out of fear : but the divine nature hath the security of its fullness and all-sufficiency , that it cannot hope for any increase , nor fear any impairment of its estate . men are unfaithful , and break their words , either because they are rash and inconsiderate in passing of them , or forgetful in minding them , or inconstant in keeping of them , or impotent and unable to perform them : but none of these are incident to god , his infinite wisdom , and perfect knowledge , and clear foresight of all events , secure him both from inconsiderateness , and inconstancy , and forgetfulness ; and his infinite power renders him able to perform what he hath spoken , and to make good his word . and that these are the natural dictates and suggestions of our minds , appears clearly from the reasonings of the heathen in this matter , who were destitute of divine revelation . plato de repub. l. 2. lays down this as a certain truth , that lying and falsehood are imperfections , and odious to god and men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and afterwards he tells us , that the divine nature is free from all temptation hereto , either from advantage or fear ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and concludes , therefore god is true , and deals plainly with us , both in his words and actions , and is neither changed himself , nor deceives us . porphyry in the life of pythagoras tells us , that this was one of his precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and afterwards he adds , that truth is so great a perfection , that if god would render himself visible to men , he would chuse light for his body , and truth for his soul. secondly , from scripture . the scripture doth very frequently attribute this to god , 2 sam. 7.28 . and now , o lord god , thou art that god , and thy words be true ; psal . 25.10 . all the paths of the lord are mercy and truth ; psal . 31.5 . into thy hand i commit my spirit : thou hast redeemed me , o lord god of truth . rev. 3.7 . these things saith he , that is holy , he that is true . rev. 6.10 . how long , o lord , holy and true ? 15.3 . just and true are thy ways , thou king of saints . 16.7 . true and righteous are thy judgments . hither we may refer those texts which speak of the plenty and abundance of god's truth , ex. 34.6 . abundant in goodness and truth . psal . 86.15 . plenteous in mercy and truth ; and those which speak of the duration and eternity of it . psal . 100.5 . and his truth endureth to all generations . 117.2 . and the truth of the lord endureth for ever . 146.6 . who keepeth truth for ever . as the scripture doth attribute this perfection to god , so it removes the contrary from him with the greatest abhorrence and detestation , num. 23.19 . god is not a man that he should lie , neither the son of man that he should repent , hath he said , and shall not he do it ? hath he spoken , and shall he not make it good ? they are balaam's words , but god put them into his mouth . 1 sam. 15.29 . the strength of israel will not lie nor repent , for he is not a man that he should repent . rom. 3.4 . yea let god be true , and every man a lyar. nay the scripture goes further , does not only remove lying and false-hood and inconstancy from god , but speaks of these as things impossible to the divine nature ; tit. 1.2 . in hope of eternal life , which god that cannot lie , promised before the world began . heb. 6.18 . that by two immutable things , in which it was impossible for god to lie , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . and the scripture doth not only in general attribute this perfection to god , but doth more particularly assure us of his sincerity and truth and faithfulness . of his sincerity ; that he deals plainly with us , and speaks what he intends , that his words are the image of his thoughts , and a true representation of his mind . god is very careful to remove this jealousie out of the minds of men , who are apt to entertain unworthy thoughts of god , as if notwithstanding all that he hath declared , he had a secret design to ruin men ; therefore he interposeth his oath for our greater assurance , ezek. 33.11 . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way , and live . when god speaks to us , he speaks his mind , and hath no design to circumvent and possess us with errour and delusion ; if he offer life and happiness , we may believe he is real , and that if he did not intend to bestow it upon us , or if there were no such thing as a future glory , he would not have declared it to us ; this was the temper of our saviour , who was the express image of the father , full of grace and truth . john 14.2 . in my father's house are many mansions ; if it were not so , i would have told you . and as the scripture assures us of his sincerity , so of his truth and faithfulness in the accomplishment of all his predictions , and performance of all his promises . as for the truth of his predictions , and certain accomplishment of them , the scripture frequently useth this proverbial speech , to assure us of the certainty of their accomplishment ; heaven and earth shall pass away , but my words shall not pass away . mat. 24.35 . for the faithfulness of god in his promises , the scripture makes frequent mention of it , deut. 7.9 . know therefore that the lord thy god , he is god , the faithful god , which keepeth covenant and mercy . psal . 89.33 , 34. i will not suffer my faithfulness to fail , my covenant will i not break , nor alter the thing which is gone out of my lips . the scripture doth record god's punctual and full performance of his promises ; particularly of that promise to abraham , after four hundred years to bring the children of israel out of egypt , and to give them the land of canaan for an inheritance . gen. 15.13 . the punctual accomplishment you have recorded , ex. 12.41 . and it came to pass at the end of the four hundred and thirty years , even the self same day it came to pass , that all the hosts of the lord went out from the land of egypt ; see likewise jos . 21.44 , 45. and 23.14 . 1 kings 8.56 . and upon this account it is that god is so frequently in scripture styl'd the god that keepeth covenant . 1 kings 8.23 . neh. 1.5.9.32 . and in several other places . and so likewise of predictions of evil to come , god is true in fulfilling his word . 1 sam. 15. ●9 . when the prophet had threatned saul to rent the kingdom from him , he adds , the strength of israel will not lie nor repent , for he is not a man that he should repent . iii. i come to remove some objections that may be made against the truth and faithfulness of god. first , it is objected against the sincerity of god and his plain dealing , that he is sometimes represented in scripture , as inspiring prophets with false messages . 1 kings 22.20 , &c. jer. 4.10.20.7 . ezek. 14.9 . ans . as to three of these texts , it is a known hebraism to express things in an imperative and active form , which are to be understood only permissively . so where the devils besought christ , that he would suffer them to enter into the herd of swine , he said unto them go , mat. 8.31 . he did not command , but permit them . and so john 13.27 . where our saviour says to judas , what thou dost , do quickly , we are not to understand , that he commanded him to betray him , tho' that seem to be exprest in the form . so likewise here , where an evil spirit offer'd himself to be a lying spirit in the mouth of the prophet , and god says go forth and do so ; this only signifies a permission not a command . and so jer. 4.10 . where the prophet complains that god had greatly deceived the people , saying they should have peace , when the sword reached to the soul ; we are to understand this no otherwise , but that god permitted the false prophets to deceive them , by prophesying peace to them , as appears by the history . ezek. 14.9 . i the lord have deceived that prophet , that is permitted him to be deceived , and to deceive the people , as a just judgment upon them for their infidelity with respect to his true prophets . this he threatens at the 5 th . v. i will take the house of israel in their own heart , because they are all estranged from me through their idols ; because they have chosen to themselves false gods , i will suffer them to be deceived with false prophets ; and that this is the meaning , appears by the threatning added , and i will stretch out my hand upon him , and i will destroy him from the midst of my people ; now god will not punish that whereof he is the author . that text jer. 20.7 . thou hast deceived me , and i was deceived , signifies no more , but that he had mistaken the promise of god to him , who when he gave him his commission told him he would be with him , by which he understood that no evil should come to him , and now he was become a derision , and the people mocked him ; and in his passion and weakness he breaks forth into this expression , thou hast deceived me , and i was deceived ; whereas it was his own mistake of the meaning of god's promise , which was not that he should not meet with scorn , and opposition , and persecution , but that they should not prevail against him , as you may see at the latter end of the first chapter . secon● objection against the faithfulness of god as to performance of his promise . 't is objected that god did not give the children of israel all the land which he promised to abraham , as will appear by comparing , gen. 18.19 , 20. with josh . 13.1 . &c. and judg. 2.20 , 21. gen. 15.18 . god promiseth to give abraham and his seed such a land , the bounds whereof he describes ; josh . 13.1 . 't is said there , that there remained very much land yet unconquer'd , which they had not got the possession of ▪ and judg. 2.20 . 't is said that the people having not performed their part of the covenant , god would suspend the further performance of his promise , and would not drive out any more of the nations before them ; and it is probable that the israelites never were possest of the promised land in the full latitude and extent of the promise . ans . this covenant of god with abraham , was upon consideration of his past faith and obedience , tho' it seems the full performance of it did likewise depend upon the future obedience of his posterity ; in pursuance of this covenant , notwithstanding all the murmerings and rebellions of that people , god did bring them into the promised land , tho' they provoked him to destroy them many a time ; because he remembred his covenant with abraham ; when they were possest of it , god gave them a title to the rest , and would have assisted them in the conquest of it , if they had performed the condition required on their part , that is , continued faithful and obedient to him , but they did not , and thereby discharged god from any further performance of his promise ; and god when he had done this , had fully performed the covenant he made with abraham , so far as concerned his part , as appears by the acknowledgment of joshua , even in a time when a great part of the land was unconquer'd , josh . 21.44 . and of solomon , 1 kings 8.56 . yea and had it not been that god had made this covenant , as well upon consideration of abraham's faith and obedience , as upon condition of the future obedience of his posterity , the rebellions and disobedience of the people in the wilderness had released god wholly from the promise , and he had not been unfaithful if he had destroyed utterly that people , and made a full end of them , and they had never entred into that land , because a failure of the condition doth make the obligation to cease ; and that this condition was imply'd in this covenant with abraham , appears by these texts , deut. 7.12 , 13.11.22.23.42 . and judg. 2.20 . god gives this reason why he suspended the compleat performance of his promise , the anger of the lord was hot against israel , and he said , because that this people hath transgressed my covenant which i commanded their fathers , and have not harkned to my voice , i also will not henceforth drive out any of the nations which joshua left when he died . third objection , god is not punctual in performing his threatnings ; as when he threatned adam , gen. 2.17 . in the day thou eatest thereof , thou shalt surely die ; which yet was not accomplisht , for he lived many hundred years after . god threatned ahab to bring evil upon him and his family , 1 kings 21.21 . but upon his humiliation he is pleased to respite it , v. 29. so god threatned hezekiah with death , but upon his prayer adds fifteen years to his life . 2 kings 20. thus nineveh was threatned , but upon their repentance , god repented of the evil , jon. 3.10 . now how is this deferring and turning away of judgment consistent with the truth of god ? doth not this seem to charge him with false-hood or levity ? ans . this may be said in general , that every one that understands the nature of god , cannot but be very well assur'd , that false-hood and levity are very far from god ; and tho' he could not untie some particular knots , and answer all difficulties , yet he ought to rest satisfied in this assurance . i confess this objection is troublesom , and requires a distinct consideration . i will not be peremptory in nice matters , but i shall , with submission , offer these things in answer to it . 1. as for the expression of god's repenting , we are to understand it , as many others in scripture , after the manner of men , and spoken by way of condescention to our weakness , and accommodated to our capacities , and not as casting any imputation of false hood or inconstancy upon god , as if either he did not intend what he saith , or out of levity did alter his mind . when god is said to repent , the expression only signifies thus much , that god doth not execute that which seemed to us to have been his purpose , that he is pleased to do otherwise than his threatnings seemed openly to express , because of some tacit condition implyed in them ; and this doth not derogate either from the truth , or sincerity , or constancy of god in his word . not from his truth ; for he speaks what he intends really , if something did nor intervene to prevent the judgment threatned , upon which he was resolved , when he threatned , to be taken off and stop his judgments : nor doth it derogate from his sincerity and plainness ; for he hath told us that his threatnings have such conditions imply'd in them : nor doth it derogate from the constancy and immutability of god ; because god doth not mutare consilium sed sententiam , he doth not change his counsel and purpose , but takes off the sentence , which he had past with reserved conditions . 2. as to the instances , that i may give more particular satisfaction to them , i shall consider the threatnings of god with this double respect , either with relation to law , or with relation to the event ; with relation to a law , as they are the sanction of it ; or with relation to the event , as they are predictions of something to come . ( 1. ) some threatnings have only relation to a law , as they are the sanction of it . and thus consider'd , they differ from promises ; for promises confer a right , omne promissum cadit in debitum ; but a threatning doth not convey any right , nor if forborn can the party complain of wrong done to him ; and therefore in this case it can only signifie what the offence against the law deserves , and what the offender may expect ; for the end of threatning is not punishment , but the avoiding of it . and this may answer the first instance . god gave adam a law ; and by way of sanction , not of prediction of an event , he threatned the breach of it with death : now god did not execute the punishment threatned at the time threatned , but deferr'd it , and this without any impeachment of his justice or truth , because this threatning was only the sanction of the law. ( 2. ) we may consider threatnings with relation to the event and as predictions ; and as to the accomplishment of these , there seems to be a greater degree of necessity , because the honour of god's knowledge , and power , and truth seem to be concerned in them ; for if his word be not fulfill'd , it must either be for want of knowledge to foresee events , or power to bring them to pass , or constancy to his word . now if we consider threatnings with respect to the event , as they are predictions of future judgements , i think all the other instances may be satisfied , by laying down this rule for the understanding of them , viz. that all prophetical threatnings or predictions of judgment are to be understood with this tacit condition , if there do not intervene the humiliation , and repentance , and prayer of the persons against whom the judgment is threatned ; and if so , god may upon repentance , without any impeachment of the honour of his truth , or knowledge , or power , either defer , or abate , or remit the punishment . and that the predictions of judgments are to be understood with this condition , appears clearly from that known text , jer. 18.7 , 8. i come now to the last thing i proposed , to make some vse of this doctrine . first , if god be a god of truth , then this gives us assurance that he doth not deceive us , that the faculties which he hath given us are not false , but when they have clear perceptions of things , they do not err and mistake . were it not for the veracity of god , we might , for any thing we know , be under a constant delusion ; and no man could demonstate the contrary , but that this is our make and temper , and the very frame of our understandings , to be then most of all deceived , when we think our selves to be most certain ; i say no man could be assured of the contrary , but from hence , because veracity and truth is a divine perfection ; and therefore god cannot be the author of errour and delusion . therefore we may be assured , that the frame of our understandings is not a cheat , but that our faculties are true , and unless it be our own fault , we need not be deceived in things that are necessary to our happiness . secondly , if god be a god of truth , then there is reason why we should believe and assent to whatever we are satisfied is revealed to us by god. a divine revelation is a sufficient ground for the most firm assent ; for this very thing , that any thing is revealed by god , is the highest evidence , and ought to give us the most firm assurance of the truth of it . hence it is that the word of god is call'd the word of truth , yea and truth it self , john 17.17 . thy word is truth . therefore whoever entertains the ●criptures as the word of god , and is satisfied of the divine authority of them , ought in reason to believe every thing contained in them , yea tho' there be some things of which no reasonable account can be given , and which our reason and understanding cannot give us particular satisfaction in ; yet because we are satisfied that they are revealed by god who cannot lie , whose knowledge is infallible , and whose word is true , we ought upon this higher and superior reason to yield a firm assent to the truth of them : if we do not , we dishonour this perfection of god , and rob him of this essential property , his veracity . 1 john 5.10 . he that believeth on the son of god , hath the witness in himself : he that believeth not god , hath made him a liar , because he believeh not the record that god gave of his son. as on the other hand , if we do believe what god hath revealed , we glorifie this perfection of his , and set our seal to his veracity . so 't is said of abraham , rom. 4.20 . that he was strong in faith , giving glory to god. and st. john the baptist , speaking concerning our saviour , saith , john 3.33 . he that hath received his testimony , hath set to his seal , that god is true . thirdly , if god be a god of truth , and faithful in performing his promise , then here is a firm foundation for our hope and trust . if god have made any promise , we may securely rely upon it , that it shall be made good ; we may hold fast our hope without wavering , because he is faithful who hath promised , heb. 10.23 . hence it is that the blessings of god's covenant are call'd sure mercies , isa . 55.3 . we attribute much to the word of a faithful friend , and look upon the promise of an honest man as very good security ; but men may fail us when we rely upon them : but god is true , tho' all men should prove lyars . men are fickle and murable ; but the nature of god is fixt , he cannot fail those that trust in him . when god hath made any promise to us , we may plead it with him , and urge him with his faithfulness . so we find david did , 2 sam. 7.25 . &c. only we should be careful to perform the condition which is required on our part , heb. 4.1 . we should take heed lest a promise being left us , any one should come short of it , by not performing the condition ; for that doth release and discharge him of the promise , and he is faithful , tho' he doth not perform what he promised , because he did not promise but upon condition ; and this seem to be the meaning of those words , 2 tim. 2.13 . if we believe not , yet he abideth faithful , he cannot deny himself . he said before , that if we perform the conditions required , god will bestow the blessings promised , it is a faithful saying , for if we be dead with him , we also shall live with him ; if we suffer , we also shall reign with him ; but if we deny him , the curse threatned will then take place , and he will deny us ; and god is not unfaithful in doing this , he does not deny himself . now if we have such assurance , we may trust him with our greatest concernments , and venture our souls with him , psal . 31.5 . into thy hands i commit my spirit , o lord god of truth . we should rely upon him , when there are the greatest improbabilities of the accomplishment of his promises . thus did abraham , rom. 4.17 . &c. this should also make us patient in hope ; if a promise be not speedily accomplisht , we should not be dejected or disquieted . david challengeth himself upon this account , psal . 42.11 . why art thou cast down , o my soul ? and why art thou disquieted within me ? hope thou in god : for i shall yet praise him , who is the health of my countenance , and my god. and so likewise in reference to the rewards of another world , tho' at a distance , yet we should , as the apostle speaks , wait for the blessed hope . fourthly , the truth of god is matter of terrour to the wicked . all the threatnings of temporal evils may justly be expected , because their sins deserve them , and there is no condition implyed in them , upon which thou canst reasonably hope for the avoiding or abating of the evils threatned , but of humiliation and repentance , and if notwithstanding these threatnings thou continuest in thy sins , and blessest thy self , saying , i shall have peace , tho' thou walk in the imaginations of thy heart , by this very thing thou provokest the justice of god not to spare thee , and makest his wrath and his jealousie to smoke against thee ; and if thou continuest impenitent , however he may defer the execution of temporal evils , his truth and veracity is concerned to inflict eternal punishments upon thee ; for he hath sworn in his wrath that such shall no enter into his rest . fifthly , let us propound to our selves the truth of god for our pattern and imitation . would you be like god ? be true and faithful . truth and faithfulness are divine perfections ; but lying and falsehood are the properties of the devil , and the predominant qualities of hell. the character of the devil is , that he abode not in the truth , and there is no truth in him , when he speaketh a lie , 't is of his own , for he is a lyar and the father of it . john 8.44 . one of the first and most natural notions that we have of religion is , that it is to imitate god , and to endeavour to be like him , so far as we are capable ; and to contradict any of the divine excellencies and perfections is the highest sin , because it is against the clearest dictates of our mind , and contrary to those principles which are most deeply rooted in our nature . no man can be cruel and unmerciful , false and treacherous , without a very high degree of guilt , because these sins are contrary to the chiefest and most essential perfections of god. lying is a sin that would fly in the face of an heathen , because it directly contradicts those natural notions which every man hath of god and religion ; therefore we find that there is hardly any thing that men are more ashamed of than to be taken in a lie , and 't is esteemed the highest reproach to be charged with it , it argues such a direct contrariety to that which is the rule of perfection , the nature of god , and consequently so much imperfection and baseness . he that tells a lie out of fear is at once bold towards god , and base towards men. upon these accounts god expresseth himself highly offended with those that practise lying and false-hood , and to have a detestation of them , pro. 12.22 . lying lips are an abomination to the lord. it renders us unlike to him , eph. 4.24 , 25. put on the new man , which after god is created in righteousness and true holiness ( or in the holiness of truth . ) and from hence he infers , wherefore putting away lying , speak every man truth with his neighbour : for we are members one of another . col. 3.9.10 . lie not one to another , seeing that ye have put off the old man with his deeds : and have put on the new man , which is renewed in knowledge , after the image of him that created him ; that is , because we profess to be conformed to the image of god. more particularly , we should charge our selves with truth and faithfulness towards god and men. 1. towards god , in our oaths , and vows , and covenants . in our oaths , when we swear in any matter , we tell god that what we speak is truth , and invoke him to bear witness to it . to falsifie in an oath is one of the most solemn affronts that we can put upon the god of truth . and so in our vows , which are a solemn promise to god , of such things in which we have no precedent obligation lying upon us . he that regardeth truth will neither be rash in making a vow , nor careless to perform it . eccles . 5.4 . when thou vowest a vow to god , defer not to pay it , for he hath no pleasure in fools . not to perform what we have vowed , is an argument of folly ; either of rashness in the making of it , or of inconstancy in not keeping it . so likewise in all our covenants with god , to serve him and obey him , and keep his commandments , we should strictly charge our selves with performance of these . there is a natural obligation upon us to these things from the very law of our creation , tho' we should never solemnly make any such promise , nor enter into any such engagements , because it is a tacit condition of our beings ; but the taking of this covenant solemnly upon us in baptism , strengthens the obligation , and makes our unfaithfulness the greater sin. all our hopes of happiness are founded in the faithfulness of god ; and if thou be false to him , how canst thou expect he should be faithful to thee ? 't is true indeed , that he abides faithful , he cannot deny himself ; but if thou hast any ingenuity in thee , this should be an argument to thee to be faithful to him ; i am sure this can be no encouragement to thee to be unfaithful ; for if thou breakest the covenant thou hast entred into , and neglegctest the conditions upon which god hath suspended the performance of his promise , thou dischargest the obligation on his part . 2. towards men ; we should charge our selves with truth in all our words , and faithfulness in all our promises . it becomes us who worship the god of truth , to speak truth ; to use plainness and sincerity in all our words , to abhor falsehood and dissimulation , and those more refined ways of lying by equivocation of words , and secret reservations of our minds on purpose to deceive . those that plead for these , 't is a sign they do not understand the nature of god , and of religion , which is to conform our selves to the divine perfections . we meet with many complaints in the old testament , of the want of truth and faithfulness among men , psal . 12.1.2 . isa . 59.13 , 14 , 15. jer. 7.2 , 8 , 9.2.4 , 5 , 6. hos . 4.1 . i am afraid there is as much reason for this complaint now ; for we live in an age of greater light , which doth reprove and make manifest this work of darkness ; and methinks there is no sadder sign of the decay of christianity , and of the little power and influence that the gospel hath upon us , than that there is so little regard had by christians to these moral duties , which because moral ( however men may slight that word ) are therefore of eternal and indispensable obligation , having their foundation in the nature of god. to conclude all , that man that can dispence with himself as to moral duties , that makes no conscience of telling a lie , or breaking his word , what badge soever he may wear , what title soever he may call himself by , it is as impossible that such a man should be a true christian , as it is to reconcile the god of truth , and the father of lies . sermon xiii . the holiness of god. 1 pet. i. 16 . be ye holy , for i am holy . in speaking to this attribute , i shall i. inquire , what we are to understand by the holiness of god. ii. endeavour to shew , that this perfection belongs to god. i. what we are to understand by the holiness of god. there is some difficulty in fixing the proper notion of ●t ; for tho' there be no property more frequently attributed to god in scrip●ure , than this of holiness , yet there is none of all god's attributes , which divines have spoken more sparingly of than this . the general notion of holiness is , that it is a separation from a common and ordinary , to a peculiar and excellent use . and this notion of holiness is applicable either to things or persons . to things ; thus the vessels of the tabernacle , and the vestments of the priests were said to be holy , because they were separated from common use , and appropriated to the peculiar and excellent use of the service of god. holiness o● persons is two-fold , either relative and external , which signifies the peculiar relation of a person to god ; such were call'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , priests , or holy men : or else habitual and inherent ; such is the holiness of good men. and it is a separation from moral imperfection , that is from sin and impurity . and this is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the primary notion of i● is negative , and signifies the absence and remotion of sin : and this appears i● those explications which the scriptur● gives of it . thus 't is explain'd by opposition to sin and impurity , 2 cor 7.1 . let us cleanse our selves from a●● filthiness of the flesh and spirit , perfecting holiness ; where holiness is opposed to all filthiness . sometimes by the negation of sin and defilement : so we find holy and without blame put together , eph. 1.4 . holy and without blemish , eph. 5.27 . holy , harmless , and undefiled , heb. 7.26 . 't is true indeed , this negative notion doth imply something that is positive , it doth not only signifie the absence of sin , but a contrariety to it ; we cannot conceive the absence of sin without the presence of grace ; as take away crookedness from a thing , and it immediately becomes straight . when ever we are made holy , every lust and corruption in us is supplanted by the contrary grace . now this habitual holiness of persons , which consists in a separation from sin , is a conformity to the holiness of god ; and by this we may come to understand what holiness in god is ; and it signifies the peculiar eminency of the divine nature , whereby it is separated and removed at an infinite distance from moral imperfection , and that which we call sin ; that is , there is no such thing as malice , or envy , or hatred , or revenge , or impatience , or cruelty , or tyranny , or injustice , or false-hood , or unfaithfulness in god ; or if there be any other thing that signifies sin , and vice , and moral imperfection , holiness signifies that the divine nature is at an infinite distance from all these , and possest of the contrary perfections . therefore all those texts that remove moral imperfection from god , and declare the repugnancy of it to the divine nature , do set forth the holiness of god. jam. 1.13 . god cannot be tempted with evil . job 8.3 . doth god pervert judgment , or doth the almighty pervert justice ? job . 34.10 , 12. far be it from god that he should do wickedness , and from the almighty , that he should commit iniquity . yea surely god will not do wickedly , neither will the almighty pervert judgment . rom. 9.14 . is there then unrighteousness with god ? god forbid . zeph. 3.5 . the just lord is in the midst thereof , he will not do iniquity . and so false-hood , and unfaithfulness , and inconstancy , deut. 32.4 . a god of truth , and without iniquity ▪ 1 sam. 15.29 . the strength of israel will not lie . tit. 1.2 . in hope of eternal life , which god that cannot lie hath promised ▪ heb. 6.18 . that by two immutable things , in which it was impossible for god to lie . therefore you shall find , that holiness is joyned with all the moral perfections of the divine nature , or put for them . hos . 11.9 . i am the holy one in the midst of thee ; that is , the merciful one . psal . 145.17 . the lord is righteous in all his ways , and holy in all his works . rom. 7.12 . the commandment is holy , and just , and good . rev. 3.7 . these things saith he that is holy , he that is true . rev. 6.10 . how long , o lord , holy and true ? psal . 105.42 . he remembred his holy promise ; holy , that is , in respect of the faithfulness of it . isa . 55.3 . the sure mercies of david ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy mercies of david , which will not fail . so that the holiness of god is not a particular , but an universal perfection , and runs through all the moral perfections of the divine nature , 't is the beauty of the divine nature , and the perfection of all his other perfections . take away this , and you bring an universal stain and blemish upon the divine nature ; without holiness power would be oppression ; and wisdom , subtilty ; and soveraignty tyranny ; and goodness , malice and envy ; and justice , cruelty ; and mercy , foolish pity ; and truth , false-hood : and therefore the scripture speaks of this , as god's highest excellency and perfection . god is said to be glorious in holiness . ex. 15.11 . holiness is call'd god's throne . psal . 47.8 . he sitteth upon the throne of his holiness . this is that which makes heaven , isa . 63.15 . it is called , the habitation of his holiness , and of his glory ; as if this were the very nature of god , and the sum of his perfections . the knowledge of god is called the knowledge of the holy one . pro. 9.10 . to be made partakers of a divine nature , and to be made partakers of god's holiness , are equivalent expressions . 2 pet. 3.4 . heb. 12.10 . and because there is no perfection of god greater , therefore he is represented as swearing by this , psal . 60.6 . god hath spoken in his holiness . psal . 89.35 . once have i sworn by my holiness . the angels and glorified spirits they sum up the perfections of god in this , isa . 6.3 . and one cryed unto another , and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . rev. 4.8 . and they rest not day and night , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come . there is no attribute of god so often repeated as this ; in some copies it is nine times . ii. i shall endeavour to prove that this perfection belongs to god ; first , from the light of nature . the philosophers in all their discourses of god agree in this , that whatever sounds like vice and imperfection , is to be separated from the divine nature ; which is , to acknowledge his holiness . plato , speaking of our likeness to god , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dan. 4.9 . king nebuchadnezzar calls god by this title , i know that the spirit of the holy gods is in thee . in a word , whatever hath been produced to prove any of god's moral perfections proves his holiness . secondly , from scripture . there is no title more frequently given to god in scripture , and so often ingeminated , as this of his holiness . he is called holiness it self , isa . 63.15 . where heaven is call'd the habitation of his holiness , that is , of god. his name is said to be holy , luke 1.49 . and holy is his name . he is called the holy one , isa . 40.25 . the holy one of israel . isa . 41.20 . the holy one of jacob. 49.23 . he is said to be holy in all his works and promises . psal . 105.42 . in all his ways and works , psal . 145.17 . this title is given to each of the three persons in the blessed trinity . to god the father in innumerable places : to god the son , dan. 9.24 . to anoint the most holy . the devil cannot deny him this title , luke 4.34 . i know thee who thou art , the holy one of god : and the spirit of god hath this title constantly given it , the holy ghost , or the holy spirit , or the spirit of holiness . the scripture attributes this perfection in a peculiar manner to god , 1 sam. 2.2 . there is none holy as the lord. rev. 15.4 . for thou only art holy . holiness is a communicable perfection ; but no creature can partake of it in such a manner and degree as the divine nature possesseth it . god is eternally holy , the fountain of holiness : the creatures are derivatively and by participation holy. god is eminently and transcendently so : the creatures in a finite degree . god is immutably so , 't is impossible it should be otherwise : but no creature is out of an absolute possibility of sin. in this sense it is said , job 4.18 . that he putteth no trust in his saints , and his angels he chargeth with folly , and chap. 15.15 . he putteth no trust in his saints , and the heavens are not pure in his sight . from all which i shall draw these inferences . 1. if holiness be a perfection of the divine nature , and a property of god , if in the notion of god , there be included an everlasting separation and distance from moral imperfection , an eternal repugnance to sin and iniquity ; from hence we may infer , that there is an intrinsecal good and evil in things , and the reasons and respects of moral good and evil do not depend upon any mutable , and inconstant , and arbitrary principle , but are fixt and immutable , eternal and indispensable . therefore they do not seem to me to speak so safely , who make the divine will , precisely and abstractedly consider'd , the rule of moral good and evil , as if there were nothing good or evil in its own nature antecedently to the will of god , but that all things are therefore good or evil , because god wills them to be so ; for if this were so , goodness , and righteousness , and truth , and faithfulness would not be essential , and necessary , and immutable properties of the divine nature , but accidental , and arbitrary , and uncertain , and mutable ; which is to suppose that god , if he pleased , might be otherwise than good , and just , and true . for if these depend meerly upon the will of god , and be not necessary and essential properties of the divine nature , then the contrary of these , malice , and envy , and unrighteousness , and false-hood do not imply any essential repugnancy to the divine nature ; which is plainly contrary to what the scripture tells us , that god cannot be tempted with evil , that 't is impossible he should lie , that he cannot be unrighteous . if any man say that god hath now declared himself to be just , and good , and faithful , and now he cannot be otherwise , because he is a god of truth , and he changeth not , this is to grant the thing ; for this supposeth the veracity and immutability of god to be essential and necessary perfections of the divine nature ; and why not justice and goodness as well ? i say it supposeth veracity and immutability to be essential perfections , and not to depend upon the will of god , that is , that god cannot will to be otherwise than true and unchangeable ; for if he could , what assurance can we possibly have , but that when he declares himself to be good and just , he is or may be otherwise . but i need not insist upon this , which seems to be so very clear , and to carry its own evidence along with it . i will only use this argument to prove it , and so leave it . no being can will its own nature and essential perfections , that is , chuse whether it will be thus or otherwise ; for that were to suppose it to be before it is , and before it hath a being , to deliberate about its own nature . therefore if this be the nature of god , ( which i think no body will deny ) to be good , and just , and true , and necessarily to be what he is ; then goodness , and justice , and truth , do not depend up-the will of god , but there are such things , such notions antecedently to any act of the divine will. and this does no ways prejudice the liberty of god ; for this is the highest perfection to be necessarily good , and just , and true ; and a liberty or possibility to be otherwise is impotency and imperfection . for liberty no where speaks perfection , but were the things and actions about which 't is conversant are indifferent ; in all other things , 't is the highest perfection not to be free and indifferent , but immutable and fixt , and necessarily bound up by the eternal laws of goodness , and justice , and truth , so that it shall not be possible to swerve from them ; and this is the perfection of the divine nature , which we call his holiness . 2. if holiness be the chief excellency and perfection of the divine nature , this shews us what account we are to make of sin , and wickedness , and vice. we may judge of every privation by the habit , for they bear an exact proportion one to another . light and darkness are opposed , as habit and privation ; if light be pleasant and comfortable , then darkness is dismal and horrid . and so holiness and sin are opposed ; if holiness be the highest perfection of any nature , then sin is the grand imperfection and the lowest debasement of any being ; because it is the most opposite to that , and at the furthest distance from that which is the first excellency and perfection . this should rectifie our judgment and esteem of things and persons . we admire and esteem riches , and power , and greatness ; and we scorns and contemn poverty , and weakness , and meanness ; yea grace and holiness , if it be in the company of these . we are apt to reverence and and value the great , and the rich , and the mighty of this world , tho' they be wicked ; and to despise the poor man's wisdom and holiness ; but we make a false judgment of things and persons . there is nothing that can be a foundation of respect , that ought to command our reverence and esteem , but real worth and excellency and perfection ; and according to the degrees of this , we ought to bestow our repect and raise our esteem . what st. james saith of respect of persons , i may apply in this case , jam. 2.4 . are ye not then partial in your selves , and become judges of evil thoughts ? we are extreamly partial , we make a false judgment , and reason ill concerning things , when we admire gilded vices , and wickedness exalted to high places ; i mean ungodly rich men , and ungodly great men ; for wicked men they are properly ungodly , unlike to god ; and when we contemn poor , and mean , and afflicted holiness , and piety . were but our eyes open , and our judgment clear and unprejudic'd , we should see a beauty and resplendency in goodness : even when it is under the greatest disadvantage , when it is cloathed with raggs , and sits upon a dunghill , it would shine through all these mists , and we should see a native light and beauty in it , throw the darkness of a poor and low condition : and we should see wickedness to be a most vile and abject thing , when it appears in all its gallantry and bravery ; we should look upon the poor righteous man , as more excellent than his neighbour ; and the prophane gallant , as the off-scouring of the earth . we should value a man that does justice , and loves mercy , and speaks the truth to his neighbour ; we should esteem any one more upon the account of any one of these simple qualities , then we would another man , destitute of these , upon the account of a hundred titles of honour , and ten thousand acres of land. a wicked and unholy man , he is a vile person , who deserves to be contemned ; and a holy man he is the right honourable . psal . 15.4 . in whose eyes a vile person is contemned ; but he honoureth them that fear the lord. the vile person is opposed to him that fears the lord. he that is bold to affront god , and sin against him , is the base and ignoble person . god himself , who is possest of all excellency and perfection , and therefore knows best how to judge of these , he tells us , how we should value our selves and others , jer. 9.23 , 24. let not the wise man glory in his wisdom , neither let the mighty man glory in his might ; let not the rich man glory in his riches . but let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord , which exercise loving-kindness , judgment , and righteousness in the earth : for in these things i delight , saith the lord. to know these divine qualities and perfections , signifies here , to understand them so as to imitate them . i do not speak this to bring down the value of any that are advanced in this world , or to lessen the respect which is due to them ; i would have nothing undervalued , but wickedness and vice ; and i would have those who have store of worldly advantages to recommend them , to add religion to their riches , and holiness to their honour , that they may be current for their intrinsick value , rather than for the image and picture of worth which the world hath stampt upon them . 3. if holiness be the chief excellency and perfection of the divine nature , then what an absurd and unreasonable thing is it , to scorn and despise holiness , to mock and deride men under this very title ! the world is much blinded , that they do not see the great evil of sin , and the beauty and excellency of holiness ; but that men should be so infatuated , as to change the nature of things , and to mistake things of so vast difference , as sin and holiness ; to call good evil , and evil good ; that sin , which is the vilest thing in the world , should be esteemed and cherish'd , and accounted a piece of gallantry , and reckon'd amongst the excellencies and accomplishments of humane nature ; and holiness , which is so great a perfection , should be a name of hatred and disgrace , to be contemned and persecuted ; that that which is the glory of heaven , and the most radiant perfection of the divine nature , should be matter of scorn and contempt , as the apostle speaks in another case , behold ! ye despisers , and wonder , and perish . do ye think the holy and just god will put up these affronts , and indignities ? ye do not only despise men , but ye despise god also . you cannot contemn that which god accounts his glory , without reviling the divine nature , and offering despite to god himself . the malice reacheth heaven , and is level'd against god , whenever ye slight holiness . 4. if god be a holy god , and hath such a repugnancy in his nature to sin , then this is matter of terror to wicked men. the holy god cannot but hate sin , and be an enemy to wickedness ; and the hatred of god is terrible . we dread the hatred of a great man , because where hatred is back'd with power , the effects of it are terrible . but the hatred of the almighty and eternal god , is much more dreadful , because the effects of it are greater , and more lasting , than of the hatred of a weak mortal man. we know the utmost they can do , they can but kill the body ; after that , they have no more that they can do ; they cannot hurt our souls ; they cannot follow us beyond the grave , and pursue us into another world : but the effects of god's hatred and displeasure are mighty and lasting , they extend themselves to all eternity ; for who knoweth the power of his anger ? who can tell the utmost of what omnipotent justice can do to sinners ? it is a dreadful thing to fall into the hands of the living god ; because he that lives for ever , can punish for ever . we are miserable , if god do not love us . those words , my soul shall have no pleasure in him , signifie great misery , and express a dreadful curse : but it is a more positive expression of misery , for god to hate us ; that signifies ruin and destruction to the utmost . psal . 5.4 , 5. thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee . this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and expresseth less than is intended . god is far from being of an indifferent negative temper towards sin and wickedness ; therefore the psalmist adds , thou hatest all the workers of iniquity ; and then in the next verse , to shew what is the effect of god's hatred , thou shalt destroy them that speak leasing . therefore sinner , fear and tremble at the thoughts of god's holiness . 5. imitate the holiness of god ; this is the inference here in the text , be ye holy ; for i am holy . holiness , in one word , contains all the imitable perfections of god ; and when it is said , be ye holy , 't is as much as if he had said , be ye good , and patient , and merciful , and true , and faithful ; for i am so . therefore religion is call'd the knowledge of the holy one , prov. 9.10 . and chap. 30.3 . and our imitation of god is exprest by our putting on the new man , which after god is created in righteousness and true holiness , eph. 4.24 . seeing then this is the chief excellency and perfection of god , and the sum of all the perfections which we are to imitate , and wherein we are to endeavour to be like god , let us conform our selves to the holy god ; endeavour to be habitually holy , which is our conformity to the nature of god ; and actually holy , which is our conformity to the will of god. i will not enlarge upon this , because i have prest the imitation of these particular perfections , goodness , patience , justice , truth , and faithfulness upon other texts . i shall only mention two arguments , to excite and quicken our desires and endeavour after holiness . 1. holiness is an imitation of the highest excellency and perfection . holiness , i told you , signifies a separation from sin and vice , and all moral imperfection , and consequently , doth comprehend and take in all the moral perfections of the divine nature , the goodness , and mercy , and patience , and justice , and veracity , and faithfulness of god ; now these are the very beauty and glory of the divine nature . the first thing that we attribute to god , next to his being , is his goodness , and those other attributes which have a necessary connexion with it ; for his greatness and majesty is nothing else but the glory which results from his united perfections , especially from his goodness , and those perfections which are akin to it . separate from god these perfections which holiness includes in it , and what would be left but an omnipotent evil , an eternal being infinitely knowing , and infinitely able to do mischief ? which is as plain and notorious a contradiction , and as impossible a thing as can be-imagin'd ; so that if we have any sparks of ambition in us , we cannot but aspire after holiness , which is so great an excellency and perfection of god himself . there is a vulgar prejudice against holiness , as if it were a poor mean thing , and below a great and generous spirit ; whereas holiness is the only true greatness of mind , the most genuine nobility , and the highest gallantry of spirit ; and however it be despised by men , it is of a heavenly extraction , and divine original . holiness is the first part of the character of the wisdom that is from above . jam. 3.17 . the wisdom that is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality , and without hypocrisie . 2. holiness is an essential and principal ingredient of happiness . holiness is a state of peace and tranquillity , and the very frame and temper of happiness ; and without it , the divine nature , as it would be imperfect , so it would be miserable . if the divine nature were capapable of envy , or malice , or hatred , or revenge , or impatience , or cruelty , or injustice , or unfaithfulness , it would be liable to vexation and discontent , than which nothing can be a greater disturbance of happiness : so that holiness is necessary to our felicity and contentment ; not only to the happiness of the next life , but to our present peace and contentment . if reasonable creatures could be happy , as brute beasts are in their degree , by enjoying their depraved appetites , and following the dictates of sense and fancy , god would not have bound us up to a law and rule , but have left us , as he hath done unreasonable creatures , to satisfie our lusts and appetites , without check and control : but angels and men , which are reasonable creatures , have the notions of good and evil , of right and wrong , of comliness and filthiness , so woven and twisted into their very natures , that they can never be wholly defaced , without the ruine of their beings ; and therefore it is impossible that such creatures should be happy otherwise , than by complying with these notions , and obeying the natural dictates and suggestions of their minds ; which if they neglect , and go against , they will naturally feel remorse and torment in their own spirits ; their minds will be uneasie and unquiet , and they will be inwardly grieved and displeased with themselves for what they have done . so the apostle tells us , rom. 1. that even the most degenerate heathens had consciences which did accuse or excuse them , according as they obeyed , or did contrary to the dictates of natural light. god therefore , who knows our frame , hath so adapted his law to us , which is the rule of holiness , that if we live up to it , we shall avoid the unspeakable torment of a guilty conscience ; whereas , if we do contrary to it , we shall always be at discord with our selves , and in a perpetual disquiet of mind ; for nothing can do contrary to the law of its being , that is , to its own nature , without displeasure and reluctancy , the consequence of which , in moral actions , is guilt , which is nothing else , but the trouble and disquiet which ariseth in one's mind , from consciousness of having done some thing that contradicts the perfective principle of his being , that is something which did not become him , and which , being what he is , that is a reasonable creature , he ought not to do . so that in all reasonable creatures there is a certain kind of temper and disposition that is necessary and essential to happiness , and that is holiness ; which as it is the perfection , so it is the great felicity of the divine nature : and on the contrary , this is one chief part of the misery of those wicked and accursed spirits the devils , and of unholy men , that they are of a temper contrary to god , they are envious , and malicious , and wicked , that is , of such a temper as is naturally a torment and disquiet to it self ; and here the foundation of hell is laid in the evil disposition of our spirits , and till that be cured , which can only be done by holiness , 't is as impossible for a wicked man to be happy , and contented in himself , as it is for a sick man to be at ease ; and the external presence of god , and a local heaven would signifie no more to make a wicked man happy and contented , than heaps of gold , and consorts of musick , and a well spread table , and a rich bed , would contribute to a man's ease in the paroxysms of a feaver , or in a violent fit of the stone . if a sensual , or covetous , or ambitious man were in heaven , he would be like the rich man in hell , he would be tormented with a continual thirst , and burnt up in the flames of his own ardent desires , and would not meet with the least drop of suitable pleasure and delight , to quench and allay the heat ; the reason is , because such a man hath that within him which torments him , and he cannot be at ease , till that be removed . sin is the violent and unnatural and uneasie state of our soul , every wicked man's spirit is out of order , and till the man be put into a right frame by holiness , he will be perpetually disquieted , and can have no rest within himself . the prophet fitly describes the condition of such a person , isa . 57.20 , 21. but the wicked are like the troubled sea when it cannot rest , whose waters cast forth mire and dirt ; there is no peace saith my god , to the wicked . so long as a man is unholy , so long as filthiness and corruption abound in his heart , they will be restlesty working , like wine which is in a perpetual motion and agitation , till it have purged it self of its dregs and foulness . nothing is more turbulent and unquiet than the spirit of a wicked man ; it is like the sea , when it roars and rages through the strengh of contrary winds ; it is the scene of furious lusts and wild passions , which as they are contrary to holiness , so they maintain perpetual contests and fewds among themselves . all sin separates us from god , who is the foundation of our happiness . our limited nature , and the narrowness of our beings , will not permit us to be happy in our selves ; it is peculiar to god to be his own happiness ; but man , because he is finite , and therefore cannot be self-sufficient , is carried forth by an innate desire , of happiness , to seek his felicity in god. so that there is in the nature of man a spring of restless motion , which with great impatience forceth him out of himself , and tosses him to and fro , till he comes to rest in something that is self-sufficient . our souls , when they are separated from god , like the unclean spirit in the gospel , when it was cast out , they wander up and down in dry and desart places , seeking rest , but finding none . were the whole world calm about a man , and did it not make the least attempt upon him , were he free from the fears of divine vengeance ; yet he could not be satisfied with himself , there is something within him that would not let him be at rest , but would tear him from his own foundation and consistency ; so that when we are once broken off from god , the sense of inward want doth stimulate and force us to seek our contentment else-where . so that nothing but holiness , which re-unites us to god , and restores our souls to their primitive and original state , can make us happy , and give peace and rest to our souls . and this is the constant voice and language of scripture , and the tenour of the bible . acquaint thy self with god , that thou mayest be at peace . job 22.21 . light is sown for the righteous , and gladness for the upright in heart , psal . 97.11 . the work of righteousness is peace , and the effect of righteousness , quietness and assurance for ever , isa . 32.17 . seeing then holiness is so high a perfection , and so great a happiness , let these arguments prevail with us , to aspire after this temper , that as he who hath called us is holy , so we may be holy in all manner of conversation , because it is written , be ye holy , for i am holy . advertisement . the discourses of the divine goodness , being more than can be contain'd in this volume , are , together with those of the remaining attributes , reserv'd for the next : but to complete this , here follows a single sermon upon another subject . sermon xiv . of doing good. being a spital sermon , preach'd at christ-church on easter-tuesday , april 14th . 1691. galat. vi. 9 , 10. let us not be weary in well doing , forin due season we shall reap , if we faint not : as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . the apostle in these words recommends unto us a great and comprehensive duty , the doing of good ; concerning which the text offers these five particulars to our consideration . i. the nature of the duty it self , which is called well doing , v. 9. and doing good v. 10. ii. the extent of this duty , in respect of it's object , which is all mankind , let us do good unto all men , especially unto them , who are of the houshold of faith . iii. the measure of it , as we have opportunity . iv. our unwearied perseverance in it ; let us not be weary in well doing . v. the argument and encouragement to it , because in due season we shall reap , if we faint not : therefore as we have opportunity , let us do good , &c. i. i will consider the nature of the duty it self ; of well doing , and doing good . and this i shall explain to you as briefly as i can , by considering the extent of the act of doing good , and the excellency of it . and 1. the extent of the act. it comprehends in it all those ways wherein we may be beneficial and useful to one another . it reaches not only to the bodies of men , but to their souls , that better and more excellent part of our selves ; and is conversant in all those ways and kinds , whereby we may serve the temporal , or spiritual good of our neighbour , and promote either his present , or his future and eternal happiness . to instruct the ignorant , or reduce those that are in error ; to turn the disobedient to the wisdom of the just , and reclaim those that are engaged in any evil course , by good counsel , and seasonable admonition , and by prudent and kind reproof ; to resolve and satisfie the doubting mind ; to confirm the weak ; to heal the broken-hearted , and to comfort the melancholy and troubled spirits . these are the noblest ways of charity , because they are conversant about the souls of men , and tend to procure and promote their eternal felicity . and then to feed the hungry , to cloath the naked , release the imprisoned ; to redeem the captives , and to vindicate those who are injur'd and oppress'd in their persons , or estates , or reputation ; to repair those who are ruin'd in their fortunes ; and , in a word , to relieve and comfort those who are in any kind of calamity or distress . all these are but the several branches and instances of this great duty here in the text , of doing good ; tho' it hath , in this place , a more particular respect to the charitable supply of those , who are in want and necessity ; and therefore with a more particular regard to that , i shall discourse of it at this time . you see the extent of the duty . we will in the 2. place , briefly say something of the ecellency of it , which will appear , if we consider , that it is the imitation of the highest excellency and perfection . to do good , is to be like god , who is good , and doth good ; and it is to be like to him , in that which he esteems his greatest glory . it is to be like the son of god , who , when he was pleased to take our nature upon him , and live here below , and to dwell amongst us , went about doing good . and it is to be like the blessed angels , the highest rank and order of god's creatures ; whose great employment it is to be ministring spirits , for the good of men. so that for a man to be kind , and helpful , and beneficial to others , is to be a good angel , and a saviour , and a kind of god too . it is an argument of a great , and noble , and generous mind , to extend our thoughts and cares to the concernments of others , and to employ our interest , and power , and endeavours for their benefit and advantage : whereas a low , and mean , and narrow spirit , is contracted and shrivel'd up within it self , and cares only for its own things , without any regard to the good and happiness of others . it is the most noble work in the world , because that inclination of mind , which prompts us to do good , is the very temper and disposition of happiness . solomon , after all his experience of worldly greatness and pleasure , at last pitched upon this , as the great felicity of humane life , and the only good use that is to be made of a prosperous and plentiful fortune . eccles . 3.12 . i know ( says he , speaking of riches ) that there is no good in them , but for a man to rejoice and do good in his life . and certainly the best way to take joy in an estate , is to do good with it ; and a greater and wiser than solomon has said it , even he who is the power and wisdom of god has said it , that it is a more blessed thing to give than to receive . consider farther , that this is one of the great and substantial parts of religion , and next to the love and honour , which we pay to almighty god , the most acceptable service that we can do to him ; it is one table of the law , and next the first and great commandment , of loving the lord our god , and very like to it . and the second is like unto it , ( says our saviour ) thou shalt love thy neighbour as thy self ; like to it , in the excellency of it ; and equal to it , in the necessary obligation of it . for this commandment ( says st. john , 1 epist . chap. 4. v. 21 ) . we have from him , that he who loveth god , love his brother also . the first commandment indeed excels in the dignity of the object , because it enjoins the love of god ; but the second seems to have the advantage in the reality of its effects : for the love of god consists in our acknowledgment , and honour of him ; but our righteousness and goodness extends not to him ; we can do him no real benefit and advantage : but our love to men is really useful and beneficial to them ; for which reason , god is contented in many cases , that the external honour and worship which he requires of us by his positive commands , should give way to that natural duty of love and mercy which we owe to one another . i will have mercy ( says god in the prophet amos ) and not sacrifice . and to shew how great a value god puts upon this duty , he hath made it the very testimony of our love to himself ; and for want of it , hath declared that he will reject all our other professions and testimonies of love to him , as false and insincere . who so hath this worlds good , ( saith st. john , 1 epist . 3.17 . ) and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him ? and again , chap. 4. ver . 20. if any man say , i love god , and hateth his brother , he is a lyar ; for he that loveth not his brother , whom he hath seen , how can he love god , whom he hath not seen ? you see the duty here recommended , both in the extent and in the excellency of it ; let us do good . i proceed to consider , in the ii. place , the extent of this duty , in respect of its object , which is all mankind , but more especially christians , those that are of the same faith and religion . let us do good unto all men , especially unto those that are of the houshold of faith. so that the object , about which this duty is conversant , is very large , and takes in all mankind ; let us do good unto all men . the jews confined their love and kindness to their own kindred and nation ; and because they were prohibited familiarity with idolatrous nations , and were enjoined to maintain a perpetual enmity with amalek , and the seven nations of canaan , whom god had cast out before them , and devoted to ruin ; they looked upon themselves as perfectly discharg'd from all obligation of kindness to the rest of mankind : and yet it is certain , that they were expresly enjoin'd by their law , to be kind to strangers , because they themselves had been strangers in the land of egypt . but our saviour hath restored this law of love and charity to its natural and original extent ; and hath declared every one that is of the same nature with our selves to be our neighbour , and our brother ; and that he is to be treated by us accordingly , when ever he stands in need of our kindness and help ; and to shew that none are out of the compass of our charity , he hath expresly commanded us to extend it to those , who of all others can least pretend to it , even our enemies and persecutors . so that if the question be about the extent of our charity in general , these two things are plainly enjoined by the christian religion . 1. negatively , that we should not hate or bear ill-will to any man , or do him any harm or mischief . love worketh no evil to his neighbour , ( saith the apostle ) rom. 13.10 . and this negative charity every man may exercise towards all men , without exception , and that equally ; because it does not signifie any positive act , but only that we abstain from enmity and hatred , from injury and revenge , which it is in every man's power , by the grace of god , and the due care and government of himself , to do . 2. positively , the law of charity requires , that we should bear an universal good-will to all men , and wish every man's happiness , and pray for it , as sincerely as we wish and pray for our own ; and if we be sincere in our wishes , and prayers for the good of others , we shall be so in our endeavours to procure and promote it . but the great difficulty is , as to the exercise of our charity , and the real expressions and effects of it , in doing good to others ; which is the duty here meant in the text , and ( as i told you before ) does more particularly relate to the relief of those who are in want and necessity . and the reason of the difficulty is , because no man can do good to all in this kind , if he would ; it not being possible for any man to come to the knowledge of every man's necessity and distress ; and if he could , no man's ability can possibly reach to the supply and the relief of all men's wants . and indeed this limitation the text gives to this duty ; as we have opportunity ( says the apostle ) let us do good unto all men ; which either signifies , as occasion is offered , or as we have ability of doing , or both ; as i shall shew afterwards . so that it being impossible to exercise this charity to all men that stand in need of it , 't is necessary to make a difference , and to use prudence and discretion in the choice of the most fit and proper objects . we do not know the wants of all men , and therefore the bounds of our knowledge do of necessity limit our charity within a certain compass ; and of those whom we do know , we can relieve but a small part , for want of ability ; from whence it follows , that tho' a man were never so charitably disposed , yet he must of necessity set some rules to himself , for the management of his charity to the best advantage . what those rules are , cannot minutely and nicely be determined ; when all is done , much must be left to every man's prudence and discretion , upon a full view and consideration of the case before him , and all the circumstances of it ; but yet such general rules may be given , as may serve for the direction of our practice in most cases ; and for the rest , every man's prudence , as well as it can , must determine the matter . and the rules which i shall give , shall be these . first , cases of extremity ought to take the first place , and do for that time challenge precedence of all other considerations . if a person be in great and present distress , and his necessity so urgent , that if he be not immediately relieved , he must perish ; this is so violent a case , and calls so loud for present help , that there is no resisting of it , whatever the person be ; though a perfect stranger to us , though most unworthy , though the greatest enemy we have in the world , yet the greatness of his distress does so strongly plead for him , as to silence all considerations to the contrary ; for after all , he is a man , and is of the same nature with our selves , and the consideration of humanity ought , for that time , to prevail over all objections against the man , and to prefer him to our charity , before the nearest relation and friend , who is not in the like extremity . in other cases , we not only may , but ought to relieve our friends , and those that have deserved well of us in the first place : but if our enemy be in extremity , then that divine precept takes place , if thine enemy hunger , feed him ; if he thirst , give him to drink . secondly , in the next place , i think , that the obligation of nature , and the nearness of relation , does challenge a preference ; for there is all the reason in the world , if other things be equal , that we should consider and supply the necessity of those , who are of our blood and kindred , and members of our family , before the necessities of strangers , and those who have no relation to us . there is a special duty incumbent upon us , and another obligation beside that of charity , to have a particular care and regard for them . in this case not only christianity , but nature tyes this duty upon us , 1 tim. 5.8 . if any man provide not for his own , especially for his domesticks , for them that are of his family , he hath denyed the faith , and is worse than an infidel ; that is , he doth not only offend against the law of christianity , but against the very dictates of nature , which prevail even amongst the infidels . and our saviour hath told us , that when our parents stand in need of relief , it is more acceptable to god , to employ our estates that way , than to devote them to him , and his immediate service ; and that it is a kind of sacrilege to consecrate that to god , whereby our parents may be profited , and provided for in their necessity . thirdly , the obligation of kindness and benefits , lays the next claim to our charity . if they fall into want , who have obliged us by their former kindness and charity , both justice and charity do challenge from us a particular consideration of their case ; and proportionably , if we our selves have been obliged to their family , or to any that are nearly related to them . fourthly , those who are of the houshold of faith , and of the same religion ; and members of the same mystical body , and do partake of the same holy mysteries , the body and blood of our blessed saviour , the strictest bond of love and charity , these fall under a very particular consideration in the exercise of our charity . and of this the apostle puts us in mind , in the last words of my text ; let us do good unto all men , especially unto those that are of the houshold of faith . god hath a special love and regard for such ; and those whom god loves , ought to be very dear to us . and this , perhaps , was a consideration of the first rank in those times , when christians liv'd among heathens , and were exposed to continual wants and sufferings ; but it signifies much less now , that christianity is the general profession of a nation , and is too often made use of to very uncharitable purposes ; to confine men's bounty and benefits to their own sect and party , as if they , and none but they , were the houshold of faith ; a principle , which i know not whether it hath more of judaisme or of popery in it . fifthly , after these , the merit of the persons , who are the objects of our charity , and all the circumstances belonging to them , are to be valu'd and consider'd , and we are accordingly to proportion our charity , and the degrees of it . i shall instance in some particulars , by which a prudent man may judge of the rest . those who labour in an honest calling , but yet are opprest with their charge , or disabled for a time by sickness , or some other casualty ; these many a time need as much , and certainly deserve much better than common beggars ; for these are useful members of the common-wealth ; and we cannot place our charity better , than upon those , who do what they can to support themselves . those likewise who are fallen from a rich and plentiful condidion , without any fault or prodigality of their own , meerly by the providence of god , or some general calamity ; these are more especially objects of our charity , and liberal relief . and those also , who have been charitable , and have liberally relieved others , when they were in condition to do it ; or the children , or near relations of those , who were eminently charitable and beneficial to mankind , do deserve a particular regard in our charity . mankind being ( as i may say ) bound in justice , and for the honour of god's providence , to make good his promise , to preserve such from extream necessity . and lastly , those , whose visible wants , and great age and infirmities do plead for more than ordinary pity , and do , at first sight , convince every one that sees them , that they do not beg out of laziness , but of necessity , and because they are not able to do any thing towards their own support and subsistence . there are innumerable circumstances more , which it would be endless to reckon up ; but these which i have mentioned are some of the chief , and by proportion to these , we may direct our selves in other cases . sixthly , those whom we certainly know to be true objects of charity , are to be consider'd by us , before those who are strangers to us , and whose condition we do not know , yea , tho' in common charity we do not dis-believe them ; because in reason and prudence we are obliged to prefer those , who are certainly known to us , since we find by experience , that there are many cheats and counterfit beggars , who can tell a fair story , and carry about testimonials of their own making ; and likewise because we run the hazard of misplacing our charity , when there are objects enough besides , where we are sure we shall place it right ; and charity misplaced , as it is in truth and reality no charity in it's self , so it is hardly any in us , when we squander it so imprudently as to pass by a certain and real object , and give it to those of whom we are not certain , that they are true objects of charity . in this blind way a man may give all his goods to the poor , as he thinks , and yet do no real charity . and therefore , unless we be able to relieve every one that asks , we must of necessity make a difference , and use our best prudence in the choice of the most proper objects of our charity . and yet we ought not to observe this rule so strictly , as to shut out all whom we do not know , without exception ; because their case , if it be true , may sometimes be much more pitiable , and of greater extremity , than the case of many whom we do know ; and then it would be uncharitable to reject such , and to harden our hearts so far against them , as utterly to disbelieve them ; because it is no fault of theirs , that we do not know them ; no , their wants may be real , notwithstanding that ; especially when their extremity seems great , we ought not to stand upon too rigorous a proof and evidence of it , but should accept of a fair probability . seventhly , those who suffer for the cause of religion , and are stript of all for the sake of it , ought to have a great precedence in our charity to most other cases . and this of late hath been , and still is , the case of many among us , who have fled hither for refuge , from the tyranny and cruelty of their persecutors , and have been by a most extraordinary charity of the whole nation , more than once extended to them , most seasonably reliev'd ; but especially by the bounty of this great city , whose liberality , upon these occasions , hath been beyond all example , and even all belief . and i have often thought , that this very thing , next to the mercy and goodness of almighty god , hath had a particular influence upon our preservation and deliverance from those terrible calamities , which were just ready to break in upon us ; and were we not so stupidly insensible of this great deliverance which god hath wrought for us , and so horribly unthankful to him , and to the happy instruments of it , might still be a means to continue the favour of god to us . and what cause have we to thank god , who hath allotted to us this more blessed , and more merciful part , to give , and not to receive ; to be free from persecution our selves , that we might give refuge and relief to those that are persecuted ! iii. we must consider the measure of our charity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our translation renders , as we have opportunity ; others , as we have ability : so that this expression may refer , either to the occasions of our charity , or to the season of it , or to the proportion and degree of it . 1. it may refer to the occasions of our charity , as we have opportunity let us do good , that is , according as the occasions of doing good shall present themselves to us , so often as an opportunity is offer'd . and this is an argument of a very good and charitable disposition , gladly to lay hold of the occasions of doing good ; as it were to meet opportunities when they are a coming towards us . this forwardness of mind , in the work of charity , the apostle commends in the corinthians , 2 cor. 9.2 . i know the forwardness of your minds , for which i boast of you to them of macedonia : and this he requires of all christians , tit. 3.10 . that they should be ready to every good work ; and 1 tim. 6.18 . that we be ready to distribute , willing to communicate . some are very ready to decline these opportunities , and to get out of the way of them ; and when they thrust themselves upon them , and they cannot avoid them , they do what they do grudgingly , and not with a willing mind . 2. it may refer to the season of this duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , while we have time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilst this life lasts ; so grotius does understand , and interpret this phrase ; and then the apostle does hereby intimate to them , the uncertainty of their lives , especially in those times of persecution . and this consideration holds in all times in some degree , that our lives are short and uncertain , that it is but a little while that we can serve god in this kind , namely , while we are in this world , in this vale of misery and wants . in the next world there will be no occasion , no opportunity for it ; we shall then have nothing to do , but to reap the reward of the good we have done in this life , and to receive that blessed sentence from the mouth of the great judge of the world , come ye blessed of my father , inherit the kingdom prepared for you , before the foundation of the world . for i was hungry , and ye gave me to eat , &c. and euge bone serve ! well done good and faithfull servant ! thou hast been faithfull in a little , and i will make thee ruler over much . god wil then declare his bounty and goodness to us , and open those inexhaustible treasures of glory and happiness , which all good men shall partake of , in proportion to the good which they have done in this world. or else , 3. ( which i take to be the most probable meaning of this phrase ) it may refer to the degree of this duty in proportion to our ability and estate ; as we have ability , let us do good unto all men. and this the phrase will bear , as learned men have observ'd ; and it is very reasonable to take in this sense , at least , as part of the meaning of it , either exprest or imply'd . for without this we cannot exercise charity , tho' there were never so many occasions for it ; and then this precept will be of the same importance with that of the son of sirach , ecclus. 35.10 . give unto the most high according as he hath enriched thee ; and with that counsel , tob. 4.7 . give alms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to thy substance , and 8. v. if thou hast abundance , give alms accordingly . and this may be reasonably expected from us ; for where-ever his providence gives a man an estate , it is but in trust for certain uses and purposes , among which charity and alms is the chief : and we must be accountable to him , whether we have disposed it faithfully to the ends , for which it was committed to us . it is an easie thing with him to level mens estates , and to give every man a competency ; but he does on purpose suffer things to be distributed so unequally , to try and exercise the virtues of men in several ways ; the faith and patience of the poor , the contentedness of those in a middle condition , the charity and bounty of the rich. and in truth , wealth and riches , that is , an estate above what sufficeth our real occasions and necessities , is in no other sense a blessing , than as it is an opportunity put into our hands , by the providence of god , of doing more good ; and if we do not faithfully employ it to this end , it is but a temptation and a snare ; and the rust of our silver and our gold will be a witness against us ; and we do but heap up treasures together against the last day . but what proportion our charity ought to bear to our estates , i shall not undertake to determine . the circumstances of men have too much variety in them to admit of any certain rule ; some may do well , and others may do better ; every man , as god hath put into his heart , and according to his belief of the recompence which shall be made at the resurrection of the just . i shall only say in general , that if there be first a free and willing mind , that will make a man charitable to his power ; for the liberal man will devise liberal things . and we cannot propose a better pattern to our selves in this kind , than the king and queen , who are , as they ought to be ( but as it very seldom happens ) the most bright and shining examples of this greatest of all graces and virtues , charity and compassion to the poor and persecuted . i proceed to the iv. thing considerable in the text , viz. our unwearied perseverance in this work of doing good , let us not be weary in well-doing . after we have done some few acts of charity , yea tho' they should be very considerable , we must not sit down and say we have done enough . there will still be new objects , new occasions , new opportunities for the exercise of our charity , springing up and presenting themselves to us . let us never think , that we can do enough in the way of doing good . the best and the happiest beings are most constant and unweary'd in this work of doing good . the holy angels of god are continually employed in ministring for the good of those , who shall be heirs of salvation : and the son of god , when he appear'd in our nature , and dwelt among us , that he might be a perfect and familiar example to us of all holiness and virtue , he went about doing good to the bodies and to the souls of men. how diligent and unweary'd was he in this work ! it was his employment and his pleasure , his meat and drink , the joy and the life of his life . and god himself , tho' he is infinitely and perfectly good in himself , yet he still continues to do good , and is never weary of this blessed work . it is the nature , and the perfection , and the felicity of god himself ; and how can we be weary of that work , which is an imitation of the highest excellency and perfection , and the very essence of happiness . v. and lastly , here is the argument and encouragement to the chearful discharge of this duty , because in due season we shall reap , if we faint not ; therefore as we have opportunity , let us do good unto all men. in due season we shall reap , that is , sooner or later , in this world , or in the other , we shall receive the full reward of our well-doing . and now i have explain'd this duty to you , as plainly and briefly as i could , the hardest part of my task is yet behind , to perswade men to the practice of it ; and to this purpose i shall only insist upon the promise in the text , be not weary in well-doing ; for in due season ye shall reap , if ye faint not . we shall reap the pleasure and satisfaction of it in our own minds , and all the other mighty advantages of it in this world , and the vast and unspeakable reward of it in the other . first , we shall reap the pleasure and satisfaction of it in our own minds ; and there is no sensual pleasure that is comparable to the delight of doing good . this cato makes his boast of , as the great comfort and joy of his old age , conscientia bene actae vitae , multorumque benefactorum recordatio jucundissima . the remembrance of a well spent life , and of many benefits and kindnesses done by us to others , is one of the most pleasant things in the world. sensual pleasures soon die and vanish ; but that is not the worst of them , they leave a sting behind them , and when the pleasure is gone , nothing remains but guilt , and trouble , and repentance : whereas the reflection upon any good we have done , is a perpetual spring of peace and pleasure to us , and no trouble and bitterness ensues upon it ; the thoughts of it lye even and easy in our minds , and so often as it comes to our remembrance , it ministers fresh comfort to us . secondly , we shall likewise reap other mighty advantages by it in this world. it is the way to derive a lasting blessing upon our estates . what we give in alms and charity is consecrated to god , and is one of the chiefest and most acceptable sacrifices in the christian religion ; so the apostle tells us , heb. 13.16 . to do good , and to communicate , forget not ; for with such sacrifices god is well pleased . it is like the first-fruits under the law , which being dedicated and offered up to god , did derive a blessing upon their whole harvest . and it procures for us also the blessings and prayers of those , to whom we extend our charity ; their blessing , i say , upon us and ours , and all that we have ; and is it a small thing in our eye , to have ( as job speaks ) the blessing of them , who are ready to perish , to come upon us ? the fervent prayer of the poor for us availeth much , for god hath a special regard to the prayers of the destitute , and his ear is open to their cry . few men have faith to believe it , but certainly charity is a great security to us in the times of evil , and that not only from the special promise and providence of god , which is engaged to preserve those from want , who are ready to relieve the necessity of others , prov. 11.25 . the liberal soul shall be made fat ; and he that watereth shall be watered also himself , and prov. 28.27 . he that giveth to the poor shall not lack ; he shall not be afraid in the evil time , and in the days of dearth he shall be satisfiyed , says the psalmist : but besides the promise and providence of god , our charity and alms are likewise a great security to us , from the nature and reason of the thing it self . whosoever is charitable to others , does wisely bespeak the charity and kindness of others for himself , against the day of necessity ; for there is nothing that makes a man more , and surer friends , than our bounty ; this will plead for us , and stand our friend in our greatest troubles and dangers ; for a good man , saith the apostle , that is , for one that is ready to oblige others by great kindnesses and benefits , one would even dare to die . it has sometimes happened , that the obligation which a man hath laid upon others by a chearful and seasonable charity , hath in time of danger and extremity done him more kindness , than all his estate could do for him . alms , saith the wise man , hath delivered from death . and in times of publick distress , and when we are beset with cruel and powerful enemies , who , if god were not on our side , would swallow as up quick , the publick charity o● a nation does many times prove its best safeguard and shield . there is a most remarkable passage to this purpose , ecclus. 29.11 , 12 , 13. lay up thy treasure according to the commandment of the most high , and it shall bring thee more profit , than gold ; shut up thine alms in thy store-house , and it shall deliver thee from all affliction , it shall fight for thee against thy enemies , more than a mighty shield and a strong spear . and of this i doubt not , but we of this nation , by the great mercy and goodness of almighty god , have had happy experience in our late wonderful deliverance , under the conduct and valour , of one of the best and bravest of princes , and to whom by too many among us , the most unworthy and unthankful returns have been made , for the unwearied pains he hath undergone , and for the desperate hazards he hath expos'd himself to for our sakes , that ever were made to so great and generous a benefactour ; so great a benefactour i say , not only to these nations , but to all europe , in asserting and vindicating their liberties against the insolent tyranny and pride of one of the greatest oppressours of mankind , of whom i may say , as job does of the leviathan , job 41.33 , 34. vpon the earth is not his like , he beholdeth all high things , and is the king of all the children of pride . and beyond all this , the blessing of god does descend upon the posterity of those , who are eminently charitable , and great benefactours to mankind . this david observes in his time ; i have been young ( says he ) and now am old ; yet have i not seen the righteous forsaken , nor his seed begging bread ; and what he means by the righteous man , he explains in the next words , he is ever merciful and lendeth . i shall only add upon this head , that the practice of this virtue will be one of our best comforts at the hour of death , and that we shall then look back upon all the good we have done in our life , with the greatest contentment and joy imaginable . xenophon in his cyrus , which he design'd for the perfect idea of a good prince , represents him in the last minutes of his life , addressing himself to god to this purpose , thou knowest that i have been a lover of mankind ; and now that i am leaving this world , i hope to find that mercy from thee , which i have shewed to others . these words that excellent heathen historian thought fit to come from the mouth of so excellent a prince , as he had describ'd him , just as he was leaving the world ; by which we may see , what the light of nature thought to be the best comfort of a dying man. this brings me to the third , and last particular which i mentioned , the vast and unspeakable reward , which this grace and virtue of charity will meet with in the other world. it will plead for us at the day of judgment , and procure for us a most glorious recompence at the resurrection of the just , and that proportionable to the degrees of our charity ; 2 cor. 9.6 . he which soweth sparingly , shall reap sparingly : and he which soweth bountifully , shall reap bountifully ; and from this consideration , the apostle encourageth our perseverance in well-doing , let us not be weary in well-doing , for in due season we shall reap , if we faint not ; that is , we shall certainly meet with the reward of it , if not in this world , yet in the other . and now that i have declar'd this duty to you , together with the mighty pleasure , and advantages , and rewards of it , i crave leave to present you with some of the best occasions , and opportunities of the exercise and practice of it . and for your encouragement hereto , i shall read to you , the present state of the chief hospitals belonging to this great city , and of the disposal of their charity for the last year . and now i have laid before you these great objects of your charity , and the best arguments i could think of to incline and stir up your minds to the exercise of this excellent grace and virtue ; as there is no time left for it , i having , i am afraid already tir'd your patience , so i hope there is no need to press this duty any farther upon you , since you are so willing and forward of your selves , and so very ready to every good work. this great city hath a double honour due to it , of being both the greatest benefactours in this kind , and the most faithful managers , and disposers of it ; and i am now in a place most proper for the mention of christ's hospital , a protestant foundation of that most pious and excellent prince edward , vi. which i believe is one of the best instances of so large and so well manag'd charity , this day in the world. and now to conclude all , if any of you know any better employment , than to do good ; any work that will give truer pleasure to our minds ; that hath greater and better promises made to it , the promises of the life that now is , and that which is to come ; that we shall reflect upon with more comfort , when we come to dye ; and that through the mercies and merits of our blessed saviour , will stand us in more stead at the day of judgment ; let us mind that work : but if we do not ; let us apply our selves to this business of charity , with all our might , and let us not be weary in well-doing , because in due season we shall reap , if we faint not . now the god of peace , who brought again from the dead our lord jesus christ , the great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work , to do his will through jesus christ , to whom with thee , o father , and the holy ghost , be all honour and glory , thanksgiving and praise , both now and for ever , amen . finis books printed for ric. chiswell . wharton's anglia saora , in 2 volumes . fol. d. cave's lives of the primitives fathers , in 2 vol. fol. dr. john lightfoot's works , in 2 vol. fol. dr. pet. allix's remarks upon the ecclesiastical history of the ancient churches of piedmont and albigences , in 2 parts . 4 to . bishop burnet's collection of tracts , relating both to church and state , from 1678. to 1694. in 3 vol. 4 to . dr. wake 's 11 treatises against popery , in 2 vol. 4 to . dr. tennison ( now lord archbishop of canterbury ) his account of the conference with pulton the jesuit . 4 to . — his 9 sermons upon several occasions . 4 to . a discourse of the unreasonableness of separation on account of the oaths . 4 to . a vindication of the said discourse . 4 to . a vindication of his majesty's authority to fill the sees of the deprived bishops . 4 to . dr. william's discouse of the lawfulness of worshipping god by the common-prayer . 4 to . — his representation of the absurd and mischievous principles of the muggletonians . 4 to . the secret consults , negotiations , and intrigues of the romish party in ireland from 1660 , to 1689. 4 to . an impartial history of the wars in ireland , in two parts , with copper sculptures . by mr. story , present in the same . the new cambridge dictionary , in 5 alphabets . 4 to . england's wants : or , some proposals to the parliament , probably beneficial to england . 4 to . dr. allix's reflections on the holy scripture . 8 vo . coles english and lattin dictionary . 8 vo . tullies discourse of the government of the thoughts . 8 vo . the jesuits memorial for the intended reformation of england , found in k. james's closet . 8 vo . dr. wak●'s preparation for death . 8 vo . the history of the troubles and tryal of archbishop laud ; wrote by himself : published by hen. wharton . fol. remarks on mr. hill's vindication of the primitive fathers , against bishop burnet . animadversions on mr. hill's vindication of the primitive fathers , against bishop burnet . dr. williams's vindication of archbishop tillotson's sermons against the socinians ; and of the bishop of worcester's sermon of the mysteries of the christian religion . to which is annexed , a letter from the bishop of salisbury to the author , in vindication of his discourse of the divinity of our saviour . 4 to . books written by symon patrick , d. d. now lord bishop of ely. — the parable of the pilgrim , written to a friend . the sixth edit . 4 to . 1681. — mensa mystica : or , a discourse concerning the sacrament of the lords supper : in which the ends of its institution are so manifested , our addresses to it so directed , our behaviour there and afterward , so composed , that we may not lose the profits which are to be received by it . with prayers and thanksgivings inserted . to which is annexed , — aqua genitalis : a discourse concerning baptism : in which is inserted a discourse to perswade to a confirmation of the baptismal vow . 8 vo . — jewish hypocrisie : a caveat to the present generation . wherein is shewn both the false and the true way to a nations or persons compleat happiness ; from the sickness and recovery of the jewish state. to which is added , a discourse upon micah 6.8 . belonging to the same matter . 8 vo . — divine arithmetick : a sermon at the funeral of mr. samuel jacomb , minister of st. mary-woolnoth-church in lombard-street , london . with an account of his life . 8 vo . — a sermon preached at the funeral of mr. tho. grigg , rector of st. andrew-vndershaft , london . 4 to . — an exposition of the ten commandments . 8 vo . — heart's ease : or , a remedy against all troubles . with a consolatory discourse , particularly directed to those who have lost their friends and relations . to which is added two papers , printed in the time of the late plague . the sixth edition corrected . 12 mo . 1695. — the pillar and ground of truth . a treatise shewing that the roman church falsly claims to be that church , and the pillar of that truth mentioned by st. paul , in 1 tim. 3.15 . 4 to . — an examination of bellarmin's second note of the church , viz , antiquity . 4 to . — an examination of the texts which papists cite out of the bible to prove the supremacy of st. peter and of the pope , over the whole church . in two parts . 4 to . — a private prayer to be used in difficult times . — a thanksgiving for our late wonderful deliverance . — a prayer for charity , peace and unity ; chiefly to be used in lent. — a sermon preach'd upon st. peter's day ; printed with enlargements . 4 to . — a sermon preached in st. james's chappel , before the prince of orange , jan. 20. 1688. on isaiah 11.6 . — a second part of the sermon before the prince of orange , on the same text. preached in covent-garden . — a sermon preached before the queen in march 1688 / 9. on colos . 3.15 . — a sermon against murmuring , preached at covent-garden in lent , 1688 / 9. on 1 cor. 10.10 . — a sermon against censuring , preached at covent-garden in advent , 1688. on 1 cor. 4.10 . — a fast-sermon before the king and queen , april 16. 1690. on prov. 14.34 . — a thanksgiving-sermon before the lords , nov. 26. 1691. for reducing of ireland , and the king 's safe return . on deut. 4.9 . — a fast-sermon befere the queen , april 8. 1692. on numb . 10.9 . — easter-sermon before the lord mayor , 1696. on 2 tim. 2.8 . — a sermon before the lord , nov. 5. 1696. on dan. 4.35 . — a commentary on the first book of moses , called genesis , 4 to . 1695. — a commentary on the second book of moses , called ●xodus , 4 to . 1697. — a commentary on the third book of moses , called leviticus , 4 to . 1698. — a commentary on the fourth book of moses , called numbers , 4 to . 1699. of sincerity and constancy in the faith and profession of the true religion , in several sermons , by the most reverend dr. john tillotson , late lord archbishop of canterbury . being the first volume , published from the originals , by ralph barker , d. d. chaplain to his grace . the second edition . 8 vo . — sixteen sermons preached on several occasions ▪ by the most reverend dr. john tillotson , late ld. archbishop of canterbury . being the second volume . published by ralph barker , d. d. chaplain to his grace . 8 vo . — sixteen sermons preached on several subjects ; being the third volume , by the same author . published by dr. barker . 8 vo . — several discourses , viz. of the great duties of natural religion . instituted religion not intended to undermine natural . christianity not destructive , but perferctive of the law of moses . the nature and necessity of regeneration . the danger of all known sin. knowledge and practice necessary in religion . the sins of men not chargeable on god. being the fourth volume , by the same author , published by dr. barker . 8 vo . reflections upon a pamphlet , entituled , [ some discourses upon dr. burnet , and dr. tillotson , occasioned by the late funeral sermon of the former upon the latter . ] by the right reverend father in god gilbert ld. bishop of sarum . 8 vo . — his sermon preached before the king at whitehal , on christmas-day , 1696. 4 to . gal. 4.4 . — his sermon preached before the king at whitehal , on the third sunday in lent , being the seventh of march , 1696. 1. ephes . 5.2 . — his essay on the memory of the late queen . the second edition . 8 vo . dr. williams ( now ld. bishop of chichester ) his 8 sermons at esquire boyle's lecture for the year 1695. 4 to . [ any of them may be had single , to perfect sets . — his 1 st , 2 d , 3 d , 4 th sermons at the same lecture for the year 1696. 4 to . — his sermon preached at st. lawrence jury before the lord mayor , &c. on saturday the 28 th of september , 1695. at the election of the lord mayor for the year ensuing . joshua 22.31 . 4 to . — his sermon preached before the honourable house of commons , on wednesday , dec. 11. 1695. being a solemn day of fasting and humiliation , appointed by his majesty for imploring the blessing of almighty god upon the consultations of this present parliament . 4 to . 1 sam. 11.30 . — his sermon upon the resurrection , preached before sir edward clare lord mayor , &c. on easter-monday , april 5. 1697. on acts 10.40 , 41 , 42. reflections upon a libel lately printed , entituled , [ the charge of socinianism against dr. tillotson , considered , 4 to . ] the church history of ethiopia ; wherein , among other things , the two great splendid roman missions into that empire are placed in their true light ; to which are added an epitome of the dominican history of that church . and an account of the practices and conviction of maria of the annunciation , the famous nun of lisbon . composed by michael geddes , d. d. chancellor of the cathedral church of sarum . 8 vo . fourteen sermons preached in lambeth chappel , before the most reverend dr. william sancroft , late lord archbishop of canterbury . in the years 1688 , and 1689 , by the learned henry wharton , m. a. chaplain to his grace ; with an account of the author's life . 8 vo . dr. william owtram's 20 sermons . on several occasions . the 2 d. edition . 8 vo . sermons preached on several occasions . by john conant d. d. the first and second volumes . published by dr. williams , now ld. bishop of chichester . 8 vo . the fathers vidicated : or animadversions on a late socinian book , entituled , [ the judgment of the fathers touching the trinity , against dr. bull 's defence of the nicene faith. ] by a presbyter of the church of england . 8 vo . a fifth volume of archbishop tillotson's discourses , published by his chaplain dr. barker , on these following subjects : viz. proving jesus to be the messias . the prejudices against jesus and his religion consider'd . jesus the son of god , proved by his resurrection . the danger of apostacy from christianity . christ the author , and obedience the condition of salvation . the possibility and necessity of gospel obedience , and its consistence with free grace . the authority of jesus christ , with the commission and promise which he gave to his apostles . the difficulties of a christian life consider'd . the parable of the rich man and lazarus . children of this world wiser than the children of light. 8 vo . 1698. a second volume of sermons preached in lambeth chappel before archb. sancroft , 1690. by the learned mr. henry wharton , his graces chaplain , which with the first volume lately published , are all that he preached . a new account of india and persia ; being nine years travel , began 1672. and finished 1681. containing observations made of those countries : namely , of their government , religion , laws , customs : of their soil , climates , seasons , health , diseases . of their animals , vegetables , minerals , jewels . of their housing , cloathing , manufactures , trades , commodities . and of the coins , weights , and measures used in the principal places of trade in those parts . by john fryer m. d. cantabrig . and fellow of the royal society . fol. 1698. scriptorum ecclesiasticorum historia literariae facili & perspicua methodo digesta . pars altera . quaplusquam dc . scriptores novi , tam editi quam manuscripti recensentur ; prioribus plurima adduntur ; breviter aut obscure dicta illustratur ; recte asserta vindicantur . accedit ad finem cujusvis soeculi conciliorum omnium tum generalium tum particularium historica notitia . ad calcem vero operia dissertationes tres , ( 1 ) de scriptoribus ecclesiasticis incertae aetatis . ( 2 ) de libris & officiis ecclesiasticis graecorum . ( 3 ) de eusebii caesariensis arianismo adversus joannem clericum . adjecti sunt indices utilissimi scriptorum alphabetico-chronoligici . studio & labore gulielmi cave , s. t. p. canon . windesoriensis . fol. dr. cave's primitive christianity . the fifth edition , 1698. bp. wilkins of the principles and duties of natural religion . the 3 d edition . a sixth volume of archbishop tillotsons's discourses . published by dr. barker . being upon the divine attributes and perfections . 1699. mr. evelyns gardners almanack : directing what he is to do monthly througli the year , and what fruits and flowers are in prime . the ninth edition . 8 vo . 1699. pharmacopaeiae collegii regalis londini remedia omnia succincte descripta : una cum catalogo simplicium ordine alphabetico digestorum : quibus annexum est manuale ad forum nec non divax porographicus . editio tertia , prioribus emendator & auctior . huic insuper adjiciuntur , pharmaca nonnulla in usu hodierno apud medicos londinenses . accessit in calce prosodia medica observatu non indig●a . cura ja. shipton . 1699. 12 mo . finis . notes, typically marginal, from the original text notes for div a62636-e1430 vol. vi. notes for div a62636-e3350 vol. vi. notes for div a62636-e5850 vol. vi. notes for div a62636-e9120 vol. vi. notes for div a62636-e11880 vol. vi. notes for div a62636-e15040 vol. vi. notes for div a62636-e17770 vol. vi. notes for div a62636-e21310 vol. vi. notes for div a62636-e22820 vol. vi. notes for div a62636-e24670 vol. vi. notes for div a62636-e27900 vol. vi. notes for div a62636-e32740 vol. vi. notes for div a62636-e37600 vol. vi. notes for div a62636-e41310 vol. vi.